Sunday, January 16, 2022

Origin of Karate's Mawashigeri

 https://jkfwadokai.org.uk/f/origin-of-karates-mawashigeri?fbclid=IwAR1jUoLjUnBz30M5-az32anrT6DLRr4DZvobW9jFNnZoN-CB87oYzQN3pvk

Origin of Karate's Mawashigeri

15 January 2022|Pre 1945 Karate

Top left, Otsuka Jiro showing side and front views of Wadoryu mawashigeri and below left, Jiro showing what he called the jujutsu version of mawashigeri on which he said his father based the technique. On the right, from 1938, Otsuka Hironori (standing) and Kato Toshio performing tantodori unga dori. In this pair kata, as the uke stabs with the knife, tori drops to the floor and delivers a mawashigeri to the groin.

Reading through the early Japanese karate books (1922 - 1945) there is little evidence that kicking played a large part in the range of techniques. That is to say, both the range of kicks practiced and the reliance on kicking as weapon for karateka was quite limited compared to what is practised today. Of course, what appears in books is not the entire picture but it does give an indication of the flavour of practice at the time.

 

The earliest karate books include those written by Funakoshi Gichin, Motobu Choki, and Mabuni Kenwa. Less well known is Miki Jisaburo and Takeda Mizuho's Kenpo Gaisetsu (1930)  which was published after the pair returned from their field trip to Okinawa in July 1929, and Mutsu Mizuho Karate Kenpo (1933 - Takeda had by then changed his surname to Mutsu) 

Miki and Mutsu were originally students of Funakoshi. Mutsu had trained under Funakoshi as a student at Keio University and possibly at the Meiseijuku dojo. Miki also received training from Otsuka, as Otsuka was Shihan Dai (assistant teacher) during Funakoshi's term as Shihan to the Tokyo University Karate Club (1926 - 1930). Both their books are fantastic publications, especially since neither author had extensive training experience - less than five-years each by the time Kenpo Gaisetsu was published.

 

Mutsu's Karate Kenpo is perhaps most notable for the kumite illustrated and described in the book. As well as showing 14 kata it presents an extensive range of predominantly pair techniques done standing and seated. In addition, knife defence, short and long sword defence are also shown as well as a range of throws. Many of these pair techniques are recognisable as Tenjin Shinyo Ryu jujutsu kata and have been adapted by Mutsu and the students of the Tokyo University karate club as part of their practice. Still, amongst the dozens of pair kumite shown, only a few feature kicks.

 

Looking through some other books of the time, Choki Motobu, who was widely respected for his practical ability, shows a series of kumite techniques in his Watashi no Karate-jutsu (1932) but the only kick he includes is a knee kick (hiza geri). Mabuni Kenwa, goes a little further and show's front kick (mae geri) a low side stamping kick (we would call it sokuto fumikomi in Wadoryu) and an inward kick with the heel used to unbalance an attacker at grappling range.

 

Funakoshi Gichin's Karatedo Kyohan (1935) describes eight different kicks, along with some of Funakoshi's imaginative - some might say unlikely - examples of how they might be used. Compared to today's karate though, the most obvious omission is mawashi geri.

 

The first appearance of mawashi geri is actually in Mutsu's Karate Kenpo in an adaption of one of the knife defence which feature in Otsuka Hironori's tantodori enbu forms. The kick is more clearly shown in Nakasone Genwa's Karatedo Taikan (1938) in which Otsuka and his then senior student, Kato Toshio (Kochiro) show the seven tanto-dori which are still practised in Wadoryu (here is an outstanding example shown by Shibata sensei and Mayumi sensei from JKF Wadokai Choshi city dojo). 

The technique comes from a tantodori kata called unga dori. Actually, it doesn’t have to be mawashi geri - Otsuka sometimes used sokuto to the opponents front leg - but generally, it is performed by dropping to the floor and off the line of attack whilst simultaneously kicking. 

 

According to Otsuka Jiro (the second son of Otsuka Hironori) this technique and the other tantodori, came from the Betsuden of Jikishinkageryu swordmanship which Nakayama Tatsusuburo learnt learnt from Matsuoka Katsunosuke, founder of Shinto Yoshinryu jujutsu (Nakayama being the judo / kendo / jujutsu teacher Otsuka trained under from age 13 - 18). According to Otsuka Hironori, Nakayama particularly liked striking and kicking techniques and found them to be effective in real encounters. Jiro said that his father told him that the Okinawan karate he learnt only had mae geri, hiza geri and sokuto fumikomi so he introduced the mawashi geri of Yoshinryu jujutsu to karate (Kindai Karatedo magazine 1990/05). 

