Ko-ryu, often spelled as "Koryu," is a term that refers to traditional martial arts schools that were established in Japan before the modernization and codification of martial arts during the Meiji period (late 19th to early 20th century). These ancient martial arts systems have been passed down from generation to generation, preserving the techniques, principles, and cultural aspects that define them.

Ko-ryu schools encompass a wide range of martial disciplines, including jujutsu, kenjutsu (swordsmanship), iaido (the art of drawing and cutting with a sword), and many others. What distinguishes Ko-ryu from modern martial arts is its emphasis on preserving the original techniques and philosophies of its founders, often shrouded in secrecy and transmitted through oral tradition.

In the realm of traditional Japanese martial arts, particularly within the context of Ko-Ryu, Iaido represents the art of cultivating a heightened state of awareness, enabling individuals to respond decisively and proactively in life-or-death situations rather than merely reacting to external pressures.

Iaido and Battojutsu are both Japanese martial arts disciplines focused on the use of the sword, specifically the katana (Japanese longsword). However, they differ in their primary objectives and approaches:

Iaido:

Objective: Iaido, often referred to as "the way of harmonious living," emphasizes personal and spiritual development alongside the mastery of sword techniques.

Techniques: Iaido focuses on the drawing, cutting, and resheathing of the sword in a fluid and precise manner. It is performed in a series of predetermined forms (kata) that simulate various combat scenarios.

Mindset: Iaido places significant emphasis on mindfulness, meditation, and cultivating a calm and focused state of mind. Practitioners strive to be fully aware of their surroundings and themselves, seeking inner harmony and self-improvement.

Practicality: While Iaido techniques can be effective in combat situations, the primary emphasis is on personal growth, discipline, and the development of a strong moral character.

Battojutsu:

Objective: Battojutsu, often translated as "the art of drawing the sword," is more combat-oriented. Its main focus is on efficiently and effectively drawing and using the sword in combat situations.

Techniques: Battojutsu emphasizes quick and precise drawing, cutting, and immediate engagement with opponents. It may include techniques for multiple opponents, surprise attacks, and battlefield scenarios.

Mindset: While mental preparation and discipline are essential in Battojutsu, the primary goal is the practical application of techniques in combat situations, with an emphasis on victory and survival.

Practicality: Battojutsu is more directly geared towards combat effectiveness and self-defense, making it a pragmatic martial art.

In summary, Iaido places a strong emphasis on personal and spiritual development through the practice of controlled and precise sword techniques, while Battojutsu is more focused on practical combat applications of the sword. Both disciplines have their unique merits and are valuable in their own right, catering to different goals and philosophies within the world of Japanese martial arts

Iaijutsu, by its very nature, is a practice characterized by intricate rituals and a measured pace, devoid of readily apparent street-fighting applications. This unique characteristic offers an ideal environment for the refinement of mental and physical discipline. It's important to note that this does not imply that Iaijutsu lacks practicality or benefits. Quite the opposite, in fact. Iaijutsu fosters qualities and skills that extend beyond self-defense, positively impacting one's daily life.

In short, kendo is the art of fighting another guy. In iaido your opponent is yourself. You fight your own inabilities, uncertainties, and imbalances. While in kendo you face your opponent with a 'drawn' bamboo stick, iaido is said to be the art of winning combat without drawing your sword.

For all their differences, at their core, they remain the same. Ken-do is the way of the sword is taught to the body through the use of armor, experience, timing, and training. Developed as a training method to teach distance, timing, a strong heart, and a strong mind, it uses the Bamboo training sword and protective armor known as Bogu. When the Iai was not available to be trained due to the scarcity of swords after 1868, Kendo using bamboo swords was the only thing available and so was transmitted on in this way. Think of it like If baseball was banned so an entire sport was made from playing catch almost by accident. 

While Iai-do is directly translated as the art of being where you are when you are there as a paramount skill in High-Stress emergency situations of sudden attack as trained in Iaijutsu. Developed more than 400 years ago by Hayashinsaki Jinsuke this art persists today and is practiced by a smaller group.

It is important to note that since Kendo shares roots and has value, our sword class, while we do not practice Kendo, still uses this Koryu or Old school training method developed by Naganuma Shirosaomon to create a vigorous heart and mind as well as get the body used to engaging in the high-stress situations of combat both mentally and physically.

