The History of Karate-Do
The story of Karate is as old as man himself. Struggling for survival in a hostile world, early man soon learned that his life depended on his ability to kill and evade. Through centuries of painful evolution man broadened his knowledge, studying the fighting habits of his enemy and his prey, establishing systematic techniques and training methods.
Having defeated the greatest reptiles and most cunning animals in the battle for world domination, man encountered his most formidable opponent – MAN. In defense of hunting territory, his home, his village or his country, man maintained a constant quest for knowledge and skill in the ways of combat. Young men sought the knowledge and technique of old warriors, adding to them and passing the compounded knowledge on. Spawned by generations of experience, a highly specialized art was born. Families having knowledge of the art guarded it closely and generally exercised a place of prominence in the community.
The first true milestone in karate philosophy came in 563 B.C., with the birth of an Indian Prince named Siddhartha Gautama. Born to royalty and great wealth, he rejected all worldly possessions to live the life of a monk. He came to be known as the Buddha (“enlightened one”), founder of the gentle religion that bears his name. Ultimately, one-third of the worlds’ population would be converted to Buddhism. Buddhist theory credits the shortcomings of all humanity to man’s rebellion against the laws of nature. An important part of Buddhist development was the study of birds, animals, insects and reptiles. It was reasoned that Man could learn much from God’s creatures since they were in complete harmony with nature and the universe.
Traveling from village to village teaching the gentle ways of Buddhism, early monks often delivered mail and valuables as a service to their devoted. For this reason they were often attacked and robbed. Forbidden to bear weapons, they turned to nature with their need. Knowledge of ancient unarmed combat techniques became a part of their training. The fighting habits of birds, animals, insects and reptiles, as they applied to the human body, were incorporated and a complete new concept of combat was born. It was to be known as Vajaramushti (meaning: one whose first is unyielding). Siddhartha Gautama’s (The Buddha) teachings were destined to have great influence on the fierce fighting art and it’s philosophy. He died, a penniless monk in 483 B.C., at the age of 80.
In 500 A.D., responding to the death wish of his aging teacher (Prajnatara), a Buddhist monk by the name of Taishi Daruma journeyed from India across the Himalayan Mountains to Tibet and into China. His prior purpose was to unite the various Buddhist schools of thought that had sprung up there and to establish a monastery. Daruma was born the son of an Indian King (Su-Gan-Dha) and a member of the warrior caste. He was therefore highly skilled in the deadly combat art of Vajaramushti.
Daruma (also known as Tamo and Budhidarama) found that the monarchs of the Liang dynasty were not perceptive to Buddhist Tehents.
Returning to the wilderness, he and a small group of disciples constructed the now famous Sholin (or Shaolin) Monastery (Monastery of the young Bamboo Forest) which was to be the birth place of the Zen Buddhism and the forerunner of modern day Karate.
The first written reference to the Chinese fighting art known as Kung-Fu (Cong-Fu, Ken Fat, Ch’uan Fa, Kenpo, Kempo and Tode) dates back to 2600 B.C., it’s development was stimulated at and during the time of the Shaolin Temple. Early forms of Kung-Fu which simply means “practitioner of excellence” were originally an art form taken from the frolics of animals and practiced primarily for health purposes. In theory, the practitioner sought to experience, tap or participate in the flow “ch’i” which was believed to be the power of the universe. In 180 A.D., the Chinese surgeon “Huo To” wrote of the frolics of the tiger, deer, leopard, crane and snake.
Finding his Chinese followers weak from long hours of traditional meditation and physical neglect, Daruma established a system of physical and mental discipline that was to be known as I-Chin (inner-conflict) and would later be called San-Chin (three-conflicts). The concept of San-Chin is founded on the realization that man’s most powerful body forces lie virtually untapped. The term “conflict” applies to the independent, undisciplined function of the body’s three most powerful elements: controlled breathing, mental awareness and physical concentration. In application, the San-Chin practitioner seeks complete coordination of these forces, greatly improving and enhancing the mind-body relationship.
When delivering a blow (which is a very small part of the total spectrum of San-Chin) the practitioner begins to exhale as his hand or foot starts forward. Mental concentration is greatly increased and muscles begin to tighten. The San-Chin state is brought to climax just prior to the point of impact. All air is suddenly expelled from the body. Mental concentration reaches an absolute maximum and every muscle is locked. An explosion of super-human force is suddenly created lasting only a fraction of a second followed by relaxation, the entire move being performed with the suddenness of a lightening bolt. This spontaneous explosion of life force was developed through close observation and imitation of the great cats and reptiles, especially the snake (the San-Chin theory is basically the same instinctive action that the snake executes as he hi-s-s-s-ses and strikes).
Also developed at the Shaolin Temple were the techniques known as the “Eighteen Hands of Lo-Han” (Lo-Han meaning: those who have achieved Nirvana, the spiritual goal of all Buddhists). The study and practice of San-Chin and the Eighteen Hands of Lo-Han soon established the monk of Shaolin as the most formidable fighters in China, absolutely above conventional acts of violence, which of course, was their goal.
Later, in approximately 1500 A.D., the Eighteen Hands of Lo-Han were expanded to seventy-two forms.
Then in 1522, a monk known as Kwok Yuen and two of China’s greatest teachers who had been invited to the Temple to assist; a master Li and a master Pak-Yook-Fong, expanded the seventy-two forms to one-hundred and seventy and classified them into what were known as the “Five Original Styles” (dragon, tiger, leopard, crane and snake).
The most important step in the development of modern day Karate came with the introduction of Zen Buddhism and Chinese culture to the Ryukyuan Islands, the largest of which is “Okinawa”. These islands are scattered like stepping stones from the southern island of Kyushu, Japan seven-hundred miles south to Taiwan in the East China Sea.
A popular Okinawan legend states that in the year 1296, a shipwrecked Chinese mariner named “Chinto was washed ashore on Okinawa during a raging Typhoon. Seeking shelter from the storm in a nearby cave, he found himself alone and penniless in a strange land. Venturing out only at night to gather food, he was soon detected. A soldier, in service of the King named Pechin Matsumura (NO relation to Kyan’s teacher Matsumora) was sent to capture the fugitive. He tracked Chinto to the cave and there confronted him.
