[TNOULbr2]

Is "All Japan Kendo Federation Nippon Kendo Kata Guidebook" the actual name of the book?

[Lidawka]

Hi there Mike and co.

I've just got back from a kendo camp in Guatemala of all places. I tell you, the consensus there is that there is more need for guns than shinai! Scary but amazing place.

Any way, the 7th dan Japanese sensei who was instructing the camp informed us of some changes in the kendo kata recently. One of the interesting 'changes' or "revisions" as he called them was the kiai timing for nanahonme. Previously it had been the norm for uchidachi to "yaa!" on the second step of the men cut. Apparently, now it is correct to "yaa!" as soon as you lift the sword overhead. Likewise, the timing for shidachi's "tou!" has been modified to to be uttered as the sword cuts do, rather than slightly after as it was done previously. Have any of you guys heard of these modifcations?

[nvideoe]

When should you start kata training? Is there any time that is to early to start kata? Or is it better to let my sensei let me know when it is time to start learning kata?? I have heard that kata can improve my kendo ie: balance etc. is this true? any info would be appreciated>

[Niiinioa]

Well Kitamoto camp 2001 is one of them.
We also have a local Japanese Kata authority. He's told me about a recent update of nihon kendo kata of wich the above mentioned would be one.

Komoto-sensei. Do you know when and were I can get hold of the application forms for Kitamoto camp 2002.
Will you be doing your excellent translating there this year aswell? If so I'm looking forward to meet you again.

[Hpdovoxm]

Mike mate,

we could get enough material for a book just from your postings!!!
Thanks for your ceaseless support and encouragement!

About the kata, there will be a featured article by Inoue Sensei (hanshi 8th dan) about the philosophy behind the kata. It doesn't really have any thing to do with the areas covered in this thread, but I think it will be of great interest.

Cheers

[himecthekWiff]

Dear Mssrs McCall and Henriksson:

Last weekend, at the Nippon Budokan's International Budo Culture Seminar, I was fortunate enough to meet Nariaki Satou Sensei, KH8, Professor of Tsukuba Univ. and member of the AJKF Committee on Kata.

I inquired about any changes in kata no. 7, nanahomme, detailing what we have discussed in previous postings; however, Satou Sensei reponded that there have not been any recent changes, nor are there any changes under review.

According to existing instruction, uchidachi kiai on the initial step, with timing that would correspond to the (intended) men strike, while shidachi executes his nuki-doh, his kiai issuing at the moment of doh "impact," following only a moment after uchidachi's attempted men strike and corresponding kiai. In instances where I have seen this done correctly and at full speed, it results in "ya-toh!" Nearly at the same time, but clearly the men occuring first,

During uchidachi's men-strike attempt, the interval is issoku-ittou-no-maai, the timing and distance of the strike should be one striking motion from the first, left-leg step, to the (intended) men-uchi; however, upon missing the men-strike, as uchidachi's sword contiunes its path down to a below-knee-height level, uchidachi continues with one more (right) step forward according to his forward momentum movement.

Anyway, these are my interpretations based on conversations, and what I have seen and read here in Japan recently. If anyone has any additional information, we'd all appreciate your input.

MK

[HsSp82U8]

!: Well since the shinai regulations don't state a minimum length I think you could use a short shinai. a.l.a it weighs 510 g

?: The Nipoon Kendo Kata has quite recently been changed. Does anyone know why? I'm thinking of for example the Uchitachi wakigamae in Nanahonme kata that has been removed.

[Lidawka]

Hi Alex,

I was *positive* that the correct point to kiai "ya" in nanahonme was on the 1st cut .... Ive been looking at this for a while now and I have video evidence of this + I watched kata embu at last years paris taikai (loads of hachidans) ... "ya" on the 1st cut thankyouverymuch !

BUT, in the U.K., *everybody* kai's on the Do cut !!!! I had a shinsa yesterday.... .... luckily I was uchidachi, but during the seminar I asked 2 or 3 nanadans = "kiai on the Do-uchi" they said....

