Satsuma Invasion

As the Ryukyu Kingdom thrived, its growing wealth and strategic position in Asian trade began to draw the attention of Japan’s Shimazu Clan, leaders of the Satsuma Province, and Japanese samurai Toyotomi Hideyoshi, setting the stage for an impending conflict. The Ryukyu Kingdom, a small tributary state to China, opened its doors, offering peaceful trade and friendly hospitality. However, at the time, Japan followed a policy of isolationism. At the same time, Japan practiced a policy of isolation. Since the mid-15th century, the Satsuma Province fought with the Ryukyu Kingdom for control of the Northern Ryukyu Islands, which are southwest of Japan. Despite the conflict, they have also traded with each other for centuries.

In the late 16th century, Japanese samurai Toyotomi Hideyoshi had become increasingly frustrated with the Ryukyu Kingdom’s refusal to support his campaign against Korea. Hideyoshi intended to move against China, an ally of the Ryukyu Kingdom, following his campaign against Korea. In 1609, the Shimazu Clan of Satsuma was authorized to invade Ryukyu, seeking territorial expansion and an outskirt for foreign trade. The Ryukyu Kingdom ultimately conceded to the Satsuma Province. The Ryukyu king, Shō Nei, was taken as a hostage back to Japan but, to prevent retaliation, was treated as a guest. Two years later, Nei was released to avoid provoking China into military action against Japan. But before his return, Nei was forced to declare several oaths, pledging his and his descendants’ loyalty to the Shimazu Clan.

After the invasion, Satsuma allowed Ryukyu a degree of autonomy but banned weapons. Satsuma allowed Ryukyu to continue as a tributary state to China, but Satsuma would control Ryukyu’s trade and instill high taxation among the people. Strict Chinese maritime prohibitions were placed on much of Japan but not on the Ryukyu Kingdom, giving Japan a backdoor for more extensive Asian trade. Ryukyu remained a vessel state under Satsuma until Japan formally annexed them in 1879 as the Okinawa Prefecture.

Despite the Satsuma occupation, the Ryukyu Kingdom continued to thrive and develop its culture. The Ryukyu Kingdom reached its second “Golden Age” under King Shō Kei and his Royal advisor Sai On during the first half of the 18th century, marked by significant political and economic growth and the flourishing of refined Ryukyuan culture. Later, the Ryukyu King Shō On focused on the education system of the Ryukyu Kingdom, establishing the National Academy of the Ryukyu Kingdom in Shuri Castle in 1798, as well as four other schools within the countryside.

Meanwhile, Karate was evolving into what would become a proud national trait for the people of Ryukyu. The region’s stable location and early feudal culture fostered the development of its native fighting art. Ancient warriors, seen as protectors, were regarded highly by the central government. Through cultural exchanges with China, the Ryukyuan warriors who demonstrated a high moral character received privileged training enriching their martial arts knowledge. Without weapons, Ryukyuan warriors relied on their hands, feet, bodies, and minds to defend themselves, developing skills based on their available resources. These warriors merged their native fighting art, known as “Ti or Te,” with the martial arts imported from China, calling it “Tō De (Toudi) or Tō Te,” meaning China hand in Ryukyu. Japan pronounces this Ryukyu art “Kara Te (Karate),” replacing “China hand” with the popular term “open or empty hand.” This illustrates how Karate should prioritize helping others while understanding the serious consequences of fighting.

Kobudō, another aspect of the Ryukyu arts, is an ancient weapon system derived mainly from common farming and fishing tools, blending indigenous techniques with those from China and Southeast Asia. The exact origin of Kobudō, like ancient Karate, is uncertain. Kobudō is believed to predate Karate, developed by the Ryukyu warriors, and continued to be practiced secretly during the development of the empty-hand art of Karate. Kobudō and Karate techniques are closely affiliated, with the handwork and footwork of both methods being mostly exchangeable in many styles. Several of today’s Karate systems include some form of Kobudō training.

During peaceful times, the warriors who practiced Karate respected their powerful combat abilities and used Karate solely for self-defense, emphasizing self-control and modesty. Admired for their superior martial arts skills and civilized principles, they earned the honorific title of a noble karateka or “Bushi.” In Japan, a Bushi refers to a professional warrior or samurai typically depicted with a sword and fought in wide-scale combat, while in Okinawa, it describes a cultured gentleman well-versed in Karate who values peaceful protection. Despite sharing the same kanji and pronunciation, their meanings differ significantly. This distinction highlights the unique cultural and historical contexts of Karate, illustrating how the art form evolved from a means of combat to a philosophy focused on discipline and harmony. As Karate spread beyond its origins, the values of self-defense and respect for others became central tenets, further solidifying the role of the karateka as not only a skilled martial artist but also a guardian of peace and respect in their communities. Ultimately, the legacy of the Bushi lives on through modern practitioners who embody these principles and strive to uphold the integrity of Karate in their daily lives.