Kenwa Mabuni

International Ryukyu Karate Research Society 1995-2010
History * Culture * Tradition * Heritage * Kata * Pioneers * Biographies * Philosophy * Lineage * User-friendly English Translations

Page 16 "Choosing not to follow in the footsteps of the old masters but rather to seek what they sought." - Basho
Mabuni Kenwa was born on No-
vember the 14
th
, 1889 (Meiji
22) in Shuri on Okinawa. His
father, Kenp, worked as a con-
fectionery salesman in Shuri1
and was the 16
th
offspring of
the Oni gusuku, an Okinawan
aristocratic family (Keimochi)2.
During the Ryky kingdom, he
wore the honorary title of,
Peichin. Kenp and his wife de-
cided to name their second son
Kenwa (the wise and har-
monic).

As a child, Mabuni was quite
weakly and susceptible to ill-
ness. At the early age of ten
years, a servant should have
introduced him into the art of
Karate for the first time.3 Three
years later, at the age of 13, on
the recommendation of his fa-
ther, Mabuni started his train-
ing with the secretary and re-
nowned Karate-master Itosu
Ank (1832-1915), the holy
fist of Shuri-Te. Mabuni was
very enthusiastic about Itosus
training and did not miss any
lesson until his twentieth birth-
day.4 The training with Itosu
was quite intense and over the
years, Mabuni learned all 23
Kata of Itosus system.5 During
his time at Okinawas Prefec-
tual First Middle
School (Okinawa Kenritsu Dai-
ichi Chgakk), Mabuni trained
also with Hanashiro Chmo
(1869-1945), one of Itosus
top-students.6

In 1909 (Meiji 42) Itosu told
Mabuni to expand his knowl-
edge with other teachers.7 Ma-
buni knew Miyagi Chjun
(1888-1953) already from
school and knew him to be a
Karate-student of Higashionna
Kanry (1853-1916). Finally,
Miyagi made the contact in be-
tween the two and Higashionna
accepted Mabuni as a student.
From that moment on and for
the following two years, Mabuni
trained parallel with Itosu and
Higashionna.8

Higashionna
taught Mabuni the Naha-Te9
and Mabuni returned the favour
with an outstanding showing of
dedication.10

In 1907 (Meiji 40) Mabuni be-
gan to work as a substitute
teacher at an elementary school
in Naha. Two years later he was
drafted into military service in
Kumamoto. This experience
should have induced him to
start an apprenticeship at the
local police academy in 1912
(Meiji 45/ Taish 1).11 There
Mabuni was also taught some
Kend and Jd.12 After he
passed, he became a Police in-
spector in Naha in 1915 (Taish
4). It was the same year, his
long-lived teacher Itosu Ank
died. To pay homage to his
teacher, Mabuni practiced Kata
at Itosus grave on a daily basis
for an entire year.

During this time Mabuni also
started his training with Aragaki
Seish Tsuji Peichin (1837 or
40-1918 or 20) from Kume.
Aragaki, who was because of
his agility also called
May (the cat),13 taught the
Southern-Chinese style of
Monkfist-Boxing (Chin.: Luohan
Quan). He had already taught
Mabunis teacher Higashionna,
as well as Miyagi Chjun and
Funakoshi Gichin (1868-1957)
in the martial arts.14 Aragaki
taught Mabuni his versions of
Unsu, Schin and Niseishi
Kata.15 Another important influ-
ence on Mabuni during these
days had the Chinese tea-
merchant and Quanfa-expert
Wu Xiangui (1886-1940, Jap.:
Go Kenki).16 He introduced Ma-
buni to the style of White Crane
Boxing (Chin.: Baihe Quan) and
taught him the three Kata
Nepai, Happoren and Ha-
kutsuru.17

In 1918 (Taish 7), at just 29
years, Mabuni was already a
highly regarded and respected
member of the Okinawan mar-
tial arts community and about
to enter one of the most pivotal
years of his life.18 On February
13
th
Mabunis first son, Kenei,
was born and Mabuni decided
to found the Karate Kenky-
kai.19 This Society for the Re-
search on the Chinese Hand
was considered something quite
unique in those days and had a
considerable amount of first-
class Karate-masters as mem-
bers.20

In 1924 (Taish 13) Mabuni ac-
cepted several teaching posi-
tions and taught Karate inter
alia at the Okinawan prefectual
Teachers-College (Okinawa-
ken Shihan Gakk), the
Fisheries-College (Kenritsu
Suisan Gakk) & the Police
Academy (Kaisatsu Gakk).21 A
year later Mabuni opened his
first Dj in the backyard of his
house and founded the Chinese
Hand Research Club(Karate
Kenky Kurabu). Following
that, he closed the now need-
less Karate Kenkykai. We can
guess that the members of the
Karate Kenky Kurabu also

Mabuni Kenwa
& Shito Ryu
By Matthias Golinski
Mabuni Kenwa
Photo courtesy of Patrick McCarthy

taught regularly in Mabunis
Dj and thus that they had an
agile technical and philosophical
exchange.

Everybody knew that the Ma-
buni house was a mecca for Ka-
rate-D men remembered his
son Kenei.22 Really, the elite of
modern Karate
23
gathered
there.

In January 1927 (Shwa 2) Dr.
Kan Jigor (1860-1938), the
founder of Jd, and his student
Nagaoka Hidekazu (1876-1952)
visited the Karate Kenky Ku-
rabu. At this opportunity, Ma-
buni Kenwa and his friend Mi-
yagi Chjun performed various
Kata of Karate.

24
Kan was quite
impressed by this performance
and encouraged them to spread
their art on the Japanese
mainland. Kan characterized
Karate as an universal martial
art, suitable for attack and de-
fense and had the opinion that
such an ideal Bud [needed]
to be spread all over the coun-
try

25
. Kan said to Mabuni:
According to your ability, you
should be awared fourth Dan in
Jd right on the spot.
26

This conversation most likely
acted as the catalyst for Mabuni
to relocate to Tky in 1928
(Shwa 3).27 For the following
ten months, Mabuni lived at the
home of Konishi Yasuhiro Ten-
shin (1893-1983), a student of
Funakoshi Gichin.28 Konishi was
an accounted expert of the
Japanese martial arts and at
that time already skilled in
Kend, Mus-Ry Jjutsu and
Takenouchi-Ry Jjutsu. He had
also trained Karate with Funako-
shi Gichin and should later on
become one of the most impor-
tant figures in the development
and spread of Karate on the
Japanese mainland.29 Mabuni
and Konishi shared a great pas-
sion for the martial arts and
must have liked each other right
from the start. Mabuni taught
Konishi evidently various Kata in
those days.30

Although not proven yet, we can
assume that Konishi then intro-
duced Mabuni to the basic tech-
niques of Mus- or Takenouchi-
Ry in return. Konishi also fre-
quently joined Mabuni to Karate-
demonstrations and even trav-
elled with him to Wakayama-
Prefecture to train with Uechi
Kanbun (1877-1948), the foun-
der of Uechi-Ry. Under the im-
pression of this experience, Ma-
buni and Konishi developed the
Kata Shinpa which encom-
passed the defensive principles
learned from Uechi. 31

Out of respect for Funakoshi,32
Mabuni moved to saka in 1929
(Shwa 4) and completely de-
voted himself to his wish to
spread Karate all over the coun-
try. He followed the approach of
his countrymen Funakoshi
Gichin and started to teach Ka-
rate independently at various
universities (Kansai, Doshisha)
and police-academies. The Club
of the Chinese Hand of the Kan-
sai-University (Kansai Daigaku
Karatebu) was founded in May
1930 (Shwa 5) and Mabuni
started to teach there.33 Later
on he was supported by his
companion and teacher Wu
Xiangui (Go Kenki).34 Other
teaching places that followed,
included, the Higher Pharma-
ceutical Technical College
saka (saka Kt Yakugaku
Senmon Gakk) and the Higher
Medical Technical School
saka (saka Kt Igaku Sen-
mon Gakk).35 In 1934 (Shwa
Group training at the Karate Kenkyukai in the 1920's. In this photo are Miyagi Chojun, Mabuni Kenwa, Higa
Seko and Shinzato Jinan. Hojo undo insert include Miyagi Chojun, Higa Seko, and Shinzato Jinan


9) Mabuni finally opened his first
own Dj in Japan, the Ysh-
kan (House of Proper Educa-
tion).36 His first student in these
days was Sawayama Masaru
(1907-1977), the later founder
of Nihon-Kemp.37 Uechi Kanei
must have followed shortly af-
ter.38

