By Morne Swanepoel

South Africa is known as the land of sunshine and scenic majesty. The world’s strangest and most dramatic landscapes…nature’s richest treasure chest of gold and diamonds…a unique wealth of animal and plant life…a kaleidoscope of exotic, sun-blessed people…can there be a land anywhere on earth more enticing than Southern Africa?

Southern Africa is still home to the mysterious San people, whose legends seem to go back to the beginning of life itself and to the descendants of the Iron Age people who wandered down from the far North. Here too are the people’s ancestors who journeyed from the East and the West, bringing with them influences good and bad, innumerable subtitles of thought and ideas and a complex range of life-styles, foods and customs.

On the East coast of Southern Africa lies a small province called KwaZulu Natal and has long been described as the “garden province” of South Africa. Here the Zulu’s became the most formidable military power ever to grow from any indigenous African people. Battles and Wars stain the rich soil with blood and many a maize field of today has been fertilized by the charred ruins of destroyed huts and the calcium of human bones.

The great Natural harbour of Port Natal on who’s shores the city of Durban now stands was founded by Vasco da Gama and became a great trade point for pirates and slave traders, merchants and shipwrecked crews and thus the start of European invasion to the Zulu land began. It was during that time and in that land that there lived an African Martial Warrior named King Shaka. It was he who founded the unique fighting style of the Zulu’s that took the Zulus from a tribe of a few hundred to a nation of millions.

Even to this day the Zulu nation is revered as strong, powerful fighters. Shaka Zulu had made such an impact on the lives of the Zulu’s that the “ripple-effect” has been carried through to every tribe living on South African soils from generation to generation. The story of Shaka lives in the hearts of many and has been told for over 2 centuries and has made him the most famous Southern African in history. Shaka implemented a new system of military organization that incorporated regiments from defeated tribes. When a chiefdom was conquered it became a territorial segment of Shaka’s kingdom-at-large.

The warriors became a part of his royal army and were drilled and fought beside combatants from other chiefdoms. Shaka’s Zulu warriors or ‘amabutho’ were truly legendary and stories of the grueling and often cruel training are innumerable. However, Shaka never expected his men to do anything he couldn’t or wouldn’t do himself and he set the example. Forced marches of up to 70km per day carrying weapons and surviving on what they could find in the bush, proficiency in handling their weapons and the methods of dispatching the enemy were the order of the day.

Shaka discovered that the crude sandals traditionally worn by Zulu men hampered his speed and agility and as a result the army marched, ran and fought bare foot – on sharp stones, through thorn bushes, in deep sand, rivers and every type of terrain possible. Another innovation of Shaka was the short stabbing spear (assegai) a great improvement on the longer handled throwing assegai’s that broke when used against the enemy at close range.

The forging of his spear is a story in itself, involving magic, secrecy and tradition. Coupled with the large hide covered shields, the stabbing spears were wielded with deadly effect on the enemy, accompanied by the terrifying war cry Si-gi-di! Perhaps the most successful of Shaka’s great battle tactics was the fighting formation he devised. Known as the “horns of the buffalo”, it was supremely simple. The warriors would form the horns and encircle the enemy, while the chest took on the main weight of the attack. Reinforcements were held in reserve behind the safety of the chest. Total warfare became King Shaka’s policy, causing a ripple effect, which affected a vast area of Southern Africa for years afterwards.

It should be remembered that life in Shaka’s time was not like ours today. A harsh land called for harsh measures, and Shaka was quick to use them. He ruled his kingdom fairly and with compassion, but those who disobeyed him met with harsh punishment. Change has been a constant in South Africa, and a huge change happened with the overthrow of apartheid. Political violence was at an all-time high as many were ruthlessly killed for not boycotting certain shops. Killers waited outside while a mother went in to buy oil and soap-powder and then was forced to drink and eat that as she came out as punishment – never returning to her home and family.

Even fathers who belonged to the “wrong” political party would be stoned to death with rocks and boulders, their skulls crushed in front of their children. The apartheid stigma was abolished with the release of President Nelson Mandela from prison where he was serving his sentence on Robben Island. South Africa became known as the rainbow nation, it was Mr Mandela’s wish that everyone should live as one in one country, with criminals shedding the blood of innocent victims on a daily basis. As you may guess, martial arts training has become very popular in South Africa. South Africa consists of many different cultures and within these cultures stem many different martial arts systems.

South Africans are known as a very competitive nation even within the martial arts circles. The variety of martial arts systems found in South Africa is very wide, matching the different races and personal preferences of the people. From Zulu to Chinese, Japanese, Korean, Thai, and Filipino, almost every type of martial art is practiced here. Now, though, people are re-examining their training and out of necessity are opting for a more practical approach For many years the African Warrior has been asleep but with violence on the increase, it is time to arouse the African Warrior within each South African – Zulu or not.

The concept of Jeet Kune Do has allowed even it’s African practitioners to explore and absorb what is useful and reject what is useless. The need for functional training has grown positively in South Africa and thus Jeet Kune Do has been the one to awaken the sleeping African Warrior! Bruce Lee said: “The ultimate achievement in Jeet Kune Do is not the wholesale destruction of one’s foes but rather the annihilation of things that stand in the way of peace, justice and humanity.

The art thus becomes the embodiment of life and not of death. A punch or a kick is not to knock the hell out of the guy in front but to knock the hell out of your ego, your fear, or your hang-ups.” The fact is JKD for him was not an end in itself, nor was it merely a by-product. It was a means of self-discovery. JKD is a prescription for personal growth, or to put it another way, it is investigations of freedom – freedom to act naturally and effectively, not only in combat but also in life.

Although Shaka’s methods of fighting were revolutionary at their time, they are certainly not applicable for today’s situations. In a confrontational situation in Shaka’s time, the solution would have been to go to war with the whole tribe and killing would have been the answer to any situation to be able to win and get what you wanted. In this same regard, the methods taught by Bruce Lee during his lifetime were and still are effective, but JKD would not be the functional art it is today without constant improvement by it’s innovators striving for better and higher.

Jeet Kune Do was introduced to South African Martial Arts practitioners in the mid 1990′s by Burton Richardson who heads Jeet Kune Do Unlimited association. Burton is one of JKD’s leading innovators, keeping the training progressing towards an evermore functional and efficient approach. After years of visiting South Africa, Richardson has recently appointed and certified South Africa’s own Jeet Kune Do Unlimited instructor and role model in Morné Swanepoel. “I chose Mr. Swanepoel because of his willingness to train hard, his skill, and his dedication to teaching JKDU. We spar every time I visit South Africa, and Morné has progressed to such a degree that he is now the only instructor in my organization to be given full credentials of heading the only fully licensed Jeet Kune Do branch outside our International headquarters in Honolulu, Hawaii.

He has the physical and mental talents that I am looking for in a representative of JKDU.” Morné with more than 25 years experience in Martial Arts has found since being exposed to JKD that it is vitally important to recognize what you are looking for in your training and to train what is functional and realistic in today’s times. Since introducing Jeet Kune Do to his students, he has been amazed to see how eager and enthusiastic the students became to learn more, how keen they were to attend their classes and that the whole attitude toward their Martial Arts training changed.

The training was in a more fun-filled, relaxed environment which proved to be the right training environment to learn in. Morné found that more and more people were also moving away from the competitive ‘Karate’ scenes as point scoring and political arguments were no longer what they were looking for in their training. Students were now coming to class where they were given positive input and encouragement not just with respect to their training but towards life itself. Self defense is knowing how to minimize the risk of violence by using observation, commonsense, assertiveness and escape. Jeet Kune Do Unlimited is a total concept of self-improvement. The idea is for the individual to take responsibility and develop themselves toward their unlimited potential.

The goal of Jeet Kune Do Unlimited is to develop complete martial artists. A complete martial artist is one who strives to become a great person, a great fighter, a great technician and a great teacher. Fighting wise means training to be proficient in each range of combat, with or without weapons, against one or multiple armed or unarmed opponents in a variety of environments. Combat takes place in different ranges. In each range there are different postures. For each posture in each range you have a multitude of techniques. The qualities the fighter possesses to bring the techniques to life and make them functional are called attributes. Merely being aware of the ranges, postures, techniques and attributes is not enough. Regardless of style, there are various combat ranges: weapons, kicking, punching, trapping, clinching and grappling.

Most Martial Artists spend time learning techniques that only fit one or two ranges of combat. Regardless of their range specialization, most martial artists assume they can fight and finish an encounter at their chosen range. Such an assumption can prove fatal. The essential point to remember is that there is no superior art! All systems of martial arts have strong and weak points. Bruce Lee observed: “There is a range in which Western boxing will counter any kicking art. There is a range in which Wing Chun will counter boxing. There is a range where Tai Chi Chuan will counter Wing Chun.” The end result in JKD training is the production of a man who possesses no structure or form. Hence, he possesses all structures and all forms. He is able to adapt to any situation, like water adjusting to the shape of any container.

“Moving, be like water. Still, be like a mirror. Respond like an echo” – Bruce Lee

Jeet Kune Do Unlimited offers the functional and realistic training methods that South Africans have been looking for. It is important to spar and to put on protective gear and to spar with progressive resistance so that you can become familiar and comfortable in an environment with resistance that occurs during an all out street. You do not want to find out what it is like for the first time in the street. JKDU instructors undergo a strenuous test to check their abilities as functional practitioners in all the ranges of combat. They partake in several rounds of full contact sparring in a high-pressure situation with a non-cooperative opponent. This is where you quickly find out what is functional and what is not! This is the basis of JKDU: to experience the truth in combat, and be able to handle that truth through proper training.

Self defense begins with awareness of the nature of violence and the circumstances in which it is likely to occur – forewarned is forearmed. But there is no substitute for knowing how to deal physically with an assailant. Training the mind to assess dangerous situations accurately, to avoid confrontations and to stay alert and positive is an integral to successful self-defense. This positive mental outlook, combined with knowledge of self-defense techniques, will reduce the risk of being attacked and becoming a victim. The people of South Africa will see the benefit of Jeet Kune Do Unlimited training with daily improvement in themselves and in every aspect of life. “Don’t just think positive, act positive. When in doubt, remember that you are unlimited!” Don’t be a spectator, experience life. Live to the fullest, go where you want to go, do what you want to do and most importantly, do whatever it takes to become the person you want to be.” – Burton Richardson.

These are the concepts which I would like to see brought, taught and nurtured in our JKDU schools in South Africa,” says Morné Swanepoel who heads Jeet Kune Do Unlimited South Africa under the guidance of his teacher Burton Richardson. “JKD teaches us about subduing a violent opponent through various methods under the most stressful conditions when our very life is at risk, most people will go through a lifetime without facing death at the hands of another. However, to gain that attribute known as experience, we need to train our students with the most realistic training methods.

As Morné has seen the benefits of teaching JKD to the South African students, he believes that it would not only be beneficial to them, but also to anyone in the rest of Africa who is wanting to train in a more functional and realistic training program. South Africa has seen great changes over the years, and now the functional JKD revolution is sweeping the country. Our hope is that as JKDU students develop personal confidence and peace of mind, that our embattled country will also develop the confidence to live in peace.

