Koryu Uchinadi

What is Koryu Uchinadi Kenpo-jutsu?
Established as a pragmatic alternative to the plethora of terribly ambiguous and highly dysfunctional styles of "traditional" karate, Koryu Uchinadi Kenpo-jutsu® is a modern interpretation of Okinawa's historic combative-like disciplines. A completely systematized, cohesive and coherent method of learning/teaching, delivered in a traditional atmosphere, honouring both its culture and pioneers, Koryu Uchinadi Kenpo-jutsu is both and art and a science. Based on common mechanics and supported by immutable principles, the most unique features of Koryu Uchinadi Kenpo-jutsu are its vibrant body dynamics, efficacious taisabaki, functional HAPV-theory [Habitual Acts of Physical Violence] and application-based two-person drills, which breathe life back into kata.

Residing in Japan, and undertaking extensive travel throughout the country, China and SE Asia, a lengthy cross-comparative analysis provided me with the means to discover, identify and trace which part of what combative-like disciplines made their way to Okinawa from China & SE Asia when and how. Identifying fragmented parts of SE Asian & Qing Period (1644-1911) Fujian Chinese-based quanfa [kenpo] practices haphazardly introduced & secretly cultivated in Okinawa, during the later part of the old Ryukyu Kingdom, I established a working hypothesis and searched for corroboration.

In spite of meeting many wonderful Japanese/Okinawa-Chinese/Fujian martial artists, I was looking for a teacher, style, and or organization, which could mentor me in a rational, logical and coherent manner. What I mean by this is…#1. Use HAPV-like rationale as a contextual premise, #2. Employ two-person drills to recreate the HAPV contextual premise, rehearse the prescribed defensive responses, and ultimately gain functional proficiency, #3. Use prescribed templates not only to culminate the lessons already imparted but, when linked together, also demonstrate something recognizable and greater [kata] than the sum total of their individual parts, and, #4. Possess the ability to reveal to me where these unique prescribed templates existed in the classical/Ancestral-based kata handed down to them. This I found nowhere in Okinawa, nor could I locate it in any Japanese/Okinawan style-based publication [old or new]. So, even though there were many great Okinawan martial artists, none I ever met or know of are capable of teaching like this.

While looking into the evolution of this embryonic and eclectic history my field studies did bring me into personal contact with many of the most senior authorities of the Japanese/Okinawan, Chinese and SE Asian fighting arts. This contact did, in fact, prove very valuable in my overall studies. Identifying that no less than five individual combative-like disciplines were once embraced during Okinawa's old Ryukyu Kingdom Period, I made a meticulous study of #1. Kata; the original Chinese form [Hsing] of human movement vigorously embraced by men [young & old] of wealth and position, #2. Torite [qinna]; techniques of seizing and controlling employed by local law-enforcement officials, #3. Tegumi; an old Chinese-based [Shuai Chiao] method of clinching & grappling practiced by boys and young men of every age, #4. Tigwa; a plebeian form of percussive impact brought to the island from the Kingdom of Siam [Siamese boxing] and #5. Buki-gwa; the art of weapons. During this study, and with the help of reading Donn Draeger, Joseph Campbell, Karel van Wolferen, Ruth Benedict, Douglas Haring, George Kerr, Taira Koji, and Edwin Reischauer, etc., it became evident that that Zen, and post-Edo/pre-war Japanese Budo Culture [i.e. Judo/Kendo], under the auspices of the Dai Nippon Butoku Kai, had solely influenced the development of modern karate-do.

