[空手道] In 2025, Looking at Higaonna Kanryō Based on Existing Literature

Original Author: 吳孟聰(MengTsung Wu, TOGKF Taiwan) Translator: 張鑒輝(Alex Teo, TOGKF Singapore)

This original article was first published on March 30, 2025.

Recently, due to certain circumstances, I came across an article written by Koyama Masashi(小山正辰) Sensei of the All Japan Karate-Do Federation Goju-Kai(全日本空手道連盟剛柔会) on his website, and this prompted me to seriously go through all literature I had previously been too lazy to read through. Later, I also came across some strange remarks by a foreigner of other Karate style, which made me decide to organize and publish the content I had compiled.

Who is Higaonna Kanryō?

Simply put, he was the teacher of Miyagi Chōjun Sensei(the founder of our Goju-ryu Karate style), and is known by titles such as ‘Ashi no Higaonna, meaning Legs Higaonna(足の東恩納)' and 'The Reviver of Modern Naha-te(那霸手中興の祖)'. He was born in 1853 in Nishimura, Naha, during the Ryukyu Kingdom era, and later passed away in 1915 at the home of his disciple, Miyagi Chōjun(宮城長順) Sensei. It is said that in his youth, he traveled to China, then still part of the Qing Empire, to study martial arts under a man named 'Ryu Ryu Kō(リュウリュウコー)'. However, there are differing accounts about when he went, how long he stayed, and who ‘Ryu Ryu Kō’ was.

Higaonna Kanryō(東恩納寛量)

In pages 1~3 of『The History of Goju-ryu KarateDo(剛柔流空手道史)』written by Higaonna Morio(東恩納盛男) Sensei, it is stated: Higaonna Kanryō Sensei, through the influence of his father and people of Kume(久米) Village, first developed the idea that Chinese martial arts were powerful. Later, his father passed away when Kanryō Sensei was 14 or 15 years old. Believing that one needed great mental and physical strength to survive in troubled times, and driven by his admiration for Chinese martial arts, Kanryō Sensei developed the idea of going to the Qing Empire to study martial arts.

At the age of 15 or 16, he found a way to make this happen and acted on it, he went to Fuzhou where he became a disciple of a man named 'Ryu Ryu Kō'. He trained there until he was 30 years old, and only returned to his now Japanese-ruled homeland under the instruction of his teacher.

『The History of Goju-ryu KarateDo(剛柔流空手道史)』

What Higaonna Morio Sensei wrote in the book differs somewhat from the commonly told oral history—or rather, one could say it’s more reserved. Normally, Morio Sensei would say:

• One of the main reasons Kanryō Sensei went to the Qing Empire to study martial arts was to become stronger so he could avenge for his father’s death.
• He was only accepted as a disciple by 'Ryu Ryu Kō’ after saving Ryu Ryu Kō’s family, he wasn’t taken in unconditionally or without reason.
• During the course of his training, Kanryō Sensei let go of his desire for revenge, and only then did his teacher tell him he could return home.

However, it’s worth noting that this is the version passed down within the TOGKF(Traditional Okinawan Goju-ryu Karate-do Federation), and there are variations between different schools. That being said, the common thread among all these versions are:

• Kanryō Sensei did go to China to study martial arts and stayed there for a considerable period.
• The true identity of his teacher remains unverified even in modern China, only some schools insist with certainty that it was Xie Chongxiang(謝崇祥).

The Historical Context of Higaonna Kanryō’s Era

Here, I’ll briefly highlight the key points based on Koyama Sensei’s articles ‘Goju-ryu and Naha-te Related, Part 3(剛柔流・那覇手関連 第 3 回)’ and ‘Goju-ryu and Naha-te Related, Part 4(剛柔流・那覇手関連 第 4 回)’.

The complexity of this era is hard for modern people to imagine, it was an age of chaos. Since the Satsuma(薩摩) invasion in 1609, the Ryukyu Kingdom had been in the situation of serving as a vassal state to both China and Japan. On one hand, it dealt with the Ming Empire(明) and later the Qing Empire(清); on the other hand, it faced Satsuma Domain, and through it, the Tokugawa Shogunate in Edo.