Morne Swanepoel
President Jeet Kune Do Unlimited – South Africa
President World Taiji Boxing Association – South Africa
Website www.jkdu.co.za
Email morne@jkdu.co.za

by Darren Laur

Edged weapons are amongst the most ancient of implements usedby human adversaries engaged in interpersonal conflict. Their use tends to culminate in the premature extinction of one and sometimes both parties. Unfortunately the potential lethality of the blade is not always realized or taken into account when confronting a knife-wielding attacker. There is a commonly held view that a person armed with a knife is less dangerous than a person armed with a firearm. The truth is that within their practical ranges both weapons are capable of fatal life stopping wounds. Some interesting facts include:

U.K. studies:

• Edged weapon assaults are the most commonly used weapon for killing people (7 in 20)
• In half the incidents of muggings on men the offender is armed with a sharp instrument

North America:

• One in three chance that if faced with a subject sho had an edged weapon, you will be attacked and injured
• Attacks with edged weapons usually occur when you least expect them
• In Victoria BC Canada, our police department has found an increase of 35% in the number of calls that they deal with where an edged weapon was involved
• In 1994, out of the 7 murders in Victoria, 6 were committed with knives
• The majority of “street” type people carry some kind of edged weapon be it legal or illegal

FBI Statistics:

• Edged weapon attackers are responsible for 3% of all armed attacks of police
• Firearm attacks account for 4%
• Both of the above stats represent fatalities
• Subject shot, 10% die from their wounds
• Subjects stabbed, 30% die from their wounds

Calibre Press:

• Since 1980 the number of people routinely carrying knives in North America has increased by 92%

I have personally gathered research form around the world on edged weapon assaults and the following facts emerged during my research:

• The most popular assault technique utilized by the attacker was found to be the hammer strike – either straight down or diagonally
• The victim tends to squat in an effort to take a path which offers perceived escape
• Many people seldom saw the edged weapon that penetrated their body. They failed to recognize the danger cues due to faulty perception
• Knife attacks were found to be exceptionally accurate, to penetrate deeper that some bullets, creating remarkable permanent cavities and rip through numerous organs in one stroke
• In reality, within their respective ranges, knives are superior to firearms as far as lethality is concerned

Within its range, a Knife:

• Never runs out of ammunition
• Never jams
• Never misfires
• Rarely misses target
• Cuts bone, tendon, muscles, arteries, veins with one thrust
• Can bring about sudden shock, pain, and extended wound channels
• It has better stopping capabilities
• Is psychological defeating
• Has superior concealment capabilities
• It occupies a permanent wound channel until extracted, at which time, if the blade is withdrawn from a lung, consciousness is rapidly lost

I have also attended several autopsies involving edged weapon deaths and in speaking with Forensic Pathologists have found the following medical facts:

• Typical death of a stab wound in homicide cases is 1 inch to 1.5 inches through the rib cag
• In most edged weapon attacks the victim received multiple knife wounds. The usual cause of death are usually the last few wounds of the overall attack
• Even short bladed knives can penetrate the abdomen by 8-10cm
• 3cm allows penetration of the ribs
• 4cm allows penetration of the heart
• because of the small surface area of a knife, the amount of force per unit area is TONS per square inch

The above noted information shows the importance of training to deal with such encounters. A person’s ability to deal with such situations will be based on his/her TRAINING AND EXPERIENCE. Experience is something not easily acquired, proper training can save lives by preparing you both physically and psychologically. Remember that most edged weapon assaults take place unexpectedly and so quickly that it is not unusual for the defender not to have time to realize that an edged weapon is involved. The attacker who possess an edged weapon usually does not want to convey in any way that he has one, and will usually conceal it until such time as he can deploy it quickly against you. Although a reality, it is a rarity that the attacker will produce his weapon in full view prior to an assault.

As I continued to conduct me research into edged weapon assaults on both police officers and the general public I was also able to identify three common denominators that seem to be present in many edged weapon assaults:

• In most edged weapon attacks, the defender is already involved in the physical encounter way before he or she even has time to realize that a knife is being used
• Most defenders see a thrust or slice with a knife as just another punch or kick and not an edged weapon assault
• It was difficult if not impossible for the defender to differentiate between an attack with an edged weapon or an attack using hands of feet. This was especially true when the defender was not aware from the start of the assault , that the attacker had a knife

I’m a big believer in, “don’t tell me, show me” so in early 1992 I conducted an empirical video research study. I had 85 police officers participate in a scenario based training session where unknown to them, they would be attacked with a knife. The attacker, who was dressed in a combative suit, was told that during mid way of the contact, they were to pull a knife that they had been concealing, flash it directly at the officer saying “I’m going to kill you pig” and then engage the officer physically. The results were remarkable:

• 3/85 saw the knife prior to contact
• 10/85 realized that they were being stabbed repeatedly during the scenario
• 72/85 did not realize that they were being assaulted with a knife until the scenario was over, and the officers were advised to look at their uniforms to see the simulated thrusts and slices left behind by the chalked training knives

When I reviewed the hours of video tape of the above noted scenarios, I also made several other interesting observations in how the majority of officers reacted to the attacks:

• most attempted to disengage from the attacker by backing away from the threat. This usually resulted in the attacker closing quite quickly with their victim
• Those officers that did engage the threat immediately, proceeded to block the initial strike of the attacker and then immediately began to grapple with the attacker using elbows and knee strikes, but FAILED TO CONTROL THE DELIVERY SYSTEM RESULTING IN A LARGE NUMBER OF LETHAL BLOWS WITH THE KNIFE
• Most of the scenarios ended up on the ground

After making these observations, I began to ask myself why I was seeing the above noted reactions. In my research I had the opportunity to read an article authored by Bruce Siddle and Dr. Hal Breedlove entitled ” Survival Stress Reaction” . In this article Siddle and Breedlove sated:

” research by numerous studies provide two clear messages why people will place themselves in bad tactical situations. The common phenomena of backing away under survival stress results from the visual systems deterioration of the peripheral field to attain more information regarding threat stimulus. Since the brain is demanding more information to deal with the threat, he officer will invariably retreat from the threat to widen the peripheral field. Secondly, the brains normal ability to process (analyze and evaluate) a wide range of information quickly is focused to specific items. Therefore, additional cues, which would normally be processed, are lost. This explains why people can not remember seeing or identifying specific facts which were relatively close to the threat.”

The above noted research by Siddle and Breedlove not only confirmed my findings but also answered why our officers were acting they were. It also explains why one officer, who had actually caught the attackers knife hand with both of his hands and was looking directly at the knife, stated “I didn’t see any knife” It was not until I showed the video that he believed there was a knife.

Based upon all the above noted observations, I began to research a number of edged weapon defensive tactics programs that were being offered to both police officers and citizen. I attended several programs across North America and in doing so, I found that many of the programs although practical in a training environment, were totally unrealistic for the reality of the street. Many of these programs had several pitfalls:

• Most assumed the defender knew that the attacker possessed an edged weapon. ( what good is this assumption when we know that the majority of attacks with knives the defender did not know the attacker had a knife)
• Most techniques being taught were to complicated for people to remember ( to many fine complex motor skills which we know do not translate when survival stress clicks in no matter how well trained)
• Most techniques neglected the not so frozen limbs which the attacker still possessed and would use if not neutralized.
• Most techniques being taught concentrated on controlling the knife hand rather than the delivery system. ( the hand moves faster than the eye in a spontaneous attack. As well if cut, blood is a very good lubricant and makes grabbing the knife hand, even with two hands, very difficult if not impossible. To replicate this, use some baby oil during your next edged weapon defensive tactics class)
• Most techniques being taught were designed to be used against a static (stemming) attack.. (Real knife assaults are not static but fluid and dynamic in nature)
• Most techniques were designed to be used against what I call wide “Hollywood” motion attacks. ( most knife assaults are short and multiple in nature)
• Most techniques were designed to be used under perfect conditions of the dojo or training studio. ( most would not work if fighting/rolling around in the mud, the blood, and the beer of an “open” rather than “closed” environment

When looking for a Realistic Edged Weapon Tactics/ Counter tactics Program you should ensure that you pick one that teaches:

• 1) AWARENESS STRATEGIES
• 2) REALISTIC HANDS ON COUNTER TACTICS WHICH FOLLOW THE S.A.F.E. PRINCIPAL.

Simple Adaptable Fast and Effective Awareness strategies start with the above noted information on stats and facts.

TYPES OF ATTACKERS:

There are two types of attackers that you will have to deal with, Skilled and unskilled. Although it is a nicety to know the difference between the two types of attacker, it is very important to remember that both are as equally as dangerous. Remember it is not the skill level of the attacker but rather the desperation factor that makes him so dangerous. As well, in a dynamic spontaneous assault involving an edged weapon, you will probably not have the time to assess your attackers skill level. This is why it is so important that any counter edged weapon program you use, it must work against both the unskilled and skilled attacker. I say:

IF THE SUBJECT PULLS A KNIFE CONSIDER HIM TO BE AN EXPERT

The best defense against an edged weapon is to not get into one in the first place. Watch for edged weapons, this means watching a person’s hands. I have stated for years that the only assumption I make in a fight is that the person I an dealing with may have a concealed weapon that I don’t see.

By being aware of the ways in which a person may deploy an edged weapon may give you the advantage to with the encounter. This means, get to know the technology available. Visit you local knife/ army surplus stores and see what is available. Also look into how this technology is deployed:

• Listen for the unsnapping of a button on a knife case
• Listen for Velcro opening
• Listen for the click of a lock blade
• Movement behind the back
• Drawing motion of the arm/elbow
• The way in which a person may be packing a visible knife. A buck knife case that is holstered with the snap opening down lets you know that this person had thought about using gravity to deploy the knife quickly.
• Palming

In my program I have over 50 slides of actual knife wounds that I also show to further bring to light the issue of awareness and respect for the blade.

TYPES OF GRIPS AND STROKES:

There are as many gripes and strokes as there are people carrying knives. Is it important to know and understand how an attacker may be holding an edged weapon when it comes to defense. NO !!!!! I believe that the only important thing for you to understand is that the attacker is attacking with a knife. Again, in a dynamic and spontaneous knife attack you will likely not know how the weapon is being held. So if you have learned a system of edged weapon defense that is dependant upon how the knife is being held, good luck using it in the real word !!!!!

WHAT HAPPENS IF YOU DO GET CUT:

• Do not panic
• Consciously make yourself breath slower (autogenic breathing)
• Inspect yourself and look for injuries seen and more importantly not seen
• Apply direct pressure to wounds
• If injury are to limbs, elevate if possible
• If you have a chest wound, seal it and protect your airway in case you go unconscious, you don’t want to drown in your own blood
• If you have a unctured lung, exhale first and use an air tight article to cover and seal the wound
• Mental commitment ” I’m going to Live”

PRINCIPALS OF PAT, WRAP, AND ATTACK EDGED WEAPON COUNTER TACTICS:

• 1) Respect the blade The person who attacks with an edged weapon has two incredible advantages.
  • PSYCHOLOGICAL: has chosen to use the weapon ruthlessly
  • PHYSICAL: usually has first strike advantage

Again remember, it is the desperation factor and not the technical skill alone that makes a person armed with an edged weapon so dangerous

• 2) Expect to get cut. You will likely get cut, bleed, may or may not feel pain. A program that teaches students not to expect this fact is NEGLIGENT. Your goal is to “WIN” notice I use the word “WIN” and not “SURVIVE”. Words are very powerful. The word SURVIVE is no different than the word “TRY”. Both of these words to the subconscious mind mean “FAILURE”. Our goal is to WIN, survival is a by-product of winning.
• 3) Neutralize the line of attack. In any kind of combatives it is important to get you body of the line of attack.. Remember in a knife fight you will get cut and stuck, the secret is to limit the amount/degree of this damage. Unlike a fist fight, you can not stand there and take multiple blows with a knife
• 4) Control the delivery system. In the system of Pat Wrap and Attack we do not play the knife hand but rather the delivery system ( arm/elbow) In hockey do you play the puck or do you play the man. You play the man why, the puck moves to quick. In a knife fight don’t visually lock onto the knife hand it moves far to fast when compared to the arm/elbow. We also do not attempt to grab the knife hand in a dynamic situation for the reasons that I mentioned earlier. Small target, slippery when blood is present Remember than most edged weapon deaths are associated with serious multiple blows. Why, person failed to control the delivery system. The delivery system is the arm (lever), if we can control the lever we control the blade. The only exception to this rule is in a static knife hold up where the knife hand is not moving and can easily be controlled with two hands.
• 5) Attack the attack.. I believe that so long as the attacker has the opportunity to continue his attack, he has a strong tactical advantage, with a strong psychological advantage as well. Both of these advantages must be neutralized as soon as possible by throwing the attacker on the defensive.

I have been involved in FOUR separate edged weapon attacks which I “won”, and I have had one person die in my arms from an edged weapon attack.. There are a lot of edged weapon defense programs out there that are designed to get you KILLED because they do not deal with reality. Do your homework. I have attempted to summarize some of the reasons for the development of my 8 hr Pat. Wrap, and Attack system in this post. This system is being used around the world and has saved many lives. Knowledge and the understanding of that knowledge is power.

Strength and Honor

Darren Laur
Integrated Street Combatives
Victoria, BC
Canada
personalprotection@shaw.ca

by Darren Laur

Acknowledgements:

In preparing this post, I have attempted to put into writing some of the information that I have gleaned over the years specific to self protection and the “way of the street” In doing so , I had the opportunity to integrate a number of ideas and concepts from others in the field. To say that all of the information in this post was totally mine, would only ignore those people who have made this work possible.

