jujutsu
Is Wado really a style of Karate?
I am publishing this post on here as an example of the more focussed articles I have lined up for the Substack project. My postings on Substack will eventually be on two levels; free content that comes out every week and content that can be accessed by a small paid monthly subscription, believe me, it will be worth it. If you haven’t already, sign up free for the project at, https://budojourneyman.substack.com/
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On with the theme.
Everything has to fit into some kind of category; labels must be attached and pigeonholes have to be filled – otherwise how do we know what we are describing. It is a quick way to make sense of things, particularly if we want to communicate to other people what we are talking about.
The quick shorthand operates largely because we are in a hurry – someone asks, “What do you do with your evenings?”, answer, “I go to my karate class”. The conversation could end at that point, or the questioner might ask for more information, out of politeness or maybe they are genuinely interested. And that is your opportunity to volunteer more detail.
Do we want Wado to be called ‘karate’?
But we Wado people are likely to be entirely happy to allow what we do to be identified as ‘karate’. But, is Wado Ryu/Kai etc really karate? Maybe it is something else which has not been truly pinned down, like a newly discovered genus; a wild critter that is neither ‘dog’ nor ‘cat’, a kind of Tasmanian Tiger, but still kicking around, possibly even thriving? [1]
It is entirely possible that Wado sails under a flag of convenience? I have cousins who hold both US and UK citizenship and I can’t help noticing that when they are in the UK they fly the US flag and when in the USA they fly the British flag when it suits them (really noticeable when the accents change). With Wado it very much the same; being identified as ‘karate’ has opened many doors for them, but what about its other possible identifying qualities, what are the competing factions?
Let me try and lay out the case… with some provisos, I am not Japanese and I run the risk of looking at this from a very western viewpoint, so everything here is conjecture and opinion.
Let me start with the easy one:
Wado as Japanese Budo.
This is where we apply the national pride and cultural credentials to Wado. It has such deep roots that to explain it would be like trying to untangle spaghetti. This is the bigger ‘identity’ issue. ‘But Wado was only recognised as an entity in 1938’! – I hear you say. Maybe, but, as we will see, the complexity of the history of Japan’s own indigenous martial systems is not to be taken lightly, particularly as it applies to Wado.
Personally, I quite like the ‘Wado is a distinct form of very Japanese Budo’ angle; it ties it neatly to the unquestioning high cultural and moral characteristics of anything that falls into the category ‘Budo’. But, as we know ‘Budo’ is a broad grouping and can be annoyingly difficult to pin down, especially when it uses high-minded and sometimes vague terms in which to describe itself.
But the subtext here should not be skipped over too quickly – ‘distinctly Japanese’, we are now talking about Budo as a kind of cultural artefact, one that has to be wrapped in the flag. But ‘distinct from’ what?
Historically, indigenous Japanese arts have had their heyday, and since Japan took to embracing all things western, these ‘arts’ slipped in the category of anachronisms; they were considered out of step with the direction Japan saw itself going in. For industrial Japan there was no going back, and, it has to be said, the Japanese performed economic and technical miracles; certainly, pre WW2, where things then went more than a little sideways.
Then came a time when these ancient arts needed to either be rescued from decline or completely resurrected, and, in the marketplace for oriental martial arts they had to stand up for themselves and proclaim who they were. This ‘claiming of the national identity’ came a lot earlier than most people think; it could be said that ‘karate’ was the first skirmish in a culture war that was yet to happen.
To keep this brief; Karate was from Okinawa, with very strong cultural ties to China, one of the earlier incarnations of the characters used to write ‘karate’ was actually ‘Chinese Hand’, so effectively this was an imported system and, considering the rocky historical relationship between China and Japan (which was to get a whole lot worse before it got better), this was not a welcome import in conservative eyes. (This all happened around 1922 and, if you’d asked someone in a Tokyo street prior to that date about ‘karate’, they’d say they’d never heard of it, it only existed in the Okinawan islands [2])
‘Karate’ had to have an image make-over to make it palatable. Otsuka Hironori, founder of Wado, was a key mover in this area. He (and others) helped to make the necessary adjustments and secure karate in Japan as something the establishment would welcome.
Otsuka Hironori Sensei managed to eventually unshackle himself from the Okinawan karate system that he had previously been so eager to embrace (whether by accident, fortune or design is open to speculation) and from that base and his martial cultural roots in Shindo Yoshin Ryu Jujutsu, he was able to craft something new, something distinctive, and was entirely happy to describe it as ‘Japanese Budo’ (while still holding on to the ‘karate’ moniker).
Ducks and Zebras.
‘If it walks like a duck, quacks like a duck and looks like a duck…it’s a duck’. Take a quick look at the qualities that the casual observer would see in Wado karate, a kind of comparative checklist; what is it you find in most styles of karate?
- An emphasis on punching, kicking and striking; which lends itself well to a sport format.
