Ryu-te
Ryu te (thought to be similar to Japanese words for: "flow of the hand" or "Ryūkyū hand") is a made up word and combining the first letters of "Ryūkyū Islands" and "Te" meaning "hand" and is a Registered trade mark. The word "Ryu Te" is not a noun, but an adjective to describe the type of karate taught by Seiyu Oyata. Ryu Te karate is a traditional form of karate from the Ryukyu Islands, which are located south west of Japan. Ryu Te emphasizes effective self-defense; its techniques aim to take control of an opponent while avoiding the use of excessive force that threatens to injure or maim. Neither a sport nor a form of exercise, Ryu Te is a method of training the body and mind.
In addition to striking, kicking, and blocking, Ryu Te includes grappling, locking, and escape techniques (tuite jutsu); striking techniques that exploit the body's weak points to temporarily disable an opponent without injury (kyusho-jitsu); weapons techniques (kobudo); and forms (kata). Practitioners study a wide range of techniques and prudent ways to use force in controlling an attacker.
Seiyu Oyata, the founder of Ryu Te, was exposed to the Okinawan form of sumo through his father, Kana Oyata and during World War II he received instruction in iaido, kendo, and judo.
Technically, Ryu-te is characterized by combining joint manipulation techniques with effective strikes to the body's weak points These terms, which have become well known among martial artists, were originally introduced to the United States by Oyata in the early-1980s.
Unlike many styles of karate and other Asian martial arts which are derived from publicly taught styles popularized by notable practitioners such as Gichin Funakoshi, Ankō Itosu, Sokon Matsumura and Tode Sakugawa, Ryu-te is principally derived from private, family styles.Oyata first learned Okinawan weapons (kobudo) from Uhugushiku, a bushi and retired palace guard. He also studied with Wakinaguri, whose family was descended from the Chinese families who emigrated to Ryukyu during the Ming Dynasty. Ryu-te is also influenced by Shigeru Nakamura's Okinawan Kenpo, as Oyata was a member of the Okinawa Kenpo Karate Kobudo Federation from the time of Uhugushiku and Wakinaguri's passing until Nakamura's death in 1968.
Basic concept
Oyata stressed several important points regarding the practice of Ryu Te self-defense.
Close combat: An opponent who is more than four feet away can pull a weapon, so close-in fighting is necessary in empty-hand combat.
One-second reaction: One should react to his/her opponent within one second. Subduing an opponent within one second is unnecessary, but one should make his/her move within that time.
Effectiveness: When using vital-point techniques (kyūsho jutsu), counterattacks must be effective. A counter must be a valid technique that works on anyone—regardless of size or strength.
Morality: One must consider personal ethics when applying techniques on others.
Legality: Not only must an application appeal to one's sense of right and wrong, but it must comply with laws regarding self-defense. This principle necessitates the prudent use of force.
Three kinds of attack: There are three ways an enemy can attack— striking, pushing, or grabbing. A comprehensive system of techniques allows one to defend against each of these.
Advanced students of Ryu Te achieve multiple blocks and strikes in a single flowing motion, rather than thinking of blocks, strikes, and locks as separate techniques end-to-end.
Weapons
Ryu Te incorporates kobudo, in that the study of weapons supplements the empty-hand techniques as an integral component of training. Practitioners study the interrelationship between empty-hand movements and weapons techniques, with an emphasis on the value of weapons training in the perfection of empty-hand movement. Weapons includechizikunbo, tanbo, tonfa, nunchaku, kama, jo, bo, nunte bo, eku, sai, and manji sai.
Physical training
Training aims to improve flexibility, strength, stamina, coordination, and balance by requiring students to push themselves to and stretch beyond their physical limits. Physical training also functions as a means to spiritual attainment (i.e., improved mental and physical discipline, greater vigilance, and increased self-confidence.)
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