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Jitte can occasionally be found housed in a sword-type case hiding the jitte from view entirely. This type of jitte can have the same parts and fittings as a sword, including seppa, tsuba, menuki, koiguchi, kojiri, nakago, mekugi-ana and mei. Sentan, the blunt point of the main shaft of the jitte. Tsuba, a hand guard present on some types of jitte.
Jittejutsu (十手術) is the Japanese martial art [1] of using the Japanese weapon jitte (also known as jutte in English-language sources). [2] Jittejutsu was evolved mainly for the law enforcement officers of the Edo period [3] to enable non-lethal disarmament and apprehension of criminals who were usually carrying a sword. [4]
The name Jitte 十手 ("Ten Hands") expresses that mastery of this kata which enables one to fight like ten men. Jitte teaches techniques usable against armed attacks, especially the bo. It consists of 24 movements and should be performed in about 60 seconds. [2] Also known in some styles as Sip Soo. [3]
Ikkaku-ryū juttejutsu (c. 一角流十手術) is a school of juttejutsu (or jittejutsu) that, as the equivalent to its sister variant Chūwa-ryū tankenjutsu (中和流短剣術), is taught alongside traditional school of Japanese martial arts, Shintō Musō-ryū.
The Kabutowari (Japanese: 兜割, lit. "helmet breaker" or "skull breaker" [1]), also known as hachiwari, was a type of knife-shaped weapon, resembling a jitte in many respects. This weapon was carried as a side-arm by the samurai class of feudal Japan. Antique Japanese hachiwari with a nihonto style of handle
Hyohō Niten Ichi-ryū (兵法 二天 一流), which can be loosely translated as "the school of the strategy of two heavens as one", is a koryū (ancient school), transmitting a style of classical Japanese swordsmanship conceived by Miyamoto Musashi.
The jitte was a Japanese Edo period police weapon consisting of a round or octagonal metal rod about 30–61 cm (12–24 in) long with a hook-like guard above the handle. It was used in a similar manner to modern police batons and it continued to be issued in Japan to some police departments until the early 20th century.
Konishi believed that if one lives a moral life, then one is naturally following the divine way. Extending this idea, he posited that, if training in karate in a natural way leads one to mastery of one's body, knowledge and experience are vastly increased and the foundation for naturally living a moral life is established.