Below is a translation from "Karate no Rekishi" by Miyagi Tokumasa (1987), discussing the history of the nunchaku and tonfa. Tokumasa, a specialist researcher in karate and kobudo history who worked for the Prefectural Government in Okinawa, clearly outlines the multiple possibilities and ultimately unknown origins of the nunchaku. It is noteworthy that this was published in 1987, yet many self-appointed 'historians' in videos and print made since then continue to promote the theory that the nunchaku originated as a horse bridle. This misconception has undoubtedly led many karate and kobudo tourists and practitioners to part with their money in pursuit of training with so-called 'authentic' horse bridle designs.

I am grateful to my good friend Mario McKenna for providing the original Japanese version. My translation may not be at the level of Mario's, but it should convey the essence of Tokumasa's insights.​

Nunchaku Techniques
The nunchaku is represented by the characters for 'double stick' or 'double-section staff'. Its thickness is approximately 3.5 cm, and each stick extends slightly beyond the length from the elbow, crafted in octagonal or hexagonal forms, and rounded at the base. These are joined by a robust string.

Currently, silk cords are utilised, but historically, it is believed that braids made from women's long hair were employed. Through skillful manipulation and leveraging centrifugal force for both attack and defence, the nunchaku can exert considerable power.

The origins and inventor of the nunchaku remain obscure. However, given the existence of the similar three-section staff in China, it is possible that the nunchaku was inspired by this Chinese weapon.

Nunchaku are rumoured to have been influenced by the Somugee (bridle) of a horse or derived from threshing tools used for wheat and soybeans, though the veracity of these claims is uncertain. It seems more plausible that they were influenced by weaponry from China.

Chinese three-section staffs are significantly larger, with each section measuring about 66 cm in length and 3.2 cm in diameter. These are linked by metal rings, with additional rings added to create sound, and each section is capped with a metal fitting. Owing to their bulk, which complicates portability, smaller versions about 16 cm long have been developed. This adaptation represents a completely novel concept.

It is conceivable that the nunchaku could have evolved from the three-section staff. Furthermore, the nunchaku does not conform to a specific shape, and its utility is primarily based on the movements and forms of unarmed martial arts, involving dynamic swinging actions.

Mastery of nunchaku techniques demands extensive practice. Despite their seemingly simplistic nature, nunchaku possess formidable destructive capabilities.

Toifa (Tonfa) Techniques.
Similar to the nunchaku, the toifa is a wooden weapon approximately 45 cm in circumference and slightly longer than the elbow, equipped with a handle. It is typically fashioned from oak wood, either in a square or slightly rounded shape.

In performance, while there is no designated form, the movements are ingeniously integrated with karate techniques. The toifa is manipulated with both hands, incorporating techniques such as blocking, thrusting, and swinging to strike.

The origins of the toifa are shrouded in ambiguity, with several prevailing theories suggesting its development from a freely movable hook, adaptations from agricultural tools in paddy fields, a stone mortar’s handle, or as a modification of a wheat-threshing tool.

And made it again - barely!
Enjoy the weekend!

Title: "Constructing a Martial Tradition: Rethinking a Popular History of Karate-Dou" by Kevin S. Y. Tan  
Source: Journal of Sport & Social Issues, Volume 28, No. 2, May 2004  
DOI: 10.1177/0193723504264772  
Publisher: Sage Publications  

In "Constructing a Martial Tradition: Rethinking a Popular History of Karate-Dou," Kevin S. Y. Tan offers a profound critique of the conventional narratives surrounding the development of karate, challenging the notion that it is a static, purely Japanese martial art. Tan argues that the widely accepted perception of karate as an unchanging Japanese cultural artefact is a modern construct, heavily shaped by both political and cultural influences.

Tan’s article traces the historical roots of karate, illustrating that it is not merely a product of Japanese tradition but a complex synthesis of diverse influences from Okinawa, Japan, China, and interactions with Western colonial powers. This rich tapestry of influences contradicts the simplistic view of karate as solely a Japanese tradition. Through meticulous historical analysis, Tan exposes how modern conceptions of karate are crafted to align with contemporary political and cultural agendas, often neglecting the martial art's more intricate and multinational origins.

