———. 1997. “The Life Story of Karate Master Gogen Yamaguchi.” Dragon
Times8: 28–31.
Sells, J., and G. McGuinness. 1997. “Seitô Shitô Ryû Karate: The Legacy of
Mabuni Kenwa.” Bugeisha4: 24–29.
Thomas, M. 1997. “History of Wadô Ryû Karate.” http://members.aol.com/
mthomas264/wado/wado.htm.
Wadô-Ryû Karate-Do Association. http://www.wado-ryu.org/main/index.asp.Karate, Okinawan
The development of karate in Okinawa was influenced by civil and martial
combative disciplines such as indigenous Okinawan teforms and exoge-
nous Japanese and Chinese forms. Significant evolutionary pressures in-
cluded the Satsuma invasion of Okinawa in A.D. 1609 and sustained cul-
tural cross-pollination with Japan and China (especially Fuzhou, Fujian)
throughout Ryûkyû history.
Perhaps the earliest external influences on indigenous Okinawan mar-
tial arts were the Japanese martial combative disciplines introduced into
the Ryûkyûs by displaced aristocrats during the Heian period (A.D. 794–
1185). Seeking refuge from the encroachment of dominant clans on the
mainland, minor Japanese houses used the Ryûkyûs as a staging area for
retaliatory campaigns. The martial systems brought to the islands by these
exiled houses were eagerly absorbed by the Uchinachu (Okinawans).
In 1349 the military chieftain (aji) Satto became ruler of the Middle
Kingdom of the Ryûkyûs (Chûzan) and entered into a subordinate relation-
ship with China. This relationship continued to be fostered throughout Oki-
nawan history until China’s defeat in the Sino-Japanese War (1894–1895).
During the reign of King Shô Shin (1477–1526), an edict was passed
that forbade the carrying and stockpiling of weapons in Okinawa. The
edict was generally disregarded, and weapons continued to be carried by
the islanders of Ôshima and Yaeyama during the reign of King Shô Sei
(1527–1555). It was not until the Japanese conquest of Okinawa by the
Shimazu clan of Kagoshima (the Satsuma) in 1609 that a weapons ban was
strictly enforced. With the capitulation of King Shô Nei and the establish-
ment of Satsuma control, te(literally, “hand”) began to flourish in Oki-
nawa. That te (in Okinawan, di) existed prior to this is suggested in a story
concerning the creation of the hidari gomon(the triple comma symbol, also
called tomoemonor tomoe).
Jana Ueekata was a counselor to King Shô Nei who refused to submit
to Satsuma control. Upon being sent to Kagoshima and sentenced to be
boiled alive in a vat of oil, Jana requested that as a warrior of Okinawa he
be allowed to practice te before his death. Given into the custody of two
Satsuma executioners, Jana was released from his bonds and proceeded to240 Karate, Okinawan