 

In Wadoryu, the mawashigeri - in fact all kicks - are done by lifting the knee straight up as if doing a mae geri, then the hip is turned to make the foot strike at a 45 degree angle with the body remaining upright. That is the basic form at least. In the original jujutsu form - apparently - the body leans over slightly off the line of the opponents leading hand. Otsuka can be seen showing this in archive film taken on his trip to San Francisco in 1965. It’s a short range kick done with a cutting action and particularly effective delivered into the opponents floating rib or to the groin. 

 

The development of kicking technique though, really comes from the university karate clubs. Once the practice of randori or jiyu kumite found its way into the dojo, it was quickly realised how effective kicks could be. A good kicker is always a dangerous opponent and with the eventual development of head level kicks, karate had to adapt to dealing with these. 

In the early years however, the kick which found popularity was the sokutogeri. The reason is simple - it is a powerful technique and the potential for injury to the foot is minimal compared to front kick, where the toes can easily be broken by a defenders misplaced (or well placed) elbow. Hence, in the university karate world, sokutogeri became the free fighting technique of choice. 

 

It was clearly in practice early on too, as Wadoryu karateka Nishizono Takatoshi has written about. He graduated from Tokyo University in 1942 and found himself in a civilian job in China soon afterwards. He was requested to teach karate to a special section of troops for one month and to prepare them for the training, he used his favourite technique - sokuto - to knock down the soldiers in order to demonstrate the effectiveness of karate technique. 

 

After the war, when karate training resumed, the university clubs reconnected and continued their exchange training (kokan geiko). These exchanges became an excuse for high spirited jiyu kumite where control was often lacking, particular in matches between rival schools and styles. Naturally, sokuto geri became popular because you can connect with your opponent without so much risk of injury to yourself whilst delivering a single knock down technique. Apparently, in the 1950's university karate world, everyone was good at sokuto geri but it is said that Wadoryu's Suzuki Tatsuo was so good, that people talked about 'Suzuki's sokuto'. Otsuka told people, if you want to learn sokuto, go and see Suzuki. 

 

One problem with sokuto geri is that it is not so easy to control. Mawashigeri gradually became more popular through the 1950's as the university karate clubs experimented with the rules for kumite contests. The idea of controlling the attacks so as not to seriously injure one another came into the thinking and mawashi geri is more easily controlled than sokuto. In addition, karateka were experimenting with higher kicks and finding that with mawashi geri, there were different ways to do the kick and different ranges it could be used too. It has much more variety than any other kick hence its subsequent development.

 

As for mawashigeri's appearance in later books, the 1958 edition of Karatedo Kyohan features the kick in the kumite section and mentions it amongst the basic techniques. The kumite section shows the kick delivered at chudan and jodan level. Of course the Shotokan version uses an initial side lift of the leg which is probably how most non-Wadoryu karateka think of the kick these days. In fact, even for non-karateka, the term 'roundhouse kick' seems to be well known (even if the term 'mawashi-geri' does not translate as 'roundhouse kick'). 


 

 

 



Chinkuchi - Kakin

From a Facebook Karate discussion 1-16-2022



Roberto Ugolini

 

In 1981 book by Morio Higaonna Sensei he wrote about sanchin kata:

 

Although realized with extremely simple movements, if the three fundamental elements of breath, structure and spirit are not able to be tuned in the right way, it will be very difficult to master this kata.

 

The kanji for 'structure' are 筋骨 kinkotsu (physical structure, muscles or tendons, and bones). The okinawan term 'chinkuchi' could be a variation of that term to identify the kinkotsu used in sanchin kata (and other kata too)?



Andreas Quast


Yes, it is an Okinawan slang pronunciation of the Japanese word. Additionally, special technical meaning has been added to chinkuchi, but as in many if not most other cases of Okinawan martial arts concepts and terms, this has become a fashion only recently within the huuuuge issue of Okinawa identity, and probably set out in the 1980s or so.

 

Yes, I would guess the 1980s was a time of many innovations in Okinawa karate, including the use of dialect pronunciations to embed things more into the overall concept of "Okinawa identity" (and brand development and tourism).

 

Like that, kinkotsu or its dialect pronunciation chinkuchi simply means muscles and bones. All further descriptions in terms of its karate meaning are extra-terminological creations developed to add a specific meaning to the word and establishing it a technical term in the field if karate...