I believe that there is no such thing as the “ultimate” fighting form. Every combative system has its own set of strengths and weaknesses. I believe the secret is to recognize and acknowledge those weaknesses and then go elsewhere to strengthen them. In doing so, there are a number of people who I must thank for the content of this post. Some of the below noted instructors/coaches/teachers I know personally and have trained with, others I only known through their own published works. It is because of these people that I have been able to strengthen my weaknesses and make this post possible:

Albert Carty
Gil Puder
Tony Blauer
Bradley Steiner
Marc McYoung
Peyton Quinn
Sammy Franco
Richard Dimitri
Geoff Thompson
Jim Grover
Jerry Van Cook

Taking It To The Streets

The Police:

First of all, I am a police officer and have some knowledge in this topic. Most people believe that the police are the first line of defense. In a perfect world this may be true, but the fact is “YOU” are going to be the first line of defense. It is a fact that most police department are far more “reactive” to crime than “proactive.” Although I would love to see a police officer on every corner, the fact remains that this will never happen. In our world, there are more criminals that there are police officers, this is why we call what we do the “thin blue line”. Police officers understand that if the criminal element was to ban together as one cohesive entity, such as what happened in the L.A. riots after the Rodney King incident, there would be little police could do to regain control in the short term.

It is also a sad fact that unlike 30-40 years ago when most of the criminal element feared the police, today most do not and only see us as an “annoyance” to their criminal activity. Most of the experienced criminals know how not to get caught as well. We in policing usually catch the inexperienced, why?, because the experienced criminals have learned from their mistakes. The next sad thing is that even if the police do catch the criminal, many are soon released.

The Courts:

Even if the criminal is caught red handed committing the crime, the next step is court and the Criminal Justice system, or should I say “The Criminal’s Justice System.” Many criminals see the justice system as an advantage rather than a disadvantage. Why?, because most, including their lawyers, know the ins and outs of the judicial jungle, especially when it comes to a legal technicality or plea bargan. The fact remains that in some countries the criminal has nothing to loose but everything to gain by going to court. In some cases the punishment from the courts, if found guilty, does not deter the criminal from continuing on with their actions. The term “let the punishment fit the crime” seldom exists, but even if convicted to jail, there is a very real chance that the criminal will only have to serve 1/3 of their sentence anyways.

Who is the Street Predator:

So who is the Street Predator? The answer is “anyone”, but the average inmate housed in the Canadian Correctional system for violent crimes is:

• male between the ages of 15-24 years
• 5’9″ – 6’0″ tall
• 175 – 190 lbs

Most street predators can be split up into two categories; “The Amateur” and “The Professional”

The Amateur:

The amateur is an “ego” based animal who is looking for a fight “just because.” To be preyed upon by the amateur you do not have to be doing anything wrong, you just have to be in the wrong place at the wrong time. This beast is usually very identifiable;

• usually walks with attitude
• elbows pushed away from body
• verbally aggressive and rude to people within a few feet
• confrontations are usually triggered by eye contact

Some of the “Ritualized” combative signs that are apparent from the amateur prior to contact, but not limited to, include:

• splaying arms to express exclamation
• beckoning with finger
• nodding of head, usually accompanies finger beckoning
• bulging eyes
• acquires innate fighting stance
• will close distance during confrontation

The Professional:

The professional street predator is someone who I like to identify as the serial mugger, serial rapist, serial killer. These beasts usually attack for profit and not because they want to fight. These animals are a little harder to identify as they merge into society quite well and usually prey upon targets that have “no” situational awareness. When the professional strikes a target they usually follow a seven step process of target acquisition:

• Step #1: victim selection:
  • looking for subjects with no situational awareness
  • attacks usually occur in sparsely populated locations out the view of witnesses and therefore reduces the chances of being seen heard or caught

• Step #2: Victim Stalking:
  • Once a target has been identified the professional will usually stalk first
  • They are waiting for the time and place that suits their need for privacy and control

• Step #3: Victim/Predator Positioning:
  • the professional must place themselves in position to either attack by surprise or engage in a “street Interview”
  • remember this beast is a lazy animal and does not want to fight but totally overwhelm

The professional will usually use one of five “relative” positioning tactics to set their intended victim up for attack:

• 1) Closing:
  • Most common, walks directly up to target to get as close as they can
  • the closer they get the more success he will have in his abilities to overwhelm and control
  • this is why the “reaction gap” is so important once you have identified a person as a threat. If the threat has breached the gap when you have told him not to, he has clearly announced that his intentions are not good
• 2) Cornering/ Trapping:
  • this is the second most commonly used tactic
  • will want to corner you between himself, you, and any safe exit point
• 3) Surprise
  • Surprise is the primary tactic that an attacker depends upon for full advantage
• 4) Pincer:
  • usually used by two or more criminals
  • one circles while the other distracts you
  • one attacker follows from behind and while you are focused on them, there is a second attacker just up ahead
  • things to be aware of, two people standing across from one another in a narrow space such as a hallway, staircase, or alley
• 5) Surround:
  • most common in “packs” or “swarms”
  • one in the pack will distract while the others surround
  • instead of a fast swarm, the pack will usually drift towards you so as not to alert you to their intentions

• Step #4: Testing the Waters:
  • only used if the element of surprise is not available
  • here the predator will use one or more “street interviewing tactics” to see if you are a low risk high gain target

• A) reasonable request interview:
  • will ask you for the time, match, cigarette, spare change, directions
  • as you are complying with their request, the attacker moves into a surprise attack position.
  • This is a classic “distraction technique”
• B) The Distant Interview:
  • takes place from a distance
  • attacker is assessing your body language and awareness level
  • the professional uses this method regularly to identify targets of opportunity
  • most criminals are in plain view but because of no “situational awareness” the intended victim fails to recognize the fact that they are there
• C) The Escalating Interview:
  • usually takes place in a pack situation
  • starts off small but builds to the boiling point
  • weapons are usually involved
  • men are really bad for this because of “ego”
• D) the Bully Interview:
  • will say things to you such as ” what the fuck are you looking at”
  • the attacker hopes that by saying this to you, you will respond in kind thus giving them the reason that they were looking for to engage you either verbally and or physically
  • this interview usually starts with the eye glare which then moves to the bully question which then leads to an escalating interview and then goes physical
• E) the Bully Interview:
  • Continual eye contact made (non-verbal challenge)
  • The bully interview: what the fuck are you looking at
  • The approach towards you
  • The bully question reiterated
  • The response from you; usually a verbal challenge
  • Escalating interview back and forth
  • Actual physical challenge: let’s fucking go right now
  • Single syllable replies back and forth
  • The actual attack; usually a hooking sucker punch
  • During the last few stages prior to actual physical attack, not uncommon to have finger pointing, arm flailing, and slight one or two hand pushes. These are done as an intelligence gathering technique to ascertain your intentions and abilities to fight back

• Step #5: The Assesment Stage:
  • if after steps 1-4 there is a positive assessment by the professional, they will usually attack using the element of surprise. If there is a negative assessment and the victim appears to be ware of what is going on, the attacker will usually abort their attack and move onto another safe target

• Step #6: Using Threats Of Violence:
  • If a positive threat assessment has been made by the professional in step #5, it is usually followed by verbal threats which are sometimes aided by a weapon or an accomplice or both
  • These threats are very direct and extremely violent in nature using very course language
  • The professionals “goal” here is to create a state of “hyper vigilance” to cause you to go into “brain fart” mode. Why ? because the professional understands that the mind guides the body. If they can get you into brain fart mode their in control.
  • It is also very common that the attacker will promise not to hurt you if you comply with their requests. Why? They don’t want you to make a scene that increases the risks of them being seen, heard, or caught.

• Step #7: the Attack:
  • after step #6 the professional now engages
  • some of these attacks may be minimal, intended only to freeze you allowing them to take what they want. Most, however, will be frenzied and severe with onw intent, to totally disable or even kill you before you can launch an effective counter attack

Although both the amateur and professional attacker are two different beasts, both will exhibit one or more pre-assaultive signs (Ritualized Combat) that if you know what to look for are real good indicators ( warning bells) to let you know what may be happening:

Ritualized Combat Signs That An Assault May Not Be Imminent But Possible:

• head, neck, shoulders go back
• face is red, twitching, jerking
• lips pushed forward bearing teeth
• breathing is fast and shallow
• sweating
• thousand mile glare
• exaggerated movements
• finger pointing/ head pecking
• totally ignores you
• gives you excessive attention during normal conversation such as direct uninterrupted eye contact
• goes from totally uncooperative to totally cooperative
• acts stoned or drunk
• directs anger towards other items such as tables, chairs, walls

Here create distance, awareness level up.

Ritualized Combat Assault is Imminent:

• face goes from red to white
• lips tighten over teeth
• breathing is fast and shallow
• change of stance, body blades and shoulders drop
• hands closed tight into a fist ( usually autonomic)
• bobbing up and down on feet, or rocking back and forth
• target glance to your body parts
• putting head and chin down (protects eyes and airway)
• stops all movements
• dropping of their center or lowering of body
• shedding cloths ( very common)
• full sentences to one syllable reply

If you see these signs and can not walk or talk your way out, you take FIRST STRIKE and continue with compound attack.

Five tactical Advantages Of The Criminal:

Remember, most attackers have five very real advantages over most of their victims:

• Advantage #1: Confidence
  • will usually not attack unless he has full confidence in his abilities to win the physical encounter
  • Confidence comes from ability to use the tactic of the sucker punch or the the ambush to his full advantage
• Advantage #2: Experience
  • Experience comes from actual street application rather than a training studio or martial arts school
  • Experience comes from real lessons learned on the street. Both good and bad
• Advantage #3: Competence:
  • Most have one or two techniques that they have mastered to some degree
  • This mastery comes from actual application in the real world
  • Because of this fact, they know what works most of the time, and what does not
  • Their combatives training is learned by doing under “real” street conditions
• Advantage #4: Tactics:
  • a criminal’s tactics are that of simplicity, the simpler it is the better it will work
  • when they do physically attack, it is usually a continuous attack until the intended victim has been knocked out or grounded
  • physical attacks are usually very brutal and violent
  • usually the criminal uses the advantage of FIRST STRIKE
• Advantage #5: Psychological:
  • Most people believe that this shit will never happen to me and because of this fact when attacked, go into a state of hyper vigilance which is a huge advantage to the attacker

So Why Do Street Fights Occur:

• Pride and Ego reasons are most common. Why?
  • a person perceives that their ego has been challenged
  • need to save face by fighting the person who they see as their challenger
  • this is especially true if the person who’s ego was challenges is with a peer group/gang. It is important when dealing with groups, a challenge to one, is a challenge to all
• Alcohol and Drugs:
  • The number one contributing factor as to why fights occur is alcohol and or drugs
  • I like to call alcohol “liquid courage”
  • Both alcohol and drugs override a person’s thought process to the point where reality and fantasy are one in the same. Both remove a person’s common sense factor
• Property, Body, Life:
  • Here the attacker could want specific things from you including:
    • Property:
      • money, wallet, credit cards, jewelry, clothing
    • Body:
      • Pride and ego assaults, Sexual Assaults, Enjoyment Of A Violent Act
    • Life:
      • Self explanatory

Real Fights Are Not Pretty:

• not choreographed like you see on T.V. or in some martial arts schools
• Most are very sloppy, fast, and gross in appearance
• Most are not back and forth occurrences. The first person who gets in the first good neutralizing blow usually wins the fight
• Even a well trained combatant’s technique will usually get very sloppy after the first or second shots are thrown
• This is why in a street fight, “functionality of technique” is far more important that “perfect technique”. If what you do is pretty and perfect but not functional, what good is it going to be in the real world

Most Street Fights Are Over Very Quickly:

• most fights are usually over within the first 5-10 seconds
• Very rare to see a street fight last longer that 10-15 seconds

Most Street Fights Are Decided By A Strike to The Head:

• most street fighters are head hunters
• they understand that the brain is the computer of the body. You knock it out and the body will follow
• this is why in a street fight you “MUST” protect your head and neck

Most Street Fights If Not Over Quickly, Can Involve Grappling And Ground Fighting:

• if the fight is not over quickly, it can end up in a grapple and then go to ground
• Why?, if a person is getting the shit pounded out of them, they will usually want to close the distance in an attempt to smother/control the punches that they are being hit with
• Once grounded, you will usually be shit kicked “curbed” by the attacker, if he is standing, and his friends if any. These kicks are usually targeted for the head and upper body.
• This is why “ballistic” ground fighting techniques are essential for getting back onto your feet as quickly as possible. Unlike the UFC we can NOT spend a lot of time on the ground

The Multiple Opponent Factor:

• Most attackers will have some kind of back up to help them out if they find themselves in trouble
• If you fall into the trap that you are only fighting one person, you will become tunnel locked, and the next thing you will find out is someone is on your back
• Always be aware of the second or third opponent in a street fight
• MUST always be thinking multiples on the street

The Weapon Reality:

• There are more and more fights taking place where a weapon was brought to use before, during, or after the confrontation. Especially knives
• Always be aware and prepared for a weapon in a street fight at anytime

The Unwanted Friend Factor:

• most fights usually have friends and acquaintances looking on from both sides
• these friends will often attempt to separate combatants in an effort to stop the fight
• this is very dangerous to you due to the fact that as your friend is pulling you away, they are tying you up giving an advantage to your attacker
• this can take place before, during, and after a fight as well
• Although your friends may be trying to help you, unless on the same page tactically, they are in fact placing you at a disadvantage

The Offensive Mindset:

• more often than not, the combatant who strikes first and maintains the offensive mindset, usually win the fight
• in a street fight do not go defensive, attack the attack, go offensive, you deploy FIRST STRIKE and continue with a compound attack

So there it is, my two cents, I hope you enjoyed it

Strength and Honor

Darren Laur
Integrated Street Combatives
personalprotection@shaw.ca

by Harvey W. Liebergott (Originally published in T’ai chi Magazine. (Vol 23.No2)

This article is in PDF, click here to read it.

by Mike Murphy

“In deference to the ways of bujutsu, a master of budo is one who had never used his skill.” Unknown

Budo is an entity that cannot be touched, heard, or seen; “a journey of the mind and the spirit, and ultimately, the soul,” according to martial arts author Dave Lowery.1 It is a conceptual and cultural phenomenon that has evolved in Japan because of centuries of martial arts training in China, Okinawa, and Japan itself. Budo is the transformation of the practice of combat techniques (bujutsu) to seeking perfection in movement through the martial arts. It has evolved by combining the martial arts dogma from the aforementioned nations and the influential doctrines of the various Eastern religions/philosophies.