Fast forward to the 19th century: the Qing Empire was defeated by the British in the First Opium War in 1840, and was forced to cede Hong Kong. In 1853, the year Kanryō Sensei was born, the Taiping Rebellion had just broken out and Nanjing had been captured by them, and ‘oppose Qing and restore Ming’ movements were erupting in Shanghai. At the same time in Japan, the Tokugawa Shogunate entered its final countdown to collapse following the arrival of American "Black Ships".

The Birth of the Empire of Japan and the Ryukyu Disposition

With the fall of the Tokugawa Shogunate, which had been ruled by the Samurai class, a new centralized government was established under Emperor Meiji by the anti-shogunate groups. Thus, the Empire of Japan(Meiji Government) was born. However, this new government didn’t automatically receive the loyalty of all regions. To consolidate power, the Meiji Government implemented a series of policies aimed at transferring authority from the local daimyo (feudal lord) to the central government. Eventually, they succeeded and quickly launched sweeping social reforms, all aimed at rapid modernization and building a wealthy, strong nation to prevent colonization by Western powers.

Due to the Ryukyu Kingdom’s prior subordination to the Satsuma Domain, the Meiji Government considered Ryukyu Kingdom as part of Japan. In 1874, it began demanding that the Ryukyu Kingdom stop sending tribute missions to the Qing Empire and cease receiving investiture, to sever its vassal ties with China.

The Ryukyu Kingdom had built its foundation through tributary trade with both the Ming and Qing Empires, and despite Satsuma Domain’s interference, this core structure had never changed. Therefore, the Meiji Government’s order directly threatened the Ryukyu ruling class’s interests, prompting many Ryukyuan nobles to resist and even sail to the Qing Empire to petition for support.

However, due to internal issues such as samurai rebellions, the Meiji Government didn’t act on the Ryukyu matter until late 1878. On March 27, 1879, it dispatched military and police forces to Shuri Castle, officially declaring the so-called “Ryukyu Disposition.” From that point on, the Ryukyu Kingdom was annexed and became Okinawa Prefecture of the Empire of Japan.

The First Sino-Japanese War (Japan-Qing War)

After the fall of the Ryukyu Kingdom, Okinawa became divided between pro-China and pro-Japan factions. The pro-Japan side cooperated with officials sent by the Empire of Japan, gradually transforming Ryukyu Kingdom into Okinawa Prefecture. Meanwhile, the pro-China faction and the former Ryukyuan gentry, who sought to restore the kingdom, repeatedly appealed to the Qing Empire for assistance. With support from the Ryukyu Kingdom royal family, the Shō, their influence grew strong enough to overpower the pro-Japan faction for a time.

In 1894, Japan used the situation in Korea as a pretext to deploy troops, and negotiations with the Qing Empire collapsed, leading to the outbreak of the First Sino-Japanese War. Japan ultimately won the war. By 1896, Ryukyuan who had fled to the Qing Empire realized that China, overwhelmed by its own internal troubles, had no intention of aiding Ryukyu Kingdom. One by one, they returned home, and the dream of restoring the Ryukyu Kingdom was definitively crushed.

Looking at this historical context, it’s clear how turbulent the era in which Kanryō Sensei lived truly was. His journey to the Qing Empire was undoubtedly made at a great risk. As for why his teacher instructed him to return home, it was most likely due to the deteriorating relations between Empire of Japan and Qing Empire.

Historical Documents from Koyama Masashi Sensei’s Official Website

Next, let’s look at the literature related to Kanryō Sensei, compiled by Koyama Masashi Sensei on his official website, extracted from ‘Goju-ryu and Naha-te Related, Part 5(剛柔流・ 那覇手関連 第 5 回)’, ‘Goju-ryu and Naha-te Related, Part 6(剛柔流・那覇手関連 第 6 回)’, and ‘Goju-ryu and Naha-te Related, Part 7(剛柔流・那覇手関連 第 7 回)’. The content in the selected documents is not the versions passed down within the various Okinawan Goju-ryu schools. There are five texts in total:

