The History of KENDO | 全日本剣道連盟 AJKF (2024)

Appearance of the Japanese Sword

The origins of kendo are deeply intertwined with the evolution of the Japanese sword. This iconic weapon, with its distinctive curved blade and raised edge known as the shinogi, is a uniquely Japanese creation, first emerging during the mid-Heian period (794-1185). The precursor to this sword was already being wielded in the early Heian period by a tribe in Japan’s Tohoku region, renowned for their mounted warfare expertise. Over time, various warrior factions adopted the sword, leading to significant advancements in its production, particularly at the end of the Kamakura period (1185-1333). Parallel to the sword’s evolution, the art of swordsmanship also underwent considerable refinement. Techniques exploiting the sword’s curvature and shinogi became more sophisticated. Many terms now common in modern kendo, such as “shinogi wo kezuru” (grinding the shinogi together) and “tsubazeriai” (close-quarters tussle), are direct descendants of these historical developments.

Muromachi Period (1336–1573)

Following the tumultuous Onin War (1467-1477), Japan found itself mired in a state of chaos that lasted nearly a century. It was during this period of disorder that various schools of swordsmanship began to flourish. In crafting their swords, Japanese blacksmiths harnessed high-quality iron sand found in riverbeds, employing the traditional tatara-buki method to produce a distinctive type of steel. This same method proved invaluable after guns were introduced to Tanegashima in 1543, as it was adapted to quickly mass-produce firearms.

This infusion of new weaponry precipitated a dramatic shift in combat tactics. The era witnessed a move away from heavily armored warfare to more agile, close-quarters combat. As a result, sword-making techniques evolved, becoming more intricate and refined, informed by real battle experiences. During this transformative period, the “uchi-gatana” emerged as a popular weapon. Characterized by its upward-facing cutting edge and worn at the side, the uchi-gatana was widely adopted across various swordsmanship schools, including the Shinkage-ryu and Itto-ryu.

Edo Period (1603–1868)

With the advent of the Edo Shogunate, Japan entered a prolonged era of peace, during which the nature of swordsmanship underwent a profound transformation. It evolved from merely being a tool for killing to “katsuninken,” a discipline focusing on personal development and character building. This epoch was marked by fervent discourse on both the technical and psychological aspects of swordsmanship, exploring its deeper applications in life.

The early Edo period witnessed the creation of several influential texts that significantly shaped the art of swordsmanship. Among these was the “Heiho Kadensho” (1632), authored by Yagyu Munenori, who served as a swordsmanship instructor to the third shogun, Iemitsu. Another notable work was “Fudochi Shinmyoroku” (1645) by Takuan Soho, a text delving into the intricate relationship between the sword and Zen philosophy, reflecting Soho’s interactions with Munenori. Additionally, Miyamoto Musashi’s “Gorin no Sho” stands as a significant contribution in the genre.

As the Edo period progressed into its middle and later stages, various swordsmanship schools continued to develop and publish sophisticated theoretical treatises. These works have endured through the centuries. Today, they serve as seminal treatises, offering invaluable insights and inspiration to kendoka.

The pivotal question that these works posed to the samurai centered on the profound contemplation of transcending death to attain true life. This philosophical inquiry formed the core of a samurai’s education, guiding them not only in martial prowess but also in moral and spiritual development. Through these texts, samurai were instructed in the virtues of discipline and frugality. These teachings extended beyond physical training, instilling in the samurai the importance of continuously sharpening their skills and dedicating themselves to the rigorous practice of martial arts. Morally, the texts served as a compass, teaching the samurai to discern right from wrong and instilling in them a sense of duty to serve society, especially in times of need. From these teachings emerged what is known as “the spirit of bushido,” a code that became the lifeblood of the samurai ethos. This spirit flourished and was nurtured during the 265 years of peace under the Tokugawa Shogunate, known as “Pax Tokugawa.” The era’s relative tranquility allowed for a deeper exploration and embedding of these values within the samurai class and, by extension, Japanese society.

Peace brought about a transformation in swordsmanship from practical techniques to those that were more flamboyant. This in turn catalyzed a new style of swordsmanship. In the Shotoku era (1711-1715), Naganuma Shirozaemon Kunisato of the Jikishin Kage-ryu school popularized the uchikomi keiko-ho method of practice, in which adepts struck each other with bamboo swords (shinai) while wearing protective equipment. This is a direct precursor to modern kendo. Later, during the Horeki era (1751-1764), Nakanishi Chuzo Tsugutake of the Itto-ryu adopted and improved the uchikomi practice method with wearing an iron mask (men) and bamboo sparring armor. This quickly spread to many other schools of the day, and during the Kansei era (1789-1801), matches between different schools of swordsmanship became popular as swordsmen travelled the countryside seeking out strong opponents to test their skills against.

