Kata Problems in Karate
by Kenji Tokitsu Sensei
In the kata, you will frequently find that the meaning of a movement or gesture is obscure. If you examine the kata closely, you will find yourselves thinking that something is not right. The meaning of the techniques is not always clear. If you ask your instructor, he will usually be unable to provide a satisfactory explanation, and indeed you'll feel fortunate if he gives you any explanation at all, such as “you'll understand this later when you are at a higher level”. But later, when you do reach a higher level, what happens is that you begin to have doubts about your teacher's knowledge, doubts that you couldn't have had when you were a beginner.
When I was a student at the University in Japan, my elders and professors used to tell me that I would understand the meaning of the kata when I had reached the highest level. So I trained without questioning things much. Fifteen years later, when we had a chance to meet again, we exchanged ideas. This time I saw that they had told me what they did because of a lack of knowledge, and that they had simply repeated what they themselves had been told as students.
I have had numerous opportunities to observe and listen to older Karate masters and I am convinced that the meaning of the kata is not always clear to them, because their understanding barely reaches mastery of sensations.
In any case, there is clearly some confusion regarding the kata in the world of Karate. I am not trying to start a controversy, but to convey my analyses and thoughts based on what we have today and what we can learn from studying historical records.
Some people practice essentially the techniques directly utilizable in combat exercise, neglecting practice of the kata, while others assiduously work on the kata, singling them out for importance. Generally speaking, the former place the greatest emphasis on the athletic, combat or pragmatic side of Karate, while the latter stress its moral, ritual, sometimes philosophic or budô aspect.
But when a karateka gives importance to a kata, this does not mean that he truly understands its significance, and his claims are always based on the actions and words of his master. This is why it is inconceivable for a beginner to question the value of a kata.
I am going to quote some claims about the role and value of the kata and then raise a few questions.
"All the techniques of Karate are found in the kata" or "the essence of Karate is in the kata". Despite these affirmations, during combat exercise, you make technical movements, like the mawashi-geri, ushiro-geri, ushiro-mawashi-geri, and the kizami-geri etc., that are not found in any kata.
What is the usefulness of the kata?
In order to be effective in combat, it is essential to learn the subtleties of gauging distance and the implementation of timing and rhythm. In what kata can you learn these essential skills in the art of combat?
In the kata, the differences and specificities of the schools are absolutely clear. But when you see the forms of combat in actual matches, there is no such difference between the combatants of different schools. Why is this?
The almost codified techniques are learned through the kata, but some of those of certain schools are not applicable. Their technical forms are too far removed from the realities of combat. Where this is he case, it is justified by saying that "in the kata you do it like this, but in a match you have to do it differently adding this or that movement".
Then why aren't applicable techniques taught from the beginning?
In Karate sporting competitions, there is a sharp difference between kata and combat. Within the official federations of certain countries, the two groups are clearly divided. On the one hand there is the combat team, and on the other the kata team. The coach advises the members of his combat team not to practice the kata because they would acquire habits that would keep them from fighting effectively. In such cases, the kata are seen as a hindrance and not as a positive device for increasing a karateka's skill.
Then why is it said that the essence of Karate lies in the kata?
First, a clarification.
In recently founded schools of Karate, such as Gôjû-Ryû, the meaning of the kata is clear, and a bunkai (analysis) can be made of most kata movements taking into account their most ancient historical roots. By contrast, the kata of the Shôrin currents (Shôrin-Ryû, Shôtôkan, Wadô-Ryû) are much more obscure. So we can say that in their present form, the Gôjû-Ryû kata are the ones with the greatest consistency. You can analyse their techniques logically - that is, a clear technical analysis, or bunkai, can be made.
However, as we shall see more fully, the key value of the kata is not limited to the possibility of bunkai, because in Karate there are two disciplines. Self-defence and free combat. What is called bunkai is limited in most cases to the former. For the latter form of combat, it cannot provide satisfactory responses, thus giving rise to the following question.
We can easily see that there is no relation between a school's results in a combat match and the clarity of its kata bunkai.
Karate combat goes far beyond what is seen in competition. Moreover, learning the kata of Karate is insufficient for combat. But this requires further analysis.
First, though, a word of caution.
Before continuing with this train of thought, I would like to stress something. In martial arts circles, among people who practice seriously, there are some who will accept absolutely no criticism of their school. The practice of martial arts seems to be rapidly moving into the place once occupied by religion.
Personally, I pursue my research in order to learn more about Karate and budô. Respect for one's master and school is an honourable human act, but if we hold them on too high an altar and refuse to look into others, it seems to me that we are going against the spirit of martial arts. Let us remember the worlds of Sun Tse : "Know thyself and thy adversary, and you will prevail in a hundred battles".
The information I am offering is something that readers can use to form their own opinions. My writings are the result of 25 years of research, where some will perhaps find valuable advice, while others will find nothing worth reading.
But let us return to our discussion of kata. Like all serious karatekas, I have practiced different kata for a number of years, questioning their meaning. I am going to give the response I have arrived at in the course of research involving comparative studies of over 250 forms or variations of the kata of Karate.
For example, for the Passaï or Bassaï kata, I have compared and analysed over a dozen variations, discerning the peculiarities of each one. I have also made a comparison of the Karate kata and those of Japanese sword combat (kenjutsu).
That is, I have made a study of the martial arts methods that are based on the kata system, such as Karate, kenjutsu, tai chi chuan and other Chinese combat arts (tao lu system), comparing them with the methods of martial arts based on energy exercises or on training in gestural spontaneity, such as taiki ken and yi chuand (da cheng chuan). The result of this work is there to see in different publications. In this text I present certain essential points of my discoveries and thoughts based on my study of specific facts.
Kenji Tokitsu
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