These systems can have from one to as many as a dozen weapons in their curriculum, among them kon (six foot staff), sai (short-handled trident), tonfa (handled club), kama (sickle), and nunchaku (two rope- or chain-connected sticks), but also the tekko (knuckledusters), tinbe-rochin (shield and spear), and surujin (weighted chain).

[1][2] It is a popular story and common belief that Okinawan farming tools evolved into weapons due to restrictions placed upon the peasants by the Satsuma samurai clan when the island was made a part of Japan, which forbade them from carrying arms.

The majority of Okinawan kobudō traditions that survived the difficult times during and following World War II were preserved and handed down by Taira Shinken (Ryūkyū Kobudō Hozon Shinkokai), Chogi Kishaba (Ryūkyū Bujustsu Kenkyu Doyukai), and Kenwa Mabuni (Shito-ryū).

Other noted masters who have Okinawan kobudō kata named after them include Chōtoku Kyan, Shigeru Nakamura, Kanga Sakukawa, and Shinko Matayoshi.

[citation needed] Other more authentic Okinawan kobudō kata demonstrate elements of empty hand techniques as is shown in older forms such as Soeishi No Dai, a bo form which is one of the few authentic Okinawan kobudō kata to make use of a kick as the penultimate technique.

The connection between empty hand and weapon methods can be directly related in systems such as that formulated in order to preserve both arts such as Inoue/Taira's Ryūkyū Kobujutsu Hozon Shinko Kai and Motokatsu Inoue's Yuishinkai Karate Jutsu.

M. Inoue draws direct comparisons between the use of certain weapons and various elements of empty hand technique such as sai mirroring haito/shuto waza, tonfa reflecting that of uraken and hijiate, and kama of kurite and kakete, as examples.

In the early 20th century, a decline in the study of Ryūkyū kobujutsu (as it was known then) meant that the future of this martial tradition was in danger.

During the Taishō period (1912–1926) some martial arts exponents such as Yabiku Moden made great inroads in securing the future of Ryūkyū kobujutsu.

Many of the forms that are still known are due to the efforts of Taira Shinken who travelled around the Ryūkyū Islands in the early part of the 20th century and compiled 42 existing kata, covering various types of Okinawan weapons.

Whilst Taira Shinken may not have been able to collect all extant Okinawan kobudō kata, those he did manage to preserve are listed here.

It was perhaps developed from a farming tool called a tenbin: a stick placed across the shoulders with baskets or sacks hanging from either end.

The sai is a pointed melee weapon resembling a short-handled trident, sometimes mistakenly believed to be a variation on a small, hand-held rake.

This is highly unlikely as metal on Okinawa was in short supply at this time and a stick would have served this purpose more satisfactorily for a poor commoner.

The kama is a traditional farming sickle, and considered one of the hardest to learn due to the inherent danger in practicing with such a weapon.

The edge of a traditional rice sickle, such as one would purchase from a Japanese hardware store, continues to the handle without a notch, as this is not needed for its intended use.

The spearhead then protrudes from the shaft and can be found in many differing designs varying from spears to short swords and machete-style (seiryuto) implements.

In the modern era, found with a bladed instrument at one end and a weight at the other, the surujin techniques are very similar to those of the Meteor Hammer or Rope Dart.

Leather cords are used for practice or kumite, whereas chains are favored for demonstration, but rope (most commonly of hemp) was the original material used.