In the late-Edo period, the yotsu-wari shinai (made from four slats of bamboo) was invented, which was more durable than the hitherto popular f*ckuro shinai (bamboo wrapped in leather). Also, the do (torso protector) made of tanned leather and hardened with lacquer was developed. The “Three Great Dojo of Edo,” as they are commonly called, became famous during this time: Chiba Shusaku’s Genbukan, Saito Yakuro’s Renpeikan, and Momonoi Shunzo’s Shigakukan. Chiba also systematized shinai-uchi (full contact) techniques in his “68 Waza of Kenjutsu” according to datotsubui (striking targets). The names of techniques such as oikomi-men and suriage-men, named by Chiba, are still in use today.

Meiji Period (1868–1912)

With the conclusion of the Edo shogunate and the dawn of the Meiji period after the Meiji Restoration, Japan underwent significant changes. The establishment of a new government led to the abolition of the samurai class and the prohibition of wearing swords, causing a decline in swordsmanship. In response to these developments, 1877’s Satsuma Rebellion sparked a revival in the art, driven by the Metropolitan Police Department (Keishicho). Recognizing the ongoing relevance of martial arts, the Dai-Nippon Butokukai was founded in 1895. This national society aimed to preserve and promote martial arts, fostering “martial virtue” among the public. In 1899, the publication of Nitobe Inazo’s “Bushido” in English provided a global audience with insights into the samurai ethos, solidifying its influence in the modern era.

Taisho Period (1912–1926)

In 1912, the creation of the “Dai-Nippon Teikoku Kendo Kata” (Greater Japan Imperial Kendo Kata), which was later renamed “Nihon Kendo Kata”, marked a significant milestone in the history of kendo. This was the first instance where the term “kendo” was officially used. The primary objective of these kata was to standardize the diverse techniques of various swordsmanship schools, thereby ensuring the skills and spirit of the nihonto(Japanese sword) were preserved for future generations. Additionally, the kata sought to address issues such as the improper use of the shinai and the prevalent tendency to strike without considering the correct cutting angle (hasuji), problems that arose with the increasing popularity of shinai-uchi kendo.

The concept of the shinai as a surrogate for the nihonto gained widespread acceptance. In 1919, Nishikubo Hiromichi, recognizing the profound significance of self-cultivation inherent in the term “bu” (martial), proposed that “bujutsu” (martial techniques) and “bugei” (martial arts) should be unified under the concept of “budo” (martial way). Consequently, “kenjutsu” and “gekken” (sword techniques) were collectively referred to as “kendo” (way of the sword), further solidifying the discipline’s philosophical and practical foundations.

Postwar (1945~)

Following Japan’s defeat in World War II in 1945 and the occupation by Allied Forces, kendo was banned. However, with the restoration of Japan’s sovereignty in 1952, the All Japan Kendo Federation was established, signaling the revival of kendo. It was reintroduced not just as a martial art but also as a component of physical education and a sport. In 1975, the “Concept of Kendo” was conceived, aiming to promote a deeper understanding of the true nature of kendo. Then, in 2007, following a revision to the Fundamental Law of Education, “The Mindset of Kendo Instruction” was established. This new guideline emphasized the real meaning of the shinai, the importance of etiquette, and the application of kendo principles in life. These developments have been instrumental in shaping the contemporary practice and perception of kendo.

Kendo today is a significant component of school physical education in Japan and has gained popularity among people of all ages, including both males and females. Its international appeal is evident, with an increasing number of enthusiasts worldwide. The International Kendo Federation (IKF, now FIK), established in 1970, was a major step in promoting kendo globally. The first World Kendo Championships, held at the Nippon Budokan in Tokyo, Japan, further highlighted its growing international presence. By September 2018, the 17th World Kendo Championships in Incheon, Korea, saw participation from athletes from 56 countries and regions, demonstrating kendo’s expansive reach. The 19th World Kendo Championships are set to be held in Milan, Italy, in July 2024, continuing the tradition of international competition and cultural exchange.