I cannot remember where, when or how I came upon this story - but I vaguely remember it. A very important chap was asked if there was a difference between Japanese Karate and Okinawan Karate. As seems usual with very important chaps like this he did not say anything. Instead he stretched one hand high above his head and the other hand toward the floor. Presumably signifying that the difference is as great as the difference between heaven and earth.

For many years I have wondered how this could be since a punch is a punch and a block is a block and both are executed in exactly the same manner whether on Okinawa or Japan. Moreover, many great Okinawan Karate Masters taught in Japan. In truth I have not just wondered about it I have asked lots of people about it and while everyone agreed that Karate was different in Japan compared to Okinawa no-one seemed able or willing to explain why. So, I wondered some more.

I think the answer lies outside karate (and while you are wondering about that I'll just make a cup of tea). Right, here I am (the tea was very nice). To properly understand the difference between Japanese and Okinawan karate and indeed, to understand karate at all, we must look elsewhere. I think we need to look at the history, culture and traditions of the nation states that gave rise to the art of Karate.

Karate is tied inexorably to the culture that gave rise to it. In his book Tetsuhiro Hokama states that the book is "..... a celebration of the unique and wonderful culture of Okinawa" and that the system of Ti was "handed down as an integral part of Okinawan culture." In "Karate-do Gaisetsu" Chojun Miyagi Sensei wrote that Karate "was to become an integral part of Okinawan culture" (taken from "The history of Karate" - M. Higaonna.

In his book Hokama Sensei suggests that although Karate was introduced into Japan by several great Okinawan karate masters it developed differently. Fukuchi Sensei (8th Dan Goju Ryu) is reported as having said that "Japanese Karate has evolved in it's own way since it's original introduction to the mainland." The reason given for this is that communication between Okinawa and Japan was restricted after World War II.

It should be noted at this point that although Okinawa is a prefecture of Japan it's history, culture and traditions are very different. Early in it's history Okinawa formed part of the Ryukuyan Kingdom and held a tributary relationship with China; after the Satsuma invasion of 1609 it held a dual relationship with both China and Japan until it was finally annexed by Japan in 1879; and in 1945 it was the Americans turn to rule until 1972 when it was returned to Japanese rule. The legacy of this history of autonomy; invasion and subjugation has left the Okinawans with their own traditions, beliefs and national characteristics, which are quite different from those of Japan.

Thomas Cleary, in the introduction to his translation of 'Code of the Samurai' by Taira Shigesuke (1639-1730), states that "the entrenchment of the Samurai as the dominant class had profound cultural and psychological effects on the Japanese people." These Samurai ruled Japan for nearly 700 years up to the Meiji Restoration in 1868 and as Cleary goes on to say "even today the conventional Japanese culture and mentality cannot be understood without recognising the residual influence of those Samurai centuries." Indeed, this 'residual influence' is deeply felt in modern Japanese martial arts. Patrick McCarthy observes that ".....the modern budo phenomena fostered a deep respect for those virtues, values and principles revered in feudal bushido......." He goes on to point out that "....the karate-jutsu movement lacked a formal practice uniform and had no competitive format. It's teaching curricula varied greatly from teacher to teacher and there was no organised standard for accurately evaluating the varying grades of proficiency." In short the karate that was introduced to Japan in the 1920's and 1930's was not Japanese enough.
In Japan karate had to change!

I do not think however, that these organisational differences are as important as cultural attitudes and different outlooks that characterise the Okinawan and Japanese people. Japan, for example, is a "country famous for it's meticulous attention to detail.....Everything has it's proper place and time and everything runs according to schedule" (Okinawa Way - B. Willcox, C. Willcox and M. Suzuki). This contrast sharply with the attitude of Okinawans whose culture has been described as having "....easy going interactions, porous social boundaries and minimal rules and hierarchy" ('Women of the Sacred Groves' - Susan Sered). Indeed, Willcox et al go on to say that "In these lush and temperate islands, life simply unfolds at it's own pace" and "This easy going approach known locally as 'Okinawa Time' is a fascinating contrast to Japan's precision and punctuality." A good example of this is when Morio Higaonna Sensei, Chief Instructor of the I.O.G.K.F 'forgets' the time and has his students train well beyond the scheduled course finishing time.

