I almost titled this note ‘Mutual Admiration Societies’, but that would negate an important role social cohesion played in motivating older factions of martial arts to continue despite the rapid social changes leading up to the mid-twentieth century, especially after the conquest and occupation of Japan.
Table of Contents
Organizations
Nihon Kobudō Shinkōkai
The Nihon Kobudō Shinkōkai (日本古武道振興会) was founded in February 1935 (Shōwa 10), centered on the House of Peers member Matsumoto Gaku (松本学), with Justice Minister Koyama Matsukichi (小山松吉) and representatives of the koryū schools; it became a zaidan hōjin (財団法 人; incorporated foundation) on 4 April 1940.
As gekken consolidated into organized institutions with consolidated curricula, a set of classical schools organized to preserve their own role – one focused on preservation and solemn demonstration.
This is during the time of the rise of nativist-Shintō nationalism and state-led cultural-mobilization milieu. Matsumoto Gaku was a Home Ministry figure active in that sphere during the 1930s. This connects what seems to be an ideologically neutral preservation impulse to the kokutai current of the time, rather than being neutral antiquarianism. Figures like Tōyama Mitsuru (頭山満) were, according to some accounts, involved in the financial and political backing of the preservation society.
The preternaturally skilled figure Kunii Zenya, who challened Shinkōkai members at their Meiji enbu and was banned from participating for a time. In a twist of fate, one of his students would later be the Aikidō and kenjutsu instructor in residence at Meiji Jingu.
Nihon Kobudō Kyōkai
The Nihon Kobudō Kyōkai (日本古武道協会) is a postwar counterpart, founded 17 February 1979 (Shōwa 54) by 52 schools under the Nippon Budōkan (日本武道館), after the first All-Japan embu the previous year.
Both preservation bodies stood beside — and implicitly against — the Butokukai’s standardization and eventual sportive efforts.
Preservation through social organization had its costs. The societies eventually at times meddled in the internal affairs of member ryūha, which in principle should be independent entities despite participation, especially in matter of succession. This, coupled with arts being designated as intangible cultural assets (and thus fixed, immutable), did little to boost the vigor or effectivenes of some older organizations compared to both modern budō and combat sports.
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