 

It has probably no historical backing but rather is part of a number of innovations added since the 1980s.

 

It must be difficult to understand that many things in karate which we were made to believe or believed ourselves were handed down since ancient times are simply new inventions, but it is really obvious.

 

BTW, Higaonna Morio Sensei in 1984 spoke of CHINKUCHI KAKIN, and provided a karate-specific - or better Goju-specific - definition something like this:

 

CHINKUCHI KAKIN is used to describe the tensioning or stabilizing the body's joints for a steady stance, a powerful punch, or a strong block.

 

For example, when blocking or jabbing, the body's joints are “locked” for a moment and the focus is placed on the point of contact; the stance is reinforced by "locking" the joints of the lower body - the ankles, knees, and hips - and by planting the feet on the ground.

 

In this way, a fast flowing movement is suddenly momentarily controlled when thrusting or blocking, when force is transmitted, released, or absorbed. Then the tension is immediately released to be ready for the next movement.

 

Sanchin Kata is an example of a lengthened Chinkuchi Kakin - all the joints of the body are in a state of constant tension.


 Andreas Quast

Yes, it is an Okinawan slang pronunciation of the Japanese word. Additionally, special technical meaning has been added to chinkuchi, but as in many if not most other cases of Okinawan martial arts concepts and terms, this has become a fashion only recently within the huuuuge issue of Okinawa identity, and probably set out in the 1980s or so.

Yes, I would guess the 1980s was a time of many innovations in Okinawa karate, including the use of dialect pronunciations to embed things more into the overall concept of "Okinawa identity" (and brand development and tourism).

Like that, kinkotsu or its dialect pronunciation chinkuchi simply means muscles and bones. All further descriptions in terms of its karate meaning are extra-terminological creations developed to add a specific meaning to the word and establishing it a technical term in the field if karate...

It has probably no historical backing but rather is part of a number of innovations added since the 1980s.

It must be difficult to understand that many things in karate which we were made to believe or believed ourselves were handed down since ancient times are simply new inventions, but it is really obvious.

 

Maurizio Di Stefano

According to an uchinaaguchi book I bought in naha, tsu is chi in Okinawan language. Ki is chi and so on

Andreas Quast  

Maurizio Di Stefano I don't think karate masters are language experts or even used dictionaries, or even knew how to transcribe properly in

Andreas Quast Maurizio Di Stefano plus, there are Shuri, Naha, Nakijin dialects, plus many more slangs and even personal ways of speaking. Fact is, they like to make everything uniquely Okinawan, and so they don't like the fact that many such words are ordinary Japanese words, just pronounced with a sock in the mouth.


 

Saturday, January 15, 2022

WISDOM of the PAST


 


 In some of the first Karate books, published before World War II, and written by some of the “founding masters”, Karate pioneers in Japan, specifically Funakoshi Gichin, Motobu Choki and Mabuni Kenwa. We can find a series of points that I consider worth highlighting, as they can help us, once again, to clarify certain issues and help us understand a little better the art we practice... , and the one we don't practice...

 

“The meaning of directions in the kata is not well understood, and often mistakes are made in the interpretation of the kata movements. In extreme cases, sometimes it is heard that "this kata moves in 8 directions so it is designed to fight 8 opponents" or some similar nonsense."

 

Already in 1938 the great expert Mabuni (founder of Shito-ryu) warned that the katas were not getting along well... And we easily prove that modern Karate too often has ignored (and continues to ignore! ) the words of the teachers...

These deplorable misunderstandings only lead to having a very limited vision of our martial art, and it is one of the reasons why in recent times many practitioners have been “deceased” from “traditional martial arts”, and that and many others continue to practice something that does not always have too much sense.

 

In the words of Mabuni: “The meaning of kata is tightened, and the kata becomes very precarious in its application.”

 

“The karate that has been introduced in Tokyo is actually just a part of a bigger whole.” The fact that those who have learned Karate in Tokyo think that it only consists of hands and kicks, and that projections and imovilizations of joints are just a part of the jujutsu or judo, can only be attributed to its lack of c knowledge of this art.”

 

Again, and very clearly, Mabuni exposes that Karate that arrived in Japan was just a part of Okinawa Karate. And also that Karate is not just hand punches and kicks, but also consists of knockdowns, luxuries, strangulations, etc. , etc...