Delving deeper into the ideological transformation of karate during its formalisation in Japan, Tan highlights how the martial art was adapted by Japanese cultural and political elites to cultivate a sense of national identity and assert cultural superiority. This adaptation was particularly aimed at asserting dominance over Okinawa and marginalising Chinese influences. Karate was integrated into the broader Japanese martial tradition, involving a reinterpretation of its origins and the creation of distinct styles or 'ryuu.' These moves were designed to sever karate from its Okinawan roots and reframe it as a symbol of Japanese cultural integrity and uniqueness.

Tan provides an in-depth look at how these changes were implemented, noting, "Karate thus appears to have served a role in elevating the status of an Okinawan identity among the Japanese, especially for Okinawan elites such as Funakoshi." He further discusses the strategic use of karate in reinforcing narratives of Japanese cultural purity and the pivotal role played by figures like Gichin Funakoshi in promoting karate within Japan. Funakoshi's efforts were instrumental in transforming karate from a regional Okinawan practice into a cornerstone of Japanese national strength and moral philosophy.

Expanding on the forces at play in the emergence of the karate tradition, Tan explores both international and national dynamics. Internationally, the advent of Western colonialism in Asia stirred a complex interplay of cultural exchange and resistance. Karate, as it interacted with Western martial practices and educational systems, adapted in ways that reflected both resistance to and accommodation of Western influences. Nationally, the Japanese government’s efforts to establish a unified national identity in the face of modernisation and international pressure led to the promotion of karate as a tool of state ideology, tied to nationalism and moral training.

Additionally, Tan explores the broader sociocultural implications of these historical reinterpretations. He asserts, "This article is an attempt at reconstructing the historical and sociocultural trajectories of the martial art known as karate through a more critical reappraisal of its origins." His analysis suggests that the history of karate mirrors larger processes by which cultural traditions are often invented and manipulated to serve present-day purposes.

Moreover, Tan's critique extends to the processes of cultural memory and identity formation, challenging the reader to reconsider how traditions are crafted and propagated within societies. He encourages a more critical and inclusive approach to understanding cultural histories, urging a reassessment of what is considered 'traditional' and how these traditions are recognised as elements of national or cultural identity.

In conclusion, Tan’s article not only sheds light on the multifaceted origins and development of karate but also serves as a poignant critique of the construction and utilisation of cultural histories within specific political and cultural contexts. His work is a call to critically evaluate the narratives that shape our understanding of cultural traditions, highlighting the need for a broader perspective that acknowledges the dynamic and interconnected nature of cultural developments.

In a heart-wrenching incident in Dublin, a young man's life was tragically cut short, revealing a dark side of misinterpreted nationalism that stands in stark contradiction to the true spirit of Irish identity. The young man, an immigrant who spoke in a language other than English, was murdered by individuals claiming to act in the name of Irish nationalism. This act of violence is not only a profound tragedy but also an alarming manifestation of ignorance and bigotry that must be addressed.

Historically, the Irish people have endured centuries of oppression, during which the use of the Irish language was suppressed and English imposition occurred often at the point of a sword. The language struggle, emblematic of the broader cultural and political resistance, is a core part of Irish history. It is a profound irony, then, that the very descendants of those who fought to preserve Irish culture and language would persecute another for his linguistic identity.

The misinterpretation of nationalism by these perpetrators exposes a severe disconnect with the historical struggles of their own forebears. It is a tragic irony that they chose violence against someone for not speaking English—the very symbol of historical oppression in Ireland. By their actions, they betray the values of inclusivity and respect for diversity that have come to define modern Irish society.

True patriotism should foster pride in one’s heritage and culture whilst promoting a welcoming, inclusive society. It should reflect an understanding and respect for history, not a repeat of its darkest chapters. The idea of Ireland, its culture, and its people is diminished when twisted into a rationale for xenophobia and violence. I do hope both my wife and my children who are not of Irish brith will be warmly embraced and walk without fear when we return to Irland in 2025.

As we reflect on this tragedy, it is crucial for us to remember and reiterate what it truly means to be Irish in today's world. It involves recognising the interconnected histories of oppression that bind us, rather than dividing us. It means striving to be a beacon of refuge and acceptance to those seeking a new life on our shores, just as many Irish once sought refuge around the world. We have always been a tapestry of a nation - arguably all nations are. Yet we have struggled and become a leading light in so many areas of modern politics, arts, philosophy and science to name but a few. Yes we have challenges. there is no nation on the planet that has none - but hate has not and will not be any solution.