During the mid 1930s Mabuni
gave greater focus to his own
development and trained almost
daily together with Konishi,
tsuka Hironori (1892-1982),
the founder of Wad-Ry Karate
and Ueshiba Morihei (1883-
1969), the founder of Aikid. 39

At the time there already were
various styles of Karate on the
mainland and the Great-
Japanese Society for Martial Vir-
tues (Dai Nihon Butokukai)
wanted the different schools to
separate from each other. Ma-
buni first decided to name his
kind of Karate as Hanko-
Ry (Half-hard-style).40 But out
of respect for his two main
teachers, he decided to change
the name to Shit-Ry. This
term derives from the Sino-
Japanese reading of the first
Kanji of the names Itosu and Hi-
gashionna.41 In 1939 (Shwa
14) the Dai Nihon Butokukai 42
registered the name whilst also
awarding Mabuni the title of a
Karate-grandmaster (Karate-
Jutsu Renshi).43

Like the rest of Japan, the Sec-
ond-World-War highly afflicted
the still young Shit-Ry-
community. Many of Mabunis
students died or were severely
wounded. Mabuni survived the
war, but lost most of his prop-
erty.44 His former students gath-
ered bit by bit at their old train-
ing place and continued their
practice.

Mabuni and Kobud
One aspect rather rarely re-
ported about Mabuni Kenwa is
the fact that he was also a pro-
found expert in the traditional
Okinawan weapon art Kobud.
Mabuni had already learnt the
use of the B (6 ft. stick) and
the Sai (iron fork) from his
teacher Aragaki.45 Later on, Ma-
buni perfected his abilities with
Chinen Sanda (1842-1928) and
his especially gifted and most
famous student Yabiku Moden
(1882-1945). Other important
sources of influence were
Tawada Shimbuku (1851-1920)
and Sueyoshi Jino (1846-
1920).46

Mabuni always regarded Karate
and Kobud as a single entity
and thus constantly taught
weapon-form during his time in
Japan. In doing this, Mabuni has
been the first to effectively in-
troduce Kobud to the Japanese
mainland. Mabunis most-
famous Kobud-student was
probably Taira Shinken (1897-
1970).47 Taira first trained in Ka-
rate with Funakoshi and Kobud
with Yabiku Moden. After Yabiku
awared Taira with the Shihan
Menkyo (Great master-license)
in 1933 (Shwa 8), he told him
to continue his studies under the
tutelage of Mabuni.48 In the six
Higa Seiko
Mabuni Kenwa Miyagi Chojun
Kyoda Juhatsu
Shinzato Jinan
Tabara Taizo
Madambashi Keiyo

Okinawa c. 1920s:
Students and instructors
of the Toudi-jutsu
Kenkyukai

years following 1934 (Shwa 9),
Mabuni taught Taira and intro-
duced him both to the stickfight-
ing-techniques (B-Jutsu) of
Sensoko, Sueyoshi and Urazoe,
as the Sai-Jutsu of Hantaguwa
and Hamahiga.49 During the fol-
lowing years Taira Shinken stan-
dardized the curriculum and
Kobuds Kata and even famous
students of Mabuni, like Saka-
gami Rysh (1915-1993) be-
came students of Taira later on.
Today most historians regard
Taira Shinken as the most im-
portant Kobud-Master of the
pre-war era.

Mabuni and Kory J j utsu
Fighting styles and especially
techniques of weaponless close
combat have a long tradition in
Japan. According to the Nihon
Shoki, already in 23 BC, Nomi
no Susuke should have killed
his much stronger opponent
Kuyehaya of Taima with the
use of vital-point techniques
(Atemi-Waza).50 When Karate
was publicly demonstrated for
the first time on the Japanese
mainland in Kyto on the 5
th
of
May 1917 (Taish 6),51 Japan al-
ready had a distinctive martial
arts scene with a complex sys-
tem of classical fighting-styles
(Dai-Nihon Bugei or Kory Bu-
jutsu). These systems (Ryha)
usually hark back to ancient-
Japanese noble families and en-
compass training in various
weapon and weaponless fighting
techniques. These have been
handed on within the families for
centuries.52

After Mabunis relocation to the
mainland, you see the influence
of his training in several classi-
cal Japanese weaponless fight-
ing systems (Jjutsu, Yawara or
Taijutsu). 53

We know that Ma-
buni trained intensively and ex-
changed techniques with
tsuka, Ueshiba, Konishi and
Fujita Seiko (1899-1966), the
14
th
grandmaster of Kga-
Ninjutsu.54 His son Kenei reports
that they gave each other
many suggestions concerning
the development of their
styles.55 It is evident that they
introduced Mabuni at least to
some of the techniques and con-
cepts of their practiced Ryha,
like Mus-Ry, Takenouchi-Ry,
Shind Yshin-Ry, Tenshin
Shiny-Ry, Shinkage-Ry J-
jutsu, Dait-Ry Aikijutsu or
Nanban Satto-Ry.

In 1941 (Shwa 16) Mabuni in-
troduced his student Iwata
Manzo (1924-1993) to Fujita
Seiko,56 in order to have him
taught in Fujitas Daien-Ry J-
jutsu.57 Mabuni had taught B-
jutsu to Iwata, but thought that
the J (4 ft. stick) would suite
him better.58 Although Mabuni
does in this case just follow the
traditional Karate-mindset which
always put the knowledge above
the teacher or style,59 this inci-
dent does also indicate Mabunis
open standpoint concerning the
Japanese martial arts. It ap-
pears like that he had a quite
mature attitude about it, seeing
the huge advantages of open
dialogue instead of admitting in
rivalry or rat-races. Master Ma-
buni Kenwa made relations with
all persons and styles, with open
mind and positiveness. This is
how Iwata Manzo and Fujita en-
gaged with Master Mabuni
Kenwa. does Iwatas son Genzo
remember.60 In fact, Iwata did
not only train Daien-Ry Jjutsu
(up to Menkyo Kaiden-level)61
with Fujita. He furthermore be-
came his Uchi-Deshi (in-house
student) and inheritor to Nanban
Satto-Ry, Shingetsu-Ry Shuri-
kenjutsu and Daiten-Ry J-
jutsu. 62

Fujitas Nanban Satt-Ry
Kenp (aka Nanban Ippo J-
jutsu) is of special interest in
this case, as this style, similar to
Karate, highly relies on strikes
and kicks, which it combines
with throws (Nage-Waza) and
joint-manipulation techniques
(Kansetsu-Waza). Originally
taught by the Satsuma-clan, it
does emphasis the use of Atemi-
Waza, but does not contain any
solo-forms (Kata).63

L-R An impressive gathering of Karate authorities: Toyama Kanken, Ohtsuka Hironori, Shimoda
Takeshi, Funakoshi Gichin, Motobu Choki, Mabuni Kenwa, Nakasone Genwa and Taira Shinken

He [Mabuni] studied any mar-
tial art that surged at the time,
always looking for the positive.
Iwata Genzo remembers.64 As
pointed out before, we know
that not only Mabunis student
Iwata, but also Mabuni himself
enjoyed some teaching by Fu-
jita. The influence the renowned
Fujita had on Mabuni becomes
quite clear when you consider
another quote of Iwatas son
Genzo, where he states: Bunkai
Kumite was taught by Mabuni
Kenwa but some parts were
changed for Satto-Ry style.
Master Mabuni then, took this
style in some parts that fitted
with reason, specially Gyaku-
Waza [counter-techniques] and
Nage-Waza. 65

Especially because of people like
Konishi and Fujita, Mabuni also
came into contact with other
leading exponents of the con-
temporary Japanese martial arts
scene, like Ueno Takashi
Chsui Tenshin (1899-1976).
Ueno was an expert of a multi-
tude of Japanese Ryha,66 and
had reportedly both a strong
ki (inner energy), a hot temper
and close connections to the
Japanese Mafia (Yakuza).67 Both
Konishi and Fujita taught regu-
larly at Uenos Renseikan Dj
in Osaki, Shinakawa, Tky.68
Right in this Dj, Ueno also
taught Mabuni, Fujita and Saka-
gami Rysh in Shind Tenshin-
Ry Kenp.69 On the other hand
did Fujita Seiko teach Nanban
Satto-Ry Kenp to Ueno (in ex-
change to be taught Shind Ten-
shin-Ry Kenp),70 Konishi 71
and, as stated before, Mabuni
Kenwa.72