Komoto-san ???

Cheers,

[ElenaEvgeevnaa]

If anyone is looking for a reference for Nito-ryu Kata, you can find the book at Sasuga bookstore. It's called Nitouryu no Naraikata-Gendai Kendo by Arazeki Nitosai.

[Nurba]

I, like Britney Spears, stand corrected

[AgowlSown]

We practise kata at my dojo perhaps 30% of the class 75% of the time. Maybe thats because I also practise iai and have had exposure to koryu??? Dont know. All I know is that when my guys go to grade they arent running about like spring-chickens worried about their kata

In all my prior long-term dojo (NYC+London) kata was very much a shinsa-thing ... that saying, the dojo leaders in those instances were kendo-only people.... surely this has something to do with it ????

Thats my 2-euro's worth.

[risyGreeple]

I participated in the Cork Seminar just prior to Christmas, where, amongst others, Inoue sensei was present;
The weekend long seminar ended up mainly focusing on kata and Uchitachi never assumed wakigamae.

Cheers,

Jakob Schmidt
Hizen
www.hizen.org

[Sipewrio]

Which ryuu do the kata come from?

The evolutionary process by which we arrived to our present day set of compulsory patterns of etiquette, movement, and technique execution, or �gNippon Kendo Kata�h is a huge subject, influenced by many institutions and individuals. It is perhaps beyond the scope of a forum response, (surely beyond that of my lunch break,) and probably more fitting as a book in its own right.

In brief, a small outline of the information I have regarding the development of the Kata: In premodern Japan (prior to 1868,) kenjutsu was not a single system, but rather a variety of proprietary schools, or ryuu, and branch schools, ryuuha. By the end of the Edo period, literally hundreds of schools existed in Tokyo, alone. Each school had its own system of kata, encompassing that school�fs theory, pattern of etiquette, and techniques.

The arrival of Commodore Perry and his �gBlack Ships�h to Japan in 1853 broke a long period of isolationism. The military government, or Bakufu, responded to the new foreign threat by forming a military academy in 1855, the Kobusho, in order to create a curriculum of military, or bujutsu, study. With this development, the first steps were made toward forming uniform standards and teaching curriculum. At that time, the cadre taught according to their respective ryuuha; however, and we can see the steps toward unification of styles in the standardization of shinai length to 3 shaku, 8 sun. Until this point there had been no limitations. Kata was not emphasized as much as the more �gpractical�h free combat, shinai training. �gSecret techniques�h and each system�fs methods were put to use in front of all participants and the cloud of mystery separating the various schools began to vaporize. Standardization of shinai, protective equipment, and training methods served to diminish disparity in the different ryuu and to promote a more generalized approach to sword combat. This period did not last long; however, and by 1868 rule of Japan reverted from the Bakufu, back to the Emperor. For some time, the new Meiji government in its rush towards western style modernization, decided to forgo the classical bujutsu in favor of a western-style police and army of rifle-bearing conscripts. The traditional arts went into a winter, so to speak. By 1876 the feudal system of Japan was being dismantled, and the wearing of swords in public forbidden. Ironically, a group of men who were responsible for restoration of the Emperor, samurai who had never intended for the destruction of the four class social system of samurai, farmer, artisan, and merchant, revolted. The ensuing Satsuma Rebellion which culminated with the Battle of Kumamoto Castle in 1877, was, as well as with rifle and cannon, settled by sword and spear. The Tokyo Metropolitan Police (TMP), citing this example, was successful in resurrecting the classical arts, as necessary for suppressing insurrection. From 1879, a bujutsu curriculum was implemented by TMP for the training of their officers. As some did not have prior training, a single curriculum was required in order that instruction could be conducted institutionally, by a number of different instructors, at different locations, and times. TMP assembled leading teachers of the time, each representing different ryuuha, to develop the curriculum and conduct training of a cadre of instructors. Included at that time were the Asayama-ryuu, Hokushin itto-ryuu, Hozan-ryuu, Jigen-ryuu, Jikishin Kage-ryuu, Kyoushin Meichi-ryuu, Kurama-ryuu, Munen-ryuu, Risshin-ryuu, and Yagyu-ryuu, It was decided at this time that a set of seven long sword kata, and three employing a short sword would be selected. At the time of establishing a single set of kata, each teacher, of course wanted his ryuu to be represented.

