Were there any left handed  swordsmen in feudal Japan? This is a question that always comes up with each new  group of students, usually from a left hander who would feel more  comfortable with another grip on the sword. Here are a few thoughts on  the subject.

        In the old days, in most of the world, left handedness was looked on with  deep suspicion, and was usually considered a sign of weakness. This is  a prejudice of course, invented by right handed, tall, healthy, WASP  males to keep the rest of the world under their domination; nontheless it  was the common feeling. Japan was not an exception to this handed  bias and as a result, no Samurai would admit to being a leftie. There  are no known schools that used a left handed grip  (right at tsuka gashira, left at tsuba) when practicing sword. There are, in  these latter days at least, instances in Jo practice where you take the  left hand grip (right hand at bottom end) but it is hard to say whether this is  tradition.
        As to using the sword with the left hand alone, Musashi makes a  relevant comment. It was his advice to train with two swords in either  hand because to die with a weapon undrawn is a shame. Both the  sword and the small sword should be used with one hand. In other  words, the katana, or in his day the tachi, should be used with either  hand. Two handed swings were to be used only for occasions needing  extra power.    It should be noted that Musashi was ambidextrous, his paintings show  that he used the brush in both hands. He was also over 6 feet tall and  accordingly strong so it is small wonder that he could use a daito in one  hand.    In Musashi's Niten Ichi Ryu, the shoto is drawn using the left hand at the  same time that the daito is drawn with the right. In this case it is a  bokuto that is being drawn from an obi. There is probably no such  school that  teaches drawing two live blades simultaneously. Another point is that  Nito practice does not require the swords to be replaced. One would  assume that noto with two swords would mean putting one of them down  first.
        As to being forced to left handedness because of injury, in the classic  samurai films there was Zatoichi (is that the correct name?) who was a  one armed swordsman. Currently, in Japan, the brother of the soke of Chikubu Shima  Ryu Bojutsu is active and uses a bokuto one handed with his left hand.  He has lost his right arm. Again, in this Koryu, there is no need to draw  or replace the sword into a scabbard.  Would a samurai wear the sword on the right side because of injury? It can't be said for sure, but having only one arm should definitely not  prevent anyone from practicing.

... Martial discipline is based on the cultural history of a long gone feudal era. Today we honor the legacy of these arts by adopting the various ranks, rites and rituals. But, in doing so we have forgotten one very fundamental point – we are no longer in a feudal system... Martial arts have attracted too many individuals who unfortunately have lost their way and subsequently bring the arts into disrepute... A person given a high rank or “Master” grade may have the skill and technical knowledge of their art but may not have the ability to share this with others...

A true master is an ordinary person who recognises his responsibility to life. A true master never expects severance but is honoured because of his humbleness. A true master never himself sees the master in him because his ego and self is in balance.

Yet in Budo, there are many that wallow in the mistaken perception that because their students have followed the etiquette and cultural demands by bowing to them. To often students too feel trapped in the twilight world between reality and fantasy. A fantasy promoted by the rigorous training that promotes the “Sensei” to the position of “Lord”. True, followers of classical arts believe strongly in following the cultural and traditional expectations that are imposed on their respective arts. However, it does help to understand the emotional and spiritual aspirations of the “Warrior”. Having rituals and rites have always been useful tools in teaching and also providing a bonding structure so individual groups can grow and feel a sense of belonging. In some ways it develops faith and an understanding of the “history” of the art and the feudal democracy that once existed.

But there has been an unfortunate side effect. Many “sensei’s” have fallen, quite profoundly, either by design or by accident into the roll-play of the art. They start to believe that they have been elevated above their fellow human beings in all aspects of life, not just in the Dojo. Maybe, if students willingly allowed this to happen then I guess there can be no argument but then one has to question the motives, aims and goals of the particular school. Some people are easily led and martial arts by its nature, can be the ideal way for people to lose themselves in the sometimes confusing requirements of Budo. But, also, “Sensei’s” can also fall into this trap and then the whole concept of Budo ideology is put in question. Society then questions the integrity and morals of the club and it’s students. Because by this time, the infrastructure of the club will include that certain funds and time can be justified in the sensei selfishly abusing the structure of a modern dojo.

There are many groups who’s “sensei’s” have become “leaders” and then this equates to a pseudo God, which to be me is a disgrace and an insult to the intelligence of the student. By all means be a leader but retain one’s compassion and dignity. Don’t loose sight of the true meaning of Budo. To demand such reverence may have been appropriate in a feudal system of law and social structure but it can never be interpreted in the same manner in a modern society. But, how many times have we come across “Sensei’s” or senior grades that have to use “brut force”, misguided faith and plain egotistical front to maintain their “Leader” title. Basically, they seem almost afraid of facing themselves. They will quote martial scriptures, relate exaggerated stories and even “show off” their skill on an innocent audience of students. What they fail to see that in time their audience’s soon realise the truth. Many leave but some will stay, dictated my many unavoidable factors. Perhaps, any tuition is better than none. Sometimes the mere fact of physical training may be enough for their needs.

