著者

軽米 克尊

出版者

筑波大学 (University of Tsukuba)

巻号頁・発行日

2014

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2013

著者

軽米 克尊 酒井 利信

出版者

日本武道学会

雑誌

武道学研究 (ISSN:02879700)

巻号頁・発行日

vol.47, no.3, pp.119-138, 2015-03-31 (Released:2016-03-31)

参考文献数

29

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The aim of this study is to clarify as much as possible the process of formation of the Jikishinkage-ryū, and by comparing that to the lineage and transmission from after its formation, to show how it has changed. Specifically, we verified whether the lineage and transmission mentioned in the scrolls written after the Jikishinkage-ryū’s formation agree with those in the formation process. First, we examined the lineage and transmission in the scrolls written after the formation of Jikishinkage-ryū, and analyzed the formation process to clarify rewritten points in its lineage. We clarified the following six points:1.Yamada Heizaemon Mitsunori referred to himself as the second generation head of Jikishinseitō-ryū, not Jikishinkage-ryū. Therefore, it is after Naganuma Shirōzaemon Kunisato that Jikishinseitō-ryū was renamed Jikishinkage-ryū. This means there is a discrepancy between the period of the Jikishinkage-ryū’s formation and its transmission.2.Multiple discrepancies regarding names and meanings can be spotted between historical materials written by the people mentioned in the lineage of Jikishinkage-ryū, and the transmission mentioned in the scrolls written after Jikishinkage-ryū was formed. This indicates that parts of the transmission were rewritten after the formation of Jikishinkage-ryū.3.It is in the “Jikishinkage-ryū Mokuroku Kudensh” (Catalogue of techniques and oral transmission of Jikishinkage-ry) by Naganuma Shirōzaemon Kunisato that Matsumoto Bizen-no-Kami was first recognized as the founder of Jikishinkage-ryū.4.The Enpi kata of Shinkage-ryū that originates from Kage-ryū can also be confirmed in the catalogue of techniques of Shinshinkage-ryū, although written with different kanji. Therefore, Shinshinkage-ryū can be said to have been affected by Kage-ryū via Shinkage-ryū.5.The name and meaning of each school (ryū) found in the lineage of Jikishinkage-ryū were interpreted with the consideration that the tradition bestowed by the deity of martial arts was inherited from generation to generation. This was from Matsumoto Bizen-no-Kami, the founder, to Yamada Heizaemon Mitsunori, who changed the name of the school to Jikishinkage-ryū.6.It is after Naganuma Shirōzaemon Kunisato that the colophon “Kashima Shinden,” which shows that the style was bestowed by the deity Takemikazuchi, started to be used. It is also after Kunisato that Takemikazuchi was recognized as the originator of the school.

著者

軽米 克尊 酒井 利信

出版者

日本武道学会

雑誌

武道学研究 (ISSN:02879700)

巻号頁・発行日

vol.46, no.1, pp.1-19, 2013-09-30 (Released:2014-09-30)

参考文献数

113

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The purpose of this study is to research on the features of training and inter-disciplinary match characteristics in the three groups: the Naganuma, the Fujikawa and the Odani group. These three groups belonged to Jikishinkage-ryu kenjyutsu school and engendered different training styles. We analyzed the inter-disciplinary matches and the lineage of their kata. We also examined their view on kenjyutsu which, we considered, caused their characteristic features. The conclusions of this study are as below. 1.The Naganuma group adopted mainly jyodan posture to do uchikomi in the matches. Eight kinds of kata were practiced in the Naganuma group. 2.We consider that there were two reasons of their frequent adoption of jyodan posture in the matches: one was they frequently used shikake-waza and the other was they considered that the jyodan posture was convenient to deal with opponent’s actions. These characteristics developed the idea of attaching great importance to jyodan in the Naganuma group. They did not neglect kata practice even in the late Edo period when inter-disciplinary matches flourished. 3.As in the Naganuma group, jyodan was also adopted frequently in the Fujikawa group in their inter-disciplinary matches. Since the days of Saito Akinobu, five kinds of kata were practiced. 4.Fujikawa Seisai established the disciplinary system of Fujikawa group in the late Edo period. He criticized that the shinai-uchikomi-geiko stuck too much to winning and emphasized mental training. He insisted that the kata practice was effective in mental training. 5.In the Odani group, jyodan posture was not adopted. It is recorded that Odani Seiichiro adopted only seigan and gedan postures in the matches in Tempo era. As to kata practice only Hojyo is handed down in the Odani group and To-no-kata was trained in shinai-uchikomi-geiko. 6.Odani criticized the division of kenjyutsu into school names and insisted the importance of inter-disciplinary matches to develop one’s strong points and make up for the weak points. The trend as from Tempo period of Tsuki- techniques with a long Shinai was one of the reasons that Odani changed the traditional jyodan posture of Jikishinkage-ryu to seigan posture.