1. 'Genealogy of Shin Family Clan(慎姓家譜)' – The family history of Kanryō Sensei. This was my first time reading it thoroughly.
2. 'Genealogy of the Shin Branch Family Clan Records(慎姓家譜支流紀録)' – Also part of Kanryō Sensei’s family history. Again, this was my first full reading.
3. 'Autobiography of Martial Arts Memoir(自伝武道記)' – An autobiography by Yoshimura Chōgi(義村朝義), a royal disciple of Higaonna Kanryō Sensei; I had previously only read summaries written by others.
4. 'About Higaonna (Kanryō) Sensei(東恩納先生のこと)' – A 1956 memoir. I had already read the full version in ‘The History of Goju-ryu Karate-do('剛柔流空手道史)’. It’s a memoir written by Kinjo Saburo(金城三郎), who knew Kanryō Sensei in his childhood.
5. 'Legends of Karate and Sumo Masters of Okinawa Based on Historical Fact and Oral Tradition(史実と口伝による沖縄の空手・角力名人伝)' – A book written in 1868 by the founder of Matsubayshi-ryu. I once read the full book in a secondhand bookstore while I were in Okinawa but didn’t buy it, as much of its content was inaccurate and lacked evidence.

Regarding the two genealogies, Koyama Sensei obtained them from 東恩納寛良, a descendant of Kanryō Sensei. The original text is relatively easy to read for Chinese speakers, as it is written in Chinese.

According to '琉球人名考(Studies on Ryukyu Names)' by Higaonna Kanjun(東恩納寛惇): 

The genealogies of gentry families began during the reign of King Shō Tei in the 29th year of Emperor Kangxi(1690) when the Genealogy Bureau was established, and mandated that each gentry family must compile and maintain their own genealogy. (Collected Works of Higaonna Kanjun, Volume 4, p. 360)

From this, we can see that such genealogical records of the gentry in Okinawa were not a casually written documents. Below are only the key excerpts.

1. 'Genealogy of Shin Family Clan(慎姓家譜)'

The Genealogy of the Shin Family Clan recorded from the first generation, 寛年, to the fourteenth generation, totalling of 429 names. In the upper right section of these records, there is a prologue titled ‘Preface to the Genealogy of the Shin Family Clan’:

「夫我之祖先所従来向親族老者尋詢之天久筑登之親雲上者那覇若狭町村之住人也嘉政年間為楚邊勢頭且叙於黄冠雖然奉仕位級漸次之年月干今不能知其細詳二男一女長男玉那覇親雲上寛繁次男天久子寛年也」

In short: The origin of the Shin surname can be traced to a man named 天久筑登之親雲上, who lived in Wakasa, Naha. During the Jiajing(嘉靖) era of Ming Empire(1522~1566), he held the military post of Sobe and was awarded the yellow crown and a seventh-rank official title. Though the details afterward are uncertain, it is clear that he had two sons and one daughter—the eldest son was 玉那覇親雲上寛繁, and the younger son was 天久子寛年.

天久子寛年, the second son, is regarded as the first generation of the Higaonna lineage with the Shin surname. From him, four branches were established: 本家(the main family), 久茂地 (Kumoji), 畑(Haru), and 西(Nishi/West).

Higaonna Kanyū(東恩納寛裕), the father of Okinawan scholar Higaonna Kanjun, was also renowned as a "Bushi(武士)" (in Ryukyu, meaning someone proficient in Tee/Karate) Together with Kanryō Sensei, they were referred to as "East-West Higaonnas." Generally, the public referred to them as:

• Kanryō Sensei, who lived in Nishimura(West Village), was referred to as "the West Higaonna".
• Kanyū Sensei, on the other hand, was referred to as "the East Higaonna".

However, within the Higaonna family itself:

• Higaonna Kanyū was known as "the West Higaonna";
• Higaonna Kanryō was known as "the Haru Higaonna."

In the ‘Genealogy of Shin Family Clan’, Kanryō Sensei’s son 寛仁 is s listed as the “third son,” although this differs from the 'Genealogy of the Shin Branch Family Clan Record'.

2. 'Genealogy of the Shin Branch Family Clan Records(慎姓家譜支流紀録)'

In the ‘Genealogy of the Shin Branch Family Clan Records’, records begin four generations before Kanryō Sensei, starting with 寛田. Here, we skip ahead directly to Kanryō Sensei.