 

Of course, also other teachers, such as Funakoshi, made the same remarks. In this same article we also see that Motobu used "kote-gaeshi" against an opponent he did not want to hit, and this technique also appears described and illustrated in the book of Mutsu. These types of techniques aren't just owned by ju-jutsu, judo or aikido. Undoubtedly have always been part of Karate (they are in the katas! ), but unfortunately modern Karate understands little of this, and proof of it is that pseudo-discipline such as “goshin” emerge in an absurd attempt to gift Karate something it already has.

 

Karate is (or should be) an EFFECTIVE, COMPLETELY unarmed self-defense system..

 

If it's not anymore, and certainly in many occasions we prove that it's not, we should ask ourselves why...

 

On his part, Funakoshi clearly explains that the kiki-te (hand collected) has the meaning of “grab and throw the opponent”.

 

In modern Karate, the hikite is explained as the "reaction" that corresponds to the "action" of the technique executed by the other hand; as a way of adding power to the technique; or as the placement of the hand that is "not used" at a point n eutro (the side) from which the next technique will come out. From a technical point of view, these interpretations may be reasonable and correct, but again the error can be serious if these ideas are extrapoled in the field of combat, as it often happens.

 

We must not forget that, as Funakoshi explains us, hikite has a specific meaning and application, and at the time of fighting we can not think that it is right to place a hand on the side, the hand that "is not used"... We have two hands, and therefore two weapons, and in a fight both must be used, it would be absurd not to. As the famous samurai Musashi Miyamoto used to say: “It is foolishness to die with a sword still in the pot.”

 

This example can give us an idea of why “traditional martial arts” can lose its effectiveness: not being understood, or worse, being misunderstood.

 

On the other hand, the teachings of Master Motobu Choki, the great fighter, are always more than interesting. Leaving aside that according to Motobu “it is necessary to drink alcohol and seek other fun human activities”, we know that his Karate was certainly effective, and was fundamentally based on the study of a kata: Naihanchi (Tekki Shodan). An extremely important kata in traditional Karate, filled with very effective applications (as it couldn't be any other way), and that, however, with its techniques and lateral movements, in modern Karate is not understood at all (co mo so many others), and is seen as simply a very kata not attractive.

 

In Motobu's words we found, in addition to very specific advice for real fights, also a clear denunciation of some misunderstandings in Karate:

– “Karate is Sente” (initiative).

– “Blocking with one hand and then fighting back with the other is not true bujutsu” (martialarts).

 

Modern Karate, objectively judged from a traditional or martial point of view, has some shortcomings, is incomplete in some important aspects, and it is necessary that we are a little self-critical to be able to realize it, since and identifying the problem is always the first step to be able to solve it.

 

Mabuni gives us the solution: “Those people who are truly thinking about the future of Karate should not keep a closed mind and limit themselves to learning only an empty shell, but should strive to study art and complete."

Modern Karate has as much merit as any other sport or discipline, the problem is that often perceptions and concepts are distorted, confused, and it’s not what many think Karate is or should be.

 

If we know and understand what we want to do, and what we are doing, any form of Karate is respectable and commendable. But ideas  should be clear, and if they are not, at least we should try to make them clear.

 

The future of Karate takes a trip to the “originals”, Okinawa Karate, Karate of the 19th and early 20th century, Karate of teachers who deeply understood what they were doing, a Karate that was balanced, healthy and effective... and who wants to be it again.

 

Article by Joe Swift


Wednesday, January 12, 2022

Whip kick application

 Sensei Lindsey and Eric demonstrating

the use of multiple kicks from Hakutsuru

 

The first of two kick series

 










The Second of two kick series.























Note there is some similarity to the black belt kicking drills I created back in the 1980s.




Thursday, January 6, 2022

Why I began teaching karate

 


It was January of 1970 when I was promoted to my Black Belt in Isshinryu.

 

In April my instructor Charles Murray returned to the USAF and suddenly I was on my own. Charles had force fed me the remaining Isshinryu kata and kobudo prior to his departure.

 

As he was no longer the Minister in the Church he had led, the Church requested that I take the Karate program Charles had established elsewhere.

 

There was no one in the area teaching anything remotely like Isshinryu.

 

I was left with the three Blackwell brothers and took to instructing them outside in McDade Park over that summer.

 

I did not have the money to establish my own dojo nor was I from Scranton, just living and working at a Bank there. I was not sure what I was going to do.

