part0022

The concept of “kyu,” or student level, and “dan,” or degree level belt ranking did not exist at the birth of karate-do in Okinawa. In fact, karate-do training in Okinawa was not conducted by wearing a do-gi( 道着 ) , but by using any casual loose clothing. Karate-do belt ranking system and the do-gi ( 道着 ) that is well recognized today was adopted by Funakoshi Gichin from Professor Jigoro Kano, the Founder of Judo. Funakoshi’s initial demonstration of karate in Japan drew the interest of many prominent martial artists including Kano. Their eventual sharing of ideas between the two martial arts lead to Funakoshi adopting Kano’s use of a do-gi ( 道着 ) and the belt ranking system.

Kano’s ranking scheme entailed 8 kyu steps before reaching the first “dan” or black belt level. In its early inception of the belt color at the kyu level, only white and brown were used. As the karate-ka advances, the kyu number decreases starting at 8th kyu and eventually ending at 1st kyu. The brown belt is worn typically starting at 3rd kyu to 1st kyu. The metaphoric representation of transitioning from white belt to black is to symbolize the amount of time and effort required to become adept at mastering the basics of the art. Throughout the course of training, the belt is never to be washed, and after years of accumulating sweat and wear, what was once a white colored belt is soiled to the point of becoming a dark color. In reality, the actual belt would become frail and stained but never turning into the color black. The significance of using brown belt is to symbolize the close transition from white to black belt.

After reaching the highest belt color level, black, progress for the next phase is measured by degrees or “dan.” In this way the continuous learning of the art does not end after reaching the black belt level, but rather it signifies a new beginning at the next level. One can equate this to after graduating from high school, college begins with a new level of learning at an advance phase to eventually earn a Bachelor, Master, or Doctorate degree.

Contemporary karate belts at the kyu level include a multitude of colors resembling the colors of the rainbow. The kyu ranks have also expanded to include 9th and 10th kyu for some dojo and organizations. Primarily used as a motivational tool for younger karate-ka, the belt color changes at each kyu advancement. No consistency exists between organizations or styles as to the association of kyu rank to the color belt. The green belt, as an example could be a higher kyu at one dojo while others may use green for a lower kyu level. The only consistency for the most part, is white for beginner, brown for intermediate, and black for the dan level.

Attainment of the black belt is still regarded as a major accomplishment and often characterized as becoming an expert. The stigma associated with “black belt” as being the definition of an expert carries into even the corporate world. The Six Sigma methodology for continuously improving business processes to make company operations lean by reducing defects or wasted functions, uses the terminology of black belt to signify the person has become an expert in understanding the techniques and tools of Six Sigma. The average training time required to become certified in Six Sigma black belt is between one and 3 months. Of course, no one will ever equate Six Sigma black belt as being equivalent to a person with an earnest karate black belt. But the branding of the image of a “black belt” as an expert is prevalent throughout society. Even young abacus students have “black belt” as a rank.

In the recent decades, karate’s popularity has attracted more youth than adults starting off as young as 5 years of age. One of the motivating factors essential in student retention is promotion with visible reward, which instigated the use of the various color belts at the kyu level. Eventually the young karate-ka will advance beyond the 8 kyu levels and venture into the realm of being promoted to black belt rank. While some karate organization are steadfast in not awarding a “black belt” to youth under 18 years of age, there are those that have awarded dan ranks to karate-ka as young as 8 or 9 years old. Such an achievement at such a young age prompts tabloid to laud the 8 or 9-year-old as being the youngest person to become a black belt. While the efforts by the youth to obtain such a lofty goal is admirable, the standards are not the same compared to an adult black belt, both from a mental and physical standpoint. However, tabloid sensationalism would naively portray an 8 or 9 year-old black belt as being an expert in karate, simply because of the established laurel associated with the belt.

The belt ranking system provided a method of gauging the karate-ka’s progress, as well as enabling them to establish incremental goals. Such motivation is worthwhile and a necessary stimulus in many cases for the human spirit to strive for higher development. But it also provides an avenue for many karate-ka to perceive rank as being more important than learning to craft their skill. The desire for higher and higher dan ranks for various reasons, eventually inflate the value of the rank itself.