The indigenous fighting systems of Japan and the influence of the various religious philosophies of Buddhism, Zen Buddhism, Confucianism, Taoism, and Shintoism resulted in the eventual development of budo. Without these influences, it is doubtful that the concept of budo would have spread globally the way it has, and doubtful it would have survived the results of countless crises, such as the mass destruction of that geographical area by World War II. Moreover, it continues to grow and develop because of the intense dedication of the people that have struggled to keep it alive. How did the different martial arts and religions change the physical and philosophical training of the Japanese practitioner?

The answer is as complex as it is speculative. The native forms of martial arts in Japan slowly evolved to a point where they became less militaristic over time. The arts grew as they changed from bujutsu (martial arts) to budo (way of stopping conflict or martial way) and became a search for perfection in motion while incorporating some of their militaristic methods of the past. The difference is that bujutsu is a martial designed for combat purposes, used in a time that necessitated the warriors to always be in a state of readiness, while budo is a martial “way” practiced for self-development.2 Although its name and meaning have changed as social conditions have changed, its status in modern Japan has been solidified.

By the unlikeliest of paths, the development of budo has become an international concept in the world of martial arts practiced by millions in all nations.3 According to the Journal of Asian Martial Arts, budo more commonly translates as a martial arts system which “includes almost any fighting art, but especially those associated with the Eastern cultures.”4 It places emphasis on moral development through discipline in the aesthetic form. The techniques of budo are derived from principles which in turn are based on philosophies. These philosophies came out of the Eastern religions and the observance of nature. They have formed from the concepts of each religion; each one adding to the next, creating a geographically unique system of martial arts. The martial arts historian, Michael Finn, further defines budo as “a classical fighting system in which the emphasis is on victory in combat, but which has the secondary motivations of self-perfection through training.”5

In either definition, the concept was intended to be studied and developed throughout one’s lifetime, and which through the discipline of form, the individual began to understand more about themselves, later coming to an understanding of their relationship to other aspects of their environment. In other words, the emphasis in budo is on the path of the training and not the destination, as in bujutsu. In a society where individualism was almost non-existent, budo training offered the practitioner a chance to not only experience it, but to understand it. As the noted budo master Sato Shizuya of the Kokusai Budoin in Japan states, “[b]udo serve[d] as the irritant and catalyst for the individual’s positive evolution.”6

With individual change and self-awareness, budo became a method of self-expression: and expression of the true self that never stopped. Budo then, was not only a physical art form but philosophical in nature, and became a way of life the more a student practiced. As an art it may be best expressed by this quote from an unnamed contemporary martial arts master in Okinawa: A teacher who has mastered his medium has evolved a philosophy from such an experience, and whether we agree or not, his thoughts act as a catalyst on our own: he had contributed to the dynamic ideas of our time.

Rarely do such concepts get written down clearly so students all over the world may read that which is the ultimate expression of those concepts. He continues with: It’s not the mere technique that is important rather, the technique as a vital medium of expression, a way to get in touch with the most vibrant aspects of existence. It represents a way of life, a way of working, a process which leads one to discover ways to fulfill oneself and to make a special resonance available to others.7

Whereas the results of bujutsu were demonstrated only in actual combat, the results of budo could be seen in everyday life. Although not as noticeable as bujutsu’s influence on Japan, it has survived and flourished in the rich Japanese culture to an extent that cannot be entirely measured. Bujutsu brought the warrior into a confrontation with life and death, and pain and comfort, while budo practitioners were concerned with the matters of the soul. According to Dave Lowery, it (budo) “requires moral stamina along with visceral and emotional courage. It demands a social conscience as well as physical endurance.”8 Consequently, in order to appreciate budo’s development, the separate martial arts histories of China, Okinawa, and Japan will need to be related, as well as the influences of the different philosophies of the Eastern religions in order to see how they came together to create a concept that changed the way the Japanese trained the martial arts.

Copyright 2000 by Mike Murphy

By David Elkins and Rik Lostritto, Ph.D.

Stone Lifting

Stones have historically been lifted for single repetitions, multiple repetitions, timed repetitions, carried for distance/time, thrown forward and backward, rolled, and simply held for time.  Oh yes, they have also been broken into little pieces with heavy sledges (not always voluntarily.)  Their use has almost always promoted greatly increased strength in the lifter.  Seldom though has man tampered with the stone’s natural attributes.  Man sees rock – man lifts, carries, throws, rolls, or bear-hugs rock.  Nothing much was done to the rock with the exception of changing its resting place.  The exception to this generalization has been the use of stone in martial art training.  Needless to say, martial artists historically have also applied themselves to the “natural” routines performed with stones that were enumerated above.  Dragon, Tiger, and Crane:  Uechi-Ryu Karate, At The Crossroads Of  Kung-Fu And Karate   by Sensei Rod Mindlin contains photos of Okinawan “power” stones that were lifted in traditional ways to develop and demonstrate controlled explosive strength.^[i]  Sensei Morio Higaonna of Goju-Ryu, in The History of Karate, described his grand teacher, Sensei Chojun Miyagi, as challenging himself daily to lift heavy stones near the shore on his way to school.  Miyagi’s top student, Jin’an Shinzato, worked as a police officer in the city of Naha, Okinawa.  It is said that “while he was patrolling, if things were quiet and he chanced upon any large stones, he would remove his cap and uniform top and exercise, thrusting the stone above his head or out in front of him.”^[ii]

Several innovations, arising in coastal southern China and later transported to Okinawa, reflect the martial artists’ modification of the stone itself – the “tan” (‘primitive barbell’) the “chishi” (‘stone lever’), and the training stones of Pangai Noon/Uechi-Ryu karate.  There are other methodologies devised for martial arts training that employ stone, for example, its use as a medium in iron palm training, but these are largely devoted to conditioning the body and extremities to withstand and deliver powerful blows with impunity.  This article will focus upon the use of stone to consolidate the Sanchin posture and build great strength.

The ancient implement most similar to the Pangai Noon/Uechi-Ryu training stones is the “Nageri Game” or “Kan” (‘gripping jars.’)  These are not made of stone but traditionally were earthenware jars with a pronounced lip at the neck of the jar.  The lip would be grasped with thumb tucked so that the medial aspect of the thumb was touching the lip of the jar.  The remaining four fingers would then grip the jar in a claw like fashion.

The jars would be used in daily training in Sanchin training and a small amount of water or sand would be added periodically for progressive resistance.  The use of “Kan” remains unchallenged in its supremacy for training the “Bushiken” (‘coiled thumb’) which is employed frequently in Pangai Noon/Uechi-Ryu combative application; however, there is no rival to the stones for building staggering finger strength.

This remainder of this article will focus upon the history, construction, and use of the training stones of Pangai Noon/Uechi-Ryu karate – a matched pair of rectangular stones weighing between 50 and 250 lb., in which recesses have been chiseled to allow access to the extended fingers.  The stones are then lifted and carried with extended arms through the pattern of kata Sanchin, the root of Pangai Noon/Uechi-Ryu karate.

 THE TRAINING STONES OF PANGAI NOON/UECHI-RYU KARATE

 What is unique about Uechi training stones is that they encourage the practitioner to improve the integrity of their Sanchin posture; they supremely tax the musculature of the shoulders, forearms, hands, and fingers; and carrying them demands iron will and concentration to correctly navigate the kata.  Each of these dimensions provides direct carryover to combative activity.  Carrying the Uechi stones is part of  “shugyo” (‘austere training’.)

Most fighting traditions are predicated upon the establishment of proper body structure early in the training sequence.  Proper structure is not to be confused with rigid immovable postures in actual combat.  Still postures are actually employed as a separate training sequence.  These postures may be performed with soft (relaxed) or hard (dynamic tension) energy.  The establishment of proper karate or gung-fu body structure is not, however, confined to posing still postures.  It is essential in any unarmed close range combat system that certain structural criteria are met.  These qualities are enumerated in the ancient literature of most Chinese martial arts and have been transmitted through the ages largely via proverbs, poems, or song – the classic oral tradition.  The overriding justification for the establishment of correct body structure is that of adding skeletal alignment to the practitioner’s attributes such as strength, speed, iron will, etc.

Using the stones in the prescribed manner contributes to the development of holistic strength in that the entire neurological and musculoskeletal structure of the body must be employed.  If incorrect structure is used, or if resolve waivers, the routine simply doesn’t happen:  the lumbar spine will give way, pain in the shoulders will occasion the early abandonment of the movement, the stones will bang uncomfortably against the thighs, and last but not least, the fingers will collapse and stones will crash down on your feet.  All of this is not to say that the skillful application of the training stones is a walk in the park.  Like other “real” movements– movements that best occasion growth–any session with the stones is an opportunity to test oneself in body, mind, and spirit.

CHAU TZU HO 

When reading this article, two important facts should be kept in mind.  The first fact is that the use of these training devices has never been reported in the western martial arts literature.   It is similarly doubtful if the training stones have been described in Chinese or Okinawan literature.  The second fact is that as far as the authors are able to ascertain, the fabrication and regular use of the training stones in the western world has thus far been confined to their respective dojo.

The origin of our training stones lies in coastal Southern China in the ancestral villa of Sifu Chau Tzu Ho.  Chau Sifu was a charismatic figure that taught a variety of Chinese boxing styles and was the teacher of our grand teacher, Uechi Kanbun.  Uechi Sensei studied with Chau Tzu Ho for ten years before opening his own training hall and ultimately becoming the patriarch of our karate family.^[iii]

We know historically that Chau Sifu died in 1926.  Since the time of Chau’s death, the stones have not been used for their original purpose.  Rather, they were rediscovered, in the relatively poor and remote area of what once was Chau Tzu Ho’s ancestral compound, in an upside down position serving as the pillar supports for a stone laundry table!

The original stones had shallow finger grip holds chiseled into the granite about two thirds of the way up.  They are designed to place a weight load on the fingers from the tips to no further than the first joint inward. Carried from the side while stepping, and with the elbows slightly bent, they work every tendon in the hand, forearm and upper arm up to the shoulder. From historical photos, it is likely that the original stones were at least one-foot square and at least 1.5 feet tall.

That is 1.5 cubic feet of granite per block.  Given the density of granite, that corresponds to about 250 pounds per block!

SANCHIN

The training stones are but one component of the Uechi-Ryu curriculum.  They are used in the manner of Hojo Undo (supplementary exercises) of our sister Okinawan style, Goju-Ryu.  Goju-Ryu Hojo Undo requires the practitioner to use primitive equipment to strengthen the body for the performance of kata.  Both systems have their origins in the Fukien Province of southern China and both systems consider their kata to be the heart and soul of their practice.  Of the various kata of the two systems, none approaches the significance of the first and most important kata, Sanchin (Three Battles.)  Even though the Sanchin of the two styles are radically different, their significance is paramount.  The training stones provide the practitioner an opportunity to consolidate Sanchin training much as heavy walkouts and quarter squats allow the power lifter an opportunity to consolidate their squat training.   The relationship between the training stones and Sanchin is inexorable and will be made much clearer in the next section.

