January-February, 2016

Table of Contents

Dojo Events
Belt Test Results
New Years Day
Workout
Fun Run for
Jamaica
New DVDs
Student of the
Month
Articles of Interest
Videos of Interest

Dojo Events
Events in January:
Thursday, January 21, 6:30pm Adult Beginning Belt Test
Saturday, January 30, 5-8:30pm Arizona Karate Awards
Banquet
Events in February:
Sunday, February 7, 11am-1pm Specialty Workshop:
Introduction to Feng Shui
Wednesday, February 10 Beginning Belt Test Interview
Deadline
Friday, February 12, 7:30-11:30pm Parents Night Out: Nerf
Wars
Friday, February 19, 4:30pm Little Warriors Test
Friday, February 19, 5:30pm Beginning Belt Test
Saturday, February 27 Winter Games Tournament
Monday, February 29, 5:30pm Seminar with Sensei Neil
Stolsmark
Events in March:
Tuesday, March 1, 5:30pm Seminar with Sensei Neil
Stolsmark
Monday, March 7 Spring Break Camp Begins
Friday, March 11 Spring Break Camp Ends
Sunday, March 13 AZ State Championship Tournament
Monday, March 14 Spring Break Camp 2 Begins
Friday, March 18 Spring Break Camp 2 Ends
Saturday, March 19, 1-3pm Spring Gathering Open Sparring
Event

Belt Test Results

Little Warriors Beginning Belts:

Nikolas, Aaron, Kyle, Matthew, Katelyn, Finley

ME Beginning Belts:
Lacy, Quinn, Leo

Youth Beginning Belts:

Amber, Josh, Kaid, Jordan, Joshua, Preston, Finn, Kyle, Aidan, Ellie,
Nico

New Years Day Workout

On January 1st, 2016, several dedicated members of the dojo got

together to ring in the New Year with a good sweat! Thanks to
everyone who come out to train with us, and we look forward to
another great year!

Fun Run for Jamaica

We will run, walk...perhaps crawl together on Saturday,

March 12 for the Cool Runnings 5K for Jamaica event.
Practice running/training will be held at Scottsdale
Community College's track at 8AM on the following dates:
January 9, 16, 23, 30
February 6, 13, 20, (no training on 2/27 - karate tourney)
March 5
That will give everyone up to 8 sessions before the run.

This would be great for any Tournament Team members

going to the State Champs that Sunday, March 13, too Double-whammy!

Okinawa Trip

Every year, Sensei Bethea travels to Okinawa to train at the

Shorinkan Honbu (Headquarters). This year, our dojo will
be joining him on April 4th-15th. Be sure to let us know if you
are interested in traveling to the homeland of karate with us!

New DVDs from Sensei Poage

Sensei Poage taught two seminars at the 2015 Cal-South

Shorinkan Camp, last November, and we have compiled
those seminars into a nearly hour-long DVD for those who

couldnt attend, and those who were there, but would like a
refresher. This DVD is available for sale on Amazon, or you
can ask us to order a copy for you.

We will also be putting together a DVD of every Waza

Wednesday video that we shared over the past year. Keep
an eye on our Facebook page for an announcement when it
goes on sale!

Student of the Month

January

Finley

February

Orrin

Articles of Interest
The Purpose of Kata

by Noah Legel
Click here to view on the web
The practice and purpose of kata is something that is often debated,
and can be a serious point of contention between martial artists. Many
people believe that kata are outdated and useless, and should no
longer be practiced. Others believe that kata are exercises for fitness,
balance, and coordination, but nothing more. There are also those who
believe that kata are meditative practices, intended to develop the
mind and spirit. Then, there are those who believe that kata are
composed of practical fighting methods, which have been collected
into a series of interconnected solo drills. Of course, there are shades
of gray between each of these views, and there are more obscure
opinions, as well, but these tend to be the largest groups when
discussing the purpose of kata.
The trouble with determining the purpose of kata is that the purpose
you find in kata is directly related to your understanding, and what
you are looking for. In that regard, everyones opinion of the purpose
of kata is correct! If you believe that kata is outdated, and serves no
purpose, then you will find no value in its practice. If you believe that
it is merely a method of developing fitness, balance, and coordination,
then that is what you will gain from it. If you believe it is moving
meditation, then that is how you will use it. If you see it as a collection
of fighting methods, then you will constantly be finding that type of
material in the movements. The key to the purpose of kata is the intent
in its practice.
This brings us to the question of why there is so much disparity
between martial artists, and their views on kata. It certainly makes
sense that those who train in arts that dont utilize kata will tend to
have a very limited understanding of them, but what about martial
artists whose systems heavily utilize kata, kuen, hyung, etc.? The
answer to this question is multi-faceted, and can be very nuanced,
because even among practitioners of the same art, everyones
experience and perspective is going to be slightly different.
One of the biggest factors in peoples understanding of kata is the
influence of Japan on martial arts. Although the practice of forms can
be found all across Asia and, to a degree, Europe, it is most often
associated with karate. While karate is an Okinawan art, originally,
most people are familiar with karate that has been strongly impacted
by Japanese culture. This is important, because Japanese culture has
very strong views on katathat is, they have a kata for basically
everything. In that culture, kata is essentially the precise, most