When Chinto refused to surrender, Matsumura attempted to physically restrain him. Though a battle seasoned warrior, skilled in the Okinawan fighting art, Matsumura was unable to penetrate the derelict’s defense. Having blocked every technique the soldier attempted, Chinto did not counter-attack but chose to run away. Instead of persuading, Matsumura returned to the King and reported that this man would harm no one. He then went back to the countryside and once again sought out Chinto who was hiding in a cemetery, there he befriended him and became his student. From Chinto, Matsumura learned the primary defensive kata that today bears his name. The style taught by Chinto was South China Kung-Fu. Other famous students of Chinto were Teguchi, Yamazato, Nakazato, Yamada, Gusukuma, Kanagusuku and Oyatomari, all of the port city of Tomari.
In 1316 the Chinese Military Attache Iwah came to Okinawa. Three famous Okinawans who became his students were Pechin Matsumura (who had also studied with Chinto) from Shuri, Kogusuku from Kume and Maesato from Kume.
Also arriving on Okinawa during this period were the Chinese Military Ambassador Ason and Waishinzan. Ason’s better known students were Tomoyori, Sakiyama, and Gushi, all of the Port Naha. Waishinzan taught Aragaki, Nagahema and Hijaunna of Kunenboya. And Shimabuku, Higa, Senaha, Gushi and Kuwsu all of Uemonden.
In 1372, the Okinawan King Satto requested and was granted admission to the Chinese Empire. As a gift Emperor Hung Wu-Ti sent thirty six families of skilled Chinese artisans including teachers, merchants, Buddhist priest and skilled military advisors. The effect of these thirty-six families was a stimulation of Ryukyuan cultural and economic development and of course, the introduction of Chinese Kung-Fu.
Then flourishing on Okinawa was the native fighting art known as Tode (Toe-day) Te (tay) or Okinawa-Te, which was characterized by brutal offensive techniques, not common to Kung-Fu which capitalized on it’s sophisticated defense. The philosophy and superior defense of Kung-Fu, characterized by open hand technique, and the devastating superior offense of Okinawa-Te, characterized by the closed fist were destined to become one. Evolution of the world’s deadliest fighting art was nearing its peak!
In 1429, the famous King Hashi succeeded in uniting the Ryukyuan Islands into one kingdom. To insure rule by law, all weapons were seized from the people and it was made a crime against the state to possess weapons. King Hashi, having knowledge of Chinese culture and trade, set out to improve the economic conditions of the islands by expanding trade relations with other countries. Since Ryukyuans had long been able seafarers Okinawa commercial sea trade soon extended throughout southeast Asia and the Indies, China, Korea and Japan. Between 1432 and 1570 Okinawa established forty-four official embassies on foreign soil. Trade was far-reaching and successful. The people planted their crops (rice, pineapples and sugar), fishing was good in the warm China sea and Pacific ocean, cattle were fat and barns were full. Temples, homes and gardens were great beauty, such as the famous “Tea House of the August Moon”.
During 1400 and 1500 Okinawa-Te and forms of Chinese Kung-Fu were practiced throughout the islands, especially by royalty. Early in 1500, the Okinawan master Thwanku, who had journeyed to China to study Kung-Fu, returned and further expanded Ryukyuan technique. In 1588, the famous Chinese Kung-Fu master Seisan arrived on Okinawa and remained until early 1600.
Then in 1609, the powerful Satsuma Samurai clan of the southern Japanese Island of Kyushu, invaded and occupied Okinawa. The imperial forces had to contend with extremely self-reliant, fierce, and proud people. Their hostile stubbornness would not allow anyone to break their spirit, even though the Japanese, through superior numbers, armor, and swordsmanship, had conquered their home land.
By means of guerrilla warfare, the Okinawans were able to harass the Japanese troops. Due to the distance between Japan and Okinawa, the occupying forces had great difficulty in continuously replacing their materials and their steadily depleting forces. In an effort to strengthen their position and subjugate the Okinawans, the Japanese ordered the confiscation of all metals on the island. This meant all weapons, tools, cutlery, and every source of replacement, including cooking pots and pans. All forges were dismantled and removed. The Okinawans were disarmed; possession of any weapon was forbidden. The Japanese now thought that they had eliminated the strength of the opposition and that their task would be considerably easier. It was, but only for a short time.
The confiscation of metal caused many problems for the Okinawans. As fighters they felt very insecure without their weapons. Also, unlike the Japanese, they were primarily meat and fish eaters and could not butcher their food. It was difficult to prepare their food and do their work efficiently without proper instruments. They endured these hardships for a while, but their will to resist gradually strengthened and they finally formed a delegation to present their grievances to the imperial forces.
The Japanese commander, Iehisa Shimazu recognized not only the validity of the complaint, but the possible consequences if he did not compromise. He knew that the success of any occupation is largely dependent on the continuation of the occupied people habits and ordinary functioning.
It was necessary that he make some allowances that would benefit the Okinawans and at the same time enforce the original mandate. It was decided that villagers would have a community knife which would be kept in an open square attached to a heavy anchored chain and which would be guarded by two Japanese soldiers. This plan seemed to prove satisfactory. Since the troubles and apparently ceased, the occupying forces began to relax their guard.
But the Okinawans did not relax. Among the old patriarchs there was discussion of old stories remembered from their youth. Some of their people had been to China and brought back information and stories about the incredible unarmed fighters in Cathay, who were able to defeat armed and armored opponents with nothing but their hands and feet and occasionally with the use of unusual wooden fighting instruments.
In 1629, the three major Dojos (Te-Schools) which were located in Shuri, Naha, and Tomari, held a series of secret meetings which resulted in their banding together. Training was conducted at night in secluded places such as caves and cane fields. In order to carve wooden weapons, knives were, of course, needed. In a single night throughout the Island, guards were attacked and killed and all village knives were taken.
Common wooden weapons of the day were the “Bo” (long hard wood staff), the “Nanchaku” (root puller) which was actually a farming tool used to pull dead rice stalks and foreign roots from the mud of the rice paddies. It consisted of two short (approximately a foot and a half long) hard wood sticks or handles which were linked by a short piece of rope or chain (approximately one foot long) at one end. The techniques of the Nunchaku were based on the original Okinawan fighting art known as “Obi-waza” (belt techniques) which usually employed a metal weight, blade or star knife on the end or in the middle of the belt. Still another wooden weapon was the “Tui-Faa” (handle) also a farm tool used as a handle for a grinding wheel and as a husking implement to remove the rice head from the stalk. The Tui-Faa was a hardwood shaft some fifteen to twenty inches long with a round handle projecting at a right angle about six inches from one end. Techniques with the Tui-Faa were also based on Obi-waza and the Okinawan “Sai” (pronged metal shaft). In the hands of a skilled Okinawan, these simple wooden weapons were as deadly as swords and spears, capable of smashing military armor and the men wearing it.
