Studying the history of karate helps us better understand its philosophy, values, and techniques. Karate originated as a form of self-defense, and over time it evolved into a complex martial art that develops not only physical fitness but also inner discipline and respect. This knowledge helps us appreciate the traditional aspects of karate while also applying its principles in the modern world.
The Origins of Karate
Author: Sensei Igor Vakoš
There are four theories regarding the origin of Karate, each explaining the development and roots of this unique martial art. The first theory suggests that Okinawan martial arts were created by peasants. The second theory posits that Okinawan martial arts were primarily influenced by Chinese martial arts, taught by the so-called "Thirty-Six Families" of Chinese immigrants who settled in the village of Kume (also known as Kuninda) in the 14th century. The third theory concerns the weapons ban imposed in 1507 by King Sho Shin, which led to an increased need for landowners to develop effective means of self-defense for themselves and their property. The fourth theory argues that the art was primarily developed for personal bodyguards and municipal police, who were not allowed to carry weapons after the Satsuma clan's invasion of Okinawa in 1609. It is difficult to determine which theory is the most accurate. It is even possible that all of them are true, and that the martial art known today as Karate emerged as a combination of these factors. Nevertheless, we will present the history of Karate as best as we can, based on various renowned and lesser-known sources that have contributed to our understanding.
Karate originated on the island of Okinawa, which is located about 1000 km from the coast of China. In ancient times, Okinawa was a crossroads for pirates from Japan, China, Korea, Thailand, Java, Sumatra, and Arab countries. On top of all this, the island was also torn by internal conflicts between rival clans and kingdoms. The first contacts with the Chinese Empire, known as the "Middle Kingdom," date back to the Sui Dynasty (580-618). However, these initial interactions were unsuccessful because the Chinese did not understand the Okinawan dialect, Hogan. For a long period, there was little significant contact between the countries. In 1392, about four years after the powerful Ming Dynasty (1368-1644) forces were defeated by the Mongols, Emperor Hong Wu sent his special envoy, Yang Zai, to Chuzan, the strongest of the three Okinawan kingdoms, to negotiate an alliance. The imperial envoy arrived at Maki-minato (Maki Port) during the reign of King Satto (1350–1395). He outlined the idea of Chinese unification and the vast power of the Heavenly Empire. The Ming representative advised that Chuzan become a Chinese colony and proposed plans for an alliance with the Chinese. King Satto agreed, and friendly relations between China and Okinawa were established. Later, China helped King Sho Hashi in 1429 to unite the three rival kingdoms of Okinawa. But this was not the only influence from China. Regularly, China sent envoys to Okinawa who taught the Okinawans their crafts and arts. Accompanying these envoys, who often numbered over 500, were personal guards, strategists, and masters of Chinese martial arts. These martial artists taught local bodyguards and castle guards both weapon combat and hand-to-hand fighting techniques. Japanese aristocrats were revered for their heavily armed defense forces and definitely made use of the services of local soldiers.
As a result, the standard Japanese martial methods of the Heian period (794–1185) were introduced to the Uchinanchu (Okinawan people). These methods included wrestling, archery, spear fighting, halberd combat, and swordsmanship. In 1604, the Satsuma clan invaded the Ryukyu Islands. Seeking new ports and colonies, they easily overcame the forces defending Shuri Castle and the local army. Armed with heavily armored samurai, swords, and muskets, and with excellent military training, the Satsuma forces were able to defeat the defenders, who were armed only with bamboo spears and straw mats for protection. In response to their conquest, the Prince of Satsuma, head of the clan, issued a decree banning the carrying of weapons. This ban had a profound impact on the people of Okinawa, as they were forced to find new ways to protect themselves and their land. This led to the development of unarmed combat techniques and the further evolution of the martial arts practiced on the island. It was during this time that the foundations of what would later become Karate were laid, as the Okinawans adapted their martial practices to work without the use of traditional weapons.