十世 寛量 童名真牛唐名慎善熈行四戊豊三年癸丑三月十日生 父 寛用 母 慶氏真蒲戸

For Chinese readers, interpreting this is not difficult, though there are some Ryukyu Kingdom customs worth noting:

• "Kanryō" is his adult public name, assigned after coming of age. It follows the two-kanji“ naming convention, where people of the same surname often share the same first kanji in their names. While this may resemble naming traditions in some Chinese families, not all observe this—like in my own family, there’s no consistent naming pattern even among siblings.
• "童名(Dōmyō)" (called "Warabena" in Okinawan dialect) islike a childhood nickname in Taiwan, used informally among family or close relations apart from the formal name.
• "唐名(Karana)" refers to a sinified name, typically held by members of the Okinawan gentry. However, since Kanryō Sensei never held official posts, it’s unlikely he made much use of this Chinese name.

Both the 'Genealogy of the Shin Family Clan’ and the ‘Genealogy of the Shin Branch Family Clan Records’ indicatthat Kanryō Sensei had only one son. According to the Genealogy, the son’s name is recorded as 寛仁. However, the Genealogy of the Shin Branch Family Clan Records provides the following:

十一世　寛O　童名樽金唐名慎得福行一光緒八年癸羊五月十五日生 父 寛量 母 真嘉戸

The "O" in the given name is missing, but based on the 'Genealogy', it is believed to be "寛仁".

In the 'Genealogy', 寛仁 is listed as the "third son," but in the ‘Branch Family Clan Records’, his birth order as "first in line (行一)", so Koyama Sensei interprets him as the "eldest son." The mother’s name is "Makato(真嘉戸)," and based on her name, she was likely Ryukyuan woman. However, there’s a discrepancy in the birth year:

• Guangxu 8 year(光緒八年) corresponds to 1882.
• Year of the Water Goat (癸羊) corresponds to 1883.

So 寛仁’s birth year is unclear—1882 or 1883—but this already highlights inconsistencies in the stories about how long Kanryō Sensei spent in Qing Empire. Some schools claim he went abroad after age of 20 (i.e., post-1873) and stayed for 10 to 20 years. However, aligning this with 寛仁’s birth year, the timeline clearly doesn’t add up:

• Age 20 Departure Theory: Staying in China from 1872 to 1887—If he left at 20, how do we explain the birth of his son?
• Age 24 Departure Theory: Staying in China from 1877 to 1885—The birth of his son still cannot be explained.

In contrast, according to Higaonna Morio Sensei’s account of Kanryō Sensei left at 15~16 and returned 14 years later (i.e., a stay from 1869 to 1883) is chronologically consistent with all available records.

3. Yoshimura Chōgi(義村朝義)'s 'Autobiography of Martial Arts Memoir(自伝武道記)'

Yoshimura Chōgi was born in 1866 in Shuri, he was the 13th-generation descendant of King Shō En(尚円王) of the Ryukyu Kingdom and was also the second son of Yoshimura Chōmei(義村朝明) (a key pro-China figure), successor to the Yoshimura princely title. As a member of the royal family, he received both literary and martial arts education from a young age, with teachers in Chinese literature, Tuudii(Karate), and calligraph. After the fall of the Ryukyu Kingdom, financial support from the Meiji government was cut off due to his father and brother’s pro-China stance, leading him to start a business to support himself. On March 14, 1945, he died in an air raid in Osaka.

Yoshimura Chōgi(義村朝義)

In his 1941 work, 'Autobiography of Martial Arts Memoir', contains detailed records of his martial training under notable figures of the era, including Matsumura Sōkon Sensei and Kanryō Sensei. Here, we focus solely on the content related to Kanryō Sensei:

When At the age of 22 or 23 (1888 or 1889), I began training under Kanryō Sensei, traveling from Shuri to his residence three times a month. His residence was located near Honganji Temple(本願寺)(now filled in and redeveloped into a residential area), an area where firewood and charcoal shops were clustered at the time. Later on, Kanryō Sensei would come personally to my residence in Shuri to instruct me, and for nearly a year, regardless of weather, he never missed a single session. Training was usually from 6 p.m. to 10 p.m. Unlike today, there were no modern modes of transportation back then. I remember someone telling me that every night, when Kanryō Sensei returned home, the streets were completely empty. Looking back, it has become a cherished memory. Under Kanryō Sensei, I first learned 'Sanchin', and then went on to learn 'Pechurin'. From that experience, I came to understand that if one seeks the true essence of martial arts, the use of the limbs is merely superficial. The true foundation lies in the cultivation of courage and spirit.