proper method for doing a task. There is kata for making tea, for
getting dressed, for sweeping a shrine, and so on. Through the
performance of these kata, people seek to develop personal perfection,
and there is a meditative quality to everything they do. If this is how
you see kata, from a cultural perspective, then that will tend to be how
you see martial arts kata, as well. Since the Japanese are largely
responsible for the popularization of karate, it makes sense that this
idea of self-perfection and moving meditation is a popular perspective
among karateka, when it comes to the purpose of kata.
Another aspect of the Japanese influence on kata comes from the fact
that karate in Japan was largely cultivated in high schools and
colleges. Athletic young men, in a time when the country was gearing
up for war, wanted to challenge themselves physically as much as
mentally. This really brought about the sport fighting aspect of karate,
but it also emphasized the physical fitness aspect of kata and kihon
training. Stances got lower, kicks got higher, and the intensity was
cranked up to its maximum.
Japan is not the only influence we need to consider, of course. China is
a major player in the development and practice of kata. While China is
a single country, it is far from a single culture; it is a very large nation,
made up of regions that are very different from each other. This means
that, even in martial arts, there are many different perspectives under
the umbrella of Chinese arts. Historically, we know that the forms of
Chinese arts tended to fall into two categoriesfighting methods, and
developmental forms. That is, some forms were composed of practical
fighting techniques, and some were used to develop fundamental
strength and movements, in order to make the practitioner more
effective as applying the techniques found in the fighting forms. A
simple example of one such developmental form would be Sanzhan
(Sanchin).
The Chinese have long valued health and longevity, so it is no surprise
that they recognize these benefits in martial arts practices. The wushu
movement is the embodiment of the pursuit of these benefits,
emphasizing athleticism and competition above the traditional
practices of Chinese fighting forms. This can be seen in many Chinese
martial arts demonstrations, where flying kicks, splits, and low stances
are prominent. The practice of taijichuan (Tai Chi) as physical fitness is
another prime example, although some practitioners still train the
fighting aspects of the forms.
When it comes to the fighting applications of kata, we have to consider
the classical Chinese and Okinawan approaches. While they do not
reject the benefits of kata for mental and personal development, or
physical fitness and health, they are chiefly collections of fighting
techniques. Methods of striking, locking, throwing, choking, and

dealing with a variety of attacks were translated from real fights, to

partner drills, to solo drills, to kata. Practitioners who have had these
applications taught to them, and emphasized to them, will tend to see
this as the core purpose of their kata practice.
When you boil it down, kata are really just sequences of movements,
and movements can do a wide variety of things. A single motion can
be used to express an emotion, strengthen the body, or perform an
action. Thats what makes it an art. The purpose of any given
movement is entirely dependent upon the will of the person
performing the movement. The same is true for the purpose of any
given kata. You will only benefit from what you believe there is to
benefit from.