The first indication of rank inflation occurred in the late 1960s and early 1970s. Still in its early introduction outside of Japan, attainment of shodan (first degree) or nidan (second degree) in the Japanese karate-do system was a major accomplishment. The grueling examination to earn a Shodan was a way to screen out the weak from the strong, the most skilled from the average. The Vast majority failed to pass the exam on the first or second attempt. Often the repeated re-examination resulted in the examinee quitting karate all together. To advance from shodan to nidan the training became progressively more difficult and required the shodan to devote several years of training before being allowed to test for nidan. The prerequisite for advancement between each advancing dan rank required incrementally additional years of earnest training. Anyone with a sandan (third degree) rank was revered since they were considered instructor level with the ability to dissect a student’s technique and make adjustments for improvement. Very few had attained the rank of godan (fifth degree), considered to be a master level. To pass godan was rare or unheard of at the time. There were even claims that some of the Japanese karate organizations made an unwritten rule of not promoting any of the masters past godan, since supposedly this was Funakoshi’s highest rank. This unconfirmed story was most likely apocryphal since Funakoshi never claimed or received any “dan” rank. He did, however, administer ranks to his students – the highest being godan.

The tight rein on “dan” ranks changed for karate-do as more and more Tae Kwon Do dojang (dojo in Korean) proliferated across the country in the early 1970s. Tae Kwon Do had adopted the same belt ranking scheme as karate-do with the use of degrees at the black belt level. The proliferation of the art was conducted by Tae Kwon Do instructors, who had already possessed ranks as high as 7th dan. The majority of the Tae Kwon Do instructors were in most cases much younger than the senior Japanese masters holding a high level of 5th dan. To even the playing field, the Japanese instructors were soon promoted to higher ranks to match the ranks of the Korean martial arts, which also included Tang Soo Do and Hwa Rang Do.

The parity in ranks was motivated by the desire to attract students to the art more so than any discontent between martial art styles. Even though the Japanese karate-do and Korean Tae Kwon Do were two different martial art systems, both had similar forms of kicks and punches. The technical execution and forms were not easily distinguishable by the layman. In an era when Bruce Lee movies ignited a huge interest by the populace to learn martial arts, marketing of the instructors’ rank was equally as important as marketing the art. The public’s naiveté to the martial arts seemingly viewed learning from a higher degree instructor equated to higher quality instructions.

While many of the instructors at the time were worthy of being awarded to higher ranks, the stage was set for karate-do dan ranks to exceed godan and beyond. The general guideline for eligibility of promotion from one degree to the next were established by many of the Japanese Karate-do organizations with similar requirements. Prerequisite for eligibility for promotion to the next dan level was a minimum number of years wait time between ranks. As the dan level increases the number of years between also increases, e.g. to advance from shodan to nidan is a minimum of two years, and from nidan to sandan is a minimum of 3 years, and so on. Of course, the karate-ka must be examined and pass before receiving the promotion. However, sometimes the persistence of the examinee can overcome the technical and/or knowledge competence. There is no limit as to how many times an examinee can fail the dan test. But ultimately if the examinee is persistent, promotion is granted after two or three failure attempts. From the standpoint of character development, such persistence demonstrates determination and strength of spirit. However, the negative is the production of high ranking karate-ka with less technical skills and knowledge than the lower dan ranks. This potentially fuels the karate-ka’s ego to value the high dan rank number instead of focusing on how to improve as a karate-ka.

Not all black belt ranks are awarded based on technical merits. Just as honorary degrees have been awarded to non-scholars in the academia world, karate awards honorary black belts to individuals not necessarily based on training in the dojo. Elvis Presley, as an example was awarded an honorary black belt based more on his celebrity status more so than the years of training. Even without such notoriety, a karate-ka or any individual that becomes a major contributor within an organization could receive or be promoted to an honorary dan rank. Honorary higher ranks are also bestowed upon those who are no longer able to perform due to physical limitation but have the distinction of having trained for many years. Even in the case of the persistent karate-ka who is unable to pass the next dan level exam after multiple attempts are eventually awarded as an honorary rank.