 

I began competing at Pennsylvania karate tournaments and gradually started visiting the dojo of instructors I competed with at those tournaments. All I was hoping for was someone to spar with, knowing I needed partners.

 

I practiced my kata and my kobudo on my own, early mornings and the evenings at the Scranton YMCA as my wife ran the swim team there, and taught in other programs.

 

My karate became very much my own,.

 

At my position in personnel at the Bank I had a lunch hour every day. I used to take most of it to walk around downtown Scranton Pa. While walking I was struck at how many dance studios were about the town. It got me thinking that there must be much interest in those programs to find students.

 

Following up on that line of logic I eventually felt I could offer a karate program to the Scranton Boys Club (in those days there was a separate club for girls). I approached them if they were interested in such a program, and I imagine because I was an employee of the Bank, I was considered a good risk. They agreed to let me start after Labor Day.

 

So as September began I started my program at the Boy’s Club. We could not use the gym because of their basketball programs and ½ of the club  was  a daycare program. We were allowed to use the nursery, and we moved the bassinetts to the edge of the room for class.

 

I originally had the 3 Blackwell brothers, who were green belts, and the rest of the class were beginning club members. I did not charge for instruction and the students paid a $1.00 class fee which went to the Boy’s Club.

 

While I had assisted Charles Murray with his church program. I relied on the vigorous way he had trained me.  I did not have students have uniforms their first month, to prove to their parents they had an interest in training.

 

By Christmas I only had the Blackwell brothers still training in the program. I talked to the Club director and we decided to advertise a new class after the new year.

 

I spent some serious introspection on how I taught and realized I was teaching at the pace I had trained as a brown belt.

 

My wife, a phys ed instructor, specializing in swimming and diving, spent some time talking to me. She explained what the problem likely was I needed to ‘listen to what my students needed’.   Correct instructions involved more than just showing and pushing students in class.

 

She then showed me what she had studied in College, to give me an idea of what was needed. As I went through her books, I realized her texts on coaching jr. high girls swim teams was much more advanced than any text I ever saw on karate.

 

All in all that started me thinking and when the new group began I slowed the pace of instruction to what the kids needed. After doing that the program took off.

 


Now I was teaching 2 evenings a week (hour and a half classes). Along with that I continued my travels to other schools, had begun t’ai chi instruction, training evenings in the YMCA gym and competing 2 or 3 times a month across the State. Sundays I took off and felt somewhat lost because I had no place to go.

 

When I talked about what I was doing with others at tournaments, the universal answer was that I was crazy, for if I wanted to do real karate I would be teaching adults.



At that time almost no schools had separate youth classes. When they taught the young they were doing so within the adult program.

 

I tried to explain that as they were a commercial program they were not taking advantage of the potential cash flow.

 

My basic premise became while youth students could be mixed in adult programs, the best possibility was teaching youth separate from adults.

 

So I just continued and classes grew, I kept the class size about 25 (for the reality of youth, is they were not going to show up for every class. But I proved that what was most important was not training every class, rather keeping at it and improvement would occur at the pace they used.

 


After a time, parents approached me and asked if their daughters could join the program. I checked with the Boys Club and they allowed I could do so. Within a short time ½ of my program was young women. And the average girl was a stronger fighter than the boys (up to the teen years, then things changed.

 

At tournaments I noted that there were often huge youth divisions, but the kids were lost on the floor amidst the adult divisions taking place at the same time. I rarely took my students to others tournaments.

 


So I decided to put on a youth tournament. Inviting all the dojo I knew to have their kids come and compete. I did that for 3 years, it grew larger each year. The fee was a flat $5.00 no matter how many divisions they competed in. Every participant received a certificate of participation. Trophies were made by a parent who worked at the Tobyhanna Depot.

 

The program I taught was 100% exactly the Isshinryu I was taught.

 

But as I was studying so many different places, and saw so many other approaches to instruction, I began to think about ways I might made my Isshinryu program even stronger. I did not want to confuse those good students with curricula changes.

 

But the wheel of time turns and for work I had to relocate to New Hampshire.

It was sad leaving my students.

 


Almost immediately living in New Hampshire I was given permission to begin my program at the Derry Boy’s and Girls Club. I am sure a letter of recommendation from the club in Scranton helped.

 

Now I could gradually make changes I believed would help students learn Isshinryu.  Among which I added supplemental kata to the program. Each of which I had a least 5years of work on myself before making the addition to the program.



My first two black belts who were Scranton Boys Club students.

Michael Toomey and Roy Blackwell