10 Ways to Motivate Your Child to Learn

by Scholastic.com
Click here to view on the web

If you want your child to be a stellar student, don't limit learning to the
walls of his classroom. Although the skills he's learning there are crucial
to his intellectual and social growth, your child needs your help to open
up the world of ideas. His renewed joy in discovery will transfer to his
schoolwork, so you'll boost his academic achievement too!
1. Fill your child's world with reading. Take turns reading with your
older child, or establish a family reading time when everyone reads
her own book. Demonstrate how important reading is to you by
filling your home with printed materials: novels, newspapers, even
posters and placemats with words on them.
2. Encourage him to express his opinion, talk about his feelings, and
make choices. He can pick out a side dish to go with dinner and
select his own extracurricular activities. Ask for his input on family
decisions, and show that you value it.
3. Show enthusiasm for your child's interests and encourage her to
explore subjects that fascinate her. If she's a horse nut, offer her
stories about riding or challenge her to find five facts about horses
in the encyclopedia.
4. Provide him with play opportunities that support different kinds
of learning styles from listening and visual learning to sorting
and sequencing. Supplies that encourage open-ended play, such as
blocks, will develop your childs creative expression and problemsolving skills as he builds. He'll need lots of unstructured play time
to explore them.
5. Point out the new things you learn with enthusiasm. Discuss the
different ways you find new information, whether you're looking for
gardening tips on the Internet or taking a night class in American
literature.

6. Ask about what he's learning in school, not about his grades or test
scores. Have him teach you what he learned in school today
putting the lesson into his own words will help him retain what he
learned.
7. Help your child organize her school papers and assignments so
she feels in control of her work. If her task seems too daunting,
she'll spend more time worrying than learning. Check in with her
regularly to make sure she's not feeling overloaded.
8. Celebrate achievements, no matter how small. Completing a book
report calls for a special treat; finishing a book allows your child an
hour of video games. You'll offer positive reinforcement that will
inspire him to keep learning and challenging himself.
9. Focus on strengths, encouraging developing talents. Even if she
didn't ace her math test, she may have written a good poem in
English class. In addition to a workbook for math practice, give her
a writing journal.
10. Turn everyday events into learning opportunities. Encourage him
to explore the world around him, asking questions and making
connections.

Chibana Stories

Translated by Terry Garrett

Click here to view on the web
The following are stories from Katsuyuki Shimabukuro, a student of
Higa Yuchoku who was a student of Chibana Sensei. Katsuyuki
Shimabukuro claims that these are stories told to him by Higa
Yuchoku. These are found on pages 14 and 15 of Gekkan Karatedo,
August 2007, Vol 445. These translations are not entirely accurate due
to my tenuous Japanese abilities:
Interviewer: If you have any legendary hero stories about Chibana
Sensei, please share.
Katsuyuki: I first heard this story from Higa Yuchoku Sensei. One day
after lunch, three gentlemen who were studying judo and kendo were
on a world-wide martial arts pilgrimage and came to see Chibana
Sensei (1). The three gentlemen had just come to Okinawa from
Taiwan and asked Chibana Sensei, "Will you please have a match with
us?"
Of course, in order to avoid a meaningless fight, Chibana Sensei
courteously refused. However, the three gentlemen insisted that it was
absolutely necessary. This troubled Chibana Sensei and he answered,
"I don't care if you hurt or maim me, but if you're okay with getting
hurt or maimed, please join my class" (2). With that, the three
gentlemen departed (3).

To truly understand the story, let me explain. Okinawan Te (Ti) is a

martial art. It took discipline to live a life with the purpose of kill or
being killed. That's why researching hidden techniques that are
forbidden in modern matches today was in vogue, and those who
could uncover them were masters. It's impossible to use those
techniques today without changing them to something completely
different. Even kicking, researching the golden standard of kicking,
and exploring hidden vital places including the most unpleasant vital
spots (thrusting with your fist to a vital spot on the back of the head
for instance) were practiced.
Of course, the main principle was to make your hands and feet
weapons to defeat your opponent with a fatal blow. Since Okinawan
martial arts were for the purpose of protecting one's life, dealing with
any kind of weapon was a life and death situation one keeps in mind
and devotes time to studying.
So with this understanding, when the gentlemen said, "Let's have a
match. But, we know from our world travels about forbidden
techniques, and because those techniques are dangerous, please don't
use them," you can see how that troubled Chibana Sensei.
However, is there ever a time when you should use your fists? I
remember Chibana Sensei saying that the answer was this: "This is
when you should use karate. You should use it to save someone from
misfortune or to protect the ones you love."
Interviewer: Do you have any other stories about Chibana Sensei?
Katsuyuki: Here's another story again from Higa Yuchoku Sensei. This
story was when Chibana Sensei was in his 70's, that's to say after the
end of the war. There was a request from the American military
garrisoned in Okinawa to give a karate demonstration on one of the
American military bases. At that time, I think little Chibana Sensei saw
the request and considered it for a little while.
There were some skeptical individuals with submission wrestling
experience in the audience. And so Chibana Sensei took one soldier on
stage and with three fingers pointed at the soldier's chest said,
"Come." If Chibana Sensei's tempered fingers moved before they were
supposed to, the soldier could encroach. In addition, Chibana Sensei
said, "You can tackle me or throw me too." The soldier started to
savagely tackle him, but Chibana Sensei immediately repelled the
soldier's arm with his forearm (4).
In those days, Chibana Sensei said, "Your arms must be like iron. If
you don't train, even if you have fat arms, they will only be as hard as