Possibly the most important evi-
dence about Mabunis extensive
work in classical Japanese mar-
tial arts is the Bugei Ryha Dai-
jiten (Great Encyclopaedia of
the Martial Arts Schools). This
standard-work of the Japanese
Ryha names Mabuni Kenwa as
the inheritor of the fighting tra-
dition of Shinden Fud-Ry
Kenp.73 This school was origi-
nally founded as Shinden Jigan-
Ry by Yata Onseisai Noriaki
(aka Taito) and then later re-
named by Yata Noriyuki (aka
Kunino Ichiro) (1822-?). Mabuni
was the 17
th
generation Ske of
the school and passed it on to
his son Kenei, who then taught
Ueno Takashi.74 But by whom
Mabuni Kenwa originally learned
this style is unsolved yet. As
Yata Noriyuki was sentenced to
life imprisonment in 1872 (Meiji
4),75 it is very unlikely that Ma-
buni ever received any direct
teachings from him. All we can
say for certain so far is that Ma-
buni studied this style inten-
sively and also actively taught it
to his students. 76

In view of Mabunis connection
to the Japanese Kory Jjutsu,
these remarks could just count
as a first step. But based on this
information we can already state
that Mabuni, besides his Karate
and Kobud, also had consider-
able knowledge of Kory J-
jutsu. With concern to this inter-
esting aspect, there is, without
doubt, need for further re-
search.

1934 Ikaho, Gunma Prefecture: Mabuni Kenwa [2nd from left] at the dojo of Taira Shinken [3rd from left]

Teachings & Research
Mabunis Shit-Ry Karate
spread fast in saka, Kbe and
Kyto and is today among Gj-
Ry, Wad-Ry and Shtkan,
one of the four major Japanese
Karate-styles.

Mabuni wrote down his beliefs
and philosophies about Karate in
four significant books: Karate-
jutsu (The techniques of the
Empty Hand, ca. 1933), Kob
Jizai Goshinjutsu Karate
Kenp (The Free Fist method of
the Empty Hand as an Art of
Self-defense, 1934), Spai no
Kenky (Research on Spai,
1934) and together with Naka-
sone Genwa (1895-1978) Karate-
D Nymon (Introduction to the
Way of the Empty Hand, 1
st
ed.
1935, 2
nd
ed. 1938).

Mabuni also wrote for Nakasone
Genwas Karate Ken-
ky (Research on the Empty
Hand, 1934) the two chapters
Kata wa Tadashiku Rensh
Seyo (Practice Kata correctly)
and Kumite no Ken-
ky (Research on Kumite),77 as
well as for Nakasones mam-
moth-work Karate-D Tai-
kan (Overview on the Way of
the Empty Hand, 1938) a chap-
ter about the Aragaki Schin-
form,78 and various newspaper
articles. Mabuni also planned a
book about the Schin and
Kururunfa-forms (Goj-Ry
Karate-D Kenp, Schin and
Kururunfa). To Mabuni these
Kata have been of higher inter-
est, as they contain special
grappling-techniques, uncom-
mon throws and reverse head-
butts to the solar plexus.79 Al-
though the book was advertised
in other publications, it was
never written.

None the less, Mabuni is also, in
view of his publications both
qualitative and quantitative, one
of his eras leaders. All the pic-
tures in his publications demon-
strate his thereby outstanding
technical level. His techniques
appear quite mature and acutely
precise in their execution.

Mabuni must have been almost
obsessed by the Art of the
Empty Hand and must have had
absorbed all available informa-
tion like a sponge. The only
thing he was edacious for was
Bud reports his son Kenei.80
He knew both elements of
Shuri- and Naha-Te like no
other, and combined them in his
unique synthesis, Shit-Ry.
The influence of the Aragaki-
school and Go Kenkis Baihe
Quan can also still be found in
the style today. Mabunis versa-
tility is clearly evident by his use
of an impressive 53 Kata.81 In
his time, this high amount of
style-specific Kata was almost
unparalleled. It is most likely
that Mabuni knew exactly about
the uniqueness of his knowledge
and that he made his selection
especially to preserve a wide
spectrum of Kata for the upcom-
ing generations. Maybe Mabuni
also wanted to show the com-
plexity and diversity of Rykys
cultural heritage, and prevent
further stereotyping of a
farmers fighting style.82

In view of Shit-Rys amount of
Kata, one has to keep in mind
that Mabuni himself never re-
garded a deep understanding of
all these Kata as really impor-
tant for the mastery of his
style.83 Like Funakoshi Gichin,
Mabuni was also an advocate of
the Hito Kata sannen-maxim.
Three years constant practise of
one Kata was during those days
the amount many masters re-
garded as minimum, until they
taught the next one to their pu-
pils.84 Mabuni too had this opin-
ion and always recommended
quality above quantity. In his
book Kb Jizai Goshinjutsu Ka-
rate Kenp he wrote: In the
past, there were few Karate-
Jutsu experts who knew many
Kata. If you specialize and study
only a few Kata, then you will be
a serious Karate-Jutsu stu-
dent.85 Elsewhere, in Nakasone
Genwas Karate Kenky, Ma-
buni wrote: If practiced cor-
rectly, two or three Kata are
sufficient as your Kata. All the
others should just be studied as
a source of additional knowl-
edge. Breadth, no matter how
great, means little without
depth.86 For Mabuni, the study
of Kata contained not only tech-
niques alone, but also their
analysis (Bunkai) and applica-
tion with a partner (y). In his
Kata-article in Karate Kenky
he wrote: [] Kata must be
practiced properly, with a good
understanding of their Bunkai
meaning.87 Similar to that, he
wrote in Seipai no Kenky un-
mistakably: Kata movement is
meant to be used in a real en-
counter [...].88 Most likely also
Mabuni Kenwa in Osaka with Go Kenki [right] at Kansai University Kenpo club



Photos courtesy of Patrick McCarthy
Suparinpei


in view of the various possibili-
ties of Kata-Bunkai, he advises
the reader in Karate-D Ny-
mon: The technique is infinite,
arrogance is undesirable.89

This unity of form and applica-
tion becomes apparent in nearly
every of Mabunis publications.
In his works on Seipai, Sei-
unchin or Aragaki Schin he
does not only present explana-
tions on the particular move-
ments, but always also elabo-
rate and fully illustrated infor-
mation on their application.90 In
addition to that, the four pic-
tures of his article Kumite Ken-
ky can be easily traced to
Shit-Rys Kata.91

Mabunis statements concerning
the application of techniques are
as always, especially in compari-
son to other contemporary pub-
lications, very detailed and offer
both a remarkable breadth and
an astonishing depth. For exam-
ple in Seipai no Kenky, he not
only demonstrates striking
(Tsuki-), receiving (Uke-) and
kicking techniques (Keri-Waza),
but also throwing- (Nage-),
joint-manipulation- (Kansetsu-)
and counter-techniques (Gyaku-
Waza) against locks and grips.92
Also worthy of mention is Ma-
bunis counter against a rear
shoulder lock (Ushiro-Kata-
Gatame) on the basis of the
Pinan Sandan-form, which he
presents in Karate-D Ny-
mon.93 Additionally he wrote in
the same work: The Kata of
Goj-Ry contain many interest-
ing throws and joint-locking
techniques, which havent been
taught in Tky [so far]. The
practitioners of this system
should never neglect their study
of these throws.94

Mabuni shifted his focus early on
in the teaching and research of
Karate. Already the foundation
of the Karate Kenkykai in
1918 (Taish 7) [Karate Kenky
Kurabu from 1925 (Taish 14)
on] was a novelty and lead to a
remarkable association, which
incorporated various styles and
accomplished a quality of its
members, which is still un-
equalled.