No human being should elevate themselves above others, nor should they assume that the respect bestowed on them through martial etiquette is a sign to regard them selves as a “master”. Unfortunately, martial arts, by its very nature and the fact it relates to a military background allows the “sensei” every opportunity to utilise the ranks as a means of acquiring discipline cloaked in the guise of etiquette. Of course, martial discipline is based on the cultural history of a long gone feudal era. Human behaviour was dictated and indeed required to conform to the nature of the regime. Today we honour the legacy of these arts by adopting the various ranks, rites and rituals. But, in doing so we have forgotten one very fundamental point – we are no longer in a feudal system.

Modern society allow individuals to exercise their right to be regarded as equals. Yet individuals sometimes have a need to role-play even if this means playing a “subservient” role. However, a good “sensei” will never degrade or abuse the individuals right to maintain self-respect and dignity. Genuine respect should be graciously accepted and will be rewarded by a stronger understanding of the nature of Budo. A good teacher will not socially isolate himself from his students but will develop a unique “family” connection.

Sometimes, an organisation may use a more business strategy to operate and this too can lead to ranks being abused. For example, high ranks demanding privileges and fees much higher than required just to endorse their position. Fees should be appropriate to the circumstances and obviously to cover costs and other peripheral expenses. Big events, where guest teachers are invited can justify the host showing their gratitude by making a cash gift and it is a means for the general student to show their respect. Of course then, the teacher will realise the appreciation bestowed on him and know it had nothing to do with rank or position. I do question the motives of individuals who demand fee’s because of their rank and wonder how much they really do think of the art that has made them an icon.  I have to accept that when one is teaching on a professional basis then an agreed fee is acceptable. But, there is a fine line between getting paid to do a job and getting paid because of rank – only the individual them selves can answer that.

Ranks status is interpreted in different ways and each organisation offers different criteria in the promotion ladder. Accumulating a certain degree of dan ranks within each school quite often leads to the most senior “sensei” being awarded the title of “Master”. It is normally given as a sign of the individual being held in high esteem for his dedication, knowledge, and profound ability to promote the arts. There are many factors to consider and the student has the right to know the history of their particular “Master”. The reason is that now days we have children who are awarded Sandan’s and above. Where do we draw the line? We have honorary grades awarded to maintain the lineage of a school. Can we rely on these people to have the necessary experience? We have breakaway groups who promote high ranking to gain kudos in the world of martial arts. How do we gauge their ability in the real world? A person given a high rank or “Master” grade may have the skill and technical knowledge of their art but may not have the ability to share this with others. They may not have the inclination or the desire to take on the responsibility of maintaining a school. There might be valid reasons such as age, health and family commitments for one not to proactive. These are just a few the factors that need to be addressed in determining the integrity of a “Master”.

There are some dedicated practitioners who feel that the true “Masters” are those who names are honoured in the history books of Budo. They are the one’s who lave left the us the fundamental principles of Budo through the rich variety of arts which serve to inspire and promote the very essence of human nature. They didn’t wear coloured sashes but carried their credibility in their hearts and is reflected in the line of descendants of each branch of Budo. True “Masters” are those we honour in our memories by endeavouring to live by the virtues that make us decent human beings.

The above can be seen as a very controversial statement and I certainly don’t wish to throw dispersions on the many good high ranking teachers who offer their services unselfishly to promote the arts. However, I think the martial arts has attracted to many individuals who unfortunately have lost their way and subsequently bring the arts into disrepute. I am sure many a teacher has had to wrestle with his conscience when put into a situation where students inadvertently, through just plain respect and etiquette, have elevated their position. I guess that as long as one has a clear conscience, compassion and self-respect then there is no problem. The main thing is to remember one’s responsibility to the arts, no matter what style or school we are integrated with, nor the colour of the belt. These are the signs of a true Master! A high ranking black belt doesn’t necessary make a good teacher. I am sure we have all met the individual who has spent countless years in their respective art, who tirelessly works within the dojo - never seeking praise, and yet, has never bothered or regarded being promoted to above Shodan.

In conclusion, the above is not at attempt in bringing any art or individual into disrepute. These are just my thoughts after many experiences and through social gatherings, which have prompted me to open, a forum on an important but ignored aspect of the Martial arts. I hope the above has prompted one to question and possibly verify the many aspects of Budo.
 

Sensei Keith Nicholas
www.seishinryu.org.uk