Temeshi-wari (hardening the weapons of the body) became one of the primary elements of Te training. Parts of the body such as the elbows, inner and outer forearms, knuckles, sides of the hands, knees and feet were toughened, calloused and eventually hardened by systematically pounding or striking the “Makiwara” (punching board or pad) usually consisted of a post wrapped with rice rope. Calluses raised along the bone of the inner and outer forearm were necessary when blocking the wooden and metal weapons of the day. Calluses on the first two knuckles of the fully developed Te fist had density of cattle horn, capable of penetrating the lacquered bamboo armor warn by the Samurai. Fingers were strengthened for ripping and tearing by driving them into sand or rice. Some practitioners are known to have developed the two major or inside toe joints by running on the under-turned toes.
Because of strict secrecy surrounding Okinawa-Te from 1610 to 1800, little factual information on its development is available. However, because the sole objective of the art during this period was to kill, one important fact is known; it was during this period that the world’s deadliest fighting art reached its’ peak.
Possibly the most amazing consideration of the Okinawa-Te history is that the Japanese never discovered who the teachers were or where training was conducted. Perhaps the unique Okinawan security system explains this phenomenon. Anyone suspected of being an informer was kidnapped at night and taken along with a small goat or pig, about a mile off shore. There the animal’s throat was cut and it was thrown overboard, when the sharks arrived, the informer invariably lost his balance and fell into the water.
Though the Okinawan’s succeeded in overthrowing occupation forces on several occasions they were no match for the armed might of the Japanese empire.
During this period many Okinawans traveled to China where they expanded their knowledge of the Chinese martial arts. Many systems of Kung-Fu, including both the northern and southern styles, were introduced.
In 1635, the Okinawan Master Sakugawa of Akata in Shuri went to China to study. He later returned having mastered still another unique form of the art and established the famous Sakugawa Dojo.
By 1700, two distinctive TE styles of “Ryus” had developed on Okinawa; Shuri-Te; and Naha-Te, named for the village in which they originated.
Shuri-Te was based on original Okinawa-Te with northern Kung-Fu influence. It was later to be known as Kobayashi-Ryu (after the famous Master Kobayashi) and finally as Shorin-Ryu, Shorin is the Okinawan pronunciation of the Chinese word Shaolin, which refers to the famous Shaolin Temple. However, this term is misleading since Naha-Te actually resembles the Kung-Fu of the Shaolin Temple more than did Shuri-Te. Shuri-Te stressed agility and quickness of movement but did not adopt the Chinese theory of San-Chin controlled breathing. Pronounced hip-twist punching was not a characteristic of early Shuri-Te but later developed in many Shorin-Ryu related systems.
Naha-Te was also based on original Okinawa-Te but heavily influenced by southern Kung-Fu theory. It was characterized by forceful movements but its’ major characteristic was the practice of San-Chin controlled breathing. The system was later to be modified and re-named Goju-Ryu (Go-hard, Ju-soft, Ryu-way).
Today, practically every major Karate system in the world can trace its’ beginning directly to either the Shuri-Te or Naha-Te school.
In 1784, the Okinawan Master Shinja of Shuri returned from China accompanied by a Chinese friend, the legendary Kushanku, for whom the famous night fighting kata is named. (The movements of the Kushanku Kata are based on responses to sound and touch rather than sight.)
Still another famous Okinawan to journey to China was Matsuma who returned in 1792 after studying at the famous Shaolin Temple.
One of the most famous Okinawan Masters was Kanyo Higashionna, born in 1845. As a young boy, he was taken to Fukien Province in China where he entered the home of a merchant, Wooluchin, as a student of trade. Wooluchin was a Master tea merchant but he was also a Master of Kung-Fu and taught the art to the young Higashionna. After eleven years, he returned to Okinawa and opened a Dojo (training school) across the street from the island newspaper in Naha. Among others, Nigashionna taught Chojun Miyagi, who later founded the Goju-Ryu system, Kenwa Mabuni, who also studied from Itosu and later founded the Shito-Ryu system, and Kyoka.
The Japanese occupation ended in 1875. The practice of Okinawa-Te retained it strict secrecy for over twenty-five years. The most significant year in later Okinawa-Te history was 1903, which brought the first "public" demonstration or the art in over two hundred years. These famous demonstrations were followed by the introduction of Okinawa-Te through- out the Okinawan public school system and universal acceptance of the term Kara-Te (Kara at that time meant eight China or Empty, and Te meant Hand.)
Though he was a farmer of common birth, the name selected to coordinate the introduction of the art to the school system was Master Yasutsune Itosu, who had been a student of Sokan Matsumura and Okinawan Master Gusukume. Itosu s Master students were Kentsu Yabu, Kenwa Mabuni (who also studied from the Master Higashionna and later founded one of the Shito-Ryu related systems), Choku Motobu, who was Co become one of the island's most fierce fighters and later established the Kosho-Ryu Dojo (Koold Sho-pine tree, Ryu-Way Dojo-school).
In 1917 the Japanese association of martial arts Masters or Butokai was sufficiently interested in Karate to invite the Okinawans to demonstrate the art in Japan. At that time the island's best-known fighter was Choku Matobu. When news reached Matobu, he was enthusiastic. However, being from a proud Okinawan family of royalty chat was famous for having fought the invaders, Motobu was radically anti-Japanese. He refused to bow Co Japanese people under any circumstances. He was crude in manner and speech and did not dress well. Motobu was high in stature for as Okinawan and extremely stronger His strength and size made it almost impossible for another fighter to hurt him. It was obvious to the Okinawan officials that Motobu could not be sent to Japan, chough "ears later he went as a guest of the Japanese.
Among the schools in Okinawa, which caught Japanese reading and writing, there was a certain preparatory school for Okinawans who wanted Co Qualify for Japanese Civil service. The school called "Shoto Gakko", caught customs, manners, social graces, all the things necessary for success in the Japanese milieu.
The professor of this institution was an Okinawan of genius. He was astute in all things Japanese and could emulate the Japanese in every way. His manner and speech were impeccable and he wore fine Japanese clothing. He commanded the utmost respect from the well-educated Japanese gentleman. His name was Gichin Funakoshi was a third Dan (Black Belt grade) of the Shorin-Ryu system. Although Funakoshi was by no means considered a Master of Karate by the Okinawans, it was clear that he would go to Japan. At a meeting of the high-ranking Masters, the little professor was promoted to fifth Dan. Arrangements were made, and Funakoshi was off to Japan. What he did there made history in the Japanese martial arts world for he flabbergasted the Masters of the Butokai. The little professor, so modest and “only a fifth Dan”, defeated every fighter he was matched against, often defeating his opponents with the superior techniques which subsequently were copied by Jigoro Kano (founder of Judo) and became standard Judo forms: the Judo throw commonly called “Uchimata” and the dumping techniques referred to as “Osote-gari”. They were originally Karate forms and were, of course, much more deadly in the original.