This is the way of Koryu Kenjutsu

What is Bushido & The Way?

“Bushido(o)” [boo-SHE-dough] was a hybrid code of ethics refined from both the deep honorable tradition of the Japanese warrior class and the spiritual wisdom of Buddhism and Confucianism. The application of THE BUSHIDO CODE had less to do with war, pride, power, and conquest and more to do with a path to human refinement, and for some, enlightenment. The roots of Bushido are firmly planted in a very serious and structured approach to living rightly, even if that meant death for the achievement of living by this code. This is why seppuku (hara-kiri) or suicide by disembowelment became an accepted practice in Japanese culture for hundreds of years. It was thought that maintaining the honor of oneself or the family was paramount to all else, including one’s own life. In fact, it was considered noble to die in the defense of such honor, whether in battle or in shame.

Times have certainly changed. However, the human struggle to remain on a path of integrity and honor still remains. The only difference in today’s world is that far fewer people consume themselves with adhering to a way of life that is based on compassion, respect, honor, honesty, loyalty, righteousness, and courage. Such a person in modern times would be considered a true rarity and would more often than not bring to mind superheroes and gods rather than everyday men and women merely trying to do the right thing. Today, virtue is the exception, whereas, in feudal Japan, it was the rule. 

And let us not confuse terrorists and suicide bombers as passionate freedom fighters who are noble and righteous. If you look deep into their actions, then you’ll realize that they behave out of complete disregard for others by selfishly canonizing themselves for their fanatical religious beliefs that have been manipulated by others to achieve a certain agenda. However, you can find parallels in almost any major religion and the twisted psychological profiles of such individuals are widely available and not worth any further discussion. Suffice it to say that THE BUSHIDO CODE requires someone pure and unaffected by ideologies, obsessions, and other mental fixations which could otherwise cloud the truth from being seen and regularly accessed.

It seems that whenever anyone behaves with an unabashed or unwitting display of righteous qualities, he or she becomes an instant news story and is called a “hero” or “superhuman.” The purpose and focus of sensationalizing such behavior is less to inspire people to behave similarly and more to spotlight the “unusual” qualities of such individuals. No connection is made between extraordinarily righteous behavior and the audience, wide-eyed and undoubtedly hoping to be inspired to be better than they are and strive for a higher purpose. Therefore, people go to churches, temples, mosques, or simply meditate to get closer to the seat of goodness on which they arrived into this world, long before selfishness, insecurity, greed, fear, and ego took over and clouded their view. However, religions, as helpful and uplifting as they can be, can be conveniently manipulated for dishonest and malevolent purposes, as we have seen all too often. Furthermore, religions can’t approach a seed of true moral integrity without requiring a god for punishment or some reason or motivation to act rightly. Someone practicing Bushido acts with honesty, honor, and compassion simply because it is right. THE BUSHIDO CODE does not contain laws attached to punishment, but rather simple reminders of the qualities all humans should aspire to possess and master.

It is because of this general lack of a basic moral foundation that the relevance of THE BUSHIDO CODE in today’s world becomes only too apparent. The challenge and beauty of this approach to life are that there are no laws or religious implications governing this code. Choosing to live by a set of high principles will not only make one a better person but will also garner one more respect and more often than not, bring good fortune by virtue of the fact that people are attracted to goodness and are more likely to help those for whom they have the most respect before anyone else. However, once we start practicing this code because we desire some outcome or reward for the adherance to this set of basic principles, then we have tainted our efforts and the righteous approach to life becomes an opportunistic facade-   one not worth even pursuing.

THE BUSHIDO CODE is invisible and only exists in thought and actions that align with its precepts. Similarly, it doesn’t really exist. As much as it is a great idea, it is not one at all. There are no preset rewards or consequences if we choose to ignore or adhere to it. Furthermore, we cannot place too much emphasis on trying to define such a code. Its only relevance is to each individual who undertakes the application of its beautifully simple framework to help facilitate his or her evolution into a higher being. No rewards or punishment exist within the practice. There is no thought or recognition of how well we progress on the path of learning this code, nor is there any need to look back at the place from whence we came for any kind of comparison. The basic human principles contained within Bushido are in every one of us, from birth until death. We simply have to make a choice to live the way we know is right. Our choices will ultimately teach us whether we have made the right ones or not. THE BUSHIDO CODE helps to make the right choices very easy to make.