The classical arts once again gained favor, and due to the international political climate at the time, importance. The Society for the Promotion of Martial Virtue, or Dai Nippon Butokukai was formed in 1895. Subsequently, the society established a martial arts instructor�fs school, the Bujutsu Kyouin Youseisho, in 1906. That school evolved into the very influential Budo Specialization School, or Budo Senmon Gakkou, in 1908. The Specialization School in Kyoto, commonly referred to as the Kyo-Bu-Sen, provided year after year Budo instructors who would go on to teach based on a uniform curriculum. The work of interpretation and development of the kata continued on under the stewardship and influence of these two related institutions. Representatives of the various ryuu still differed on the kata, and pressed for more representation of their school�fs elements. By 1911, a kendo curriculum was introduced to the public school system. To avoid favoring one approach over another, further changes were made, a more generalized approach to the initial steps to enter to, and withdraw from the individual kata were developed, and the kata took on a more generic appearance, possessing only the elemental aspects of the specific techniques. By the 1920�fs and 30�fs we see a kata very similar to that which we practice today. The kata stress a pattern of etiquette, sword handling, eye contact, interval between opponents, breath control, and are representative of the important elements and execution of the various techniques. In 1952, the All Japan Kendo Federation, or Zen Nihon Kendo Renmei, was formed. Once again experts were called upon to interpret and revise the kata, and to ensure the uniform manner in which the Nippon Kendo Kata will be performed. This work continues on to this day.

Present day Nippon Kendo Kata is an evolved system, and is said to not represent wholly the kata any one rhuuha, as had the various proto-versions. It is purposefully intended to be universally representative of the fundamental principles of the Japanese sword and its use.

I did not respond adequately as to which ryuuha and corresponding kata were used to develop the early sets. Also, quite significant to all this are the many important personalities that affected the evolution of the kata. However, I hope that this rough outline will serve as a base for (our) continuing study.

Why are there kodachi kata when it isn´t allowed to use only the short sword in shiai?

I do not have any data regarding this; however, we can infer that the influences that affected the development of modern kendo contributed to greater uniformity in instruction and practice. In parallel we can see the disappearance of the spear as a common side arm in the move toward forming a modern police and army. The fashion of carrying a short sword ended with the deconstruction of the 4-tiered, feudal society in 1876. Perhaps it is simply the predominance of long sword practice and use, rather than a subordination of the short sword that led to this trend.

If you examine Japanese bayonet fighting, jukendo, and its accompanying hand-held bayonet fighting system, tankendo, you can see technical execution derived from short sword use. I�fll defer on these matters to some English-speaking experts, Meik S. in the US, Steve, K. in the UK, a researcher with broad ranging knowledge of the classical bujutsu, Mr. Liam K, in Australia, and another person who has done research on the jukendo/tankendo, Daniel Z., also in the US. Please let me appeal to them directly for their comments.

If any other forum members have data on this matter, we would surely appreciate your illumination on this subject.

Why are there no nito kata?

I have no data but can only infer that the predominance of one-sword systems was far and above overwhelming in proportion as compared to the few two-sword schools. Again, I defer to other members for their input.

How often should one train kata?

Considering the great lessons we can glean from practicing the kata, I would recommend it be a part of each person�fs regular regimen. I think most veteran students and all teachers will agree: the more one studies the kata, the more meaningful and beneficial they become.

And finally: anyone got any info about the new kata? Will the new kata replace the old ones? How many new will there be? When will they be introduced? All I know is that they will be more adapted to modern shinai kendo.