Because of his affinity to Japanese culture and the respect he won in Japan, professor Funakoshi felt very much at home during his stay and decided to remain. He attracted quite a few students with his magnificent performance in the exhibitions, and he began teaching Karate in a Kendo-Dojo.
It was extremely difficult in the beginning to make Karate understandable to the Jiu-Jitsu and Kendo conditioned public. There were many excellent would-be Karate students who shied away from it in the early years primarily because it was foreign, and therefore distasteful, according to the mentality of the times. A great Karate professor at one time observed that even the clothes of the Japanese obstructed kicking and punching movements. Their open-toed wooden shoes (geta) and their long sleeved garments with constricting robes hindered long strides, wide stances, and sudden jumping movements. For this reason the Samurai warriors had developed a method of arranging their clothing to accommodate the particular technique they were using. They did this as casually as if they were in front of their own mirror, while actually fighting for their lives in the heat of a battle. The Chinese, on the other hand, had shoes that looked like sneakers and baggy, loose fitting trousers which facilitated all sorts of movements, and kicks. Their dress allowed them to punch and use their hands freely. The Okinawans were too poor for fine constricting clothing and consequently, were also at home with any type of movement.
Through his superior teaching, Gichin Funakoshi did eventually transcend the barriers of misunderstanding and prejudice against Karate. He was treated with the highest possible respect and was soon able to establish his school as a separate Dojo, which he called the “Shoto-Kan” after the name of his polishing school in Okinawa. From Funakoshi’s teaching sprang the Japanese Karate system known as Shotokan. Though other Okinawan Masters also traveled and taught in Japan, including Chojun Miyagi and Choki Motobu, Karate did not reach national prominence in Japan until 1937.
The Chinese character used to write Tode could also be pronounced 'kara' thus the name Te was replaced with kara te - jutsu or 'Chinese hand art' by the Okinawan Masters. This was later changed to karate-do by Gichin Funakoshi who adopted an alternate meaning for the Chinese character for kara, 'empty'. From this point on the term karate came to mean 'empty hand'. The Do in karate-do means 'way' or 'path', and is indicative of the discipline and philosophy of karate with moral and spiritual connotations.
Empty Hand Way
The concept of Do has been prevalent since at least the days of the Okinawan Scholar Teijunsoku born in 1663, as this passage from a poem he wrote suggests:
No matter how you may excel in the art of te, And in your scholastic endeavors, Nothing is more important than your behavior And your humanity as observed in daily life. (Nagamine,1976)
The first public demonstration of karate in Japan was in 1917 by Gichin Funakoshi, at the Butoku-den in Kyoto (Hassell 1984). This, and subsequent demonstrations, greatly impressed many Japanese, including the Crown-Prince Hirohito, who was very enthusiastic about the Okinawan art. In 1922, Dr. Jano Kano, founder of the Japanese art of Judo, invited Funakoshi to demonstrate at the famous Kodokan Dojo and to remain in Japan to teach karate. This sponsorship was instrumental in establishing a base for karate in Japan. As an Okinawan "peasant art," karate would have been scorned by the Japanese without the backing of so formidable a martial arts master (Maliszewski, 1992).
Today there are four main styles of karate-do in Japan: Goju-ryu, Shito-ryu, Shotokan, and Wado-ryu:
Goju-ryu developed out of Naha-te, its popularity primarily due to the success of Kanryo Higaonna (1853-1915). Higaonna opened a dojo in Naha using eight forms brought from China. His best student, Chojun Miyagi (1888-1953) later founded Goju-ryu, 'hard soft way' in 1930. In Goju-ryu much emphasis is placed on combining soft circular blocking techniques with quick strong counter attacks delivered in rapid succession.
Goju-ryu named after a line from Chinese old literature named "Bubishi". Chojun Miyagi improved old training way and established rational program including warming-up exercises, Kihon-kata, and Kaishu-kata, assistant exercises and so on. He thought character building was important so he left many his words.
According to Goju-kai's spirit, all existence consists of Go, or hardness which becomes positive and Ju, or softness which becomes negative. At fight, Go becomes offence and Ju becomes defense for protecting us safety. Mixing Go and Ju leads a tranquil mental state to prevent the fighting.
Shito-ryu was founded by Kenwa Mabuni (1889-1952) in 1928 and was influenced directly by both Naha-te and Shuri-te. The name Shito is constructively derived from the combination of the Japanese characters of Mabuni's teachers' names - Ankoh Itosu and Kanryo Higaonna. Shito-ryu schools use a large number of kata, about fifty, and is characterized by an emphasis on power in the execution of techniques.
Shotokan was founded by Gichin Funakoshi (1868-1957) in Tokyo in 1938. Funakoshi is considered to be the founder of modern karate. Born in Okinawa, he began to study karate with Yasutsune Azato, one of Okinawa's greatest experts in the art. In 1921 Funakoshi first introduced Karate to Tokyo. In 1936, at nearly 70 years of age, he opened his own training hall. The dojo was called Shotokan after the pen name used by Funakoshi to sign poems written in his youth. Shotokan Karate is characterized by powerful linear techniques and deep strong stances.
Wado-ryu, 'way of harmony', founded in 1939 is a system of karate developed from jujitsu and karate by Hienori Otsuka as taught by one of his instructors, Gichin Funakoshi. This style of karate combines basic movements of jujitsu with techniques of evasion, putting a strong emphasis on softness and the way of harmony or spiritual discipline.
Goju-Ryu Karate-Do
The Goju-kai founder, Gogen Yamaguchi Sensei who studied under Chojun Miyagi Sensei, unified the essential lecture points or aspects of All Japan Karate-do Federation Goju-kai. The present successor, Goshi Yamaguchi supreme Shihan improved those lecture points to nurture our spirits, our Ki and our body.
The core of Goju’s training, does not only consist of learning competitive Karate techniques, but also to train the mind to enjoy Karate as a way of life. We want adolescents learn common sense through group activities, to know the meaning of improving themselves and challenging this concept through participating in competitions.
Goju-ryu's basic training begins by being taught the basics of making proper fists, and preparing the student for rigorous blocking, punching / striking & kicking exercises.
Then we start seven basic forms of training;
Tachikata,
Kamaekata,
Ukekata,
Tsukikata,
Uchikata,
Atekata and
Kerikata.