One cannot help but wonder what the world would be like if more people lived instinctively by such a code. Were that the case, the author would certainly not feel a need to write any of this. However, he certainly hopes the reader has enjoyed reading these words, nonetheless. Always remember that you hold all the answers and were created to live a full life of peace, joy and harmony with every other being on this planet. Release your need or desire to control and change the world around you and you will improve the lens through which you see the world. A better view affords one the opportunity to focus on that which makes for a better life. Today is a new day and now is all we have. Yesterday is but a memory and tomorrow is merely a dream not yet realized. Therefore, enjoy the path and every step you take, wherever that may lead you…for you will get there soon enough.

The “Dokkōdō” (Japanese: 獨行道) (“The Path of Aloneness”, “The Way to Go Forth Alone”, or “The Way of Walking Alone”) is a short work written by Miyamoto Musashi a week before he died in 1645.

It consists of 21 precepts. “Dokkodo” was largely composed on the occasion of Musashi giving away his possessions in preparation for death, and was dedicated to his favorite disciple, Terao Magonojō , who took them to heart. 

21 PRECEPTS OF THE SAMURAI

Know yourself (Jikoo o shiru koto) There are good and bad character traits in every human being. Everyone has faults and virtues and it is only by understanding these character traits that you can grow as a person. If there are any negative aspects of your personality and character that you are unable to change then look for a way to work around them.

Always follow through on commitments (Jibun no kimeta koto wa saigo made kikko suru koto) Regardless of whether you make a commitment to yourself or to others always follow it through. Failures can be very upsetting and can, in some cases, damage or destroy self-esteem. Always think things through carefully before making any commitment and then you will be less likely to break it. Only commit yourself to those things that are truly important to you and never over commit yourself or you will be less likely to succeed.

Respect everyone (Ikanaru hito demo sonke suru koto) The true Samurai Warrior respected everyone including his enemies. Respect other people for their culture and beliefs as well as their ideas and who they are. It is only by doing this that people can live peacefully alongside each other and gain understanding.

Hold strong convictions that cannot be altered by your circumstances (Kankyo ni sayu sarenai tsuyoi shinnen o motsu koto)It is very easy to make convictions but hard to stick to them especially when peer pressure is against you. Incredible strength of conviction is needed to withstand the social and economic pressures in the modern world for example, drug and alcohol abuse, greed, laziness and self-indulgence.

Don’t make an enemy of yourself (Mizu kara teki o tsukuranai koto) Treat people with respect and compassion and make something of your life. Jealousy, spite, greed, self-indulgence and pity are very dislikable character traits that will not make you any friends. Don’t be your own worst enemy.

Live without regrets (Koto ni oite kokaisezu) The past cannot be changed so do not wallow in regret. Instead learn from your mistakes and move forward. Think before you do things. If you think that you might regret any planned action then don’t do it in the first place. Take responsibility for your mistakes and try not to repeat them.

Be certain to make a good first impression (Hito to no deai o taisetsu ni suru koto) First impressions count. Try to constantly live your life by leaving everyone with good impressions. If you are achieving this then you are more likely to be leading a decent and positive life.

Don’t cling to the past (Miren o motanai koto)Nostalgia has its place but make sure that you are not living your life in the past or you will be missing out on the present and the future. Let go of the good and the bad of the past. Leave behind past glories as well as past failures.

Never break a promise (Yakusoku o yaburanai koto) Say what you mean and mean what you say. Don’t ever make a promise that you can’t or have no intention of keeping. If you do make a promise then do everything that you can to keep it. One broken promise can cause so much pain and disappointment that it outweighs many that are kept.

Don’t depend on other people (Hito ni tayoranai koto) Have fulfilling relationships and allow people to become involved in your life but never depend on them. Adults should take personal responsibility for their own lives. Have realistic expectations of life and feel genuine gratitude for the things that people do for you. This will avoid anger, upset and hurt if you are let down.

Don’t speak ill of others (Hito o onshitsu shinai koto)If you are upset with someone or hold a grievance then be respectful and speak to the person directly and not about that person to other people. It takes real courage to openly discuss problems in friendships and settle your differences but if that can be achieved then the friendship will grow and mature.

