While Karate was primarily organized in Shuri and Naha, Tomari originally had little direct influence. This is because, at that time, Tomari was inhabited by a simple people; it was a city of fishermen. Tomari had its share of notable masters, however, with Kosaku Matsumora (1829-1898), Kokan Oyadomari (1827-1905) and Gikei Yamazato (1835-1905) the most notable. They studied under Annan, as well as Ason, a Chinese sergeant.

It is said in Okinawan tradition that Annan, a pirate, was a castaway from a shipwreck on the coast. He took refuge in the graveyard of the mountains of Tomari, and later lived in a cave. Reportedly, Annan was the master who taught the kata Chinto to Sokon Matsumura. Matsumora and Oyadomari apprenticed under local masters Kishin Teruya (1804-1864) and Giko Uku (1800-1850). They learned from Teruya the kata Passai, Rohai, and Wanshu, and from Uku, the kata Naifanchi. Matsumora was also versed in the jo-jutsu (short staff technique) of Jigen ryu. It is often said in Okinawan sources that Matsumora is Annans successor.

Yamazato followed Matsumora and Oyadomari, who were close friends. Both masters encouraged their students to exchange techniques and kata, furthering the development of Tomari-te. Tomari-te became a light form of fighting, with plenty of feints.

Also, like other forms of tode-jutsu at the time, it was taught primarily for health, philosophy and self defense. In this way, the Chinese tradition was continued. Tode-jutsu, the karate of old, was not meant for the competition seen in modern karate. In fact, there were no public classes, as practicing fighting was forbidden as a way to promote public order. The to-de masters chose their students with caution because they were liable for problems that could arise (and frequently did) from their students actions.

In the Satsuma occupations later years, Japan began major changes as a result of the Meiji restoration. Cultural reforms led to the abolition of the feudal system, the abasement of the samurai class, and development of democracy. However, democracy was never fully implemented, nor were all the ideas of the samurai code and the feudal system totally abandoned. Japan did not want to totally lose its strong identity to (primarily Western) foreign influences. Part of this identity was the bugei (martial arts), which assisted in the shaping of modern Japan.

The budo (martial ways), as they came to be called, were more than simply a cultural recreation. The ruling elite used the spread of budo to further instill moral virtues, the values of bushido (way of the warrior), and Japaneseness in the Japanese public. In this Pre-World War II age full of increasing militarism, Japan needed needed strong, able men who were willing to fight to the death. Japan also hoped that young men of good health and mind would be more productive citizens.

As a result, many budo were introduced to the school system. Some of these classical budo included Aikido (The Way of Spiritual Harmony), Jiu Jitsu (unarmed self defense art often focused on grappling), and Kendo (Way of the Sword), derived from the samurai fighting traditions. Also, Judo (Gentle Art) was developed from jiu jitsu in the later part of the 19th century.

Itosu Anko led a group of Okinawan karate-jutsu experts in a campaign to introduce the art to the school system as a form of exercise. Many of the dangerous applications were not practiced in the school system, transforming karate from a hidden art of self defense into a unique recreation.

Karate was introduced in this form to the Japanese mainland in 1917. The Japanese martial arts association (Dai Nippon Butokukai) was interested enough in karate to invite the arts best practitioner. Their intent was to compare karate-jutsu to Japanese jiu jitsu in matches of skill.