Regardless of whether the black belt or higher dan rank was obtained through honorary status or not, there is no distinction on the dojo floor once the karate-ka puts on a do-gi ( 道着 ) how the rank was awarded – a black belt is recognized as a black belt, a godan is a godan. Attainment of the black belt provides power to the individual, with which comes a sense of responsibility. If the responsibility is not exercised properly, the power obtained can become abusive. The power associated with the rank is not about physical attributes, but rather the influential power. Even honorary ranks have the power to influence lower rank karate-ka, either in a positive or negative way. Positive influence is by setting good example for others to follow and remaining humble. Negative influence is when the black belt feels a sense of entitlement with the power of authority and imposes will upon lower ranks as a means of self-promotion. The focus becomes one of demanding respect as oppose to earning the respect of others. This human character vulnerability to exercise power of authority in a negative way is seen in politics and in the corporate world.

What was once conceived as an earnest reward for achieving a major accomplishment through austere training has been tainted in the modern era of karate-do ranking, with inflated ranks and inflated ego. The desire to be recognized or profess to have a higher dan level than others is becoming more important than progressing in the art. It is even more laughable and possibly embarrassing to see some karate instructors who wear a patch on their dogi with the title, “Sensei.” No disrespect to any instructors who wish to promote their title, but, if they truly are worthy of being an instructor, shouldn’t their actions speak for itself? The fact that they want everyone else to notice that he or she is a sensei by wearing such a patch implies they need to be recognized as such. Further recognition is sought by wearing a do-gi ( 道着 ) exclusively designed for a “sensei.” One can only wonder how sensei’s were recognized in the past without such promotions!

Augmenting the grandeur of a high rank is the need for some instructors to also be recognized and/or addressed by a title. Prevalent in non-traditional sector are titles like, Chief Instructor, Master, Grandmaster, and Supreme Grandmaster. Some traditional karate-do systems have adopted the kendo ( 剣道 ) title scheme of Renshi ( 錬士) , Kyoshi ( 教士 ) , and Hanshi ( 範士 ) . Renshi ( 錬士 ) is designated as an accomplished instructor, Kyoshi( 教士 ) is an advanced instructor, and Hanshi( 範士 ) is at the highest advanced instructor.

Understandably some titles are honorifically given to the sensei by the students. To distinguish between the head instructor to other instructors within the dojo, students have honorifically given the title to the head sensei as shi-han ( 師範 ) , meaning model instructor, usually translated as master. Aikido ( 合氣道 ) students address the Founder of Aikido, Ueshiba Moreihei as O-Sensei, meaning Great-Sensei. But such titles are not something the true sensei demands from the students.

Rank is an important measurement for personal progress in the art. But it should not become the standard by which karate-ka’s ability is measured nor should it be measured to others. When seeking the next higher rank becomes the main purpose for training, one must be reminded of the parable, “A Man of Tao (Do) and a Little Man.”

A student once asked the sensei, “What is the difference between a man of Tao and a little man?” The sensei responded as such, “It is quite simple. When the little man receives his shodan, he cannot wait to tell everyone he has received his first-degree black belt. When he receives his nidan, he will climb to the rooftops and shout it out to everyone. When he receives his sandan, he will parade around town and let everyone know of his accomplishment.”

The sensei continues, “But when the man of Tao receives his shodan, he will bow his head in gratitude. Upon receiving his nidan, he will bow his head and shoulders. And when he receives his sandan, he will bow at the waist and quietly walk alongside the wall so that people will not see him or notice him.”

Humility is the noblest trait to achieve in learning karate. The humblest person is a newborn child, who is untainted by any environmental influence after birth. As the child grows to adulthood, knowledge is gained, and the body becomes stronger. But as our life experience expands, we are also exposed to many undesirable human traits, such as, envy, ego, hate, anger, etc. This is the next phase for the new black belt to discern and understand the moral qualities that makes the human being as pure as possible. It requires steadfast dedication to training physically and mentally. The journey then to integrate the sound moral qualities into personal character becomes a lifetime pursuit, as daily encounters and interactions with others never cease in testing a person’s fortitude. This then becomes part of the “do ” in karate-do, as a way of life.