Don’t be afraid of anything (Ikanaku koto ni oite mo osorenai koto)The Samurai had already conquered the fear of death and were instead looking for a noble death. If you do not fear death then you cannot fear life. Fear prevents you from thinking clearly and reacting naturally. Face your problems whether they are everyday niggles or more challenging. Never run away from confronting issues unless you are in physical danger. Do not use escapism or build up emotional barriers to mask difficulties and never resort to using drugs or alcohol to ease the hardships because they will still be there in the morning! Treat the cause not the symptom.

Respect the opinions of others (Hito no iken o soncho suru koto)Other people’s opinions are not necessarily right or wrong just different. Some may even be more valid than your own so respect they may have value. Opinions are borne and shaped from people’s lives and experiences so listen and take note and do not dismiss them out of hand. Evaluate everyone’s opinions and follow those with value.

Have compassion and understanding for everyone (Hito ni taishite omoiyari o motsu koto) Compassion comes through understanding. If you truly care about people and understand them then they will in turn treat you with loyalty and respect. It is especially important to show compassion and understanding for your friends and family as this is the key for achieving harmonious relationships.

Don’t be impetuous (rash, passionately impulsive) (karuhazumi ni koto o okosanai koto)Many years ago the Samurai lived by a strict code of honor and had to think very carefully about every decision that they made because the slightest mistake could result in dishonor of their family and their own death. Therefore, the implications of every action had to be considered beforehand. Although times are more lenient today care should still be taken to avoid acting too rashly and landing yourself or your loved ones in trouble.

Even little things must be attended to (Chiisa na koto demo taisetsu ni suru koto) Take care of the little things and the big things will take care of themselves. If you leave a dripping tap unattended you will come home to a huge flood. Life is very much like that. Small issues can result in huge problems if left for a long period of time. Sort out things before they mount up. If you can’t do things by yourself then delegate the duties to someone else or ask for help from friends or family.

Never forget to be appreciative (Kansha no kimochi o wasurenai koto)Help others and always try to act in an unselfish manner. A smile and a thank you can go a very long way and a smile can say a thousand words. If you forget to thank people when they have come to your assistance then they will very likely not be around should you ever need help again. Always be appreciative of the things that people do for you no matter how small they may be.

Be first to seize the opportunity (Hito yori sossenshi kodo suru koto)Seize the moment. Life does not present opportunities all the time so whenever they come along then grab them. Be ready to act swiftly because some chances will only come once in a lifetime.

Make a desperate effort (Issho kenmei monogoto o suru koto)Tackle all tasks with an effort as if your life depended on it and you will be surprised at what you can achieve.

Have a plan for your life (Jinsei no mokuhyo o sadameru koto) Your life is a journey. Imagine traveling around the country with no map. It would not be long before you would get lost. Life is very much like that. Make a basic plan and follow it as best you can. Plan for your future. Do not drift aimlessly into dead-end jobs but instead decide what you want to train in and then study accordingly. A plan can be as basic as just knowing where you want to live and if you wish to marry to as complex as deciding specific ages of key events in your life or planning every last detail. If you plan ahead then you are more likely to realize your dreams and ambitions.

Never lose your “Beginner’s Spirit” (Shoshin o wasurubekarazaru koto)Never lose sight of the basics and always try to embrace things as if you were trying them for the first time. Complex problems can be broken down and often solved by the simplest of things if you just follow the basic fundamentals of life. This may also help things feel fresh and invigorating whilst you remain humble and adopt a degree of humility.

Most of this is Baked into the name of our style

Muso Jikiden Eishin Ryu Iaijutsu

It has been said that the term “tenka muso,” (“no equal under heaven,”) was granted to the Ryu’s founder, Hayashizaki Jinsuke Minamoto Shigenobu, by Toyotomi Hideyoshi upon a demonstration of his art before this regent. The art Hayashizaki founded between 1601 and 1615 was named Shinmei Muso Ryu Batto Jutsu and was also known as Shin Muso Hayashizaki Ryu. 