Studying the martial arts since childhood, and having enjoyed a rewarding competitive career, all of my filed research was carried out in Japan, China and SE Asia during a very important and profoundly introspective time of my life. I married, settled down in Japan and started a family, and had taken up the study of swordsmanship under Sugino Yoshio [Tenshin Shoden Katori Shinto Ryu], was also training under Inoue Motokatsu [Ryukyu Kobujutsu Hozon Shink Kai], and entrenched with the principal translations of the Bubishi, and several other important works, all of which had an collective impact upon the way I came to understand karate. During my studies I became most fascinated with the historical contributions of Kojo Taite (1837-1917), Aragaki Seisho (1840-1920), Xie Zhongxiang (1852-1930), Higashionna Kanryo (1853-1917), Hanashiro Chomo (1869-1945), Motobu Choki (1871-1944), Zhou Zhihe (1874-1926), Wu Xianhui (1886-1940), Tang Daiji (1887-1937), Kiyoda Juhatsu (1886-1967), Miao Xing (1881-1939), Oshiro Chojo (1887-1935), Richard Kim (1919-2001), and Kinjo Hiroshi (1919). Based upon my own background, new insights, and keen understanding of what modern karate lacked, I reasoned that by adopting many of these "old", but highly functional practices, I could significantly improve my own training and progress.

As I continued to write about my experiences several international-based magazines became interested in publishing my work. This ultimately lead to introducing the functional part of my research at seminars all over the world where it was, and continues to be, widely embraced. I introduced my interpretation of this body of concepts as old-school karate [Koryu Uchinadi], however, it was not until later that it became necessary to establish a formal name through which to deliver it. In 1994 I was approached by the president of the Australian Karate Federation to develop a generic program in Australia through which to accredit karate instructors. I saw this as a wonderful opportunity to publicly introduce my work and it ultimately lead to receiving a full sponsorship from the ACNM. Through their assistance I succeeded in establishing Koryu Uchinadi as an undergraduate program. Complying with ANTA-based competencies [Australian National Training Authority], and those academic outcomes and corresponding assessment criteria required at the college level, provided yet another important stage of development. With the support of my Okinawan teacher, Kinjo Hiroshi, and wanting to identify China [actually Fujian] as a source of origin, and emphasize functional application over "character development" [a lofty goal karate-do purports to cultivate] I finally settled on Koryu Uchinadi Kenpo-jutsu as a formal name with which to describe this collective body of work.

Koryu Uchinadi can also be learned/imparted as a provocative alternative to conventional methods of physical fitness and stress management. Learning how to respond dispassionately to unwarranted aggression requires self- empowerment. Such training promotes an inner-calm and, where conflict exists, helps restore balance to personal and professional relationships. Koryu Uchinadi® is a non-competitive, totally application-based defensive practice, punctuated with moral philosophy and highlighted by introspective teaching as a comprehensive single study.

Kata: An Art with a Thousand Names
by Patrick McCarthy © 1997-2007

"As a mnemonic practice, kata, by itself, was never developed to teach the art of fighting, but rather,
to culminate the defensive lesson already imparted."

In an effort to combat unwarranted acts of physical violence that plagued their plebeian existence, early Chinese pioneers of quanfa (the precursor of Uchinadi) developed hsing/kata. In addition to providing its (now) obvious physical & holistic value, each ritualised form served as a collective template with which to address both specific and generic acts of physical violence.

By identifying which acts of physical violence needed to be addressed, and then cataloguing them into individual lessons, innovators were able to, 1. Re-create each act of violence in a safe-learning environment, and, 2. Explore which defensive responses might best accommodate each issue. In order to actualise this process pioneers established two-person drills (what else could they do??) to flow back and forth so that each learner might experience both the individual act of physical violence and its corresponding defensive theme. This simplistic, yet unique, concept provided the opportunity for each learner to progress progressively or exponentially, depending entirely upon nature & nurture. Those learners who excelled at this practice achieved a functional spontaneity enabling them to virtually negotiate just about any act of physical violence or variation thereof.

By eliminating the attacker (i.e. The act of violence or contextual basis to which the defensive response applied) in the two-person training drill, what remained was a solo re-enactment of its corresponding defensive counter. Learners were required to memorize not only the defensive counters for each act of physical violence used in the two-persona drills, but also their solo re-enactments. With their own individual names (double Dragons going out to sea, Guardian closes the gate etc.) each re-enactment was ultimately ritualised into individual templates.

Early pioneers of this tradition commonly introduced the individual act of physical violence first and then used the supporting two-person drills to build competencies. The ritualised re-enactments/templates provided each learner the opportunity to not only practice movements on their own but also to express individual creativity and physical prowess. More importantly, however, the practice became as much mental as it was physical. Taking the practice into the realm of the mind revealed the location where all battles must be first fought and won before it could be effectively used elsewhere. Finally, teachers who used this format could visually observe and evaluate progress by simply calling out the individual names of specific templates in any order during training. What made hsing/kata unique to specific schools (i.e. styles) was the varying signature geometrical configuration of these individual templates.