There are two basic Wazas (Techniques); one is used for Kata and the other is used for Jiyu-kumite. There are also two kinds of foot movements; one is Unsoku for basic movement and the other is Tenshin and Sabaki for Kumite.
There are four groups of Katas,
Kihon-gata,
Fukyu-gata,
Kaishu-gata and
Tokutei-gata.
Sanchin and Tensho are Kihon-gata. Sometimes, Tensho is performed after Kaishu-gata because it is recognized as Kaishu-gata.
In Goju-kai, Kihon-kata consists of a pair of Go Waza, or hardness and Jyu Waza, or softness. Fukyu-gata consists of 10 kinds of Taikyoku no Kata and Gekisai 1 and 2.
Kaishu-kata consists of Saifa, Seinchin, Seipai, Sanseru, Seisan, Shisouchin, Kururunfa and Suparinpei. Tokutei-gata, which consists of Genkaku, Chikaku, Tenryu & Kouryu are not to be taught to students or utilized at competitions.
There are various kinds of training methods, and they are broken down into the following: Kihon-kumite, Yakusoku-kumite and Jiyu-kumite. All forms of Kumite are forms of training that will be done in pairs. In Kumite training we need to pay special attention to the basics, timing, distance and other more difficult techniques.
To understand Kata, there are two methods of training; Katabunkai-kumite and Bunkaikata-kumite. In Katabunkai-kumite practice, we divide kata into segments and learn the meaning of each movement. Bunkaikata-kumite is the practical training and application of the above said methods, by using Kata from Gekisai ichi onward.
Very Important to Goju is the building of our basic strengths and forms of breathing. We have to determine our own ways of improving these qualities by supplementary training and exercises, even though our daily practice of Karate will aid in this. Improvement is always needed in our muscular strength, endurance and flexibility, as Karate demands that of our bodies in practice and all relevant practical applications.
The Goju-ryu's origin is in southern part of China where people use boats for their transportation. We can't miss this point when we come to think about its characteristics. Southern people who knew about boats very much, were good at standing firmly even in an unstable boat and their standing posture became Sanchin-dachi. Their soles never left a boat and they slide their feet to move. Their Waza seemed as if it came out from the ground because of this sliding movement.
Along with the original breathing "Kisoku no Donto", the curved movement which is based on a circle creates what is known as Muchimi. Kisoku no Donto is a breathing method controlling abdominal breathing and training our body from inside. We practice this breathing method by doing the Kihon kata, Sanchin and Tensho. There are two kinds of Ibuki; one is Yo Ibuki and the other is In Ibuki. Yo Ibuki is utilized for training, and breathing is very clear. In Ibuki is utilized at the moment of actual fighting whereas the breath is calm and held in. It is embodied in Yo and Han In Yo doing conscious abdominal breathing. We perform Enbu exercises by doing Ju-ho, Go-ho, Goju-ho and Seido-ho. Forms of breathing and movement.
Concentration on movements and breathing leads to Kiko practice.
Sanchin and Tensho are said to be Ritsuzen, a standing posture with Sanchin-dachi and breathing that leads to a mental state of Tenchi-jin, which is ultimately the sought after state of Goju-ryu.
To accomplish this Muchimi, Kotekitae, which is a kind of Kakie and Kake is utilized. This training method is suitable for learning flexible movements to control your opponent, diminishing the shock of impact, mounting a counterattack and being aware of the changing power of strength, counteractions of the strength and using Ki.
Goju-ryu's aim is not only to improve strength and techniques but also to improve the will power and spirit. Aim at building character and at pursuit of being strong along with nurturing kindness, dignity and thoughtfulness. The founder Chojun Miyagi Sensei said " Don't be struck by others, don't strike others and avoid trouble" and its spirit was seeking for peace and tranquility.
History about our Goju Masters
Kanryo Higa(shi)onna was born on March 10, 1853 in the district of Nishimura in the city of Naha, Okinawa. Son of Kanryo and Makomado. His father was a merchant trading food and clothes through the Ryukyu Islands. At the age of 10, Kanryo Higaonna Sensei started to work with his father, since his 2nd and 3rd brothers died at early age, and his 1st brother was weak and sick.
At the age of 14 he commenced his formal training in Chinese Kempo with Seisho Arakaki, who had studied the Fukien style. Unfortunately not too long after, his father died as the result of a fight. This shocked the young Higaonna so much that his thoughts were filled with a desire for revenge. This was when he decided to travel to China to learn the deadly martial arts to avenge his father’s death.
At that time, traveling to China was restricted only to merchants, students or government officials. Permission to travel was only granted by the King of Okinawa, and the only port of departure was the port of Naha.
Higaonna, with the help of the official Udon Yoshimura, obtained a permit to travel to Fuchow, China, as a student. He departed from the port of Naha in the year 1866, at the age of 15.
On his arrival in Fuchow, Higaonna was accepted in the Ryukyu Kan or lodge where all the students from Okinawa were living. After a year in residence he was introduced to the renowned martial arts instructor Ryu Ryu Ko (also known as Xie Zhongxiang). Ryu Ryu Ko Sensei earned his living making bamboo baskets, working from the ground floor of his house. At the time he taught martial arts to only to a small group of selected students.
Kanryo Higaonna was not permitted to train immediately, and had to follow the age-old custom of personal service to his master by attending the garden, cleaning and doing odd chores. After he had satisfied his master’s expectations, he was accepted as a disciple.
At first Kanryo Higaonna was instructed only in Sanchin kata. His motivation and dedication soon started to show, and as his skills progress he became a “uchi deshi” (live-in student). He moved out from the Ryukyu Kan and started to live and work at Ryu Ryu Ko’s bamboo shop. Training took place at night starting with the practice of Sanchin and was severe. He was introduced to the different traditional equipment such as chiishi (stone weights), ishi sashi (stone padlocks), nigiri game (gripping jars), tan (barbell) and muning (variation of makiwara).
The fame of Ryu Ryu Ko Sensei was widespread. He learned the martial arts in the southern Shaolin temple in the mountains of the Fujian Province. His teacher was a Court Official from the Dynasty. Ryu Ryu Ko Sensei also instructed Higaonna in the use of weapons such the Daito (long sword), Shuto (small sword), Sai and Bo. He also taught him herbal medicine. In few years Higaonna became Ryu Ryu Ko Sensei’s top student. Higaonna trained for 14 years in China. In 1881 he returned to Okinawa with the promise to his teacher than it would never abuse the skills he had learnt.