Those who executed this young man have NO PLACE in a modern Ireland and DO NOT know or appreciate what it means to be Irish.

Indeed you shame the very people you claim to represent!

We must stand against the small-minded and distorted views of those who claim nationalism as a justification for violence. Instead, we should strive to embody the true values of Irish heritage—one of resilience, inclusivity, and an unwavering commitment to human rights. In the face of such tragedies, reasserting these values is our responsibility—not only as Irish citizens but as members of a global community committed to peace and justice.

​Let's never forget what the white in our flag represents.

In this era of rapid technological advancement, smartphones have become ubiquitous. They are lauded for their ability to connect us with vast sources of information and for streamlining our daily activities. However, there's a growing body of evidence suggesting that these devices might be undermining our intellectual capabilities and social behaviours. This exposé delves into the detrimental effects of smartphones on our cognitive functions and social interactions.

Echo Chambers and Cognitive Biases

One of the most insidious ways smartphones make us less intelligent is by reinforcing echo chambers. These digital environments, often facilitated by social media algorithms, ensure that we are predominantly exposed to views and opinions that align with our own. This reinforcement can lead to the entrenchment of cognitive biases, hindering our ability to process information objectively. A study by the Massachusetts Institute of Technology revealed that false news spreads significantly faster and wider than true news on platforms like Twitter, primarily because sensational content is more appealing to users' biases.

The Scourge of Online Negativity

Smartphones also serve as conduits for unprecedented levels of online negativity. Cyberbullying, trolling, and other forms of digital harassment are rampant, facilitated by the anonymity and physical distance that smartphones provide. This online hostility not only affects mental health but can also impede our ability to engage in rational discourse. Research from the University of California, Berkeley, highlights that online hostility can exacerbate emotional responses and reduce the brain's capacity to engage in logical thinking.

Deterioration of Focus and Cognitive Skills

Smartphones are designed to capture and retain our attention. Applications frequently use notifications, bright colours, and infinite scrolling to ensure that users remain engaged. This constant demand for attention disrupts our ability to concentrate on tasks for extended periods. A study by the University of London found that subjects who multitasked with electronic media during cognitive tasks showed significant reductions in IQ scores, akin to the effects of missing a night's sleep or regular cannabis usage.

Moreover, the ease of access to information on smartphones can lead to superficial learning and the erosion of deep cognitive skills. A phenomenon known as the 'Google effect' or digital amnesia is where individuals forget information easily retrievable from a smartphone. According to a study published in the journal 'Memory', relying on smartphones for factual information reduces our ability to recall details independently and weakens our memory retention.

Real-Life Consequences: Distracted Driving

The tangible impacts of smartphone-induced distraction are nowhere more evident than in the realm of road safety. Distracted driving, primarily due to smartphone use, has emerged as a significant factor in road accidents and fatalities. The Transport Research Laboratory in the UK reported that drivers using their smartphones are twice as likely to be involved in an accident as drunk drivers. This stark statistic underscores the potentially life-threatening consequences of smartphone distraction.

Societal Impacts

Beyond individual cognitive decline, smartphones affect social interactions. Face-to-face communication is often sacrificed for screen time, leading to deterioration in social skills and empathy. A study by the University of Michigan concluded that modern college students are significantly less empathetic than their counterparts 30 years ago, a trend closely correlated with the rise of digital communication at the expense of personal interaction.

Conclusion

While smartphones undeniably offer tremendous benefits, such as instant access to information and connectivity, they also have profound negative implications for our cognitive and social abilities. The evidence suggests that these devices, when used unwisely, can make us intellectually and socially poorer.

Addressing these challenges requires a balanced approach to smartphone usage. Strategies might include setting strict time limits on certain applications, using features designed to monitor and reduce screen time, and ensuring regular periods of digital detox. By becoming more mindful of our smartphone usage, we can mitigate their negative impacts and preserve our cognitive and social health.

Like all tools, smartphones must be approached with respect and caution.

Image and some body content developed with the help of: ​OpenAI. (2024). ChatGPT (4) [Large language model]. https://chat.openai.com

Recent research and discussions surrounding the origins of the nunchaku challenge the conventional narrative that it evolved from horse bridles. However, when I mention research, I am predominantly referring to online discussion boards and general books on the subject. An academic review of the current topic via platforms like Google Scholar or JSTOR yields few, if any, academically significant works on the history of the nunchaku. Thus, what I discuss here must be categorised as pseudo-history rather than academic history. Nonetheless, the persistent 'story' that nunchakus were directly derived from horse bridles requires more substantiation than is currently provided. This narrative continues to hold sway, often influencing the market with horse-shaped nunchaku at exorbitant prices—so buyers, beware!