Around 1630, bare-handed techniques began to emerge. This was a combination of the local ultra-hard system called te (hand), or to-de, with Chinese chuan-fa (kung-fu). The samurai of the Satsuma clan began to feel great respect for this art of te (also known as to-de or tou-di). Bare-handed warriors understood their disadvantage against heavily armored samurai wielding two swords. They realized they had to be fast and hard, which led to the development of the principle "one strike – one life." The masters of te primarily attacked isolated samurai. They would be found in the bushes without weapons, with crushed internal organs and holes in their lacquered bamboo armor. The samurai began to fear greatly and responded with harsh repressive measures. They understood that a necessary training tool for achieving a hard strike was a striking board called makiwara, and they knew its effect on the knuckles. They would have all the men from the village line up, and anyone with bruised knuckles would immediately and mercilessly be beheaded by the nearest samurai. Karate (at that time called te, to-de, or toudi) developed primarily in three cities: Shuri, the capital city of Okinawa; Naha, the most important port city of Okinawa; and Tomari. Based on this, the martial arts were divided into Shuri-te (Hand from Shuri), Naha-te (Hand from Naha), and Tomari-te (Hand from Tomari). After 1868, during the Meiji Restoration in Japan, everything resembling martial arts was once again prohibited throughout the empire. This was the "bakumatsu," the end of the military rule established in 1603 by Shogun Tokugawa Ieyasu. In 1879, Okinawa officially became a Japanese prefecture, with a population of 350,000, of which 23,000 lived in Naha. The Japanese order was established, and the old martial arts nearly vanished. Only a few old masters carefully guarded the endangered heritage. It was not until 1903 that the first public demonstration of martial arts took place in Okinawa. Prior to this, the art had been fiercely protected from the curious eyes of foreigners. The following year, the government in Tokyo allowed the teaching of these arts (mainly Karate) in schools. Great masters, such as Anko Itosu and Kanryo Higaonna, participated in this event.
The New Era of Karate
Author: Sensei Igor Vakoš
After the fall of the Tokugawa Shogunate in 1868, the Meiji Restoration ushered Japan from feudalism into a new era of modernization. The imperial government was centralized, unifying the previously divided feudal domains. Consequently, traditional social hierarchies and samurai customs, such as wearing swords, receiving regular stipends, and specific hairstyles, became relics of the past. This period sparked a cultural renaissance, with a surge of new social activities and cultural developments. In an effort to preserve Japan’s ancient traditions, bugei (martial arts) played a significant role in shaping the nation’s modern identity. Japanese budo (martial arts) became more than just a form of cultural expression; it was rooted in time-honored customs, unwavering ideologies, and profound spiritual convictions.
Modern budo was shaped by sport and recreation, yet it retained a deep respect for the integrity, moral values, and principles upheld in the feudal bushido (the way of the warrior), which emphasized the willingness to fight, face death, and, if necessary, sacrifice oneself or others. With the backing of the Minister of Education, modern budo thrived in Japan’s pre-war educational system. Alongside Japan's aggressive military campaigns, budo was glorified as a path through which an ordinary person could attain exceptional courage and valor. The Japanese proverb deru kugi wa utareru (the nail that sticks out gets hammered down) reflects the societal view of anything or anyone that deviates from the norm. What is considered "different" must either conform or be suppressed. Karate, too, was not immune to the pervasive cultural forces of Japan. In contrast to Kendo and Judo, the Karate-jutsu movement lacked formal training uniforms and did not have a competitive format.
In contrast to Kendo and Judo, the karate-jutsu movement did not have formal training uniforms and lacked a competitive format. Its teaching curriculum varied from instructor to instructor, and there was no organized system for precisely assessing different skill levels or abilities.In comparison to Kendo and Judo, Ryukyu Kempo Karate-Jutsu remained, by Japanese standards, a humble discipline—uncultivated and lacking proper organization or "unity." Simply put, it was not Japanese. As a result, during the early and turbulent transition period when it was introduced to mainland Japan in the 1920s and 1930s, Ryukyu Kempo Karate-Jutsu faced criticism from opponents and xenophobic opposition.
At that time in Japan, powerful forces of nationalism, coupled with anti-Chinese sentiment, were at play. These forces pushed the Karate-Jutsu movement to rethink a more appropriate symbol that would better represent their discipline and not be associated with China. The original characters for Karate meant "Chinese hand." The initial character, which could be pronounced as "tou" or "kara," originated from the Tang Dynasty (618–907) and later came to represent China itself. The second character meant "hand" and could be pronounced as "te" or "di." Nanashiro Chomo was the first to use the character for "empty" instead of the character for "China" in his 1905 book Karate Kumite. This new character symbolized the self-defense art that uses only the "empty" hands of a person to defend against an opponent. The new character for "kara" meant "empty," but could also be pronounced as "ku" (emptiness) or "sora" (sky). "Kara" no longer represented only the physical, but also the metaphysical; it encompassed a deeper level of ancient liberation and the inner world (inner emptiness).
What is the "Karate-Do"?
Author: Sensei Igor Vakoš
The suffix “-do,” which also appears in Kendo, Judo, and other martial arts within the Budo tradition, means “way,” “path,” or “way of life.” The same character is pronounced as “dao” in Mandarin and is most commonly used in Taoist philosophy. In the philosophical context introduced by self-defense styles, it came to symbolize the “way” or “path” a person follows in pursuit of their goal – the perfection in Karate. The character “jutsu” in Karate-Jutsu means “art” or “science.” While the new term “Karate-do,” using the two new characters (kara and do), was not officially recognized in Okinawa until 1936, the Dai Nippon Butokukai officially acknowledged it in December 1933, signaling the recognition of Karate-do as a modern Japanese Budo discipline.
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