The current name of the style, Muso Jikiden Eishin Ryu Iaijutsu, translates as “the peerless/without equal, direct transmission, Eishin style Sword Art”. ‘Muso’ refers to the ‘peerless’ title acquired by Hayashizaki (‘muso’ means without equal), Jikiden means ‘direct transmission’ (from master to student, and from Hayashizaki Jinsuke until today), ‘Eishin’ comes from the name of the seventh master of the style, Hasegawa Chikaranosuke Eishin (the master who codified the system and who left for us much of the curriculum as we know it today), ‘Ryu’ means a style or tradition, and ‘Iaijutsu’ refers to the sword art itself. The last word requires a little extra comment. Iai breaks it down into two parts, ‘i’ and ‘ai’. ‘I’ (pronounced ‘ee’) refers to all the influences affecting someone, to the immediate features and facts of any given situation, both internal and external, to existence itself, and ‘ai’ is a meeting or coming together. So ‘iai’ is really a very esoteric phrase, and implies the unifying of mind, body, spirit, technique, awareness, etc. In a sword drawing context, this bringing together technique, awareness, external factors such as the enemy and environment, and the swordsman’s mind and spirit is applied to each waza. It may be easily seen how such practice can have a positive spiritual benefit for practitioners, and indeed Hayashizaki himself is reputed to have considered his swordsmanship as a vehicle of more than just physical prowess.

Hayashizaki, who lived through the Momoyama period when the three unifiers, Oda, Hideyoshi, and Ieyasu conquered Japan, is the man widely credited with the origination of the sword drawing arts, although facts are rare he may in fact have been the first great practitioner and revolutionizer of an emerging combat art form – more than two hundred styles were to emerge from his original inspiration and skill. Although the originator of the root style that became MJER, and a number of other styles, he is a relatively mysterious figure. Hayashizaki Jinsuke Shigenobu is usually said to have come from Sagami Province (Kanagawa today), which is supported by a number of researchers, although other origins are also promoted by some. [The Uno Mataji Sensei Den: Muso Jikiden Eishin-ryu Iai states that he came from the Okushu region (the location is currently in Hayashizaki district, Murayama City, Yamagata Prefecture) in northern Japan, whereas the Bugei Ryuha Daijiten says that Jinsuke’s family was from Ohbayashiyama in Yamato Province, and were descended from the priest Ikebo.]

Hayashizaki is said to have traveled to Oshu in modern-day Yamagata, where he is believed to have received divine inspiration about iai, particularly the use of a longish sword and handle, after undergoing ritual austerities and training for 100 days at Hayashizaki Myojin shrine in Okura. The Godaiki claims that the deity at the shrine was a manifestation of the god of Kashima. The Kashima shrine, along with the Katori shrine, were considered in the most ancient of days as sites for patron deities of northern warriors on their way to subdue northern tribes and rebellions. Hayashizaki Jinsuke, who renamed himself after the profound experience, received inspiration from a vision of his sword, and called it muso ken (“sword inspired by a vision”); which is why the name of his style soon became known as the Muso Hayashizaki Ryu.

Popular legends abound about Hayashizaki ‘s family origins and later personal history, although many of these are obscure and/or unverifiable. One popular myth is that while still a young man his father was killed by another samurai, who fled the province he was living in. Hayashizaki then devoted himself to avenging his father’s death, training incessantly as a youth, until his training culminated in a vision at the Hayashizaki Myojin shrine. He then fulfilled his vendetta by killing his father’s murderer in the streets of Kyoto. It’s a colorful story, but one that most Japanese researchers discount as a legend. 

Hayashizaki lived in Bushu (modern-day Saitaima) for 18 years, during which time he also performed austerities at the Hikawa shrine for several years. He is said to have traveled around the country after perfecting his style, and his students, therefore, are from different regions of Japan. Many of them started their own systems, which is why he is considered not so much the “father” of all iai, but the person who most popularized this art and was the proselytizer and inspiration for a great many current iai systems. No one knows what became of Hayashizaki, and he seems to have disappeared into the remote provinces. 

Hasegawa Chikaranosuke Eishin (Hidenobu) learnt the style between 1716 and 1735, in Edo (Tokyo). He is reputed to have been the equal of Hayashizaki in the sword skills, and he has left a huge mark on Japanese swordsmanship in general, and MJER in particular. He is said to have been the 19th headmaster of a school called Muso Jikiden Ryu, which included the sword arts, other weapons and yawara or jujutsu. Whatever his actual relationship to Muso Jikiden ryu, he was inspired by it to rename his sword drawing art Muso Jikden Eishin Ryu. Whether accurate or not, it is said that his art became popular during his lifetime in Tosa, his place of birth.