For reasons I’m unsure of, people began calling Matsumura Sensei’s art as 'Okinawa-Te(沖縄手)' and Kanryō Sensei’s art as 'Tuudii(唐手)'. It was said, ‘Matsumura was born a Bushi, while Ishimine specialized in Kata.’ Matsumura possessed great strength and quick movements, embodying the ideal Bushi spirit. He frequently reminded us, ‘A Bushi should revere speed above all.’ On the other hand, Higaonna Sensei, known for his high reputation, always cautioned us not to engaging in ‘Jissen(実戦)’. He once said, ‘If you really want to fight, come test yourself against me instead!’ This exemplified his noble martial spirit.

At the time in Okinawa, Jissen(実戦) typically referred to Kake-Dameshi (掛け試し), which meant testing one’s strength by picking fights in the streets or red-light districts—a kind of delinquent behavior. Therefore, what Kanryō Sensei opposed wasn’t sparring or partner training, but rather this street-thug mentality of brawling without honor.

4. Kinjo Saburo(金城三郎)’s 'About Higaonna Sensei(東恩納先生のこと)'

This document is quite well-known and has been widely reproduced, including in 'The History of Goju-ryu KarateDo' by Higaonna Morio Sensei. It is a memoir describing the impressions and admiration that a young Kinjo had toward Kanryō Sensei during the 1910s.

Dojo – My impression of Higaonna (Kanryō) Sensei is based only on what I remember from when we were around 12 or 13 years old (circa 1912), so please forgive any vagueness due to the child’s perspective. Even so, we had already heard of his great reputation at the time, and we were fortunate enough to live near his dojo, so we often went to peek in.

(Omitted)

 

I can’t clearly recall the size or spaciousness of the dojo, but it was likely a cramped space. The front was about one and a half ken (roughly 2.7 meters), and the depth about three ken (roughly 5.4 meters). To put it bluntly, it felt like a place where even an eel would struggle to sleep.

In the first issue of this magazine (Kinjo’s Monthly Karate-do), I once described my impression of Itosu Sensei, noting that he was respectfully referred to as “Itosu Tanmee” (Old Man Itosu). Likewise, Higaonna Sensei was called “Higaonna Tanmee” (Old Man Higaonna) or sometimes “Bushi Tanmee”. 

As kids, we went to the dojo hoping to catch a glimpse of Higaonna Sensei performing Tuudii. But every time we went, all we ever saw were his students practicing 'Sanchin'. In fact, it was rare to even see the Sensei himself inside the dojo.

From my vague recollection, he was of medium build (though to our child’s eyes, he seemed skinny). Yet despite that, our curiosity kept drawing us back and hoping to one day see this seemingly weak-looking Sensei demonstrate his Tuudii skills, so we kept sneaking over to peek in. Unfortunately, we never did witness it. Each visit to the dojo revealed only the students diligently repeating 'Sanchin'. In that sense, even as kids, we felt a tinge of regret.

 

Speaking of 'Sanchin', it is a fundamental Kata in Tuudii known to everyone. Practitioners would perform it shirtless, coordinating breath and movement while stepping forward and backward. The teacher would stand behind the student and strike their shoulders with both hands at each step to correct posture and form. At Higaonna Sensei’s dojo, this fundamental training was particularly strict. We kids watched in amazement as his students gripped jars filled with sand which was about two feet tall with narrow necks and held them horizontally while stepping forward and backward repeatedly. It was in those moments that we truly realized just how grueling the training of Tuudii could be.

5. Nagamine Shōshin(長嶺将真) Sensei’s 'Legends of Karate and Sumo Masters of Okinawa Based on Historical Fact and Oral Tradition(史実と口伝による沖縄の空手・角力名人伝)'

『Legends of Karate and Sumo Masters of Okinawa Based on Historical Fact and Oral Tradition
(史実と口伝による沖縄の空手・角力名人伝)』

The chapter’s subheading is “Iron-Fist Warrior: The Reviver of Modern Naha-te – Higaonna Kanryō Sensei”(鉄拳の武者 那覇手中興の祖 東恩納寛量翁)" (p. 95~108). When I first read this book back in 2015, I already found the content rather baffling. Upon reading it again in Koyama Sensei’s article, I vividly recall my reaction at the time. It consists of two parts:

Though small in stature, Kanryō possessed an extremely agile lower body and was naturally gifted with exceptional athletic ability. He excelled in wrestling, Tuudii and udei(?). In Meiji 6 (1873), at about 20 years old, he became a student of Arakaki Seishō(新垣世璋) (1840–1920), who was from Kume Village and nicknamed ‘The Cat (Maayaa) Arakaki.’ Under Arakaki’s strict and orthodox Naha-te training, Kanryō honed his extraordinary talents and soon became widely known across the Nishimachi of Naha.