Beneath his enthusiasm in Kata,
Mabuni also had a lot of interest
in Karates ability to be an in-
strument of physical education.
One of the major targets of his
work was also to promote the
spread of Karate under the as-
pect of health promotion, in or-
der to improve the well-being of
the general population.95 Mabuni
viewed Karate as an excellent
practice of physical education
and constantly highlighted this
very important aspect. In his
work Karate-D Nymon, he
writes in great depth about the
positive influences of Karate-
training on body and mind. In
co-operation with a medical uni-
versity he was able to even
prove these effects partly by
blood- and urine-tests. 96

Another important cornerstone
of his research is the first edition
of the Bubishi in 1934 (Shwa
9). This legendary Chinese text
has been transmitted over gen-
erations among Okinawas Ka-
rate-masters and has had sig-
Funakoshi Gichin [far left] Mabuni Kenwa [seated] Konishi Ya-
suhiro [2nd from right] & Mabuni Kenei [far right]
Konishi Yasuhiro & Mabuni Kenwa

nificant influence on the re-
search and understanding of
people like Higashionna Kanry,
Funakoshi Gichin, Itosu Ank,
Shimabukuro Tatsuo (1908-
1975) and many others. To Ya-
maguchi Ggen (1909-1989) the
Bubishi was the most treas-
ured text and Miyagi Chjun
even called it the bible of Ka-
rate.97

Mabuni was without any doubt
also one of Karates greatest vi-
sionaries. During a time when
women were the excluded abso-
lutely in a Karate-Dj, Mabuni
developed special concept of
self-defense for them. On re-
quest of the Japanese govern-
ment, Mabuni, together with
Konishi Yasuhiro and under the
assistance of Ueshiba Morihei,
devised the Kata Green Wil-
low (Aoyagi or Seiry). These
special techniques of Mabunis
Shit-Ry and Konishis Jjutsu
encompasses and takes into
consideration the anatomy of
the fair sex.98 Mabunis Kata
Miyojo (Venus) is another prod-
uct of his research in this field,
which he even wanted to dedi-
cate a special book (Mabuni-
Ry Karate-D Kenp Joshi Go-
shin-jutsu) to.99 Unfortunately
this project remained unfin-
ished.

In view of all these accomplish-
ments it is not surprising that
Mabuni was held in such high
esteem among both Japanese
and Okinawan Karate masters.
In the field of weaponless fight-
ing, he was commonly consid-
ered as an outspoken expert,
as his son Kenei reported
later.100 His Kata-ability was es-
pecially well respected. Accord-
ing to his son Kenzo (1927-
2005), Mabuni knew altogether
more than 90 different Kata.101
His other son Kenei indicates an
even higher amount, when he
says that 70 percent of the
Kata his father had studied are
lost in Okinawa today.102

Considering this, Funakoshi
Gichin once said: If you want to
know about Kata, ask Mabuni
Kenwa and called him an out-
standing Bud teacher and the
richest source of Karate-Jutsu
technique and information in
this era.103 Motobu Chki
(1870-1944), one of Rykys
Kumite-experts said: For tech-
nique, there is none better than
Mabuni Kenwa.104 In public he
was just known as Mabuni the
technician.105 Mabunis out-
standing dedication attracted
both respect and a grudging re-
spect. Because of his pleasant
nature and his remarkable dedi-
cation to the art of Karate, it
was difficult for others to really
hate or discredit him. Mabuni
could have easily been a rich
man several times over had he
ever wanted to cash in on his
popularity. He was liked by eve-
ryone, perhaps envied by some,
but hated by no one, said
tsuka Hironori once about this.
106

It is hard to form an opinion of
Mabunis fighting ability. In con-
trast to other Okinawan Karate-
masters, there are not many re-
ports about altercations in Ma-
bunis life. According to Saka-
gami Rysh and Mabunis son
Kenei, he should have had to
use his skills quite frequently
during his time as a police-
man.107 Kenei also states that
his father sometimes worked as
a referee at Kake dameshi,
challenge fights or exchange of
techniques 108 These fights usu-
ally took place on street corners,
in backyards and other public
places in the evenings or at
night. There were usually wit-
nesses and every technique was
permitted.109 It should be
pointed out that these events
were primarily power struggles
for the sake of the learning, so
that the opponent wasnt
beaten-up mercilessly.110 The
main idea was to detect
strengths and balance weak-
nesses.111 According to another
statement of Kenei, Mabuni him-
self would have been challenged
frequently to such fights and
usually accepted them.112

Similar to Funakoshi Gichin, Ma-
buni was also a strict opponent
of free sparring (Randori) in his
training.113 None the less, he
evidently experimented quite
frequently with different kinds of
protective gear (Bgu). Mabuni
also put a lot of emphasis on the
practice of prearranged spar-
ring. Although his main focus lay
on the practice and analysis of
Kata, Mabuni understood the
many shortcomings of training
exclusively in Kata for the mas-
tery of Karate. He wrote in his
article Kata wa Tadashiku Ren-
sh Seyo: The correct practice
of Kata [] is the most impor-
tant thing for a Karate student.
Mabuni Kenwa, Miyagi Chojun & Sawayama Masaru

However, the Karateka must
never neglect Kumite- and
Makiwara-practice.114 If the
Karateka however disregards
Kata training and concen-
trates completely on Kumite
and Makiwara then this, ac-
cording to Mabuni, will lead
to unexpected failure when
the time comes to utilize your
skills.115 In order to get sat-
isfactory results, Mabuni ad-
vises to train seriously and
spend fifty percent of the
training time on Kata and
fifty percent on additional
practice.116

Influence on JKA Karate
Another quite important as-
pect, often overlooked is Ma-
buni's strong influence on Fu-
nakoshi Gichin and the devel-
opment of the Shtkan-
style. 117

Funakoshi and Mabuni al-
ready knew each other from
their time in the Karate Ken-
kykai on Okinawa and al-
ways kept in close contact.
Back on Okinawa Funakoshi had
two main teachers: The minister
of state Asato Ank Tnchi
(1827-1906) and Mabunis later
teacher Itosu Ank.118 Although
Funakoshi considered Asato as
his most important teacher,
Itosu taught him, by his own ac-
count, the Heian, Tekki and
other Kata. 119

But especially in view of the five
Pinan- (Heian-)Kata, this direct
line of transformation in be-
tween Itosu and Funakoshi is
not as definite as it might ap-
pear on the first view. There are
some hints indicating that Funa-
koshi did not learn the Pinan di-
rectly from Itosu, but rather
from his student Mabuni. We
know that Funakoshi started his
Karate-training during primary
school 120 (in between 8 and 10
years of age) and that he stud-
ied for the next ten years (so up
to 1888, Meiji 21) with Asato
and Itosu.121

Most likely Itosu had developed
the Pinan-forms by himself, on
basis of Passai, Kshkun, Usei-
shi, Chint and Chintei,122 and
published them for the first time
in spring of 1904 (Meiji 37),123
quite some time after Funakoshi
had trained with him. Gima Ma-
koto (Shinkin) (1896-1989), a
student of Itosu, Yabu Kents
(1866-1937) and Funakoshi and
one of his first black belts124
states, that Funakoshi just
learned the Pinan right before
his departure to Tky (1922,
Taish 11).125 Opposing this is a
statement by Nagamine Shshin
(1907-1997), the founder of Ma-
tsubayashi-Ry, that Funakoshi
had already taught them to Oki-
nawan school children in 1916
(Taish 5).126 The renowned
Japanese Karate-historian Dr.
Fujiwara Ryz however says
explicitly that Funakoshi learned
the Pinan from Mabuni Kenwa in
1919 (Taish 8).127

On basis of the available
facts, the transfer of the Pi-
nan-forms cant be clearly
traced back to one of those
two lines of transmission
(directly vs. indirectly via Ma-
buni). Against a direct trans-
mission speaks the fact that
just Funakoshis own state-
ment dates a performance of
the Pinan by Funakoshi be-
fore Itosus death (1915, Tai-
sh 4). For a direct transmis-
sion on the other hand,
speaks the huge period of
time of over one decade
(1904-1915) in between
Itosus first publication of the
Pinan and his passing. In
view of that you also have to
consider that Okinawas Ka-
rate-scene was rather clear
and manageable in those
days. In the humble opinion
of the author, a hybrid of
those theories, like a vague
instruction by Itosu and a
later adjustment and deepen-
ing by Mabuni, appears most
likely. A similar conclusion
can be drawn from the state-
ment that in 1928 (Shwa 3)
Mabuni corrected the Pinan-
forms tsuka had been taught
by Funakoshi. 128

After his relocation to the Japa-
nese mainland, Funakoshi Gichin
himself considered 15 traditional
Kata to be enough for the
propagation of his idea of Ka-
rate.129 He explains those big
15 both in his first publications
Ryky Kenp Karate (1922,
Taish 11) and Rentan Goshin
Karatejutsu (1925, Taish 14),
as well as in the two editions of
his Mastertext (Karate-D Ky-
han) from 1935 (Shwa 10) and
1958 (Shwa 33).130

In his work Karate-Do Ny-
mon (Introduction to the Empty
Hand) from 1943 (Shwa 18)
Funakoshi however writes that
furthermore also the forms Ten
no Kata, Chi no Kata, Hito no
Kata, Rhai (Meiky), Schin
(Hakk), Unsu (Hatsuun / Kiun),
Sht, Chintei (Chinte / Shin),
Mabuni Kenwa and Funakoshi Gichin
with Sakagami Ryusho and Nakayama
Masatoshi in the background

Gojshiho / Useishi (Htaku)
and Jiin (Shky), have been
studied and investigated in his
Dj (Shtkan).131 While Sht,
Ten, Chi and Hito no Kata are
Funakoshis self-creations, we
do not exactly know via what
line of transmission the Kata R-
hai, Unsu, Chintei, Gojshiho
and Jiin come from.