Use of the stones may begin when the trainee is sufficiently familiar with the Sanchin form to walk through the steps without coaching.  This is usually accomplished after several sessions of training.  At this time, the trainee is able to begin a lifelong study of the multidimensional facets of Sanchin.   Care should be taken in supervising younger trainees so that appropriate levels of resistance are employed.  Instructions will be given in the fabrication section for making special stones for younger or deconditioned trainees.

As mentioned previously, doing Sanchin with stones is deceptively simple in appearance.

We approach the stones and “Rei” (‘bow’) showing humility and in effect thanking the founders of the art and the stones for the lessons they are about to teach us.

From the initial approach simply pick up the stones and stabilize them.  When stability is achieved and you feel rooted to the ground, you are ready to walk.  To walk in Sanchin posture:  maintain the correct upper body structure; straighten the front foot by pivoting on the ball of the foot so that it is pointing straight ahead, lift the rear foot and step through with a small ellipse in toward the imaginary line that bisects the body; bring that foot through to the lead foot position and place it to rest adducted at a 30 degree angle with the heel on a plane with the toes of the rear foot.  This is the stepping pattern.

Stepping slowly with the stone weights also fosters the development of correct karate posture–a strong erect spine that is balanced over the coccyx and smooth flat steps in which the feet glide along the floor. Arm and hand tendon strength coupled with correct posture and movement renders one much more effective in the martial arts. The number of forward steps is optional.  Classic Sanchin features three steps forward, turn, three steps back, turn, and three more steps forward.  Following that we turn to both sides and then the front to close.  Before that, however, we must learn the Sanchin turn.

Sanchin turn is performed by pivoting inward on the ball of the rear foot (which had been pointing straight ahead) so that it actually reverses direction and becomes the new front foot.  The heel of the pivoting foot now points toward the toes of the forward foot.  The front foot slides directly across and becomes the new rear foot.

To practice this maneuver, simply stand in Sanchin and pivot first to the rear and then to the front.  You will traverse the length of the room in this manner at which time you may turn and continue turning until you reach the point of origin.  Regardless of your motivations, you may never forget Sanchin turning.

Upon arriving at the final step of the three directions you have now walked, step in the direction of your front foot.  Which foot is leading will depend on which foot stepped out first as you began Sanchin.  Let’s say the left foot is leading.  What follows is a rather complicated description of a relatively simple maneuver.  Imagine explaining a sneeze to a Martian!

 Control the movement of self–control the movement of the stones

 Control the enemy–control yourself.

Thus, the stones enrich our karate training.  Not by making it easier, but rather by making it much more difficult.

Why carry stones while doing kata?  After all, you will not have stones in your hands when facing a testing board for your next promotional, nor will you usually (however unfortunate) be carrying stones in combat application.  We carry the stones because they help us push the envelope of our perceived limitations.  They help us to become very strong physically and mentally as they transform our usual curriculum by making it much more difficult.  And carrying the stones in Sanchin accomplishes these laudable goals within the context of performing Sanchin, a similar skill activity that we must constantly polish.

FABRICATING THE STONES

Granite can be expensive and are difficult to machine; particularly if you want two pieces of identical weight.  Therefore, we have chosen to reproduce the basic design of the granite stones using concrete or cement.  The satisfaction of making them adds to the pleasure of using these novel and attractive training stones.  Much effort has gone into faithfully reproducing the essential features of the original granite stones.

If you want heavier or lighter stones you can adjust your form design as needed.  However, please remember that when lifted, the stone will rotate so that the center of mass moves directly under the finger grip hold.  In other words, a too short stone will rotate right off your fingers and onto your foot when you try to lift it.  The height of the grip hold also needs to be considered.  So, be mindful of proportions if you change the design to suit your weight needs.

Also, while cement and concrete are extremely strong under compression they are weak under tension and bending loads.  Therefore, do not make your stones too long and skinny lest they break easily.  While on the subject of breakage, be sure to use the rebar pieces as described in the drawings. In the event of a structural failure, it may save your foot.

Do NOT use fast setting concrete to make these stones.  Construction grade concrete may be used for these stones, but the result will not be as visually appealing. Shop around for good clean decorative concrete with small and smooth aggregate filler.  Pure Portland cement gives a beautiful surface finish, but cement is brittle and weak compared to good concrete.  However, cement allows the smoothest grip area with no exposed pebbles to loosen during use.

If you wish, you may make your own mix from cement and the aggregate filler of your choice in a one to one ratio.  The aggregate adds strength and works best when it varies in size from sand grain to pebble size.  You can add concrete coloring additives to the mix.  Black gives the most stone-like appearance. By using creative aggregate and color selections, some very interesting and beautiful results can be achieved.

Figure 1

Figure 1 shows the overall dimensions of the finished block (6″ x 5.5″ x 21″). The hand grip is high enough (3″ from the top) so that a six foot person can pick it up without bending at the back at all.  Note the position and length of the 1/2″ rebar pieces. In the finished product they are not visible.  The 1×6 pine base protects floors and saves the bottom of the block from chipping. The screws in the bottom of the wood are counter sunk and placed through the wood BEFORE the concrete is poured.

Figure 2The grip area is critical.  See the side profile detail depicted in Figure 2. The weight of the stone should rest without a sharp edge on the tips of the four fingers of the hand (no deeper than the first joint inward).Remember, this stone will rotate (bottom outward) about 10-15 degrees when lifted.  The finger grip shape depicted in Figure 2 accounts for this so that the stone will not slide off your fingers.

Figure 3

To make the desired finger grip impression in the wet concrete will require the positive mold depicted in Figure 3.

The grid scale is 1/4″ per division and you can use the drawing as a scale template.  The 1×6 pine backing provides a reference surface so you know how deep to push the mold into the wet mix.  The exposed screws are absolutely necessary to take the mold out AFTER the mix hardens.  We suggest that the entire mold be sanded very smooth and then painted with molten wax or heavy silicone oil to ease its later removal. It can then be re-used.

NOTE:  The grip mold is only 4″ wide and the 1×6 pine will be 5.5 inches wide. Please be sure to place the grip mold in the CENTER of the 1×6 board before you screw them together.

At this point, prepare the appropriate amount of concrete mix..  Be careful not to make too soupy a mix; follow mixing directions.  Pour about 2 inches of wet mix into both molds and place the rebar pieces as described.  Finish filling the molds right to the top and smooth them off by scraping off the excess with an 18″ long board which has a nice clean edge.

Put the grip molds carefully in place and touch up the surrounding surface as necessary. The wood molds will want to FLOAT OUT of the wet mix so you will have to carefully weight them down while the concrete sets.  Don’t weight them down so much that the grip mold gets shoved in the mix too deep or you will never get them out.  You can figure out a combination of boards and weights to get things where you want them.  Have some extra pieces of 1×6 pine 18″ long and a few bricks handy.  Once the hand-grip molds are in place, you can texture the exposed front surface of the block with a whisk broom and light strokes.  This adds a more natural appearance of stone.

Although most concrete and cement instructions say it will be ready to use in 24 hours,  you may break the stones if you take out the finger grip molds too early.  Concrete continues to strengthen substantially for days, even weeks. Wait two or three days; then tap out the finger grip molds carefully.  Then remove the frame screws and carefully disassemble the molds to remove the almost finished stone.

Stand them up and using coarse to medium sandpaper, round off all edges and other defects.  This improves appearance, prevents cuts and actually inhibits cracks from developing   If you are using these on a fine floor such as a karate dojo, an optional clear coat of WATER-BASED urethane will keep grit from falling loose.

MAKING CHISAI (SMALLER) STONES

Figure 5

shows one design for a lighter set of stones with a modified hand-hold area made from a 6″ long piece of 2 x 4 wood, two lag screws (1/2″ x 5″ long) and two flat washers.  The stone portion of these stones are 12″ tall by 6″ wide and 4″ deep and when finished will weigh just about 22 pounds each.

Notice that the bottom edge of the 2 x 4 wood piece is angle cut along its length.  This angle cut is necessary to keep the stones from sliding off the fingers during use.  This cut is best done using a table saw, but it can be done using a hand saw just as well.  Sand the wood pieces smooth and ease any sharp edges and corners.  We recommend leaving the wood bare and unfinished.

Pre-drill the 2 holes for the lag screws to avoid splitting the wood.   Use a drill size which allows the threads to bite properly into the wood around the holes.  Put the washers on the lag screws, apply some carpenter’s or white glue, and secure the screws into the finished wood pieces.  Wipe off excess glue and allow them to dry overnight.  NOTE:  It is important that the lag screws be threaded along their entire length so that they grip the wood and concrete/cement equally well to prevent loosening  later on.

When you pour the wet mix into the molds, simply lay the wooden hand-grip assemblies into position as shown in Figure 5.   The concrete/cement will harden around the exposed ends of the lag screws.  For these smaller stones only one piece of rebar is used per block, but it is still used!  The wood base is also recommended as shown in the figure.

You may be tempted to use empty cardboard boxes (shoe, cereal, etc.) as the frames for smaller stones.  This can work but the sides tend to bulge from the weight and wetness of the concrete/cement.  Reinforce the long sides at least with wooden pieces on the outside of the box.  The wooden base will keep the bottom surface flat.

The authors have no experience using these wooden hand-grips on stones heavier than 35 pounds.  Exercise forethought and caution if you choose to use this grip design on heavier stones.

SOME FINAL SUGGESTIONS

The training stones of Uechi-Ryu Karate are a unique and highly effective modality for supplementing the curriculum of any traditional karate or gung-fu style.  They build useable total body strength and contribute to the iron will fostered by practice of kata Sanchin.  Their regular use builds body structure and physical attributes needed in effective close range unarmed combat.  Their use will provide many benefits not the least of which is the development of extraordinary finger strength. They are relatively easy to fabricate and an economical addition to the home gym.

Because these stones are carried on the side of the body, and the weight is pulling almost straight downward, there is minimal strain on the supraspinatus tendon of the rotator cuff.  If you experience excess strain on your neck or back while carrying the stones, your posture is incorrect.  If any part of your body besides your fingers, hands and arms feels strained, back off on the weight and check your posture using a mirror.

The spine must be straight, the chin pulled slightly in, eyes straight ahead, hips tucked under, and stepping must be done with a cat-like gliding movement.

Try to keep the weight from swinging fore and aft as you step.  Keeping the elbows slightly bent and keeping the weight from getting behind your legs will help this.  Another benefit of keeping some muscular tension in the elbow and shoulder is that it helps to minimize excessive pulling on the head of the humerus which would tend to de-stabilize the shoulder joint. In other words, do not let the arms go slack; tension on them works the tendons and protects the shoulders from excess downward force.  Also try to keep the weight from bumping into your legs as you step.  This is as much a design feature of a well-proportioned block as it is proper technique.

One more caveat:  start with lighter weight stones and move upwards in weight carefully.  You should be able to step through ten to twelve slow steps with the stones before fatigue/failure sets into your fingers.  If the weight is too heavy to step properly, work on your posture and/or back off on the weight for a while.  Consistent and careful training will lead to a hard and strong body through old age!

The authors would suggest two injunctions in using the stones.  Handling the stones is addictive – don’t overdo it!  The stones occasion the use of seldom-used tissues in even otherwise strong trainees and tendonitis is always a danger. Secondly, never, never drop the stones – in ascending order of worst-case scenario, the floor, your foot or the stones will break!

[i] Mindlin, Rod Dragon, Tiger, and Crane: The Story of Uechi-Ryu Karate at the Crossroads of Kung-Fu and Karate p 47 Rod Mindlin Productions, 1995

[ii] Higaonna, Morio The History of Karate p. 123 Dragon Books, 1995

[iii] Mattson, George Uechi-Ryu Karate Do pp. 7-14 Peabody Publishing, 1965

by Stanic Milos

This article is in PDF, click here to read it.

by David Elkins
Sandan, Uechi-Ryu karate

I’m intrigued by the similarity between the Olympic hook grip and a Uechi-Ryu karate hand structure called the Bushiken (coiled thumb). It’s ironic that the same hand structure serves two masters as diverse as those of lifting and karate.

Let’s explore the similarities and differences between the hook grip and the bushiken. One supports the lifting of massive weight and the other is a delivery system of one of the most lethal strikes in karate.

GRIPPING THE BAR

There are several ways that one can grip a barbell when lifting. These variations are particularly relevant to the pulling motions of clean, snatch, power clean, power snatch, hi-pull, pull from blocks, bent row, deadlift, etc. You get the picture….the movements that are characterized by coach Bill Starr as “defying gravity.”

· The most common configuration is the parallel grip. This is just what it sounds like–both hands address the bar palm down. This is the “weakest” grip as both thumbs are oriented in the same direction (remember how to get out of a grab? Go against the weak link in a grip–the thumb.)