- A training regime which includes solo kata, which all follow a similar external structure and hold on to original names which define their Okinawan origins.
- A training uniform that would not be out of place in any karate Dojo in any style in the world.
Bear with me on this one; the saying, ‘When you hear hoofbeats, think horses not zebras’. This is told to trainee doctors, reminding them to think when diagnosing, of the most common, hence the most obvious answer. But I recently heard a doctor explaining how this idea was of limited use and how she had once misdiagnosed a patient suffering from a rare condition. Is Wado perhaps the zebra?
Take another look at the above checklist; all but the second point can be explained away; firstly, striking and kicking are not unique to karate. Secondly, it was Otsuka who was one of the main movers in pushing towards a sport format [3]. And thirdly; the uniform (Keikogi) was just a convenient design development that happened over decades, which was inevitable really.
Point 2 has been chewed over a lot by karate people, both Wado and non-Wado, but I will offer my view in a nutshell. Otsuka saw something in the karate kata that he could use. What he wanted was a framework, no need to reinvent the wheel. What was really clever was that he transposed his own ideas on top of that framework, which, interestingly, was hugely at odds with how the other karate schools/styles used it.
Wado as Jujutsu.
Why would that even be considered?
Evidence?
The second grandmaster of Wado Ryu Otsuka Hironori II at some point decided to re-register the name of his school with the authorities (probably the Dai Nippon Butokukai) and call it ‘Wado Ryu Jujutsu Kempo’. So ‘karate’ was dropped completely and ‘Jujutsu’ was added. I am not going to second guess or explain the reason for this, I am not Japanese and I am not versed in the Japanese martial arts political world, but I will speculatively introduce a few thoughts from a very western perspective (always dangerous).
Firstly, apply a similar checklist to the one above, but for Jujutsu, and, from a casual lazy western perspective, nothing stacks up.
The first grandmaster and creator did indeed add a catalogue of standard Judo/Jujutsu techniques to the original list he had to present to the Dai Nippon Butokukai in 1938, but these were largely dropped (the exceptions being the Idori and the Tanto Dori). But, my observations tell me that it would be a mistake to assume that this is all there is to traditional Japanese Jujutsu, the complexity goes much further than Jujutsu tricks [4].
What about the word ‘Kempo’ (or ‘Kenpo’). Actually, this has a long history in Japanese martial arts.
The term Jujutsu did not really exist as a distinct entity in Japan until the early 17th century, before that a whole bunch of other terms were used; kumiuchi, yawara, taijutsu, kogusoku and kempo. ‘Kempo’ is just the Japanese version of the Chinese Chuan Fa, or ‘Fist Way’. This does not mean that Kempo is from Chinese boxing, that is a rabbit hole not worth going down. There is however a strong link with the striking aspect of Old School Japanese martial traditions, often associated with Atemi Waza, the art of attacking anatomical weak points with both hand and foot. There is a suggestion that Otsuka Sensei was really skilled at this prior to his first exposure to Okinawan karate and that his first Shindo Yoshin Ryu Jujutsu teacher, Nakayama Tatsusaburo was somewhat of on an expert in this field.
A conversation with someone closer to the source also suggested that the word ‘Kempo’ had been around earlier in the history of the formulation of the distinct identity of Wado, but I have been unable to verify this with documented evidence.
All of this tips the scales in favour of the inclusion of the word ‘Kempo’, but, this is just my opinion, there has to be more to it than that, there always is.
One more piece of evidence to muddy the water.
When master Otsuka had to register his school with the Dai Nippon Butokukai in 1938 he officially recognised one Akiyama Shirobei Yoshitoki the semi-mythical founder of Yoshin Ryu Jujutsu as the founder of Wado Ryu, rather than himself. This might not be as unusual or controversial as it sounds. Firstly, there is the Okinawan/Japanese problem, so this is a smart political way of painting Wado in the right colour to be accepted in the highly conservative establishment of the Butokukai. But, Otsuka Sensei himself explained this point; saying that, because the actual ‘founder’ of karate was unknown, his best option was to name Akiyama. [5] The suggestion being, I suppose, that the Yoshin Ryu (SYR) component of Otsuka’s new synthesis was significant enough to make this entirely permissible.
There is also an historical precedent, well in theory anyway, this is to do with one of the early branches of Yoshin Ryu Jujutsu, not so very far removed from Otsuka Sensei’s root art of Shindo Yoshin Ryu Jujutsu.
In the 1700’s one Oi Senbei Hirotomi seems to have picked up the reins of what was established as ‘Aikiyama Yoshin Ryu’; a theory goes that in his efforts to claim a direct lineage for his curriculum he also used the Akiyama Shirobei Yoshitoki name in a more blatant way than just applying it to the signboard of his school, he used his name as official founder. This may have been to deflect attention away from any thoughts that his own teachings were a blend of other influences by actually saying that Akiyama was the real founder of the Ryu not Oi Senbei! Was this done out of modesty or deception? Was it even true? Who knows. It is one those mysteries that will never be answered.