Funakoshis students Nakayama
Masatoshi (1913-1987), Nishi-
yama Hidetaka (*1928) and
Obata Isao (1904-1976)
founded the Nihon Karate Ky-
kai (JKA, Japan Karate Associa-
tion) in May 1949 (Shwa 24)
and with that, no doubt, laid the
headstone of the worldwide
spread of both their Shtkan-
concept and of Karate in gen-
eral.132 Shortly after the founda-
tion, they added next to the
afore mentioned Kata, the forms
Passai (Bassai) Sh, Kshkun
(Kank) Sh, Gojshiho Sh, Ni-
seishi (Nijshiho) and Wankan
(Hit) to their curriculum.133
Similar to Rhai, Unsu, Chintei,
Gojshiho and Jiin, we do not
exactly know from which
teacher(s) they derived.

No official publication of the
Nihon Karate Kenkyukai (Japan
Karate Association) or their de-
rivatives makes any precise
statements about how these ad-
ditional ten Kata got into the
style.134 It is quite apparent,
that (at least by the name) they
are all Kata that Mabuni was
also teaching in his Shit-Ry.

In view of Mabunis immense
reputation, it is also no surprise
to see that there was a lot of ex-
change between Mabuni and Fu-
nakoshis school. Mabunis son
Kenei e.g. reports that Funako-
shi himself should have send his
third son Gig (1906-1945) back
from Japan to Okinawa in order
to learn Kata from Mabuni.135
Right after Mabunis arrival in
Tky in 1928 (Shwa 3), he
evidently taught several of Fu-
nakoshis top-students, like
Obata Isao or Konishi Yasu-
hiro.136 Even Funakoshi himself
should have joined his students
in training-sessions with Mabuni,
especially as he advised them to
study new Kata.137 Mabunis son
Kenzo remembers that in 1945
(Shwa 20), Funakoshi Gichin
sent his students Nakayama Ma-
satoshi and Obata Isao to saka
in order to train with Mabuni.138
Short time after that, Funakoshi
should have introduced Sht-
kan-versions of the Unsu-
(Hatsuun/Kiun), Niseishi-
(Nijshiho) and Gojshiho-
Kata.139 This is probably the
same visit Nakayama Masatoshi
talk about, when he says:
Master Funakoshi never stopped
to study other forms of Karate.
When we visited master Mabuni,
he told me to learn the Goj-
shiho- and Nijshiho-Kata, so
that we could address them
more intensively later one. Right
after that, Mabuni Kenwa taught
me these Kata.140 Another sen-
ior student of Funakoshi and
founder of Wad-Ry, tsuka
remembers that many of Funa-
koshis Kata came directly from
Mabuni or were at least cor-
rected by him.141

Mabuni Kenwa

When you compare the Sht-
kan- and the Shit-versions of
the Kata Unsu, Gojshiho Dai/
Sh, Jiin, Kshkun Sh, Passai
Sh, and Niseishi it is quite
striking that they basically just
vary in view of some Shtkan-
specific adjustments.142 A close
relationship is thus quite evi-
dent, which suggests a strong
influence by Mabuni. Such a
connection can not be easily
made when it comes to the Kata
Rhai, Chintei, Schin and
Wankan. These Kata differ too
much in the choice of technique
and bottom-line (Enbusen).
Concerning the transmission of
those Kata into Shtkan, there
remains need for further re-
search.

In consideration of these facts,
we can say without doubt that
the JKA-Shtkan has been
heavily influenced by the foun-
der of Shit-Ry, Mabuni. Alto-
gether 12 out of the 26 Kata
came directly from Mabuni or
have been corrected by him.
Mabuni Kenwa was thus much
more important for the develop-
ment and shape of the style,
than it is today usually assumed
or acknowledged by their repre-
sentatives.

Mabuni Kenwa was without
doubt an outstanding Karateka.
His research and work still
highly affects the worlds Ka-
rate-scene. Next to his two sons
and successors Kenei and
Kenzo, Mabuni Kenwa had a
huge amount of important stu-
dents. Over the years, most of
them founded their own styles
and organisations. Mabunis
Shit-Ry is today one of the
biggest Karate-styles, with Dj
and branches all over the
world.143

Mabuni Kenwa died at the 23
rd

of May 1952 (Shwa 27) at the
age of 62 years.

Those people who are truly
thinking of the future of Karate
should not keep a closed mind
and limit themselves
to learning only an empty shell,
but should strive to study the
complete art. 144Mabuni Kenwa

A collection of Mabuni Kenwas many
books, including his hand-written copy of
Itosu Ankohs Bubishi

Uke-teUchi-te
[Receiving hand attacking hand]
Calligraphy by Mabuni Kenwa

Acknowledgements:
The author would like to thanks
Mr. George Kohler (Melissa,
Texas) and especially Mr. Mark
Tankosich, MA (Hiroshima Uni-
versity of Economics) for their
kind and patient help in the allo-
cation and interpretation of
some of the Japanese sources.
Furthermore the author would
like to thank Mr. Craig Roberts,
BC (Sydney, Australia) for his
help with proofreading and
copy-editing.

End notes:
1 Bittmann (2000), p. 111.
2 e.g. McCarthy (1999), p. 3.
3 Noble/McLaren/Karasawa (1988) cite
Mabuni as following: One of my ser-
vants Morihiro Matayoshi once taught
me kiba-dachi-no kata. [Naihanchi][...]
According to McCarthy (1999, p. 11)
Matayoshi has been a student of Matsu-
mura Skon (1809-1901). also Bitt-
mann (2000), p. 111.
4 Moledzki (b).
5 Sells. These Kata were: Pinan Shdan-
Godan, Naihanchi Shdan-Sandan,
Passai (Dai & Sh), Kshkun (Dai, Sh
& Shih), Useishi, Chint, Wanshu,
Chintei, Rhai Shdan-Sandan, Jitte,
Jion, Jiin. also McCarthy (1999), p. 36
with Kuniyoshi Kshkun instead of
Wanshu.
6 McCarthy (1999), p. 4.
7 Moledzki (b). McCarthy (1999, p. 4)
writes about 1910 (Meiji 43). based on
the other information he gives (When
Mabuni was twenty years of age; same
year that Mayagi Chjun was sent to Mi-
yazaki Prefecture), we can guess that
he actually also means 1909 (Meiji 42).
Bittmann (2000, p. 111) says that Ma-
buni already started to train with Hi-
gashionna in 1907.
8 Bittmann (2000), p. 111.
9 The style Higashionna had learned in
China and which later became, next to
Shuri-Te, the second main stream of
Okinawan Karate.10 Another student of
Higashionna, Kyda Juhatsu (1887-
1968), reported that Mabuni had trained
with him to a previously unknown inten-
sity. McCarthy (1999), p. 4.
11 e.g. Bittmann (2000), p. 111.
12 Bittmann (2000), p. 111.
13 Mabuni (2007), p. 46 and Wittwer
(2007), p. 146.
14 Mabuni (2007), p. 46.
15 According to McCarthy (1999, p. 6),
Aragaki should have corrected the S-
chin-Version Mabuni had originally
learned from Itosu. That appears a bit
strange, as Schin is usually not men-
tioned as a Kata of Itosus curriculum.