The advantages of the parallel grip are that it strengthens the grip and forearms to a greater degree than the other two varieties. It is also safer than the reverse grip as I shall explain in next section.

· The next most common is the so-called reverse grip in which the hands are configured one/palm up and one/palm down.

This grip is stronger than the parallel grip since it eliminates the weak link of parallel thumb placement. It does, however, suffer the disadvantage of allowing one to lift the bar only in a limited range of motion. It’s greatest utility is found in the performance of the deadlift. It supports prodigious weight; however, there is a cost. Such a structure may cause the spine to torque to accommodate the configuration of the upper extremities. Coach Louie Simmons advises us to reserve the reverse grip for strength contests. He suggests compensating for the bar’s tendency to “windmill” by placing the foot corresponding to the hand in the curl grip out an extra inch or so when preparing to lift.

The reverse grip structure is common to the so-called Yin/Yang hands of Uechi-Ryu and many martial traditions. In martial arts this hand structure usually “hides” a meaning of either placing a very secure grip upon the upper extremities of an opponent to perhaps pull him into a kick, or a grappling maneuver in which the opponent’s body is rotated to take-down or vertebral fracture.

· The least common is the hook grip. In this grip used by Olympic lifters, the hands are parallel and the thumbs are wrapped around the bar prior to closing the fingers. This grip will allow the lifter to hoist much more weight than the parallel grip in a greater range of motion than the reverse grip. This is a variation that is made for the karate-ka (practitioner.)

An additional advantage of the hook grip is that while you are lifting, you are building one hell of a strong bushiken! Go easy at first as the grip can hurt if you’re not used to it — the bushiken will always hurt!

GRIPPING THE THROAT

The Bushiken is formed by holding the hand out as though to stop traffic; tensing the first and second joints of the fingers so that the hand is concaved with the fingers touching each other; and then tucking the thumb against the edge of the palm so that the knuckle is underneath the index finger and the tip under the middle finger.

The finger structure described above is the foundation for bushiken and can be modified to fit the anatomical configuration of whatever target the practitioner strikes. The fingers may be open, closed, begin closed and then open, or begin open and then close. These variations will be clear when applications are presented.

The exact placement of the thumb can also vary depending on the target to be struck. The knuckle and last segment of the thumb are used in striking. The bushiken is effective against both hard (the head) and soft targets (the throat, pressure points on the torso, the kidneys, the testicles, and the vulnerable inner aspects of the upper and lower extremities.) The bushiken can also be employed as the “encoded message” of an iron palm open hand slap. A well-placed, bushiken-powered slap to the temple by a trained practitioner is entirely capable of rendering its recipient unconscious.

The bushiken hand structure is found in almost all Uechi-Ryu kata (forms). A good way to conceptualize the bushiken is to imagine your open hand as a mallet striking, and the thumb as a ball peen hammer in the center of the mallet.

It is important to realize that the strike is only the beginning of the impact of bushiken. Once the strike has been made, the thumb and remaining digits move in a pincher fashion to rip and crush whatever they encounter.

APPLICATION AND VARIATION OF BUSHIKEN

“WHY YOU #@^**&!, I’ll TEAR YOUR HEAD OFF

Your opponent punches at head height with a looping right hand (a very common occurrence in a real fight.)

Strike into the centerline (the imaginary plane that connects the core of your body to his) with your left hand. Your strike will describe an egg shaped path and strike upwards into the chin. Don’t strike straight out — allow the trajectory of your strike to have an elliptical shape so that contact is made from underneath. This strike although simple in appearance and execution, represents a high level concept: that of simultaneous attack and defense. When you defend with this movement, you have both blocked his strike and returned fire all in one motion

“THE GIFT THAT KEEPS ON GIVING”

Our attention thus far has been exclusively on the first phase of the bushiken strike, the impact of the palm heel and coiled thumb. There is more to discuss though — the bushiken is “a gift that keeps on giving!” The tensed fingertips strike the nose, cheeks, and/or eyes either simultaneously with, or immediately following the impact of the palm heel/coiled thumb. The exact location of the finger tip strikes is a function of two variables: the length of your fingers and the degree of lethality your attack demands.

“IS IT SAFE?”

Remember these chilling words of the infamous Dr. Mengele in the movie “Marathon Man?” Alas, if you are the recipient of the bushiken strike, the pain is not yet over. The third and final phase of the strike is a ripping/tearing motion. A hand conditioned by the kata and ancillary exercises of Uechi-Ryu karate, or hook-style lifting is capable of causing massive trauma to flesh.

Although the movement involving the bushiken is now complete, the attack is not necessarily over. Your adversary may be in an altered state of consciousness or just plain mean. Any number of follow up sequences may be used to finish off the opponent. The description provided above only addressed use of your left hand. No one wants to engage in combat with “one hand tied behind their back.” Similarly while you are deploying the left hand consider any number of strikes possible with your right hand or elbow. Various options of kicking or knee attacks are also possible if you have successfully trapped your opponent and are using the ripping motions of the bushiken to bring his head in a downward trajectory.

In conclusion, even if you have no aspirations to Olympic style lifting, consider using the hook grip. Its advantages are threefold. It will allow you to lift greater weight that the conventional parallel grip. It will strengthen your fingers, hands, and forearms to a greater degree than the reverse grip. And finally, its use will cultivate the bushiken, the coiled thumb of Uechi-Ryu karate.

To that end, give pause should you ever find yourself inclined to hassle a lifter. He or she may be a trained karate-ka, in full command of the hook grip, the secret weapon of mayhem.

By Gary Gabelhouse

It is a corrosive factor that can destroy the integrity of even the most hardened steel.  It has been described as a cancer that’s spread can quickly become out-of-control.  Barry Diller, the Chairman of the Board of the Fox TV Network once told me in a meeting, “When you find it in your company, you must hunt it down and kill it quickly–kill it totally, and kill, by firing, those who spread it.”  It drove a wedge between my teacher and his teacher–and caused a rift beyond span, regardless of the love and years of training together on the floor.  What is this terrible thing?  Politics.  Politics has done more to arrest the growth, evolution and development of the martial arts than any other thing–including world war.  Politics.

Source: Webster’s Collegiate Dictionary 10th Edition . . .

politics \ n pl but sing or pl in constr [Gk politika, fr. neut. pl. of politikos political] 3 a: competition between competing interest groups or individuals for power and leadership b: activities characterized by artful and often dishonest practices

The purpose of this paper is to analyze politics in the martial arts and identify its foundations in the hope that such understanding will enable us, as martial artists, to create and execute strategies that minimize politics in the martial arts.

In the John Wayne movie, True Grit, Wayne’s character was in need of crossing a river, in order to either catch or get away from bad guys, I can’t remember which.  In talking with the Ferry man, the river pilot said, “Listen.  I’ve been everywhere…I’ve seen everythin…I’ve DONE everything…that’s hows I knows peoples so miserable.”  As one could analyze from the comments of the Ferry man, politics, as human misery, has a number of facets and is resultant of a number of different human conditions.

In my development of this paper, I tried to focus on the mechanism of the disease of politics, and tried to avoid analyzing the symptoms.  From my analysis and research, and in my opinion, the recipe for politics in the martial arts includes the following key ingredients:

The establishment of a kyu and dan system or its equivalent, in each of the martial arts;

The desperate living conditions of all Orientals after World War II;

The availability of money from U.S. servicemen and the U.S. Military’s exporting to the Orient the concept of payment for martial arts teaching;

The evolution of desperate need to greed and financial ambition on the

part of some Oriental martial arts teachers;

The narrowness of self concept of early practitioners, with its resultant, extreme

reliance on martial arts and the resultant ego demands;

The transition of primarily ego-based motives of Western martial

artists to motives based on financial ambition.

These six factors weigh heavily in the development and spread of politics in the martial arts.  While martial arts politics certainly existed to some degree prior to World War II, it was more isolated and revolved around the honest dislike between two practitioners, rather than the dishonest machinations of a number of Ryu Ha leaders.

The establishment of a kyu and dan system or its equivalent,  in each of the martial arts…

Many of the martial arts find their beginning in India.  Here, during the time of Gautama Buddha, the Kaestrya or warrior class engaged in vajramukti or thunderbolt striking and encased their art in the Nata and pratima (equivalent to kata, chuen, quan, h’sing or forms).  It is thought by many, that what are now the martial arts, were transported to China from India by Bodhidarma around 525 A.D..  When the Muslims began their invasion of India, purging the land of Buddhism and its devotees and priests, these arts, along with their religious underpinnings, were scattered–taken not only to China, but also to Southeast Asia and perhaps even the Ryukyu Islands (Okinawa) and Japan.  As early as the 1300’s China began to trade and, in fact, have expatriate Chinese living in the Ryukyu’s.  Karate–the martial art born from the Naha, Shuri and Tomari area of Okinawa–had no ranking system until recent time.

As a case in point, Okinawan Goju Ryu Karate-do, as founded and taught by Chojun Miyagi, had no ranking system.  There were no kyu or dan ranks recognized–only students and Instructors.  For example, and according to a 1983 interview with the late Seikichi Toguchi, under this system, Higa, Sensei received an Instructor’s Certification from Miyagi, but no black belt or rank–not even a 10th Kyu!  Toguchi clearly stated that Miyagi, Sensei gave no rank ever to any of his students.  From the 1983 interview, Toguchi says, “If anyone says they received a black belt or any rank from Miyagi, Sensei, they are lying.”  This tradition of no rank was felt by some to be holding the development of Karate back.  While the Dai Nihon Butokukai, Japan’s preeminent Budo organization did recognize Okinawan Goju Ryu as an official style, the lack of ranking as in Judo and Kendo, were considered by some to be problematic.

According to Toguchi, in 1952, and in the absence of their teacher, Miyagi’s senior students got together and formed the basis for an organization that would award ranking.  After his return to Okinawa, the students presented the plan to Miyagi.  “Who would award the black belt degrees?” asked Miyagi.  Replied his students, “Since you would be President of the organization, you would, Sensei.”  Miyagi stated he could not award a black belt degree and that only a member of the Royal Family could do so, and that such was the business of the Dai Nihon Butokukai.  Miyagi scrapped the plans of his students and returned to his traditional teaching and training.

Upon the death of Miyagi in 1953, most of his senior students began to teach and some began to award rank.  Up until the mid to late 1950’s some, such as Toguchi, issued Instructor’s Certificates rather than dan ranking as we know it today.  By the early 1960’s these Instructor’s Certificates, however, were transitioned to the rank of Yondan.

While Judo and Kendo had ranking systems in place for decades, ranking in some martial arts such as Okinawan Karate did not have any such ranking systems in place until the 1960’s.  In the karate of Chojun Miyagi, you were a student or an Instructor.  If you were a student, you knew where in seniority you fell as a function of your time in training.

The reason why this factor of dan ranking is so important in considering politics in the martial arts, is reasonably obvious.  In a system where you are either a teacher or a student, there is hardly anything that offers leverage to money and ego.  Such a simple system of teachers and students does not offer as much opportunity for exploitation as does the dan ranking system.  More on this to follow.

The desperate living conditions of all Orientals after World War II

Okinawa, Japan, China and Korea were ravaged during World War II.  One must consider that not only was the military of Japan defeated, its economy was decimated.  Simply, the citizens of Okinawa and Japan were often homeless and without adequate food and safe water.  Likewise, the living conditions of the Chinese and Koreans who suffered under Japanese domination, was just as bad, if not worse.  The postwar Orient was a time of significant human hardship.

Martial arts, with the exception of Sumo, were outlawed by the U.S. occupation force.  Martial artists and the grand old masters of karate were no different than anyone else–they required food, water and shelter–things that were lacking in the late 1940’s throughout the Orient.

Times were so desperate that, in many cases, even the old Masters of martial arts did not resume teaching until some years after the war.  Chojun Miyagi, for example, did not begin to again have regular classes with his senior students in his Garden dojo until 1952–a seven year hiatus.  Even in the early 1950’s the people of the Orient were in extreme need.  This situation set up the unhappy need-based and economic relationship between Oriental martial arts teachers and Western students.  This leads one to evaluate the next factor in the creation of martial arts politics . .

The availability of money from U.S. servicemen and the U.S. Military’s exporting to the Orient the concept of payment for martial arts teaching;

Imagine the surprise of the Oriental teachers, as they found they could be paid much-needed money in return for their teaching.  Prior to the occupation of Japan by the American military, the concept of payment for teaching was not developed.  Certainly, many of the old masters did recognize the importance of extending service to your sensei, and some, such as Chojun Miyagi, actually supported their teachers.  Yet the concept of paying for teaching was, as yet, not founded in the Orient.  One did service or kept one’s teacher out of giri or duty and honor–not as a form of reciprocity for the teachers’ lessons.  Chojun Miyagi’s students would make gifts to their teacher at Obun or other holidays.  Yet, systematic payment for instruction was, for the most part, a concept exported to the Orient by Americans.