Historically, the origins of the nunchaku have been somewhat enigmatic, with various theories suggesting it began as an agricultural tool, a horse bridle, or even a self-defence weapon used by the upper class in Okinawa (AWMA Blog, 2018). The traditional assertion ties the weapon to the Okinawan horse bridle, known as 'muge', citing similarities in design. This view posits that the nunchaku were adapted from these bridles when peasants, restricted from carrying weapons, sought means of defence (Hk Nunchaku Association). That this multi-layered story continues to have traction in the so-called Karate/Kobudo history in not only laughable but insulting to Okinawans and the challenges they faced on the ground during these centuries. While it may make a nice story for bed-time dreams it is NOT HISTORICALLY ACCURATE.

Between the early 1600s and the Meiji Restoration in 1868, there were no major recorded peasant uprisings in Okinawa against Satsuma rule. After Satsuma invaded the Ryukyu Kingdom in 1609, the islands, including Okinawa, came under the control of the Satsuma Domain, now part of modern-day Kagoshima Prefecture in Japan.

The Satsuma imposed a tributary system, which integrated the Ryukyu Kingdom into their economic and political framework, yet allowed a degree of autonomy in local governance under the Ryukyuan kings. This system, while certainly oppressive in terms of economic extraction and military presence, did not lead to significant armed rebellions or uprisings by the Okinawan peasantry.

This relative absence of peasant uprisings may be attributed to several factors:
1. Control and Suppression: The Satsuma maintained a strong military presence in the region and suppressed any potential dissent effectively.
2. Economic and Social Structure: The traditional Ryukyuan social structure, which included a strong aristocratic class, helped mediate between the peasants and the Satsuma overlords. This structure perhaps cushioned the impact of external control.
3. Cultural Autonomy: Despite political and economic control, the Ryukyuans retained a considerable degree of cultural and social autonomy, which might have mitigated some of the potential for conflict.

However, this period was certainly marked by economic hardship and social strain under the tributary demands of the Satsuma, alongside the dual tributary relations Ryukyu maintained with China. While not escalating to the level of peasant revolts as seen in mainland Japan, there were undoubtedly tensions and grievances due to the heavy tributary and tax burdens placed on the local population.

The history of Okinawa is unique within the context of Japan due to these dynamics, and the lack of major uprisings does not necessarily imply a harmonious relationship between the Satsuma and the Ryukyuan people.

To return to the nunchaku after a brief digression:
The above conventional narrative regarding the origin of the nunchaku is not universally accepted, as some scholars argue that the physical design of nunchaku makes them impractical as agricultural tools or horse bridles. The lack of concrete historical evidence and the speculative nature of these theories contribute to ongoing debates about the weapon's true origins (Martial Journal). For instance, the idea that nunchaku were originally developed from tools used to shave tree bark or as simple threshing instruments further complicates the picture, indicating a diverse range of possible origins (Martial Journal).

Moreover, the rise of nunchaku in martial arts and popular culture, significantly influenced by figures like Bruce Lee, suggests that its modern interpretation and usage might be more relevant than its murky historical origins. The adaptation of nunchaku into various martial arts worldwide and their iconic status in media underscore a global cultural significance that transcends their original utility, whether as a tool or weapon (Martial Journal, Hk Nunchaku Association).

In summary, while the traditional interpretation linking nunchaku to horse bridles provides an interesting historical perspective, it remains one of several competing theories. The evidence is largely circumstantial, and modern scholarship tends to approach the weapon's history with a degree of scepticism, favouring a more nuanced view of its evolution and cultural adoption.

General Works Cited:
1. AWMA Blog. (2018). The Nunchaku: A Brief History Behind This Weapon. Retrieved from [AWMA Blog](https://blog.awma.com/nunchaku_history_nunchakus_wholesale/)
2. Martial Journal. (n.d.). The History of Nunchaku. Retrieved from [Martial Journal](www.martialjournal.com)
3. Hk Nunchaku Association. (n.d.). Nunchaku-History. Retrieved from [Hk Nunchaku Association](www.hknunchaku.com)