16 McCarthy (1997), p. 40 et seqq.
17 These were later modified by Mabuni
and taken into his style Shit-Ry under
the names of Nipaipo, Paipuren and Ha-
kucho.
18 e.g. Moledzki (b).
19 Bittmann (2000), p. 111.
20 Who exactly has been a member of
the society is not clearly know yet. But
we know that with Motobu Chy (1857-
1927), Yabu Kents (1863-1937), Funa-
koshi Gichin, Hanashiro Chmo (1869-
1945), Kyan Chtoku (1870-1945),
Yabiku Moden (1882-1945), Chibana
Chshin (1885-1969), Tokuda Anbun
(1886-1945), Wu Xiangui, Kyda Ju-
hatsu, Tang Daiji (1887-1937), Miyagi
Chjun, Sokon Hhan (1889-1982), and
Gusukuma Shinpan (Shiroma Shinpan,
1890-1954) both masters of Shuri-Te,
Naha-Te and Chinese Quanfa taught
there. Bittmann (2000), p. 111, Sells,
and McCarthy (1999), p. 8.
21 Bittmann (2000), p. 111 and Mabuni
(2007), p. 54. The Police-Academy is
just mentioned by Mabuni.
22 Mabuni Kenei in McCarthy (1999), p.
8.
23 Mabuni (2007), p. 54.
24 It is said that Kan primarily visited
Okinawa to attain the opening ceremony
of the Okinawan Jd-Blackbelts-Club.
Mabuni (2007), p. 54. also Noble
(2006b). Bittmann (2000, p. 106 et
seq.) presents 1926 and 1927 as possi-
ble years of that event.
25 Kan in Mabuni (2007), p. 54.
26 Kan in Mabuni (2007), p. 85.
27 Mabuni/McKenna (2002), p. 8 and p.
20. also Mabuni (2007), p. 56.
28 High (2006).
29 About Konishi Yasuhiro elaborately
Golinski (2004).
30 High (2006).
31 McCarthy (1999), p. 19, Sells and
Mabuni (2007), p. 50. Mabuni does not
mention Konishi and states to have com-
pleted the Kata after his fathers death.
32 Mabuni (2007), p. 56.
33 Miyagi, p. 160 and Bittmann (2000),
p. 113. Bittmann writes that Mabuni
started to teach there at the beginning
of the nineteen-thirties. According to
the opinion of the author, it could also
be that Mabuni already supervised or
even initiated the foundation of the club.
34 Mabuni (2007), p. 107.
35 Miyagi, p. 160.
36 Chambers, p. 2. According to Saka-
gami Rysh that was the name of the
school Mabuni had attained as a child.
McCarthy (1999), p. 20.
37 Mabuni (2007), p. 58.
38 not to confuse with the son of the
Uechi-Ry-founder with the same name.
Uechi started his training in 1926, re-
ceived his Nidan from Mabuni in 1935
(Shwa 10) and his Yondan in 1942
(Shwa 17). In 1948 (Shwa 23) Uechi
went back to Okinawa and founded the
Shit-Ry Kemp Karate-D Kai.
39 High (2006).
40 Moledzki (b). Bittmann (2000, p.
113) considers that Mabuni simply called
his style Mabuni-Ry (style/school of
Mabuni). McCarthy (1999, p. 19) writes
that Mabunis teachers were known in
Kansai-region as Hanko-Ry and in
Kanto-region as Mabuni-Ry.
41 Ito = shi; Higa = t;
School/style of Itosu and Higashionna.

42 It is unknown when exactly the
change of the name took place. Accord-
ing to McCarthy (1989), it was in 1934
(Shwa 9), Bishop (1999, p. 106) dates
1937 (Shwa 12) and Bittmann (2000,
p. 113) says 1938 (Shwa 13). There is
no question that it was registered as
Shit-Ry at the Butokukai in 1939
(Shwa 14). e.g. McCarthy (1999), p.
19 or Mabuni (2007), p. 59.
43 Mabuni (2007), p. 59. McCarthy
(1989), states 1938 (Shwa 13).
44 Moledzki (b).
45 According to Sells, Aragaki should
have taught the Kata Aragaki-B and
Aragaki-Sai to Mabuni. also Moledzki
(b).
46 A precise presentation at McCarthy
(1999), p. 21.
The final journey of Mabuni Kenwa



47 About Taira Shinken elaborately Go-
linski (2007).
48 McCarthy (1999), p. 22.
49 McCarthy (1999), p. 22.
50 Aston (1998), p. 175 et seqq. and
additionally also Mol (2001), p. 6. The
Nihon Shoki (also Nihongi) is the sec-
ond-oldest book about Japanese history
and one of the most-important docu-
ments of the Japanese culture. It was
completed in May 720 AD and consists
of altogether 30 parts.
51 e.g. McCarthy (1989).
52 The oldest traditional Jjutsu Ryha
like Kukishin-, Nen-, Tenshin Shden
Katori Shint-, or Kage-Ry lead evi-
dently back to the early and medium
Muromachi-period (1333-1575). Some
Ninjutsu-schools like Shinden Fud- or
Togakure-Ry claim to be even older.
53 Among experts there is the ongoing
discussion, if and in how far the various
fighting-traditions of the Ninja-warriors
(Ninjutsu) could be apportioned to the
classical-Japanese fighting arts of the
nobility (Nihon Kory Bujutsu). Concern-
ing the topic of this article, a differentia-
tion doesnt lead to any further insights.
Relating to the weaponless aspects of
those systems, the term Kory Jjutsu is
in the following thus simply used for all
styles which were developed on the
Japanese mainland before 1876 (Meiji
9).
54 High (2006) and Mabuni (2007), p.
59. High names tsuka, Konishi and Ue-
shiba, whereas Mabuni names Fujita in-
stead of Ueshiba.
55 Mabuni (2007), p. 59.
56 Hevener (2008), p. 55.
57 Hevener (2008), p. 44.
58 Moledzki (a) and Hevener (2008), p.
55.
59 In those days it was common practise
for a teacher to recommend his students
to other teachers, in order to enhance
their knowledge. e.g. Funakoshi
(1975/1993, p. 37) reporting about his
teachers Itosu and Azato. Most of the
great Karate-masters of those days had
at least two major teachers, with some
other influences. As already stated,
Yabiku Mden e.g., recommended his
famous student Taira Shinken to Mabuni
Kenwa. Above that, lots of Karate-
masters even told their students to train
other arts in order to improve their Ka-
rate. Azato Anko (1828-1906 or 1829-
1909) e.g. told his students to also train
grappling, swordsmanship, horseman-
ship, archery and military strategy in
order to truly understand Karate. Ho-
kama (2005), p. 15. And Aragaki Ankichi
(1899-1929) said: Of course you should
concentrate primarily on your Karate,
but do not overlook the value of learning
as much as you can about other kinds of
martial arts and sports, too. In that way
you will improve your fitness level, ex-
pand your range of knowledge in gen-
eral, and also improve your ability to
respond more effectively in self-
defense. Aragaki in Nagamine/McCarthy
(2000), p. 136 et seq.
60 Iwata Genzo in Hevener (2008), p.
73. The writing of the names was
changed by the author, in order to fit the
Japanese-style (last-name first)-format
of this article.
61 Hevener (2008), p. 44. Iwata got his
Menkyo Kaiden (and maybe even the
title of Ske) already in 1943. Ettig
(2004), p. 198.
62Watatani/Yamada (1978), p. 662, 509
and Hevener (2008), p. 56.
63 Ettig (2004), p. 176. The Bugei
Ryha Daijiten names Hashimoto Ip-
posai (?-1919) as founder, teaching Mi-
ura Ichiro, who taught both Fujita and
Uchida Shichir Hyei Takayasu. Iwata is
named as a student of Fujita and the 4
th

Ske of the style. Watatani/Yamada
(1978), p. 662. Fujita himself therefore
states that the started his training in
1914 (Taish 3), at the age of fifteen,
directly under Hashimoto and received
Menkyo Kaiden in 1919 (Taish 8). Ettig
(2004), p. 176 et seq.
73.
73. The writing of the Japanese names
and styles/techniques was changed by
the author, in order to fit the format of
this article. also Moledzki (a).
66 Ueno had Menkyo Kaiden e.g. in
Asayama Ichiden-Ry Taijutsu (aka Ichi-
den-Ry Torite Jjutsu), Shint Tenshin-
Ry Kenp, Gyoko-Ry Kosshi-Jutsu,
Kukishin-Ry, Bokuden-Ry, Minuta-den
and became Ske of Hontai Takagi Yo-
shin-Ry Jjutsu, Amatsu Tatara Kuki-
shin-Ry Bjutsu, Hontai Kishin Chosui-
Ry Kukishinden Dakentaijutsu, Shinden
Fud-Ry Taijutsu (all in 1954, Shwa
29), Kot-Ry Kopp-Jutsu (in 1959,
Shwa 34) and Shinden Fud-Ry
Kenp. Apart of that, he did a study-
travel to the Ryky-Islands, Taiwan
and China in 1926 (Taish 15/ Shwa
1), where he also got some experience
in the Okinawan fighting arts. e.g. Ettig
(2004), p. 118, 129, 160 et seq. and
214 et seq.
67 Ettig (2004), p. 118 et seqq. and 214
et seq. Uenos most prominent student
is without doubt Dr. Hatsumi Masaaki
(Yoshiaki) Ske (*1931), the founder
and international director of the Bu-
jinkan Dj.
68 Right after the war, Konishi taught on
Tuesdays and Fridays, whereas Fujita
taught on Wednesdays and Saturdays.
Anegawa Katsuyoshi in Kaminaga
(1996), p. 8.
69 Kaminaga (1996), p. 14. Ueno taught
Sakagami also in Shinden Fud-Ry Tai-
jutsu and Asayama Ichiden-Ry Tai-
jutsu. Kaminaga (1996), p. 17 et seq.
70 Hevener (2008), p. 36.