wood. But, if you train, even slender arms can become as hard as
iron." Of course, I personally train to make my forearms like iron.
In the twinkling of an eye, the soldier's arm began to swell up. As the
soldier stood in awe of such power, even as his hand turned purple,
[Sensei] said, "I can teach you that technique," and invited the soldier
to his dojo that evening.
Notes:
(1) The simplest explanation of or mushashugyou (what I've
translated as "martial arts pilgrimage") was when an individual traveled to
various locations to hone their fighting/warrior skills. Training, matches, and
bodyguard or mercenary work were common facets of that lifestyle.
(2) I had a hard time translating this sentence into English, even with expert
help (who had a hard time making it make sense in English). While I think
I've captured the essence, here's the sentence in its entirety: "

."
(3) The verbiage in the article was, "
." Katsuyuki Sensei was trying to point out that the three of them
promptly left when Chibana Sensei became serious.

(4) I suspect that the blow the soldier suffered was an uchi-uke, one of
Chibana Sensei's alleged go-to techniques around that time. I've heard two
stories of other individuals who, wanting to test Chibana Sensei, were
rendered similarly helpless with an uchi-uke. Regardless, the most important
things to take note of are (1) Chibana Sensei used a "block" as a strike and (2)
his power was that of ippon kowashi - "one blow to destroy the opponent."
Note how the soldier stopped attacking after his arm had been struck.

The Legend of Choki Motobu

by Seijin Jahana, Translated by Sanzinsoo

Click here to view on the web

Remarks: This is a complete translation of the article written by Mr. Seijin

Jahana, the original title "Choki Motobu, a Forerunner of Combative Karate"
appeared in the monthly magazine "Aoi Umi" (=Blue Sea) No.70 February
1978 issue (pages 106-110). This number features articles on Okinawan
karate masters. The magazine was published in Okinawa but was already
discontinued.
I was in Okinawa in 1978. It seemed to rain soon in the early evening. I
had to find his house soon, so I became hasty. A few drops of rain fell
on my head when I succeeded in finding the home of Mr. Chozo
Nakama, 80 years old, which was surrounded by a board wall. When I

was allowed to enter the house, the rain started falling. The ground of
the courtyard was stamped flat. Maybe it was Mr. Nakama's training
place of karate. There was a barbell got wet in the rain.
Mr. Nakama was awarded "Hanshi" (the highest title), 9th
Dan(=degree) black belt. He teaches karate at 7:30 p.m. on Monday,
Wednesday and Friday at a community center in Sakiyama, Shuri,
Okinawa. He learned karate directly from Choki Motobu (1871-1944).
It was about 1940 that Choki Motobu opened his own Dojo(=a training
hall) in Nishishinmachi (=Kumecho now), Naha city after returning to
Okinawa from Osaka, Japan. I visited Mr. Nakama to hear the stories
about his teacher, Choki Motobu during that time.
Choki Motobu passed away at his mistress's home in Tomari,
Okinawa at the year when World War Two broke out. He died at the
age of 73. His life was always with karate and karate.
He was born in Akahira, Shuri, Okinawa as the third son of Motobu
Udun(=a feudal lord) in 1871. His elder brother was Choyu Motobu,
the founder of Motobu-ryu karate. Choki Motobu was a rough fighter
by nature. He began thrusting Makiwara(=a thrusting board) when he
was a child and studied karate in his own way. Genius shows itself
even in childhood. "Let's play karate fight, Grandpa!" He often said to
his uncle who was "Ufuchiku" (=a police sergeant) as well as a teacher
of Kobudo(=Okinawan classical weaponry arts) and used to visit
Choki's father's home to have a chat.
Since he became strong enough after training in his own way, almost
every night he went to a bar district such as Tsujimachi, and
challenged a man who looks strong to street-fighting. Because of this,
his reputation among karateka at that time was very bad. No one at
his age could not defeat him. Maybe he thought his street-fighting was
one of his karate training. Choki's fighting skills were created in the
real fights, although people frowned upon his street-fighting. They
said his fighting skills were full of variety and amazing. He created his
Kumite(=sparring) techniques by himself. He rarely accepted
disciples, as he was afraid that his Kumite(=sparring) techniques
might be "stolen".
Although Choki studied karate in his own way, in fact he had three
teachers. His first teacher was Anko Itosu, but he was soon refused to
see Master Itosu, as Master Itosu received complaints about Choki's
street-fighting.
His second teacher was Shitsunen Tokumine. Master Tokumine was a
heavy drinker. Choki brought a bottle of Sake(=rice liquor) to him as a
lesson fee. But later one day, Master Tokumine was very drunk and
disorderly in Tsujimachi. He had a big fight with dozens of "Chikusaji"