As far as I know, that program has either been cancelled, or suspended for the moment. At least one of the reasons being: The original kata represent the principles of the sword. They are technical, theoretical, and historical. The implementation of kata that contained elements in conflict with the true principles of the use of the Japanese sword would be contradictory. For example, in the use of �elive blades,�f ni-dan waza such as kote-men combination do not exist. Tsubazeri-ai and hiki-men are as well developments of modern shinai-kendo only. I think we can all see the paradox of ritualizing techniques in the form of kata, that are in conflict with the fundamental principles of the real sword. One of the purposes of the original kata is also to preserve. I believe that those patterns that are specific to shinai-kendo are being left to the present, common, patterns of practice, such as basic uchi-komi practice, and so forth.

Again, we will all greatly appreciate it if any other forum members can contribute data or news concerning this subject.

I want to know everything!

I hope we will all work together towards this goal. There is yet a vast amount of material to research, translate, and formulate into coherent texts. I offer my gratitude to Dr. Bennett and Mr. Robison for providing a common base for our exchange and studies, in the form of Kendo World. I hope everyone in the global kendo community will take advantage of, and contribute to this important new step in the evolution of international Kendo.

[ppfpooghn]

Alex has just finished translating a heavy article by Inoue sensei about the deeper meaning behind the kata, which will be featured in the next issue. It runs to quite some length, so we've had to split it into two issues (at least ) We could only fit 1 to 3 in the next one.

As a senior member of the AJKF kata committee we're very fortunate to hear his views. I think you'll have your questions answered, not only about the meaning behind the kata, but also the deeper meaning behind kendo itself.

Look forward to it!

[GWRIeEQp]

Hi guys,

I find this an interesting thread, since I have a shinsa this sunday ! So do a bunch of my students (whom I am meant to teach the 'correct' method for kata et al). I teach what I have been taught but, unfortuanatly, kata seems to be 1 thing that changes quite dramatically from class to class, teacher to teacher. I know its not meant to be like this, but - mysteriously - it is. So, my caveat to my students is : "when in my class this is how Id like you to do it but, when in another dojo be ready for different interpretations; when at a shinsa, do it the way the panel want it ... or you will fail!"

Ive never been taught No.7 without the transition to wakigamae ........ and Paul Buddens "looking at a far mountain" explicitly states that you do it. I realise that this is 8 years old or thereabouts, but its 1 if not THE prime source for kata instruction in English (book format) ?!?!

On a similiar, yet different, note: I have direct access to a kitamoto 5-timer and how he describes placing the kodachi on the ground, and the swap between odachi and kodachi is ... unique. Ive never seen anyone else do it this way, including hachidan embu ive seen with my own eyes (approx 1 year ago).

Any changes that the ZNKR make to the kata dont seem to filter through very well to the masses, at least here in the UK.

All in all, I am confused.

[sigh]

[Patabeamn]

Dear Dahlia–san,

I know the esteemed Howell Sensei to be quite expert on all matters regarding kendo. You mentioned that some other sensei entered extensive conversation about the matter. I can imagine the difficulties you were faced with upon the exchange of, at least, three languages. Without knowledge of the exact nature of those conversations I will not presume to comment on what transpired at that time.

A separate matter, we can examine the All Japan Kendo Federation Nippon Kendo Kata Guidebook. I refer to the August 2000 printing. I believe that this version is still in effect. The following is my own translation from the original Japanese, and is not officially sanctioned. Please bear this in mind.

Nihonnme: (an excerpt) �Ethe shidachi, beginning with the left leg, followed by the right, withdraws rearward, diagonally to the left,�E

If anyone has more current data, supplements to, or versions superceding the August 2000 manual, or is aware of any changes announced by the AJKF, we ask for you input.

MK

[worldofwarcraft]

I believe that we have all had experiences with different teachers emphasizing different points, as we ourselves interpret these instructions, each in our own way. Our very ability to absorb such instruction is dependant on, and limited by, the base of knowledge and experience we are equipped with at that time.