However, when Kanryō heard the seniors who had trained in China about the incredible secrets of orthodox Tuudii and the superhuman strength it could bring through training, his strong desire for improvement ignited a firm resolve—he would go to Fuzhou to see for himself. (Omitted)

Kanryō and his father took turns operating a Yambaru boat and lived among charcoal merchants who regularly traveled to and from the Kerama Islands. This was part of his preparation to become acquainted with Chinese traders. Later, he developed a close friendship with a shipowner, to whom he confided his dream of going to Fuzhou. The shipowner, upon hearing this, gladly agreed.

Thus, Kanryō boarded a Chinese ship and departed from Naha Port when the monsoon arrived. Along the way, they stopped briefly at Kume Island. By early March, they continued on with favourable winds and reached Fuzhou in just four or five days.

Although there are claims that Kanryō trained under 'Ryu Ryu Kō’(リュウリュウコー), I follow the account of Shimabukuro(島袋光隆), which says he trained under Wai Shinzan(苑振山 / ワイシンザン). (Omitted)

And further:

For ten years, (Kanryō) simultaneously delved into the secret techniques and deeper principles of Xingyiquan(形意拳). (Omitted)

Regarding the claim that Kanryō Sensei’s teacher was Wai Shinzan(ワイシンザン), this story seems to have existed for quite some time. According to Higaonna Morio Sensei, while Kanryō Sensei was still alive, he clearly told his students, including Miyagi Chōjun Sensei, that his teacher was 'Ryu Ryu Kō’(リュウリュウコー), not Wai Shinzan(ワイシンザン). Honestly, I have no idea why Nagamine Sensei would write such a thing, especially considering he knew Chōjun Sensei personally.

The idea that Kanryō Sensei’s first teacher was “The Cat Arakaki” also originates from this article, but I have no clue where that came from either. Even more baffling is the claim that Kanryō Sensei studying Xingyiquan.

A hundred years ago, information didn’t flow like it does today. Even during the Republic of China era, it wasn’t until the 1930s when "Five Tigers Went South(五虎下江南)”(five masters of northern Chinese martial arts style journeyed together to the southern part of China) began formal exchanges between northern-southern Chinese martial arts. Wong Kar-wai(王家衛)'s 2013 film, The Grandmaster(一代宗師), begins with this story. For someone to have independently studied a northern Chinese style in Okinawa over 20 years before that seems far-fetched. With no other evidence to support these claims, I can say with confidence that this is one of the least credible pieces of writing I’ve come across.

Summary and Reflections

From the two genealogical records, we can at least confirm that Kanryō Sensei returned to Okinawa before 1883. As for whether he truly left at the age of 15 or 16, I wouldn’t dare say for certain. However, based on the public reputation he had at the time, I believe it’s clear to all—it was not only his martial arts skills, but also his character that earned respect. The following facts serve as evidence:

1. He was referred to as "East-West Higaonnas" alongside Higaonna Kanyū, who was referred to as a "Bushi(武士)". In Okinawa, the term “Bushi(武士)” has a completely different meaning than in mainland Japan. In mainland Japan, the term 武士(same Kanji) denotes a social class—the Samurai class. But in Okinawa, Bushi is a title of deep respect given by others to a master of Karate. It is not something one claims for oneself; it is granted by those who admire the individual’s martial arts skills and character. Higaonna Morio Sensei once explained to me that the Okinawan Bushi is "a Karate master akin to a gentleman."
2. There are clear records showing that Yoshimura Chōgi, a noble of royal blood, became his student. This is an indication that the royal family recognized his martial arts skills and reputation. 
3. In the early 1900s, Kanryō Sensei was recorded teaching martial arts at the Fisheries School and the Commercial School, showing that even academic institutions acknowledged his expertise and reputation.