著者

軽米 克尊 酒井 利信

出版者

日本武道学会

雑誌

武道学研究 (ISSN:02879700)

巻号頁・発行日

vol.47, no.3, pp.119-138, 2015

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The aim of this study is to clarify as much as possible the process of formation of the Jikishinkage-ryū, and by comparing that to the lineage and transmission from after its formation, to show how it has changed. Specifically, we verified whether the lineage and transmission mentioned in the scrolls written after the Jikishinkage-ryū's formation agree with those in the formation process. First, we examined the lineage and transmission in the scrolls written after the formation of Jikishinkage-ryū, and analyzed the formation process to clarify rewritten points in its lineage. We clarified the following six points:<BR>1.Yamada Heizaemon Mitsunori referred to himself as the second generation head of Jikishinseitō-ryū, not Jikishinkage-ryū. Therefore, it is after Naganuma Shirōzaemon Kunisato that Jikishinseitō-ryū was renamed Jikishinkage-ryū. This means there is a discrepancy between the period of the Jikishinkage-ryū's formation and its transmission.<BR>2.Multiple discrepancies regarding names and meanings can be spotted between historical materials written by the people mentioned in the lineage of Jikishinkage-ryū, and the transmission mentioned in the scrolls written after Jikishinkage-ryū was formed. This indicates that parts of the transmission were rewritten after the formation of Jikishinkage-ryū.<BR>3.It is in the "Jikishinkage-ryū Mokuroku Kudensh" (Catalogue of techniques and oral transmission of Jikishinkage-ry) by Naganuma Shirōzaemon Kunisato that Matsumoto Bizen-no-Kami was first recognized as the founder of Jikishinkage-ryū.<BR>4.The Enpi kata of Shinkage-ryū that originates from Kage-ryū can also be confirmed in the catalogue of techniques of Shinshinkage-ryū, although written with different kanji. Therefore, Shinshinkage-ryū can be said to have been affected by Kage-ryū via Shinkage-ryū.<BR>5.The name and meaning of each school (ryū) found in the lineage of Jikishinkage-ryū were interpreted with the consideration that the tradition bestowed by the deity of martial arts was inherited from generation to generation. This was from Matsumoto Bizen-no-Kami, the founder, to Yamada Heizaemon Mitsunori, who changed the name of the school to Jikishinkage-ryū.<BR>6.It is after Naganuma Shirōzaemon Kunisato that the colophon "Kashima Shinden," which shows that the style was bestowed by the deity Takemikazuchi, started to be used. It is also after Kunisato that Takemikazuchi was recognized as the originator of the school.

著者

軽米 克尊 酒井 利信

出版者

身体運動文化学会

雑誌

身体運動文化研究 (ISSN:13404393)

巻号頁・発行日

vol.18, no.1, pp.43-57, 2013-03-15 (Released:2022-03-31)

参考文献数

42

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This study focuses on the Kata ‘Hōjō’ central in Jikishinkage-ryu. The purpose of this study is to research the birth of Hōjō, at what training stage Hōjō is practiced, the stages in Hōjō training, and the actual content.The conclusions of this study are as below.1. The prototypical four Katas of Hōjō were formed in the Jikishin-ryu. And the actual Hojo already was formed in the Jikishinseito-ryu.2.Hōjō was trained in the first and second stages of the training process of Jikishinkage-ryu.3. In The first stage, it is prohibited to duel. This is for two reasons. First, the hope to progress and defeat opponents hinder training. Second, by forcing too much spirit and hitting too hard causes incorrect actions and postures.4. Hōjō was had two stages. In the first stage, ascetics learn movements of Uchitachi and Shitachi to correct posture and sword-swing trajectories. Intermediate ascetics train ‘Shingyō’ to verify that the mind is in correct condition.5.Descriptions of teachings of correct swing trajectories called ‘Tateichimonji’ and ‘Yokoichimonji’ can be found in documents. These teachings in turn are crucial to the swing of ‘Jyūmonji’.6.Ascetics were required to create ideal body posture through Hōjō training. This ideal body condition relates to the teaching of ‘Sōtai-no -shime’ that fill body with ‘Ki’ and sharpens the senses. The eyes, navel, and the back are thought of as important points.7.‘Hikiri’ is one of the ‘Shingyō’ in Hōjō training. This training eliminates unpure thought called ‘Hi’ from one’s mind and this is done by swinging wooden swords in Hōjō practice.8.Also considered ‘Shingyō’ is ‘Shikake’; a psychological mind-game in which one takes the initiative to recognize both strengths and weaknesses to discover and master opportunities of attack in the relation with the opponent.