I think that it is the wish of the All Japan Kendo Federation that kata interpretation and instruction be uniform in content and manner; however, considering the individual nature of human beings, and the differences that distinguish us all, kata, and kendo instruction in general may never arrive to that theoretical endpoint. I hope you will all agree with me; however, that it is that very individual quality, the special inspiration of some teachers that makes kendo study a satisfying, inspiring activity. Something that is thus made special, personal, our own.

With regards to Mr. Bjorkegard�fs question, the phamplet that I referred to is actually titled �gNippon Kendo Kata Kaisetsu-sho.�h I do not believe that any English version of this phamplet exists. I will state again, that my references in English, to the material in that pamphlet (including the title,) are my own interpretation. Although I have attempted to state them as directly and simply as I can, they should not be considered the official statement of the AJKF.

Concerning Mr. McCall�fs further comments regarding kata number seven: I have not read the Paul Buddens book �gLooking at a Far Mountain,�h as you mentioned. I will try to get a hold and study it. Thank you for the advice.

As Mr. McCall mentions, earlier interpretations might have included uchidachi assuming wakigame; however if we examine the AJKF guidebook, it states (an excerpt) �g�c. Uchidachi initiates movement from his upper body. While making a large movement to raise the katana, pivots on the right foot, withdraws the left foot to the rear, and turning his head, re-establishes face-to-face contact with the shidachi. Sword points are returned to chuudan (kamae position.)�c.�h In this explanation, there is no mention of assuming wakigamae.

I defer to other Forum members for any other data, or authoritative instruction.

MK

[triarmarm]

Kendo kata have so many benefits, ranging from posture, stance, gripping the sword in the correct way, footwork, balance, breathing, the list is endless.

Here in Japan, where most people start kendo at a young age, kata are not taught so early, (as has been commented elsewere, usually before a grading) whether due to kids' perceived or actual lack of interest in kata as compared to shinai kendo, or the often heard excuse - kata are too hard for kids. (which is even more cause for surprise when we get sensei going to New Zealand and finding 10-16 year old kids doing better kata than the average Japanese 5th dan)

On the other hand, I've been told by several 8th and 9th dan sensei that when teaching adults, it is best to start with kata practice, as you get a greater appreciation of the basic principles underlying kendo and the use of the sword. Not only is it more controlled, giving you more time to concentrate on things like footwork, posture, breathing, kamae, correct striking and so on, but everything you'll ever need in your kendo career is all contained within the kata.

And to hear Inoue sensei talk about the meaning behind the kata themselves, is to have your eyes opened to the entire philosophy behind kendo itself.

Obviously different sensei have different approaches to teaching, but certainly express an interest in learning this vital aspect of kendo.

[Wmshyrga]

Dear Supernils-san:

I had not heard of any (big) changes to the kata in recent times. Even as of two AJKF seminar and the Russian National Seminar & Championships, all in January, there was no mention.

Would you please expand on the description of changes and the source of that information?

I would like to ask the KW Editorial Staff, and any other Forums members who might have data on this to respond.

Thanks,

MK

[Pypeassesty]

Thanks to everyone for your extensive repsonses. I agree with the many comments about the importance and value of kata study.

As a by product of all of this, in addition to the specifics of kata, we are accumulating some good data on what is going on around the world with kata study.

This data is of value now, to local feds, to national feds for planning and curriculum considerations, and the IKF for the same reasons. It will also be of immeasurable value historically, as much as the data on the evolution of the koryuu, Meiji period kata, etc., that we rely on now.

I do not by any means wish to thwart further postings on this subject, but I again suggest that this subject might be best compiled in the form of some kind of survey, or another string that deals specifically with each doujou's kata regimen (pct time, periodicity, etc..) I prefer the information specific to each doujou, as opposed to only statistical data that a survey would produce. What do the editors recommend?

MK