However, just as I was finishing compiling this information, I came across a video made by a foreign YouTuber who practices Chinese martial arts. He visited Okinawa and interviewed another foreigner from other Karate style. The video featured over ten minutes of historical commentary, and within the first three minutes, I already heard the following statements(I won’t share the link as it’s not worth giving low-quality content more views):

• "he(Higaonna Kanryō) went 1871, 81 91 coming back that would be 30 years would it I mean some people say 10 some people say 20 when I do my math I say it it's probably it was probably around 25 years."
• "Miyagi Chōjun didn't spend that many years with him(Higaonna Kanryō)"
• "he (Higaonna Kanryō) was a gambler."
• "he(Higaonna Kanryō) was addicted to opium and he was a big drinker as well."
• "so you if you know you're smoking and you're doing you're smoking a lot of opium and and you're drinking a lot and you're working late nights as a gambler I can't imagine you're going to be the healthiest puppy on on the planet as well and so and he passed away 1915 by the way that's not that old either."
• "he(Higaonna Kanryō) started learning Kung Fu from Arakaki(Seishō)."

This foreigner claims to be an "expert" in Karate history. I’m familiar with him, as he frequently seeks connections, and it’s hard not to come across numerous self-promotional posts from him and his associates on Facebook. He ensures to take photos with masters from various styles for publicity, and it’s no surprise that our Honbu has appeared in his promotional materials. However, if such actions allow him to spread misinformation, where is the justice? Moreover, despite professing respect and admiration for Higaonna Morio Sensei on Facebook, he still took close photos with a known betrayer. It seems his definition of "admiration" significantly differs from conventional understanding.

Back to the first three minutes of his content, I must admit it angered me. Let’s examine the contentious points in his statements:

1. 1871 + 25 years = Kanryō Sensei returned to Okinawa in 1896, how does he explain the birth of Kanryō Sensei’s eldest son, 寬仁, around 1883? Did he emerge from a rock? And who was teaching martial arts to Yoshimura Chōgi in 1888 or 1889?
2. Chōjun Sensei became a student of Kanryō Sensei in 1902 at the age of 14 and continued to train under him until 1915. Subtracting 2~3 years for military service, 1915 - 1902 - 3 = 10 years of training, and the last three years of Kanryō Sensei’s life he was living with Chōjun Sensei, and training daily under Kanryō Sensei while looking after him. Is that considered “not very long”?
3. I’m particularly dissatisfied with this "expert’s" accusation that Kanryō Sensei was addicted to opium. Let’s look at how the Empire of Japan viewed opium in the early 20th century. According to National Taiwan University’s article ‘The Poppy Flower Between Reality and Illusion—Lecture Notes on Japanese Imperialism and Opium: The Opium Policy of the Taiwan Governor-General”(虛實交雜的罌粟花──「日本帝國主義與鴉片：臺灣總督府的鴉片政策」講座側記)' (https://blog.press.ntu.edu.tw/?p=4081), the Empire of Japan viewed opium as a detrimental habit inherited from the Qing Empire. While opium use was strictly prohibited in Japan (including Ryukyu), it was not the case in its colonies like Taiwan and Korea (current North and South Korea) for economic reasons. This article indirectly confirms one thing: drug addicts were not respected in Japanese society. Given Kanryō Sensei’s esteemed reputation, it’s implausible that he engaged in such activities. Moreover, the claim that he was a alcoholic and gambler is questionable. How could someone indulge in such habits and still teach martial arts effectively? Was he using shadow clones like Naruto?
4. Kanryō Sensei passed away at around 62 years old, which was considered elderly at the time. While it might seem early compared to long-lived Matsumura Sōkon Sensei and other Shuri-te masters, it’s important to note that the average life expectancy during the Meiji era was 42~44 years. Kanryō Sensei lived about 20 years longer than the average person.
5. From this "expert’s" earlier statements, you can already tell the nature of his writing. So it’s no surprise he’d claim something obviously problematic and baseless, such as Kanryō training under Arakaki Seishō before going to China.

This "expert" has made several other baffling assertions in the latter part of the content, but I won’t delve into them further. Suffice it to say, consuming too much of his content could be detrimental to one’s well-being. It’s perplexing how someone claiming to be a researcher could present such inaccurate descriptions. I’m almost certain I can gauge the depth of this "expert’s" bucket, Karate’s version of Ubisoft, perhaps? I can only caution others to be wary of his credibility.