In the late 1600s, Hayashi Rokutayu Morimasa, the ninth headmaster of the school, took the art from Edo to Tosa prefecture in Shikoku, where it was well received by the goshi, country warriors. The Tosa goshi, with the support of the Lords of Tosa, maintained the art in a vigorous and practical form until it again was returned to the mainland in the late 19th and early 20th century.

One of the influences on Morimasa had been Omori Rokurozaemon Masamitsu, a student said to have been expelled from the school by Eishin. Omori was a student of Ogasawara Buke Reiho, or etiquette, as well as the Yagyu Shinkage School of sword. The Shinkage Ryu had a set of five Iai techniques called the Saya no Uchi Batto Gohan. Masamitsu developed a set of techniques, later called Omori Ryu, which were initiated from the formal seated posture called seiza. For this innovation (and probably an apology) Eishin re-admitted him to the school. On the death of the 11th headmaster, Oguro Motoemon Kiyokatsu, the school’s succession fell into dispute, and two branches emerged, the Shimomura-ha and the Tanimura-ha, named after the 14th and 15th headmasters respectively of each line. Shimomura was a prestigious warrior of the classical type, while Tanimura was a goshi of Tosa, famous for his bajutsu (horsemanship). Shimomura-ha eventually led to the development, through the auspices of Nakayama Hakudo, of Muso Shinden Ryu, a closely related style to MJER, which is the style brought to the present via the Tanimura-ha.

The 17th headmaster, Oe Masamichi Shikei formalized the use of the name Muso Jikiden Eishin Ryu, and also incorporated the 11 Omori Ryu techniques into the curriculum. Thus to the original tate-hiza and standing techniques a set of seiza waza were added. Oe Masamichi codified the style into Shoden, the seiza techniques, Chuden, the tatehiza techniques, and Okuden, with its two parts, suwari-waza and tachiwaza. These sets of techniques, along with the Tachiuchi set and assorted other leftover katas, make over a hundred techniques.

The succession of the style again fell into dispute after Oe Masamichi, with three branches descending from those who could make claim to be the 18th headmaster, Yamauchi Toyotake, Hokiyama Namio and Masaoka Kazumi, all men of Tosa. 

Batto - to draw the sword

Battojutsu - the art of drawing the sword

Bo - long staff weapon

Bogu - kendo armor or protective equipment

Bokken - wooden training sword

Budo - the martial way

Budoka - practitioner of budo

Chiburi - shaking or removing blood from the sword

Choji - oil for sword cleaning

Daisho - katana and wakizashi together

Do - mid-level, side of torso striking target

Dojo - training hall or school

Embu - display or demonstration

Furikaburi - raising the sword to cut

Gasa - wide hat made of woven grass straw

Geta - tall wooden-soled shoe

Gyaku kesa-giri - diagonal upward cut

Hakama - wide pleated uniform trousers

Hakama sabaki - spreading the hakama legs to the left and right with the right hand

Haori - outer kimono jacket

Himo - cord or lace, hakama ties

Iaido - way of being in the moment with the sword

Iaidogi / Kendogi - uniform shirt

Iaijutsu - the art of being in the moment with the sword

Iaiogoshi - support the body at the hips in a lowered posture

Iaito - unsharpened metal training sword

Ichimonji - horizontal cut

Ippon - a full point scored

Juban - undergarment

Kata - detailed choreographed patterns of movements

Katana - single-edged sword, the longer of a pair worn by samurai

Kendo - way of the sword

Kenjutsu - method or technique of the sword

Kimono - long, wide-sleeved robe worn with an obi

Kirioroshi - downward finishing cut

Kokyu - breath

Kotachi - patterned two-person training drills

Kote - wrist striking target

Kyu - beginner's ranking

Maii - combined or relative space between two objects

Men - head striking target

Noto - resheathing the sword

Nukutski - drawing cut

Obi - wide belt

Okuden - deep level of transmission of knowledge

Ronin - "wave men," samurai without masters

Samurai - a military retainer of a Japanese daimyo practicing the Bushido code of conduct