(=policemen) there, and eventually he was arrested by the police and

exiled to a remote island in Yaeyama(=Ishigaki islands). He passed
away in the remote island. Master Tokumine was a expert in karate
and staff fighting arts. Chotoku Kyan alias Kyan Miigwaa(=small
eyes) visited Yaeyama to learn Kata of staff fighting arts from Master
Tokumine, however, at that time Master Tokumine had already
passed away. Fortunately the owner of a small inn where Master
Tokumine once stayed, had learned the Kata of staff fighting arts
directly from Master Tokumine, so he taught the Kata to Master Kyan.
In Yaeyama today still remains the Kata of staff fighting arts whose
name is "Tokumine No Kun" (=The staff fighting arts of Master
Tokumine).
After Master Tokumine was exiled to a remote island, Choki Motobu
went to the karate Dojo of Master Kosaku Matsumora. When he asked
the Master to teach him karate, he changed his name as Sesoko, not
Motobu. He was afraid that Master Matsumora might also refuse to
see him like his first teacher Master Anko Itosu. He was accepted by
the Master Matsumora, but soon Choki's bad reputation of streetfighting disclosed his true name Choki Motobu alias Motobu
Saaruu(=monkey). The Master Matsumora called him and questioned.
"Why did you tell me a lie that your name is Sesoko?"
"It's true, Master. I wouldn't tell you a lie. My name is not only
Motobu but also Sesoko. My mother's family name is Sesoko. I was
brought up in my mother's village when I was a child."
"I see. Never tell a lie!"
"No, never!"
Then he was formally accepted as a disciple.
Choki was very frank and open-minded, so he did not care about
money at all. He always spent all the money he had. It was his later
period of his life. When Mr. Nakama visited Choki's home, Choki
invited him to go for a walk. At that time Choki received a pocket
money with the exact amount for a meal, a taxi and so on from his
mistress who had been living with him since staying in Osaka. She
was worried that he would spend all the money with him if she gave
him some extra money.
Needless to say, Choki could not save money. He could not make
money either. His horse-carriage business in Okinawa was failed, so
he and his family went to Osaka, Japan in about 1921.

There is a famous story that Choki had a match with a professional

boxer when he was in Osaka. He worked as a guard at a cotton
factory. It was an owner of a rooming house where Choki lived who
suggested him to play a match with a boxer. The owner found an
advertisement in the newspaper that a promoter seeking an opponent
of a Russian boxer, Johnson. He explained the advertisement to Choki
who could not read letters, and for a joke he suggested Choki to apply
for this offer. Choki agreed with his suggestion seriously at once. The
owner of a rooming house was surprised to hear Choki's reply, but he
made an application for Choki.
Well, on the day of the boxing match, the ringside was crowded with a
lot of people. The tall and big Russian boxer versus short Choki.
"That man (=Choki) must be a fool!" said many spectators.
Choki was told to put on the boxing gloves, but he refused to put on
them.
"He is really crazy!" said the spectators again.
In the first round, the big Russian boxer was driving Choki into a
corner of the ring. The boxer was stronger and tougher than expected.
"I cannot defeat him. I will lose." thought Choki. "But If I easily lose
this match, I would be very very sorry for my Okinawan fellow
students of karate." The first round was over with much difficulty for
Choki.
In the second round, the professional boxer, Johnson maybe thought
that this match was too easy for him. He charged toward Choki with
less guard. Seeing the unguarded moment, Choki immediately
jumped. The big body of Johnson fell down to the mat. In a moment
the spectators could not understand what happened. Then, knowing
Choki won the match, they shouted and applauded with admiration.
Some of them excitedly threw their money and precious watches into
the ring. Choki jumped and hit the back of Johnson's ear with his fist.
Choki Motobu or Motobu Saaruu's jumping and karate skills were
really amazing.
The match was reported widely all over the country by newspapers
and magazines, so the name of Choki Motobu and the power of karate
became very famous. Some people visited him for asking him to teach
them karate.
Choki also taught at university by request. When he taught there, the
Okinawan student acting as interpreter was always beside him, as
Choki could not speak Yamatoguchi(=standard Japanese language).
The interpreter translated Choki's explanation of Kata etc in