He settled back in the district of Nishimura in the City of Naha and like his father, in the past, became a merchant, traveling with his boat in between the islands of the Ryukyu chain. He began to teach a select group of students at his house. His instruction was very severe. In a short time he obtained the same good reputation that he had developed in Fuchow. It wasn’t too long before the King of Okinawa invited Kanryo Higaonna to teach him the martial arts.
In 1905 he was invited to teach his Naha-Te (Te from Naha) in the Naha Commercial School. The Principal wanted to teach the students the spiritual and moral aspects of the martial arts. This was an important breakthrough, not only for the recognition of the benefits of the practice but also because until then Te was taught as a martial art with the skill to kill.
After his research, Kanryo Higaonna, decided to make an important change in the Sanchin kata. Until then, Sanchin kata was practiced with open hands, so he started to teach it with close hands and slower breathing with the purpose of promoting the health benefits, rather than promoting lethal techniques at the school. Higaonna introduced the closed fist to emphasize the physical strength more than the ability to kill. Tradition also played an important role for this change because he noticed that a lot of young Okinawans, without any knowledge of martial arts, naturally stood with closed fists when they were going to fight. He continued to teach the original way that he learned in China to a few students at his dojo.
After 1905 Karate became a little more accessible to the general population. Up until then, Te was taught to a selected group of people.
Kanryo Higaonna Sensei passed away on 23rd December 1915 at the age of 62.
Chojun Miyagi was born on April 25, 1888 in the city of Naha, Okinawa to an aristocratic family. He began his martial arts training at the age of 12 with Aragaki Ryuko Sensei. Aragaki Ryuko’s approach was only to teach the fighting itself and not too much emphasis was placed on the martial art.
After seeing the dedication of Chojun Miyagi, Aragaki Ryuko decided to introduce him to Kanryo Higaonna. In 1902, at the age of 14, Chojun Miyagi Sensei commenced training with Kanryo Higaonna Sensei. It was severe, with lots of running and strength exercises. It is said that Higaonna Sensei was so demanding of his student’s performance that Chojun Miyagi sometimes passed out performing Sanchin kata. At the age of 20 Chojun Miyagi became Higaonna’s top student.
At the age of 22 he travelled to the main island of Kyushu for his military service. After 2 years of service he returned to Okinawa. For the next 3 years Kanryo Higaonna taught him privately until Higaonna died in 1915.
With his death Chojun Miyagi decided to follow the steps of his Sensei and travel to Fuchow, China, where Higaonna had learned the martial arts. On his first trip in 1915 he went to Fuchow and visited the grave of Ryu Ryu Ko Sensei as well as the temple where he trained. He also trained for two months with a student of Ryu Ryu Ko Sensei.
A story is told that while visiting a temple in China, Chojun Miyagi noticed a crane sitting on a roof, which was made of tile. As he approached the huge bird, the crane became alarmed and flew away. As it was flying away, the frightened crane flapped its wings against the tile roof, breaking some of the tiles in the process. Miyagi was amazed that the soft feathers of the crane were able to break something as hard as tiles. Inspired by this, he devised a whole new approach to Karate, mixing in with the hard techniques many soft ones to be used in countering hard blows and kicks.
On his return from China, Miyagi began to take on students. He introduced a kata called Saifa (literally: “smash and tear”) which has arm and leg movements similar to White Crane that he learned from his friend Gokenki (who was a ‘White Crane’ stylist). He also practiced and researched a White Crane kata called Rokkishu (which he also may have learned from Gokenki) eventually adapting its arm movements to form a kata he called Tensho (literally: “revolving palms”) which utilized the same steps as Sanchin kata.
In 1921 he was chosen to represent Naha-Te in a presentation to the visiting crown prince Hirohito. He repeated this in 1925 for prince Chichibu.
In the 1920’s Chojun Miyagi developed the characteristic Goju Ryu warming up exercises or Junbi Undo with the help of a friend of his, who was a doctor. This series of exercises were based on not only martial arts fundamentals but also on medical research. It was also around this time that Chojun Miyagi began to teach in a high school in Okinawa.
In 1926 he set up the Karate Research Club along with Chomo Hanashiro (Shuri-Te), Kenwa Mabuni (Shito Ryu) and Motobu Choko, spending the next three years training in basics, kata, fitness and philosophy. Unfortunately the club disbanded in 1929.
In 1929 he was invited to Japan by Gogen Yamaguchi, who would promote the Goju style in Japan.
Jigoro Kano (founder of Judo) began visiting Okinawa in 1927, and was so impressed with Sensei Miyagi, he invited him to Japan in 1930 and 1932 to demonstrate at several tournaments.
It was at one of these tournaments that one of his senior students, Jin’an Shinzato was asked which school of Karate he belonged to. Unable to answer as styles were only known by their geographical reference at that time, he approached Sensei Miyagi, who agreed that a name should be chosen for their unique style. There is a Chinese text called the Bubishi, a very popular historical reference among karateka of the day, and in it are the Eight Poems of the Fists.
The 3rd precept reads:
“The way of inhaling and exhaling is hardness and softness.”
Go means hard and Ju means soft. Since his style was a combination of these ideals, he began referring to his art as Goju Ryu, and in 1933 it was officially registered as such at the Butoku-Kai, the Japanese Martial Arts Association. In the same year, he presented his article “An Outline of Karate-Do”.
In 1934 Miyagi Sensei was appointed as head of the Okinawan branch of the Butoku-Kai Association and traveled to Hawaii later the same year to introduce Karate there. Upon his return to Naha, he was awarded a commendation from the Ministry of Education for outstanding service in the field of physical culture. In 1936, he returned to China for more study, this time in Shanghai.
He returned in 1937 and was awarded the Japanese equivalent to the commendation he had received at home.
In 1940, Chojun Miyagi developed a Kata which was initially called Fukyugata-ni and was intended to supplement Itosu’s Fukyugata. At this time Japan was entrenched in a war with China and on the brink of entering World War II. Schools, military and police authorities were already using Itosu’s kata as Itosu had intended way back at the beginning of the century and were now looking at an additional kata. Their requirements were for a simple but aggressive kata to bolster the spirit and fighting ability of the younger generation. Miyagi responded with a kata that accomplished this even to the extent that for the first time in a kata the finishing move was a step forward. Miyagi felt that this would portray a boldness that was required in the difficult times ahead. Later he renamed the kata Gekisai (literally: to “break and smash”) and later still developed a second variation – renaming the kata(s) Gekisai dai ichi and Gekisai dai ni (“Gekisai number one and two”) using them to teach beginners.