Some Oriental martial arts teachers seized this financial opportunity as a means to ensure the survival of their families.  Such actions are difficult to find fault with.  However, this alien concept played an important role in the development of politics in the martial arts.

Wanting their servicemen to become proficient in all things martial, it was natural that the Military Officers urged and incented G.I.’s to learn martial arts from the Oriental teachers.  As an example of this, the U.S. military instituted a punch card system on the island of Okinawa.  The Oriental Sensei were instructed to punch a serviceman’s card for every lesson or training session they completed.  The Oriental Sensei would then receive a fee for each card they completed.  The military officers also intimated they wished their servicemen to have accelerated training and promotions.  Some of the Oriental teachers saw this as a conflict and did not participate in the system.  Others, however, saw this as an opportunity to get money that was in scarce supply in the postwar Orient.

The evolution of desperate need to greed and financial ambition on the

part of some Oriental martial arts teachers;

While many Oriental martial arts teachers did not participate in the military-backed pay-for-teaching, and others participated in an earnest manner in order to get much needed money to support their family, some Oriental Sensei abused and began to take advantage of the system as they relented to human greed and/or financial ambition.

Some Sensei would take a G.I.’s card and punch it a number of times, even though only one class session was taught.  Sometimes the Sensei would punch the card numerous times, as the G.I. stopped by the dojo and didn’t even train.  Basically, some of the Oriental teachers saw such fraud and quick promotion as means to make a comfortable living.  This activity began taking place in the mid to late 1950’s–the time of many alleged and acknowledged fast promotions of Western martial artists.

The narrowness of self concept of early practitioners, with its resultant, extreme

reliance on martial arts and the resultant ego demands;

This factor, in my opinion, accounts for more of the “why” of politics in the martial arts than anything else.  However, this factor touches on the sensitive and very personal issue of what we really see when we look into the mirror of our heart.

I came to the martial arts very late in my life–starting to train Goju Ryu when I was over 40 years old.  Before that time, I had successfully raised a child to adulthood, remained married to the same woman for nearly 20 years, was a successful educator and curriculum developer, had successfully started and run my own business, had authored books, been a professional musician and achieved a fair degree of success with regard to expeditionary climbing.  Not touting myself as a renaissance man, I was well rounded and had a large body of life experience.  I could and can define myself by many things and in many ways.

Many acquaintances who are heavily involved in the martial arts, in my opinion, are not well rounded.  In fact, they tend to be very narrow in defining their self concept.  They tend to define themselves as martial artists, and little else.  Their obsession with the arts has limited their self concept.  Instead of seeing the martial arts as a lens that all else in life is reflected through, they look at the arts as an end.  They tend to define the martial arts as a noun rather than an adjective or adverb.  And so, their self concept is narrowly defined as not much more than martial artist.

Such narrowness of self concept results in an unusual amount of reliance on the martial arts.  Martial arts alone must shoulder the burden of defining a life.  This reliance begets unhealthy need, as opposed to choice.  The karateka or judoka needs to be a great martial artist rather than choose to be a great martial artist.  This need sets the martial artist up for a lifetime of searching to be whole, trying to fill the many different gaps of human frailty with only one thing–the martial arts.

Therein lies that which gives form to and nurtures politics in the martial arts.  The martial artist NEEDS to identify themselves and hence, be identified as a great martial artist.  With such a consuming need, this individual will go far beyond normal human idiosyncracy in order to be affirmed.  No wonder that rank, as one very obvious indicator of achievement, is so important to this individual.  Rank can become so important, the needy martial artist  will breach their honor in order to get rank and buy it at extravagant cost if it’s offered for sale.  Others jump to and or dishonestly claim lineages that would identify them with true masters of the arts.  We all know the stories of the Shodan or Nidan who climbs on a plane, trains for a couple of weeks and comes back with a Godan or Rokudan–some $1,000 poorer–claiming as a lifelong teacher an individual with which they spent ten or twelve hours.  It is most pitiful and a waste that such an individual has narrowly defined themselves and painted themselves into a corner of mandatory ego-building based on a need to affirm their life.

So, some of the early Western practitioners were obsessed with their art.  They were narrowly defined individuals who needed to achieve higher and higher rank and be associated with masters of their art.  They found willing, financially ambitious teachers who sold them rank and set up a pyramid scheme otherwise referred to as being the USA representative for a Ryu Ha.  They became Yondans in less than a year.  They had an insatiable need for higher rank and higher visibility.  They lied, cheated and bought the trappings of power, without realizing the real power of the martial arts themselves.  Some of these early Western practitioners offered a fertile garden for martial arts politics.

The transition of primarily ego-based motives of Western martial

artists to motives based on financial ambition.

Oriental martial arts teachers evolved from having an honest and clear need to make money in order to support themselves and their families, to a different position of having financial ambition driven by greed and avarice.  Their motives for selling their art to willing Westerners changed from need to greed–honesty to abuse and dishonesty.

And so, the motives of the early Western practitioners began to change, as well.  Western martial artists had created such a presence in the 1970’s and 1980’s, some felt they no longer needed their Oriental teachers.  They did this sometimes, not as a healthy growth of confidence in their own arts, but for the reason to cut the Orientals out of the value chain of martial arts economics.  The martial arts landscape in America in particular, and, in fact, world wide, saw the proliferation of organizations–with some Oriental Kancho and Sensei tenaciously trying to maintain control, and Westerners who sometimes stood on the shoulders of true masters in order to pick the fruit of economic success in America.

Some Western Sensei, born of dishonest promotion by dishonest Oriental teachers, carried on the tradition of their art in the same manner amassing significant wealth, in the name of Budo.  Politics played to restrain those who would take power or money from these Kuchi Bushi became commonplace.  Politics played in order to claim false lineage in order to cash in on true masters, became all too prevalent.  Pocket Ryu or the way to your pocket became a popular Ryu Ha.  Politics, more than anything else, has robbed martial artists of realizing their true potential through Budo, and has, in fact, distorted what Budo is to the martial artists of the next millennium.

SUMMARY

In summary, the postwar, Oriental martial arts teachers, in desperate need of money to live , found they could sell their art to Westerners who, lo-and-behold had the money and appeared willing and able to part with it.  Some Oriental teachers, with financial ambition, recognized that the ego needs of their Western students were easily met by rank, and that these Westerners would pay good money for that rank.  Rank, created by Orientals for completely different reasons, was a most convenient means to generate cash from Westerners.  Then, these narrowly defined Westerners, with only their art and their rank to show for their life, desperately had to keep their balloon-like egos inflated with further promotions, and false lineage.  In some, this ego-based human condition evolved into a way to amass both power over others and money.  Through the politics of restraint, condemnation, false claims and dishonesty, these early Western practitioners–products of Oriental martial arts politics, have themselves sown the seeds of politics and dishonesty amongst their students, who unfortunately, will probably keep the tradition of politics alive in the martial arts community.  Ego and money–pride and greed–are the very roots of politics in the martial arts.  Where now are the virtues of Bushido and Budo?  They are in one’s heart . . . or they are not.

STRATEGIES TO LIMIT POLITICS IN THE MARTIAL ARTS

Understanding the basis for politics in the martial arts allows us to develop strategies to limit its growth in our generation.  Below are the typical types of political paradigms, their basis and strategies for countering such form of political activity:

Political Paradigm: Claiming Dubious Rank

Major Basis: Narrow self-concept with an incessant need for affirmation, hence, rank.

Strategy:  We should be encourage our students–especially those with significant martial arts skill- to be balanced and have broad interests and activities outside of the martial arts.  Strive to put in place a self concept that is multifaceted.  Also, we should encourage our peers, seniors and remind ourselves to be balanced and have other facets of our self concept other than the martial arts.

Political Paradigm: Claiming Dubious Lineage

Major Basis:  Same as above.  A narrow self concept requires the individual to feed inordinately from the sole facet of self concept.  Claiming Dubious Lineage is an activity that is used to attempt to prop up a person with a self concept that is too narrowly defined.

Strategy:  Same as above, plus another.  If you are claimed as lineage, falsely by someone, quickly and publicly deny that claim.  Do so in writing and through other forms of communications.  Make no moral judgements–just deny the claim, stating that there has, perhaps, been a mistake–but be crystal clear as to what is true.  In other situations, such as the claiming of your teacher’s lineage, I believe silence is, probably, the best strategy.  One should try to become directly involved in only things that directly impact the self and/or your students.

Political Paradigm: Outlawing Contact With Individuals, Organizations or Systems

Major Basis:  Insecurity and fear of losing power or control over students, and/or fear of losing money to another.

Strategy:  We should teach our students to keep blinders off.  We should encourage them to experience other elements of the martial arts either by visiting other dojo or training with other-style students.  If we are secure in our art, our teaching and ourselves, we will not need to program our students to become zealots.  Zealot students constitute a weak base within a dojo.  Also, integrate elements of other systems, as long as they work and reinforce your technique.  After all, Chojun Miyagi, the founder of Goju, collaborated with Nagamine Shoshin, a Shorin Ryu Sensei in the development of the Gekisai Kata.  As well, Gokeni, a Chinese Boxing practitioner, was key in the development of Miyagi’s Goju Ryu curriculum.  So, be open and friendly to other systems–support their tournament and activities.  Never degrade another system.  Be courteous.  Be nice.  Be secure.

Political Paradigm: Condemnation of Individuals, Organizations or Systems

Major Basis: Insecurity and fear of losing power or control over students, and/or fear of losing money to another.

Strategy:  The above strategy applies not only with regard to outlawing any contact, it applies to making negative judgements of people, organizations and styles, as well.  Zealots define themselves, not only in the deification of their own belief set, they also define themselves by condemning and judging all else.  We should avoid supporting zealot behavior in our dojo or organizations and support respect our students’ ability to evaluate and choose for themselves.

Political Paradigm: Labeling Individuals, Organizations or Systems As Not Traditionally Correct or Valid.

Major Basis: Insecurity in one’s own technique and self doubt of one’s own curriculum or system.

Strategy:  Teach only what and how your were taught from your teacher and then build on that tradition without diluting, changing or detracting from your teacher’s curriculum.  Be clear to students what of your teachings are the same as your teacher’s, and which are your additions.  As long as your students feel secure they are on a correct path, and especially if you know in your heart that you are, you will likely not spawn students who will decry others as not being valid or traditionally correct.

SUMMARY CONCEPT

My father taught me much in his own way.  He taught me to invest my money and myself into experiences.  I can remember him saying, “Then, no one can ever take that away from you.”  He also taught me a kind of fearlessness as he often said that it is impossible to fight right.  Such simple wisdom is the very basis for these strategies to limit politics in the martial arts.  We should teach our students to be balanced and multifaceted individuals who define themselves through many things outside the arts.  We should teach our students to keep blinders off and trust in their own strength–and never become a zealot, whose way is to condemn and attempt to limit others, only to limit their own growth and health as an individual.  And, as my teacher would say, do a little, often.  Eventually, mist and raindrops do sculpture vast and beautiful canyons.

Copyright 2000 by Gary Gabelhouse. All rights reserved

by David Elkins, Sandan, Uechi-Ryu Karate

When people discover that I train and teach karate they invariably get around to asking: “why do you train” and “does that stuff really work?” These are the polite variations on the theme. Other versions consist of statements like “my friend Bubba took two years of karooty and some truck driver beat the snot out of him” or “when you can block a bullet let me know and I’ll think about training.” After almost twenty years of fielding these questions I still find them challenging–especially the question of why, in this era of rampant violence and easy access to weapons, one would train in the martial ways.

Unlike a good mystery writer, I’ll give away the ending now. The title of this article was taken from Harry Crews’ 1971 novel and ultimately defines the essence of karate. I’d like to share the reasons why I continue to train and address “does that stuff really work?” As we go along the way we can look at what is spiritual about learning to fight.