Uchinaaguchi(=Okinawan dialect) into standard Japanese. His

illiteracy and lack of education might be helping to make a bad image
of Choki such as a rude and rough fighter who has no good manners
and so on. But in fact, he was polite and very rigid in good manners
not only for himself but also for his disciples.
In about 1937 or 1938 Choki was in Okinawa, while his family was left
in Osaka. A judo teacher whose name is Sudo came to Okinawa from
Japan to study karate. He was a black belt of 8th Dan (later he became
10th Dan). He visited Mr. Kojun Yamashiro who was also a judo
teacher at the Second Middle School (=now Naha High School). Sudo
visited many karateka(=karate players) in Okinawa. One day he came
to Choki and challenged him to a match. Choki accepted the
challenge. They made rules before playing a match, because they
might be severely injured or damaged if they really fight each other
with real karate techniques without any rule or restriction.
Choki and Sudo took a fighting stance, and watched sharply each
other without moving. One minute passed. Two minutes passed.
"I can't win. Please teach me karate!" said Sudo with loosening the
stance.
I suppose a true martial artist can see his opponent's ability and power
if he look at the opponent's sharp eye when they face each other.
Since that day, Sudo, a judo teacher came to Choki every day to study
karate. He learned how to fight with a man wielding a knife, how he
should respond by karate techniques if surrounded by many men, and
so on. He studied practical karate by Choki Motobu, the pioneer of
combative karate.
There is another episode related to this match. When Choki met with
Sudo to have a match, he wore Haori-Hakama(=a Japanese traditional
black kimono with a coat over it, a formal suit at that time). He
thought an ordinary clothes was lacking good manners, so Mr.
Nakama, his disciple rented Haori-Hakama, a formal clothes for him.
Choki did not have any formal clothes.
There are very few books of Choki Motobu. It is regrettable that there
is no comprehensive book of Choki's Kumite(=sparring) techniques. I
wish he had written such books. In fact, Choki had a plan for
publishing karate books. There was the manuscript written at his
dictation. When he was about to go to Osaka again, he asked Mr.
Nakama to keep the manuscript for him.
"Please send it to me immediately if I ask you." said Choki. It was a
very thick manuscript. Mr. Nakama copied it in his four notebooks.

Some days later, Mr. Nakama was asked to send the manuscript to
Choki in Osaka soon. But eventually the book was not published. In
fact, Choki sold his manuscript to someone else just for money. He
had no choice but to sell it, because he needed money to pay the
hospital. He had been in hospital due to ill.
Mr. Nakama's notebooks of the manuscript copy had been burnt to
ashes due to air raid in Okinawa during World War Two. To whom or
which publisher did Choki sell the original manuscript? Does that
manuscript still exist?
The content of the manuscript consists of karate history, Kata,
application of Kata, sparring techniques and so on. It must have been a
comprehensive book of Choki Motobu's karate studies.
People frowned on Choki's karate, as they thought his was just for the
purpose of fighting. However, the truth was that he was always
earnest or very serious about karate. Considering this, it is quite
regrettable that Choki's comprehensive book made by all his life did
not appear after all.
But it may be suitable for Choki Motobu who very rarely accepted
disciples as he was afraid that his karate techniques might be "stolen".
If he were still alive, maybe he would tell us not to "steal" other
karateka's techniques but to create by ourselves.
Magical Creatures of Okinawa
An Article from Japanese Mythology and Folklore
Click here to view on the web
The kijimunaa (or bungaya) is one of the most famous of Okinawas
magical creatures. The kijimunaa is described as a sprite (Japanese
yosei), that resembles a short young boy and with bright red hair, said
to look like a troll doll. Some say that only children or the pure of
heart can see the kijimunaa. They may or may not be seen
accompanied by fire.
They live in the tops of Okinawas gajumaru (, or banyan)
trees; they are especially famous in the Yomitan area, where their
images can be seen in many places. Kijimunaa are known for playing
harmless pranks. Kijimunaa can also be helpful, but they are quick to
change their minds. They enjoy fishing and eating fish. The only thing
they fear is the octopus. Belief in kijimunaa is representative of the
spiritual power of trees in the Ryukyu belief system.