The Second World War cost Miyagi dearly. Along with all of his books, manuscripts and other martial arts relics lost in bombing raids during the battle of Okinawa, he had lost three of his children and many of his students. His best student and his likely successor Jin’an Shinzato was killed when his unit, fighting in the defence of Okinawa, was hit by cluster bombs dropped by an American fighter-plane. Despite all of this, Miyagi resumed teaching after the War.
He passed away on October 8, 1953 at the age of 65.
Gogen Yamaguchi. The man known as Gogen Yamaguchi (one of ten children) was born on January 20, 1909 in the city of Kagoshima, which is located on the southern end of Kyushu Japan. He was named Yoshimi Yamaguchi by his father, Tokutaro, who was a merchant, a school teacher and superintendent. His mother, Yoshimatsu, was Tokutaro's assistant. As a boy Yamaguchi trained in the art of Jigen-ryu Kenjutsu (kendo). As a young teen, when his family moved to Kyoto, Yamaguchi began studying Goju-ryu in the Maruta Dojo in Miyazai, Kyushu under Takeo Maruta, a carpenter by trade. Kendo training and his studies with Maruta gave Yamaguchi strong roots in the martial arts.
Later in life he picked up the nickname "The Cat". There are several theories on where the name came from. One is due to his long flowing hair resembling a lion's mane. Then there are those who say it is due to his preference for the cat stance in Goju along with his cat-like gaze he would often lock his opponents with. Another theory attributes the name to his post-war years teaching Allied troops karate in Japan. He would constantly walk up behind students soundlessly and displayed the grace and lithe movements of a cat when practicing Goju-ryu. Others say the name came from his legendary battle with a tiger. No one knows for sure, it could be any one of these; all of them combined or it could be none. Yamaguchi simply was "The Cat".
In 1929 Yamaguchi entered Ritsumeikan University in Kyoto and majored in Law. In 1930 he started the first karate club on the Ritsumeikan campus. It was not long before the hard training and distinctive breathing exercises (ibuki) made the club well know throughout the city. It was during this time that Yamaguchi began work on jiyu kumite, which translates as free fighting or sparring. Masters and teachers of this time stressed kata and were not very big on free sparring as techniques were done full force without control. The system Yamaguchi developed was based on the sparring system of kendo where points are scored for striking specific targets, and eventually would become the basis for modern day tournament fighting.
In 1931 Yamaguchi, age 22, was introduced to Chojun Miyagi, the founder of Goju. Up to this point in his training Yamaguchi had focused on the "hard" aspect of Goju. Yamaguchi was so well trained in the hard side of Goju that Miyagi gave him the name "Gogen" meaning "rough". After meeting Miyagi he became aware of his need to train his "soft" spiritual side as well. This is also when Yamaguchi was appointed as Miyagi's successor for Goju in Japan. According to Yamaguchi, Miyagi said, "Mister Yamaguchi, you are well qualified to be the successor of Goju school karate. I have nothing more to teach you." During a prior visit to China, Miyagi had taken what he learned there and modified some of Goju. Yamaguchi did not agree with these changes, believing the old ways were the best. When Miyagi left Japan to go back to Okinawa Yamaguchi began to do his own thing. This was the start of Goju-kai.
Many Goju practitioners in Okinawa are quite irritated by the statement that Yamaguchi is Miyagi's successor. Miyagi spent most of his time teaching in Okinawa and was only in Japan for periods of two to three months at a time. Some doubt if Yamaguchi ever learned all of the Goju system from Miyagi, he may have actually completed the Goju kata at a later date with the help of some senior students of Miyagi. This does not change the fact that Yamaguchi has done more for Goju and karate than any handful of his dissenters combined. For example, he added Taikyoku kata to the Goju system, which are used as training methods for beginners to help prepare for the more advanced kata of the system. Yamaguchi designed and sketched the now famous Goju-ryu fist insignia, modeled after the right fist of Chojun Miyagi.
In 1934 Yamaguchi graduated from Ritsumeikan University, and also completed his development of rules for free fighting. That next year in 1935 he started the All Japan Goju-kai Karate-do Association (in 1955 it became the International Karate-do Goju-kai Association - IKGA), which has increased popularity of Goju in approximately 35 countries throughout the world. This was also the year Yamaguchi began traveling as an intelligence officer for the Japanese Government.
Not too long after Miyagi's first visit, Yamaguchi made his first trek up to Mount Kuruma for austere training. He acquainted himself with a group of Shinto priests, who were involved in spiritual training of their own. As the great masters always do, Yamaguchi learned from the priests and began the harmonization of his Goju training with nature. Some of Yamaguchi's training on Mount Kuruma involved fasting, meditation as well as sanchin stance training under a waterfall in an attempt to unify his body and mind. During this time his strength and mental abilities increased noticeably. Yamaguchi attributed this training to his ability to, "…move without thinking in a natural and mysterious way while practicing."
Back in 1931 Japanese forces, under the guidance and leadership of General Kanji Ishihara seized control of Manchuria. In 1938 General Ishihara asked his friend Gogen Yamaguchi to take a Governmental post in Manchuria, which had been renamed the Republic of Manchu-kuo. During his tour of duty in Manchuria, from 1938-1945, Yamaguchi continued his Goju training. This was fortunate as he had numerous opportunities to apply his training to real life situations. There were two times while in Manchuria, Yamaguchi said he had to exert himself to the fullest of his abilities.
One of those occasions was in 1945 during the Japanese-Russian war. Yamaguchi had received reports that his post was to be attacked by Communist bandits. When the attack began Yamaguchi and some of his men were inside a building making ready to defend themselves. Yamaguchi decided to defend the lower level alone and ordered everyone else upstairs. After he emptied two revolvers into the two dozen or so attackers bearing down on his position, they broke down the door and hand to hand combat ensued. This was actually to Yamaguchi's advantage as the quarters were close and only 5 or 6 men could fit in the room with him. They also had to worry about injuring each other, being alone Yamaguchi had no such restraints. After a time the attackers sounded retreat and withdrew from the town. Gogen Yamaguchi, in hand to hand combat, had fought for his life for 40 minutes straight and only suffered a cut on his left arm, inflicted by a dagger. This event is a true testament to Yamaguchi's quality of training as well as his devotion to that training.
There is another tale of Gogen Yamaguchi's skill from around this timeframe. The story has it that the Russians captured Yamaguchi. Having tried and failed at breaking Yamaguchi by all the normal methods, someone came up with a novel way to just get rid of him. His captors got a tiger and made sure it was hungry. That is when they threw Yamaguchi into the cage with the tiger. The show they got was not one they expected. Instead of being torn apart Yamaguchi kicked the tiger in the nose and smacked it in the head with an elbow. He then leapt on the big cat's back, applied a strangle hold and choked it to death.