Sayabiki - movement of the saya

Sepukku - ritual suicide by disembowelment

Shinai - bamboo training sword for kendo

Shoden - the first level of transmission of knowledge

Tabi - traditional split-toed socks

Taito - wearing the sword

Tameshigiri - test cutting

Tanto - dagger without ridge line worn by samurai

Tatami - mat

Te no uchi - control of hands, correct grip, the timing of shibori

Tenugui - cloth head wrap

Wakizashi - single-edged sword, the shorter of a pair worn by samurai

Wajari - traditional rope sandals

Waza - technique

Learning to pronounce Japanese words can be challenging, but breaking it down into simple steps can make it easier. Here's a straightforward way to teach how to pronounce Japanese words:

Step 1: Master the Japanese Syllabary

Japanese uses two syllabaries, Hiragana and Katakana, each with 46 basic characters. Start by learning these characters and their corresponding sounds. You can find charts online or in textbooks to help you practice.

Step 2: Understand Vowel Sounds

Japanese has five vowel sounds, which are consistent and rarely change. Teach the following vowel sounds to learners:

あ (a) as in "ah"

い (i) as in "ee"

う (u) as in "oo"

え (e) as in "eh"

お (o) as in "oh"

Step 3: Learn Common Consonants

Japanese consonant sounds are generally similar to English, but some may be slightly different. Focus on teaching the following consonant sounds:

か (ka) as in "kah"

き (ki) as in "key"

く (ku) as in "koo"

け (ke) as in "keh"

こ (ko) as in "koh"

Step 4: Practice Pronunciation

Start with simple Japanese words that use the syllables you've learned. Here are some examples:

こんにちは (Konnichiwa) - Hello

ありがとう (Arigatou) - Thank you

さようなら (Sayounara) - Goodbye

おはよう (Ohayou) - Good morning

こんばんは (Konbanwa) - Good evening

Have learners repeat these words slowly and emphasize correct pronunciation. Pay attention to vowel length and pitch accent, as they can affect the meaning of words.

Step 5: Listen and Imitate

Listening to native speakers is crucial for improving pronunciation. Watch Japanese movies, anime, or listen to Japanese songs. Try to imitate the way they speak, paying attention to intonation and rhythm.

Step 6: Use Language Learning Apps

There are many language learning apps and websites that offer pronunciation exercises and interactive lessons for Japanese. These can be a fun way to practice and get instant feedback.

Step 7: Practice Regularly

Consistency is key to improving pronunciation. Encourage learners to practice Japanese pronunciation daily, even if it's just for a few minutes.

Step 8: Seek Feedback

If possible, have a native Japanese speaker or a language tutor provide feedback on pronunciation. They can help correct any mistakes and provide guidance on improving.

Remember that learning to pronounce Japanese words correctly takes time and patience. Encourage learners to be patient with themselves and to keep practicing regularly. Over time, they will become more confident and accurate in their pronunciation

Bushido - samurai code of ethics

Chu - one of the seven virtues of Bushido - loyalty / duty

Dai kyo soku kei - big strong fast light

Do - way or path

Gi - one of the seven virtues of Bushido - righteousness / rectitude

Go no sen - to attack after the initiative has been seized

Heijoshin - peaceful mind that is unaffected by the environment

Homare - one of the seven virtues of Bushido - honor

Iwao no mi - immovable body like stone

Jikishin - a direct and pure heart and mind

Jin - one of the seven virtues of Bushido - compassion

Jutsu - art

Katsu jin ken - life-giving sword

Ki - energy and spiritual power

Kiai - unifying and focusing the energy through technique

Ki ken tai ichi - spirit, sword and body are one

Makoto (shisei) - one of the seven virtues of Bushido - sincerity

Mushin - an unfixed mind Rei - one of the seven virtues of Bushido - respect / courtesy / etiquette

Satsu jin to - life-taking sword

Saya no naka no kachi - victory while still in the saya

Seishin - correct spirit

Sen - to seize the initiative

Sen no sen - to seize the initiative before the opponent

Sen sen no sen - attacking between the opponent's decision to attack and his first movement

Shitsurei - pure heart and intention

Tachi-kaze - sword wind, the sound of the sword as it cuts through the air

Yu - one of the seven virtues of Bushido - courage

Zanshin - lingering awareness of the environment