Another of the most famous Ryukyuan creatures is the shisa (lion

dog). Shisa statuary is used for its ability to ward evil from a place.
Its appearance and function is believed to be Chinese in origin.
The Ryujin sea dragon king is particularly associated with Ryukyuan
legend and mythology. In the Irosetsuden, dragons display powers
like those of gods, and live in their own undersea kingdom. The
traditional Ryukyuan conception of dragon is largely similar to that of
Indian and Cambodian naga myths and of Chinese dragonsmyths
concerning an undersea kingdom of powerful reptilian beings are
common to the Indian and Southeast Asia as well as Central and East
Asian cultures.
Nirai Kanai is the mythical place from which all life originates. Nirai
Kanai is referred to in the Irosetsuden as the underwater realm of the
Dragon or Sea King. It is worshipped facing westward, and according
to fable is an island. Gods from Nirai Kanai are said to have brought
different crops and tools to the Ryukyuan people at different times.
In the Hachijojima islands today the Mayanokami divinities, faces
hidden by masks or hats of leaves, make their regular appearances in
boats hailing from the land of Nirai, like Tokoyo, across the seas.
They perform songs and dances, and issue prophecies, admonisions,
warnings and blessings. On other islands they are known as Agama.
Ryukyu mythology (The Encyclooedia of Shinto) states that:
Two types of creation myth can be found in the Rykys, the court
myth contained in works compiled by the Shuri court, and folk myths
circulating in Amami, Okinawa, Miyako and Yaeyama. The
mythology is made very complex by the numerous similarities and
differences between them and the variety of motifs. The work Chzan
seikan(1650) represents the best example of court mythology.
According to it there was a deity called Amamiku living in the
heavenly palace who was ordered by the Heavenly Emperor to
descend to the earth and create islands. Receiving earth, rocks, grasses
and trees from the Heavenly Emperor, Amamiku created a number of
islands. Amamiku requested human stock (hitodane) to populate the
islands. In response, the Heavenly Emperor sent down two divine
children, a boy and a girl. These two beings became pregnant by the
passing wind, and three human boys and two girls were born to them.
The eldest son became the progenitor of the royal house, the next son
that of the aji (local chieftains), the third son that of the farmers, the
eldest daughter that of the kimigimi (high-ranking court priestesses)
and the youngest daughter that of the noro. Amamiku ascended to
heaven and begged for the seeds of the five grains; having received
them the deity planted them on Kudaka Island, and in Chinen and
Tamagusuku. This myth tells of the world of the deities and the

creator deity, of the creation of the land and the people, and of the
origins of grain (the staple food). The heavenly nature of the deities
realm recalls obotsu-kagura, the Other Realm. Many traditions
consider Amamiku to be a female deity and the wife of the male deity
Shinerikyo. The composition of the group of the five children
exemplifies the ideology of the royal court unifying worship and rule.
The agricultural rituals performed at court were based on the
mythology regarding the origins of the five grainsany of the folk
myths speak of creation by siblings rather than by a deity descending
from heaven. Many also tell that the first child was deformed.
According to the Rykykoku yuraiki Amamiku brought rice seeds
from nirai-kanai, and this version is numerous in folk traditions.
Myths also exist that a bird brought seed from the other world and
dropped them in this world, and that a giant called Amanchu divided
heaven and earth.

Videos of Interest
Waza Wednesday 12-16-15 by Sensei Poage and Sensei
Noah

Pinan Nidan Padwork Drill from Sensei Noah

Sparring and Limb Control Drill from Sensei Cesar Camara

Martin

Partnership Drills with Iha Hirofumi Sensei

Comparing Karate Throws and Judo Throws with Sensei

Iain Abernethy

Traditional Karate Blocks in Sparring with Sensei Michael

Nguyen