Ellis Amdur puts other theories forward, suggesting that by placing a semi-mythical person as figurehead you create space to allow your new development/style/school to stand on its own feet and to become established without the glare of unnecessary criticism or accusations of immodesty. Is this perhaps in part, what Otsuka Sensei was doing. [6]
In conclusion, just what is Wado? New species, sub species, synthesis or something that defies categorisation? And, the final question; does it even matter?
Tim Shaw
[1] Tasmanian Tiger (extinct 1936), it looks like a skinny wolf, but it has stripes down its back like a tiger; in fact it was a kind of carnivorous marsupial.
[2] If you said ‘Kempo’ you might get a glimmer of recognition.
[3] Wado wants to play in the ‘sport/competition’ sandpit? Call it ‘karate’ and the door opens, it’s all very clever politically.
[4] At the time many of the listed techniques were common knowledge, even to schoolchildren, but that doesn’t make them any less difficult.
[5] Source; ‘Karate Wadoryu – from Japan to the West’ Ben Pollock 2020. An excellent resource. Who in turn drew his reference from, ‘Karate-Do Volume 1’ Hironori Otsuka 1970.
[6] Source ‘Old School’ Ellis Amdur and further commentary from Mr Amdur at https://kogenbudo.org/how-many-generations-does-it-take-to-create-a-ryuha/
Book Review – ‘Shindo Yoshin Ryu, History and Technique.’ Tobin Threadgill and Shingo Ohgami.
Rumours about the appearance of this book circulated a long time ago, and so finally it is here.
For me it was well worth the wait. Although it is a weighty tome I found it difficult to leave alone and so now I am on my second reading.
The organisation of the book is neatly packaged with many excellent photographs, diagrams and images. It covers historical, theoretical and technical aspects of Shindo Yoshin Ryu Jujutsu and supplies very informative personal and anecdotal experiences of key figures within the Takamura ha Shindo Yoshin Ryu.
The history section immerses you into the complex world of what was to be called ‘Koryu’ Budo/Bujutsu and it easily dispels any myth, which usually come out of oversimplification. Piece by piece an image of Shindo Yoshin Ryu Jujutsu starts to appear out of the miasma of Japanese lineages. Facts collide with legend, which in turn throws up further questions, some of which are unlikely ever to be answered.
It is clear that Threadgill Sensei and the late Ohgami Sensei have been involved in significant on the ground research; chasing down leads and engaging with surviving descendants of some of the main SYR players involved in this complicated saga.
Throughout the complexities, the jigsaw images of evidence, anecdote and documentation SYR appears as a system that was buffeted by change, navigating around the powerhouse that was late 19th century, early 20th century Judo, which lured traditional Jujutsuka into a world of Randori and contest and away from their fuller curriculum. It also describes the ascent and descent of various SYR branches which echoed much of what was happening to the traditional martial arts of Japan in the Meiji to Showa periods of Japanese history.
Does this book have relevance to students of Wado karate?
It depends where you are on your journey in Wado. For history buffs like me it was like catnip. I couldn’t get enough. But also, although SYR and Wado are as different as cats and dogs their connection cannot be ignored and as such, a surprisingly large section was devoted to the founder of Wado Ryu, Otsuka Hironori.
I was impressed with the author’s approach to the potentially thorny issue of Otsuka Hironori’s role in all of this. This was dealt with in an even-handed and factual way with Otsuka Sensei reputation intact, perhaps even boosted. Throughout the book the authors acknowledge the huge contribution Otsuka Sensei had made to the survival of SYR, without really being aware of it. The irony of course being that at the age of 30 Otsuka Sensei left SYR behind to synthesise his accumulated Budo experiences into the formulation an entirely new entity, Wado Ryu Jujutsu Kempo. Thus, for a long time, SYR became a footnote in Wado history – but not any more.
It is clear that Wado enthusiasts were drawn by curiosity to the surviving SYR and this curiosity extended sufficiently to cause some of them to beat a path to the door of Takamura ha Shindo Yoshin Ryu Kaicho Tobin Threadgill Sensei – his recent seminars in Europe attest to that.
In the technical section of the book, although deliberately and understandably incomplete, it is possible to see common strategies and common nomenclature. Within the body of this section it is possible to read between the lines and gain glimpses of Otsuka Sensei’s technical base and the underlying strategies of Wado Ryu. My conversations and experiences of people within TSYR have certainly informed my reading of this text, reinforcing my view that when Wado was formed the baby was not thrown out with the bathwater.
Who knows, perhaps there is more to come from the pen of Threadgill Sensei. I certainly hope so.
I have it on good authority that the late Ohgami Sensei was able to see advance productions of this book and greatly approved of the completion of this joint project before his passing. Although I only met him once I know that he will be greatly missed.
Tim Shaw
Shikukai Wado Ryu Karate in Essex. 