Another example of how Okinawan history has affected it's social ethos results from the land distribution system of the middle-ages. Historically land was held by the community as a whole. According to George Kerr "this system of accepted mutual obligations has left it's stamp upon the Okinawan character, for it fostered a deep sense of social obligation, of group responsibility in maintaining the welfare of community members who suffered economic hardship." Moreover, throughout their history Okinawans have by necessity been a caring/sharing race of people. Poverty and lack of natural recourses meant that the Okinawans had to rely on each other to sow and reap crops; build shelters and provide for the sick and elderly. This spirit of co-operation which permeated Okinawan society clearly affects the way they teach and practice karate. Karate on Okinawa is seen more in terms of improving oneself as a human being both physically and mentally which will in turn benefit the whole of society. This stands in stark contrast to Japanese karate which was influenced by militaristic and competition oriented ideas.

In 1942 Chojun Miyagi Sensei was invited to teach at Ritsumei-Kan University, Japan. Morio Higaonna Sensei states that Miyagi Sensei was "quite astonished" that "the national character of the Japanese and Okinawans are so different." Over one hundred years earlier, in 1816 Basil Hall "characterised the Ryukyuans as kind, polite and friendly" (taken from 'History and Traditions of Okinawan Karate'). I suggest that it is these kind of national characteristics that have given rise to many of karate's moral precepts such as: "in karate there is no first strike" (Gichin Funakoshi); "the purpose of Okinawan styles of fighting is to discourage or temporarily disable - rather than kill the aggressor" (Tetsuhiro Hokama); "everyone must try to help one another and work to better the world" (Seiko Higa); "the main objective today is the development of spiritual discipline, the physical aspect becoming secondary" (Chojun Miyagi); "through training the body and spirit, we try to cultivate the ideal human nature of physical and spiritual union." (I.O.G.K.F membership booklet); "he who conquers himself is the greatest warrior." (Richard Kim); "by disciplining oneself, one conquers oneself." (Morio Higaonna) And so on.

These virtues of compassion, fellowship, self-discipline and high moral values that were held by the great karate masters form the basis of sincere karate practice. It is upon these moral principles that true karate is founded; there is no place in karate for greed, pride, arrogance and dishonest practices. Hokama Sensei tells us that Gichin Funakoshi "believed that karate philosophy would enlighten young minds. He encouraged practitioners to develop a heart so full of truth that greed and evil thoughts would be prevented from entering." Morio Higaonna Sensei also notes that Chojun Miyagi Sensei's teacher Kanyro Higaonna Sensei "believed in setting an example rather than preaching and conducting himself in a way that was an example to his students. His moral precepts were in his heart and in the simple and honest way he lived his life." In addition to this Nagamine Shoshin notes that the Bubishi reveals "the moral precepts that govern the behaviour of those who understand these secrets."

It is clear, then, that the cultures of Japan and Okinawa have significantly affected how karate developed and how it is practiced today. Generally, though not exclusively, Japanese karate tends to be characterised by technical excellence and competition whereas Okinawan karate tends to be more concerned with developing the practitioner's body, mind and spirit. I think the Okinawan way is best. Without high moral standards to set us apart from mere 'fighters' karate would loose it's character and dignity and unscrupulous street fighting moral standards would become de rigueur. Without the virtues of integrity and moral rectitude karate would not be worth an ounce of rat-shit. Practitioners would be only be interested in passing gradings and winning competitions. Commercial considerations would undermine the very core of karate. Black belts would be given out like paper confetti at weddings (subject to payment of a fee, of course) and our new-found fast food culture friends will be doing Mckarate passing McShodan grading tests.

"The differences between Japanese and Okinawan karate are as great as the differences between heaven and earth." I think I get it now. To "get it" I think it is necessary to understand the history, culture and traditions of the country that: gave birth to karate; nurtured karate; and gave karate to the world. Without this knowledge a proper understanding of the true nature of karate would be impossible. However, it is even more important to maintain the same high moral standards that characterised the Great karate masters or karate will be lost. Without great effort on the part of those who teach and practice traditional karate it will degenerate into nothing more than a sport or a money-spinning business bereft of it's soul. Karate is an immaculate art and we must shoulder the great burden of keeping it that way.

Brian Tune
Sheffield Hallam Dojo
January 2003

Bibliography

The History of Karate - Morio Higaonna
Women of the Sacred Groves - Susan Sered
Bubishi : The Bible of Karate - Translation by Patrick McCarthy
History and Traditions of Okinawan Karate - Tetsuhiro Hokama
The Okinawa Way - Bradley Willcox, Craig Willcox and Makoto Suzuki
Code of the Samurai - Taira Shigesuke (Trans. Thomas Cleary)
Okinawa : The History of an Island People - George Kerr

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