There is much debate as to the truth of this story, but at the end of the Japanese-Russian war the Russians took thousands of Japanese in Manchuria prisoner. Yamaguchi was indeed one of those prisoners. He was held for a few months in a POW camp before being sent to a labor camp in Mongolia. The deplorable conditions in Russian labor camps have been well documented, and what Yamaguchi told of his time there confirms this information. The terrible rations, reduction of rations for work not done, interminable roll calls, death by exposure (Prayer at Dawn) and so on. Even through all of this Yamaguchi continued his training and there is a story that says when the Russians found out who he was they had him teach them karate.
In 1947 after two years as a Russian prisoner Yamaguchi returned to Japan. Upon his return Yamaguchi was shocked and heart broken by the condition of Japan after World War II. Not only the physical destruction but what he perceived as the spiritual decline as well. During the war many Goju schools had closed, there were a few that had remained open with no real leadership to guide them.
On the verge of suicide due to the state of his country and his art form, Yamaguchi experienced a revelation and discovered his purpose in life. He was to teach and spread the martial arts to the youth of his nation. He turned his attentions once more towards nature and religion. To aid in his goal of spreading martial arts Yamaguchi held a week long exhibition in Tokyo. This exhibition showcased the various traditional Japanese arts as well as various Chinese arts he learned while in China. Slowly, Yamaguchi began reconsolidating the Goju schools that had remained open through the war, while constantly opening new ones.
Yamaguchi was focused on the spread of martial arts and the betterment of himself physically, mentally and spiritually. He sought out Reverend Tadaki Yoshimura, Chief Reverend of Shin-shu Shinto, and eventually became a Shinto master as well. Yamaguchi also learned yoga from Tengai Noda, Japan's leading expert and yoga master at the time. Eventually Yamaguchi would meld these together with his Goju to form his personal system of Goju Shinto.
In 1963 there were two non-Asians training under Yamaguchi in Tokyo. One was Merv Oakley an Australian skilled in the art of Jujutsu. The other was Lou Angel an American who held a 2nd Dan in Goju as he had learned it from Peter Urban, another of Yamaguchi's students. Oakley earned his Shodan (1st black belt) in Goju at this time and when he went home he opened the very first Goju dojo in Australia. In 1970 Yamaguchi, at the invitation of Oakley, visited Australia and thus became the first Grandmaster to ever visit that country. At the tournament held in his honor, Yamaguchi amazed the crowd with his demonstration of the Goju Suparunpei kata.
The face of Goju ryu and martial arts in general would be amazingly different if not for the influence of Gogen Yamaguchi. Primarily due to his efforts Goju-ryu was formally registered and recognized by the Butoku-kai, the governing body for Japanese martial arts. This is the same organization that awarded Yamaguchi the title of Renshi (senior expert/5th dan) in 1940. In 1950 he founded the Zen Nippon (All Japan) Karate-do Goju-kai, a national organization in Japan. In 1951 Yamaguchi took enough time for himself to get his Judan (10th black belt) from Chojun Miyagi. All the karate dojos in Japan were united in 1964 under the Federation of All Japan Karate-do Organization (FAJKO), which is today known as the Japan Karate Federation (JKF). While accomplishing all of this Yamaguchi was appointed as Shihan (master) of the karate division of the Kokusai Budo Renmei, the International Martial Arts Federation in Japan. This appointment came from the federation chairman, Prince Higashikuni of the Japanese Imperial Family. Another noteworthy Imperial contact occurred in 1968 when Emperor Hirohito presented Yamaguchi with the Ranju-Hosho (Blue Ribbon Medal) for his contribution to the martial arts.
Even in his late 60's Yamaguchi showed no signs of slowing in his mission to spread the martial arts. He founded and opened the Japan Karate-do College in Suginami, a suburb of Tokyo, Japan. This school served as Yamaguchi's home as well as the Goju-kai headquarters. In order to give students of the college a well rounded martial arts education the ground floor dojo level of the building taught classes in Goju and other styles. The second floor was a yoga-shinto center for the education and practice of those two arts. The top floor served as a dormitory with accommodations for about 12 students.
Yamaguchi accomplished much in his life; he was a lawyer, a military officer, a Shinto priest, martial arts master, husband and father. He breathed life back into the dying art of Goju after WW II, and introduced it to the world. Together he and his wife Midori Yamaguchi raised five children, three sons and two daughters; Norimi Gosei Yamaguchi, Kishio Gosen Yamaguchi, Hirofumi Goshi Yamaguchi, Wakako Gogyoku Yamaguchi and Makiko Yamaguchi. Gogen "The Cat" Yamaguchi passed away on May 20, 1989 having been one of the 20th century's most influential people in the martial arts.
Goshi Yamaguchi. Hirofumi Goshi Yamaguchi was born in Shinjing, Manchuria on September 28, 1942, as the 3rd son of Kaiso (the Founder) Master Gogen Yamaguchi. In 1951, at the age of eight, he began practicing karate do at Senzoku Dojo in Asakusa. He received the 1st dan in 1957 and the 2nd dan in 1959. In 1962 he became a 3rd dan holder and an Instructor.
He entered Nihon University in 1963, majoring in cinema studies in the Department of Arts. While he was a student, he had an opportunity to teach karate-do at an American branch dojo for a year. After he came back to Japan, he taught in various Goju-ryu dojo. He graduated from University in 1969, when he became a full time Shihan in the head dojo with a view to promote and develop Goju-ryu Karate do. He has visited and taught in more than 40 countries in the world thus far as an authorized instructor of Goju kai, All Japan Karate do Federation, Tokyo karate Federation, and as an international referee.
After Gogen Yamaguchi died, 20th May 1989, Goshi Yamaguchi was appointed to president of All Japan Karate-do Goju-kai Association, International Karate-do Goju-kai Association, and Saiko-Shihan (Grand Master) for these two associations.
[* The information in this History page of our website was compiled by Eugene Kitney-sensei from numerous sources.]
TKC's history...
Traditional Karate Center (NY) opened it's doors in 1994 and has been serving the Staten Island community ever since. We have always strived to offer our students the very best Japanese Karatedo standards and instruction. It has never been our wishes to embellish or try to change what great Karate masters have created.
In essence, our dojo was opened by Shihan Buttermark as his way of "repaying a favor" to Karatedo, for the positive changes it facilitated in his life. Being a Staten Islander from birth, what better gift or legecy could he leave the community that he's always called home. TKC is his dojo "home"; he and his staff welcome you to be a part of his dojo "family".