71 Ettig (2004), p. 178.
72 To understand all this cross-training
and the openness to share ideas and
concepts in this era (1930-1950), one
has to keep different factors in mind.
Most of the participants were in their
technical prime, in their late thirties to
end-fifties during this time, right on the
spot to name and define their own
styles. Lots of later renowned schools,
like Shit-Ry, Wad-Ry, Shind Jinen-
Ry or Akid, developed during this era.
And even after the foundation of the
styles, the curricular, technical reper-
toires or choice of Kata were often
rather flowing than fixed. So it is not
surprising that its founders had a strong
desire to discuss their ideas and tech-
niques among experts. On the other
hand did the Japanese military apply
(directly or indirectly via the Dai Nihon
Butokukai) from 1932 (Shwa 7) on un-
til the end of the war, more and more
pressure on the martial arts scene in
order to create effective concepts for
warfare ( e.g. Ettig (2004), p. 115 and
178 et seq.). That put the established
martial artists into the need to review
and maybe expand their repertoires.
And in the first years after the war,
there was a huge shortage of qualified
teachers and places to train. So every-
body must have been quite eager to get
as much instruction as possible.
73 Watatani/Yamada (1978), p. 414.
Not to be confused with Shinden Fud-
Ry Dakentaijutsu (aka Shinden Fud-
Ry Taijutsu Happ Biken), a style Gen-
pachiro Tameyoshi founded in the 12
th

century and Takamatsu Toshitsugu (aka
Takamatsu Jutaro) (1889-1972) taught
to Dr. Hatsumi Masaaki. Shinden Fud-
Ry Jtaijutsu (aka Shinden Fud-Ry
Taijutsu) is another school with a similar
name, which was taught to Ueno by Ta-
kamatsu. e.g. Ettig (2004).
The renowned British engineer, self-
defense researcher and Bartitsu-
founder Edward William Barton-Wright
(1860-1951) should have also studied
this style during his time in Japan at the
end of the nineteenth century.
76 Yamada Haruyoshi, student of Tani
Chjir (1920-1998) e.g. says that his
teacher was taught Karate, Kobud and
Shinden Fud-Ry Jjutsu by Mabuni.
Haruyoshi in Abernethy (2006).
77 Mabuni (1934a) and Mabuni
(1934b).
78 Mabuni (1938), p. 143-180.
79 McCarthy (1999), p. 32.
80 Mabuni (2007), p. 53.
81 These Kata are: Pinan Shdan-
Godan, Naihanchi Shdan-Sandan,
Passai (Dai & Sh), Kshkun (Dai, Sh
& Shih), Gojshih, Chint, Chintei,
Rhai Shdan-Sandan, Miyojo, Wanshu,
Kururunfa, Suparinpei, Sanseiru, Seipai,
Seisan, Ananko, Juroku, Aoyagi, Tensh,
Sanchin, Seienchin, Shischin, Saifa,
Niseishi, Schin, Unsu, Matsumura R-
hai, Matsumura Passai, Matsumura Sei-
san, Chatanyara Kshkun, Ishimine
Passai, Nipaipo, Hakucho, Haufa, Jitte,
Jion, Jiin, Wankan, Shinsei, Anan,
Paipuren and Shinpa. Mabuni/McKenna
(2002), p. 104. Today there are many
sub-versions and groups of Shit-Ry.
According to the school, this number
may vary.
82 The Japanese people never had a
high opinion of the Okinawan population.
They mainly regarded Okinawa as a cul-


turally backward province. Thus also Ka-
rate was viewed with some reserva-
tions. In the beginning, Karate was
viewed in Japan in contrast to Kend or
Jd as a barbaric and minor martial
art. reports Mabuni Kenei (2007, p.
59).
83 According to his son Kenzo, a Shit-
Ry Kdansha should know about 30 to
40 Kata. As he says, this might take
15 to 25 years of continuous training
and dedication to master. Mabuni Kenzo
in Fraguas (2001), p. 179.
84 Funakoshi Gichin for example, by his
own account, practiced the three Nai-
hanchi (Tekki)-forms constantly for 10
years. Funakoshi (1958/1973), p. 38.
additionally also Funakoshi (1975/1993),
p. 25 et seqq. Already in view of this
maxim you could see that with 53 Kata
of the style, a whole life of practice just
wouldnt be enough.
85 Mabuni/McKenna (2002), p. 19.
86 Mabuni (1934a), p. 15. additionally
also the translations by Mabuni/
Tankosich and Wittwer (2007), p. 127.
also Mabuni/Tankosich.
88 Mabuni/McKenna (2003), p. 8.
89 Mabuni/Nakasone (1938), p. 86 et
seq., also Mabuni/Nakasone
(1938/2000), p. 179 et seqq. Waza wa
mugen The technique is infinite is one
of the major principles of Mabunis
teachings. additionally also Mabuni
(2007), p. 61.
90 Mabuni/McKenna (2003), p. 25- 34,
Mabuni/McKenna (2002), p. 72- 79 and
Mabuni (1938), p. 169-180.
91 Mabuni (1934b), p. 28-29.
92 Mabuni/McKenna (2003), p. 24-34.
93 Mabuni/Nakasone (1938), p. 176.
94 Mabuni/Nakasone (1938), p. 209.
additionally also the translation by Swift.
95 Mabuni (2007), p. 12.
96 Mabuni (2007), p. 14.
97 Yamaguchi Ggen in McCarthy
(1997), p. 23 and Miyagi Chjun in
McCarthy (1997), p. 23. About the
Bubishi additionally Golinski (2005).
98 High (2006).
99 McCarthy (1999), p. 32.
100 Mabuni (2007), p. 12.
101 Mabuni Kenzo in Fraguas (2001), p.
178. As Tankosich notes, it remains un-
clear if this number already contains the
Kata Mabuni developed by himself. Ma-
buni/Tankosich.
102 Mabuni (2007), p. 53.
103 Mabuni/McKenna (2002), p. 102, p.
9.
104 Motobu in Mabuni/McKenna (2002),
p. 102.
105 Mabuni (2007), p. 12.
106 tsuka in McCarthy (1999), p. 18.
107 McCarthy (1999), p. 24 and Mabuni
(2007), p. 52. additionally also Mabuni/
Tankosich.
108 Mabuni (2007), p. 130.
109 e.g. Mabuni (2007), p. 130.
110 Mabuni (2007), p. 130.
111 Mabuni (2007), p. 130.
112 Mabuni Kenei in Noble (2006b).
113 Mabuni (2007), p. 130.
Mabuni/Tankosich.
Mabuni/Tankosich and Wittwer (2007),
p. 127.
Mabuni/Tankosich.
117 For the time of his life, Funakoshi
himself was a strict opponent of the dif-
ferentiation of Karate into several styles
and also dissociated himself from the
term Shtkan-Ry. In his autobiogra-
phy he wrote: One serious problem, in
my opinion, which besets present-day
Karate-D, is the prevalence of diver-
gent schools. I believe that this will have
a deleterious effect on the future devel-
opment of the art. [...]There is no place
in contemporary Karate-D for different
schools. [...] Indeed, I have heard my-
self and my colleagues referred to as the
Shtkan school, but I strongly object to
this attempt at classification. My belief is
that all these schools should be amal-
gamated into one so that Karate-D may
pursue an orderley and useful progress
into mans future. Funakoshi
(1975/1993), p. 62 et seqq. In Karate-
D Nymon you can find a similar state-
ment: I have never given a name to the
Karate I am studying, but some of my
students call it Shtkan-Ry. Funako-
shi (1943/1988), p. 28.
118 The exact number of Funakoshis
teachers is vague. Wittwer (2007), p.
121, names besides Asato and Itosu,
with Matsumura Skon, Aragaki Seish,
Higashionna Kany (1848-1922), Kiyna
(1845-1920), Koj Daitei (1837-1917)
and Tawada (1851-1907), at least six
additional ones.
119 Funakoshi (1943/1988), p. 22.
120 Funakoshi (1975/1993), p. 21 et
seq.
121 e.g. Wittwer (2007), p. 40.
122 McCarthy (1989).
123 e.g. Tokitsu (1988) and Wittwer
(2007), p. 138. McCarthy (1989), names
1905 (Meiji 38). According to McCarthy
(1999, p. 12) Mabuni was Itosus major
student during those days.
124 Together with six other examees,
like tsuka Hironori or Kasuya Masahiro
(1888-1969), did Gima pass the first
Karate-grading under Funakoshi Gichin
on the 12
th
of April, 1924 (Taish 13).
Bittmann (2000), p. 100.
125 Gima in Wittwer (2007), p. 139.
126 Nagamine/McCarthy (2000), p. 71.
127 Fujiwara in McCarthy (1999), p. 12,
and also the translation of a similar
statement of Fujiwara in Wittwer (2007),
p. 140.
128 Tokitsu (1984) and additionally also
Noble (2006a).
129 Pinan (Heian) (Shdan-Godan),
Passai (Bassai) Dai, Kshkun (Kank)
Dai, Wanshu (Empi), Chint (Gankaku),
Jitte, Seisan (Hangetsu), Naihanchi
(Tekki) (Shdan-Sandan), Jion.
130 e.g. Funakoshi (1958/1973), p. 9
and p. 35 et seqq. He names 19 Kata at
which Taikyoku Shdan-Sandan and Ten
no Kata are just forms of practice, which
were created by Funakoshi and do not
hold traditional Kata in the closer sense.
131 Funakoshi (1943/1988), p. 49 and
additionally Wittwer (2007), p. 130 and
170.
132 Although this organisation claims to
follow Funakoshis teachings, [ Naka-
yama in Hassel (1997), p. 41 and http://
www.jka.or.jp/english/about/history.
html], they could not, after Funakoshis
death, win over any of his senior stu-
dents like Egami Shigeru (1912-1981),
Hironishi Genshin (1913-1999) or Nogu-
chi Hiroshi.
133 For any further information, please
have e.g. a look at Nakayamas Best
Karate Series, Vol. 5-11 and Kana-
zawas two Shtkan Karate Kata-
books.
134 The original JKA has split into sev-
eral different (sub-) organisations during
the last years. Former famous expo-
nents, like Asai Tetsuhiko (1935-2006,
10
th
Dan), Kanazawa Hirokazu (*1931,
10
th
Dan), Kase Taiji (1929-2004, 10
th

