by Ed Parker
Contrary to some of the claims that have been made in publications, I was never a student of James M. Mitose. I observed his class in Honolulu in the mid forties, but I was not convinced about the effectiveness of many of the methods that he taught.
Having a chance to scrutinize his class allowed me to be convinced that a number of the methods he employed would not work on the street. As a young experienced street fighter I felt that many of his methods lacked realistic application. The street punches come fast and furiously and to see his students catching punches in mid air with the maneuvers they employed would not work in my mind. However, observing Chow's class was a much different experience. Because of Chow's altercations in the streets of Honolulu, practical application was, indeed, prevalent.
I did not see Mitose again until he visited me at my home and Kenpo School in Pasadena, California during the early 1970's. His visits extended over a five month period. Each time I saw him, he was dressed as an ordained minister. Many of our conversations lasted hours on end, touching upon an array of topics as well as his proposed money raising projects.
He asked to meet a number of my celebrity students and friends. This included friends of the movie industry as well as those in politics. It was his desire to raise funds for a number of his projects and he felt that photos taken with these celebrities would give him greater recognition and prestige. He felt that donations would be easier to raise if he could show proof of his affiliation with these celebrities. He also felt that being dressed as an ordained minister was another effective means of raising funds. "People are more inclined to donate money to men of the ministry.", he said. He mentioned that he planned to go to Japan to display these pictures. He was convinced that he could raise one or two dollars from every family he visited. His goal was to raise 10 to 15 million dollars.
One of Mitose's projects was to use part of the funds to build a Kenpo Temple. The estimated cost was several million dollars. It was Mitose's desire to operate the temple as a monastery where disciples would be drafted from various parts of the country and become resident trainees. He was intent and serious about his plans and asked me if I would be the head of his temple when it was completed. I told Mitose that I was definitely not interested for two reasons, (1) I already had my own schools in operation, and (2) I did not teach his methods of Kenpo. I told him that my innovative methods were modified and geared for the American environment. That was what I believed in and that was what I was sticking to. At this point of our conversation he got extremely angry and threatened my future in Kenpo. While what he said to me is not important, I abhor threats and like a true Polynesian gave him a piece of my mind and then some. Needless to say, our conversation ended and I asked him to leave.
During the earlier months of our 1970 relationship, I found Mitose to be knowledgeable about the evolution of Kenpo, as he revealed many interesting historical facts. On occasion, he would take off his shoes, walk on the mat area (of my Pasadena School), demonstrate self-defense techniques and discuss Kenpo principles with some of my Black Belt students; namely Tom Kelly, Richard "Huk" Planas, Bob Perry, and Mike Pick. I noticed, after Mitose demonstrated techniques, that my students would look at me hoping to detect from my facial expressions some reaction confirming or disagreeing with Mitose's performance. As I gazed into their faces, I could detect telltale expressions of bewilderment and disappointment. Many of Mitose's moves still leaned heavily toward impractical methods of application. They still seemed to lack continuity and forethought and left him dangerously exposed. My disappointment was heightened when I witnessed a void of circular movements and strikes which Chow had so emphatically stressed in his teachings.
During the months that followed, many other unanswered questions surfaced. Why had the Mitose (Kosho) Clan so drastically deviated from the original teachings of Tamo (Daruma) and his Chinese disciples in the frequent use of circular movements? Circular moves had certainly been a vital part of the original system that added to the totality of movement. I could not understand why the Kosho Clan, who had so proudly traced their roots to Tamo (Daruma) were willing to discard and abort circular disciplines as well as other rudiments of motion. I support the Mitose (Kosho) Clan's desire to change the art to suit the needs of the Japanese people during that period of history, but why did the Clan employ moves that were predominantly linear in context? Circular moves, used within the framework of reason (logic) undisputedly balances the blend of motion which, when given time, inevitably leads to useful and practical movements. Lacking this ingredient would be comparable to replacing round tires on an automobile for square ones. Thanks to William Chow and his father, the crucial link has been restored as well as preserved. They have been responsible for circular movements again finding their rightful place in the Kenpo system.
As I conclude this article, I am in no way saying that all aspects of Mitose's teaching were impractical. He did employ methods that once modified, could work with convincing results. Mitose's Kenpo, as it was first perpetuated in Hawaii, did stress attacking vital areas by punching, striking, chopping, thrusting and poking, as well as throws, locks and take downs. But, although similar to Judo's methods of Atemi Waza, his methods and philosophy were different. I give him credit for placing importance in the order that fundamentals were to be taught. He felt that punching, striking, and kicking were not only faster than throwing, but were better methods of self-defense. He felt that when a person was attacked, he should preserve his physical resources and use strength and energy economically. No one should risk exhausting himself by attempting to grab and throw his opponent. Throwing, Mitose warned, exposed your vital points, which multiplied, when you were faced with more than one opponent.
Another positive aspect of his teaching was how to maneuver and have your opponent unknowingly place himself in a precarious and vulnerable position. Although he did not encourage Kenpo as a sport, Mitose did feel that if it was made into a sport greater effort should be taken to properly protect the vital areas on the body. Kenpo, he said, is purely an art of self-defense and although similar to boxing, there is a difference in fundamentals and philosophy. "Boxing, in the Japanese language, is Ken-to, Ken means fist and to means fight. Kenpo means fist fight. In Kenpo, Ken means fist and po means law. Thus Kenpo means fist law." Knowing the similarities between American boxing and Kenpo, it was Mitose's desire that Kenpo would one day become Americanized. Kenpo has without question become Americanized and although it was William K.S. Chow who really started to cultivate the seed of American Kenpo, Mitose will always remain a part of our Kenpo history.
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