At the height of their sophistication, pioneers had identified no less than thirty-six (36) habitual acts of physical violence (HAPV), seventy-two (72) variations on these common themes and a total of one hundred and eight (108) individual defensive application principles.

Fundamental training included reception (how to best receive an attack…erroneously referred to as blocking) developing the simple tools of penetration (fist & foot etc.), posturing & mobility. Supplementary training focused upon developing strength, physical fitness and improving individual skills. This entire process was enhanced when learners discovered the need to improve their knowledge of the human body, its unique function and common anatomical weaknesses. The art was further enhanced through understanding what biomechanics best supported the transfer of both low intensity (for pressing, seizing & squeezing etc.) and higher velocity kinetic energy transfer (collision-style impact).

Uchinadi old-school kata practice, unique to the later part of Okinawa’s old Ryukyu Kingdom, trace their roots to Fujian quanfa and this heritage.

The Enemy Within
Another message of even more important proportions, but rarely addressed in the modern fighting arts, is that of the enemy within. While it may be true that there is always potential danger lurking around every corner, an even greater danger lies in not being able to effectively deal with what's going on inside your own mind and body. Poor eating and exercise habits, and work-related pressure and stress, can take a dangerous toll early in one’s life. Such issues are exacerbated by other harmful habits such as smoking and excessive alcohol consumption. Pioneers identified such issues to be as life threatening as violent physical assaults, albeit not as immediate. How many of us have known friends or loved ones taken too early by the ravages of such things.

KU is also a provocative alternative to conventional methods of physical fitness and stress management. Learning how to respond dispassionately to unwarranted aggression requires self-empowerment. Such training promotes an inner-calm and, where conflict exists, helps restore balance to personal and professional relationships.

Built upon timeless principles, Koryu Uchinadi is a contemporary interpretation of Okinawa's historical fighting arts. Completely systematized into a cohesive and coherent method of learning, practicing and teaching, KU is delivered in a traditional atmosphere, honoring both its culture and pioneers.

The Pen and the Sword
The idea of the "pen and the sword," or the scholar warrior, best exemplifies the Japanese proverb, Bun bu ryo do [文武両道]; lit. the twin paths of martial arts and scholarly pursuit. Most fighting arts focus predominantly on the body, the physical, and spend little if any time on the mind, the mental. By not training the mind we reduce the ability to defend ourselves from the inner-threats that constantly challenge our daily lives. Simply put, Koryu Uchinadi strengthens the mind and helps to promote a happier, and healthier life.

A non-competitive, totally application-based defensive practice, punctuated with moral philosophy and highlighted by introspective teaching, KU is a comprehensive single study. It serves to improve health, its holistic purpose; be better prepared to protect oneself, its defensive application; build moral character, its social aim; discover and overcome the source human weakness; its philosophical nature; and finally, to know inner-peace, its spiritual essence.

Possessing the skill of a warrior and the mind of a scholar provides any learner the knowledge to realize that winning a fight doesn't always mean resorting to physical violence. Physical training may make a person strong and provide the ability to protect oneself, as a last resort, but what is internalized from this study truly produces mastery.

KU promotes this balance between the physical and mental aspects of our lives so they can work as one and improve our self-control. Accepting mental challenges and transforming them into positive energy, through Koryu Uchinadi, can and does improve our ability to greater control over our own daily lives.

Koryu Uchinadi reminds each of us of our own humanity, the importance of improving the quality of daily life and our responsibility to contribute to the welfare of society. Honouring traditional values, The International Ryukyu Karate Research Society is an organization dedicated to sharing this timeless message with a new generation of more progressive Western learner seeking to better understand the Okinawan/Japanese art of karate and not afraid to look outside their own peer groups to find it.

Patrick McCarthy
Koryu Uchinadi Kenpo-jutsu
Pioneer

"Let us become your partner in the learning process & serve rather than be served."