Dan) or Nishiyama Hidetaka (*1928,
10
th
Dan) have found their own federa-
tions and unions, with sometimes some,
sometimes no connection to the JKA.
Although all of them have written lots of
Kata-books, they usually remain quite
shallow when it comes to statements
about the transmission of their styles
Kata.
135 Mabuni (2007), p. 55. This must
have taken place in between 1922
(Taish 11) and 1928 (Shwa 3).
136 Chambers, p. 2. The assertion that
Mabuni also taught Nakayama Masatoshi
(1913-1987) in those days is wrong, as
Nakayama was just 15 years of age in
1928 (Shwa 3) and, by his own account
just started his Karate-training (with Fu-
nakoshi Gichin) in 1932 (Shwa 7). Na-
kayama in Hassel (1997), p. 27.
137 McCarthy (1999), p. 25.
183. Most likely there is a falsity in the
date, as Nakayama by his own account
( Nakayama in Hassel (1997), p. 49)
just came back from China to Japan in
1946 (Shwa 21). Another indicator for
a wrong year is a photo, showing Ma-
buni, Funakoshi, Obata, Nakayama and
Sakagami at saka main station in 1948
(Shwa 23).
183. According to Funakoshis statement
in Karate-D Nymon (1943/1988, p.
49) the Unsu- and Gojshiho-forms
have however already been practiced at
the Shtkan in 1943 (Shwa 18). There
remains a need for clarification.
140 Nakayama in Hassel (1997), p. 86.
141 McCarthy (1999), p. 25.
142 Like e.g. Kiba-Dachi instead of
Shiko-Dachi, Kkutsu- instead of Neko-
Ashi-Dachi, Yoko- instead of Mae-Geri,
Tate-Shut- instead of Kake-Shut-Uke.
Or the execution of Manji-Uke in K-
kutsu- instead of Zenkutsu-Dachi.
143 E.g. Hayashi Teruo (1924-2004, Ha-
yashi Ha Shit-Ry), Sakagami Rysh
(Itosukai-Ry), Gusukuma Shinpan
(Shiroma Shit-Ry), Tani Chjir
(1921-1998, Tani Ha Shit-ry) or Iwata
Manzo (Shitkai).


144 Mabuni/Nakasone (1938), p. 209
and Swift.

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In Taiwan I met one of the old
men of Shehequan, master Liu-
Song-Shan. Hi is an uncle of my
Sifu (brother of my Sifu's father,
Liu Yi-Shan). At age of 83 he is
still practicing Shehequan
[Feeding Crane quanfa] every day.
He is a headmaster of the family
tradition of Shehequan.

It was Master Liu who was asked
by the famous Shihan of Okina-
wan karate, Patrick McCarthy, to
disclose the information about
Shehequan and Shaolin Tongjien
Bu [Shaolin Bronze Man manual], and
the secrets of Liu family [White
Crane style]. Master Liu was
very helpful. Most of information
about Shehequan in Patrick
McCarthy's book Bubishi - The
Bible of Karate comes from Mr
Liu. This is what Master Liu said
about their meeting.

How and when did you meet
Patrick McCarthy?
It was quite long ago, during my
visit to China as a representative
of Shehequan. The Fuzhou Mar-
tial Arts Association at that time
had organized a competitive
gathering, and symposium in or-
der to research the roots of vari-
ous fighting arts, which were in
fear of being lost in China. She-
hequan was one of them. No one
except our family and our area
in Taiwan practices this system
at the moment. However it is a
very famous fighting system.
That was why Fuzhou Wushu As-
sociation was interested in it.
Mr. McCarthy was also taking a
part in those meetings as he was
researching the roots of Okina-
wan karate and other martial
arts of Okinawa which come
from our system. His intention
was to translate into English and
publish the Wuwezhi (Bubishi).
He was also very interested in
Shihequan.
As far as I know Mr.
McCarthy is fluent in speak-
ing Japanese, but I did not
know that he also speaks
Chinese.
No, he did not speak [Mandarin]
Chinese but my Japanese is
quite good and so that's how we
communicated.
What sort of information was
Mr. McCarthy after?
Everything what was associated
with Wuweizhi. He was also
searching for a copy of this book
made outside of Okinawa. Mr.
McCarthy heard about Shaolin
Tongjien Bu [Bronz Man book]
and that was why he came to
China. An Okinawan Bubishi ex-
ists which in Chinese is called
Wuweizhi. It is also not unknown
book in Taiwan and Hong Kong,
Singapore and China. As the
Bubishi contains a lot of Crane-
style quanfa information, those
people interested in the Bubishi
would also be interested in our
style. Apart from this the con-
tent of Bubishi does not vary
much from our copy of the
Shaolin Tongjien Bu.
What can you say about
meetings and tournaments in
Fuzhou?
It was simply a tournament of
martial arts [seminars] and
meeting of many masters and
coaches. I remember a very tall
Yugoslavian; here I have a pho-
tograph with him (Sifu is show-
ing his album). He was trying to
surprise me with one of his high
kick, perhaps he was practising
northern Shaolin, never mind.
He attacked me with this kick
but I defended myself this way
(Sifu demonstrated this tech-
niques on me). He flew a couple
of metres back and after he did
not want to discuss the effec-
tiveness of Shehequan.
Apart from this I met many peo-
ple, for example head master of
Minhequan. His formal exercises
looked very elegant (as oppose
to my because lets face the
truth Shehequan is not pretty). I

Secrets
of White Crane
By Paul Wolos
Master Liu Yin-Shan.

Kenwa Mabuni

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Kenwa Mabuni

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International Ryukyu Karate Research Society 1995-2010

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