Why I train

It is more difficult to explain why I train karate than why I lift. My couch-potato friends can vaguely identify with my motivations to lift heavy things…. well, not really. More often than not they imagine my lifting workouts to be something like they read about in the latest edition of Gentlemen’s Awesome Buff Fitness. More often than not I don’t correct them. I’ve learned from experience that whatever communication gap may exist when discussing strength training with non-trainees is multiplied exponentially when discussing karate training. Imagine a good, high intensity strength workout then add the ingredient of trainees punching and kicking a variety of inanimate objects and each other–how would you explain that? On second thought, remembering the ambiance of some of the gyms where I’ve lifted, perhaps that’s not such an unusual occurrence!

learning to fight “real good”

Most people begin their karate training in hopes of learning to defend themselves. In other cases, people have very specific motivations (such as one of my friends who wanted to kill his garbage man.) My situation was that I was afraid of my own shadow. How did I get there? Trust me, you wouldn’t want to ride that train. Fortunately, karate training seems to give us what we need. There is a saying in Japanese, “the nail that stands up will be hammered down.” This saying is descriptive of how karate training tends to level extremes–those who come to karate as fire-breathing dragons are soothed and those who are afraid learn courage. I learned self respect and courage. This reflected not so much a physical change in me as one of the spirit.

During the first several years of my training I could have been alternately been mistaken for Frankenstein’s monster or someone playing a child’s game of freeze tag. Years of accumulated tension contributed to my appearance as the creature lurching spastically when first trying to walk with his new set of limbs. Fighting, however structured, invariably brought on a response of system shutdown and immobility. Fortunately, I didn’t give up and over time it all got better.

It would be simplistic to say that I continue to practice karate because it gives me confidence to defend myself (more on this in the “does that stuff really work” section.) Self-defense is a complex issue and it would be seriously incorrect to assume that enrolling in the average contemporary karate school will automatically lead to your ability to defend yourself in today’s world.

It is true that I continue training for self-defense, but only partially. I learned, as Goju-Ryu karate pioneer Peter Urban put it, to “fight real good” a long time ago. I know about and adhere to a continuum of awareness, and I trust what Gavin DeBecker calls “the gift of fear” (that little voice inside that tells you when you’re really in danger.) Self defense is a extremely important reason to begin training and to continue actively training, but as one progresses, it is not the most important reason.

The statement “self-defense is not the most important reason” may be misleading as karate is self-defense. If I lost interest in self-defense, I would devote my life to another pursuit. I’ve walked out of many an otherwise fine dojo and kwoon (Chinese martial art studio) because of their minimal emphasis on the realities of self-defense. I know that there are no short-cuts, no free lunches, and that contemplating my Qi (intrinsic bioelectrical energy) will not help me to win a fight. If I have a choice of redemption in sweat or enlightenment I will choose sweat every time. Sweat may lead to enlightenment, but seldom does enlightenment lead to victory in a real fight.

At this point it may be helpful to realize that there are two fairly distinct approaches to teaching karate and that over the years, many karate styles have changed. Okinawan karate was originally called Karate-Jutsu (China Hand Art.) At that time, karate was a combat art. Over time it changed via introduction of the curriculum into public schools and universities, the development of sportive application, adoption of a ranking system, and loss of some of the vitality of its martial roots. Following the example of Judo, it became known as Karate-Do (Way of the Empty Hand.) Karate-Jutsu sought combat efficacy whereas Karate-Do seeks perfection of character via the medium of karate training.

Here is the critical distinction: training to prevail in a violent encounter (Jutsu) can lead one to “the way”–the Do in Karate-Do. Training in “the way” will not necessarily prepare one to survive a violent encounter. Most commercial karate dojo in this era are much more focused upon “the way” than the combat art of karate. I do not like this trend. Payton Quinn sums up my feelings nicely when he states “My objection to those who crowd the dojo with their interest in the art alone (that is, the “art” as they see it; not in its self-defense application) is that they dilute the wine…I am not talking about insufficient skill, but of insufficient spirit.”

In real karate, training for self-defense never ceases, nor does it lose its status as the raison d’être of karate. Remember, karate is self-defense. Training self-defense in advanced practice, however, becomes more and more a cultivation of the spirit. You will understand this concept completely if you relate to an analogy of the jazz musician. Musicianship (technical mastery of composition and performance) never ceases as an objective of the jazz musician, but at the highest level of the art, it is assumed, and expressing emotion through the music becomes preeminent in importance. Similarly, at the highest level of karate practice it is assumed that you know your “chops.” What is of paramount importance in one’s development at this time is that their spirit (will) become stronger and stronger. This can only be accomplished through shugyo (austere practice.) This is a thing of the spirit.

controlling the beast

There is an aspect of potential violence which is completely under my control, and that is my own. In karate we call it the “beast” within. I learn through karate training that acting out anger is seldom justified, and when it is, it should be taken very seriously. The beast must be both cultivated and controlled. Many ancient martial paintings show a warrior riding the back of a tiger or dragon. That is taming the beast.

Unlike a video game where I might “kill” hundreds of people and animals and never experience the consequences, in the real world I know what it feels like to hurt others and to be hurt. I know that I am entirely capable of administering hurt at any point along the “ass whup” continuum. I certainly know what it is like to be hurt. I also know what it looks, feels, and smells like to see my training partner in pain because of something that I’ve done in anger. I am likewise aware of the legal consequences of my behavior in and out of the dojo (karate school, literally–place of the way.) Like noted self-defense expert, Payton Quinn, I decided early on that I didn’t ever want to live in a prison setting. Payton wisely admonishes “…If you would like to stay out of prison, understand this–either you are in control of yourself, or someone else is.” Having made these points, controlling my own anger and potential for violence is also not the only reason I continue training. Much as in the case of the ability to defend myself, that was accomplished years ago. Also, as in adopting values such as courage and self-respect, learning to accept and control my anger was not really a physical thing, but rather one of the spirit.

positive addictions

There are a variety of other reasons that I continue to train. I’m addicted to the sights, smells, and sounds of the dojo. I love to teach and to write about the martial arts. I have found fellow karate-ka to be my lifelong friends and surrogate family. Albert Schweitzer said “At times our own light goes out and is rekindled by a spark from another person. Each of us has cause to think with deep gratitude of those who have lighted the flame within us.” I feel that way about my karate seniors and to a certain extent continue my training as a sign of respect for them. These reasons, however compelling, would not independently keep me in the dojo. There is another reason, and it has to do with walking around strong.

walking around strong

In “Life in the Loft–Part IV” (Milo, October, 1994) Dr. Ken talked about a feeling that accompanies regular, intense strength training. He called it “walking around strong.” It’s a feeling that you have met and conquered the enemy and that you are ready for any challenge that life may provide. This feeling is also a product of good strong karate training.

But who or what is the enemy that is to be conquered? Is it the iron, rock, steel, or your karate brothers and sisters? Perhaps it’s the coach or your Sensei (karate teacher. literally–one who has gone before or who has already seen the way). I would suggest that the real enemy is none of the above, but rather oneself. This is yet another way in which I see karate as a thing of the spirit.

Who has to be motivated to go to the gym or dojo when they are tired, injured, bored, or frightened? Who is responsible for staying on course, not only during a single workout, but in their unswerving devotion to productive routines or the dojo they have chosen? Who determines if their coach’s advice or Sensei’s direction is heeded or discarded? Who is involved directly in the second by second decisions to persevere or quit in the course of a heavy set or kumite (fighting)? It’s none of the aforementioned…it’s me and you.

You and I are the enemy. The enemy is the part of me or you who is subject to temptation not to train, not to remain focused, not to remain open to coaching or your Sensei’s direction, to indiscriminately lash out when frustrated and angry, and to quit when the going gets tough. It is the “beast” within. We all have this aspect to our selves and we all have to deal with it. Successfully confronting the enemy in karate as well as lifting helps one to walk around strong. It is the primary reason that I continue to train even after I learned how to control the beast within and fight “real good”.

When we think of walking around strong it is easy to focus only on the physical. This would be a serious mistake. We use a physical medium in both lifting and karate to sculpt a sentiment of walking around strong, but that feeling is not entirely based in how strong or tough we are. It transcends the physical and is truly a thing of the spirit. Let me provide several examples. Think of the solitary figure standing in defiance against the row of tanks in Tiananmen square during the Beijing uprising of 1989. That person evidenced walking around strong the likes of which most of us can only dream about. On the other hand, consider the cowardly soldier in Saving Pvt. Ryan. He did nothing while his buddies died yet he was armed. In this case he had the potential to take and protect life, but was unable to act at all because he had no idea what it meant to walk around strong. Consider also the story of Harold Connolly featured in Milo (June, 1998.) It is unthinkable that one would not be moved by Harold’s courage and tenacity. This story contained a few comments about Harold’s PR’s, but was mostly a testimonial to his triumph of the spirit. Despite physical challenges that would have put most of us down, he walked around strong. Thus walking around strong is also a thing of the spirit.

Does that stuff really work?

It depends. Respected karate historian Patrick McCarthy tells us that the arts we study were not created to combat professional soldiers, law enforcement personnel, or fighters. They were largely created to allow unarmed individuals to deal with the unwanted habitual acts of violence of those who were untrained and/or unprepared for the response of a trained karate-ka (practitioner.) Admittedly, a portion of our roots are derived from aspects of both military and civil combative systems such as the those of the insurgents of the Ching dynasty and the various so called Chinese temple arts, e.g., Tiger, Dragon, and Crane Boxing styles. However, it is important to remember that the antecedent systems were largely those of armed personnel. Even the devastating unarmed Defendu concepts taught to W.W.II OSS operatives by Fairbairn, Applegate, and others presumed the concepts would be used only as a last resort by those who had, for whatever reason, temporarily lost the capacity to use firearms, edged, and improvised weapons.

making it happen

Tour De France winner Fausto Coppi once responded when asked how one becomes a great cyclist “ride a bike, ride a bike, ride a bike.” Similarly, in order for this “stuff” to work in the real world, dojo training must approximate the real world to the extent that safety allows. We might rephrase Fausto’s response as “hit, hit, and be hit.” I do not allow my students to punch to the side of their opponent’s body as this ingrains striking the air next to an enemy. Instead, body conditioning allows powerful strikes to the body that are not pulled. Trainees get used to what it takes to deliver a powerful strike and what it feels like to be struck. In a real fight, you will be hit…period. If you aren’t prepared for the physical and emotional impact of being hit, you will fold when it counts the most.

All of the training mentioned takes place in an atmosphere of mutual respect. Each trainee participates at the level of intensity for which they are prepared. I would not expect a green belt to perform at black belt level. Mutual respect does not mean blind deference to rank. No one in the street cares what rank you hold. Juniors must exert every effort to actually hit their seniors when training. If not, both lose out in the training. The junior is deprived of learning to hit hard and accurately, and the senior is deprived of having to deal with their attack. To this extent, karate training, like a world class gym or lifting team is a group effort. Teamwork makes the training come alive.

real fighting/real karate

When thinking about “does that stuff really work” an important variable to consider is that most real fights are decided by preemptive (who hits first) strikes and are over in a matter of seconds. Want to see some real world fights? Don’t look to the ring or the martial arts “kick-up” films. To see real world fighting go to a seedy bar, hang out on the streets late at night, or rent the videos Goodfellas or Casino and check out Joe Pesci’s fight scenes. In both movies he strikes savagely with a fury that is hard to comprehend for those who haven’t been there, and in less than five seconds his enemy is hors de combat. We’re not talking bloody nose or “I give,” but rather, at best, time in the hospital with tubes and machines performing vital bodily functions. Later, if there is a later, will feature surgeries and rehabilitation. This is real fighting and it is not the focus of the curriculum in most karate schools.

Real fighting in today’s world frequently involves weapons and multiple assailants. Under these circumstances the flowery curriculum of many contemporary karate (as well as other major style) schools does not address real issues and to that extent does their following a great disservice. Usually, such misdirection is not based in malice or deception, but rather in response to the litigious nature of our society and simple economic survival. Sensei must be sensitive to the relative severity of training acceptable to the modern practitioner or risk closing their doors. Learning complex movements based upon choreography in the dojo is a pale shadow of striking the makiwara (forging post) 1,000 times, practicing body conditioning, and engaging in hard and heavy two person “slammer” drills. The first is beautiful to behold– the second wins fights.

Real karate training teaches universally applicable concepts that govern energy and movement. Understanding these concepts of energy and motion is gained through daily practice of the kata (forms) of a system. Understanding kata is vital but not sufficient to create a good fighter. The practitioner must also be tempered physically through hard training to give and receive physical punishment. Additionally, the fighter must have gained an iron will which will not allow the possibility of surrender or defeat. This is also developed through hard training. The title of Randy Strossen’s article about HG champ Alistair Gunn in the June, 1998, issue of Milo sums it up nicely…”It’s Not the Size of the Dog in the Fight, It’s the Size of the Fight in the Dog.” This too is a thing of the spirit.

techniques–we don’t need no stinkin’ techniques

We’ve spoken of iron will, physical attributes, and structure from the kata that mold correct technique. It is important when questioning “does this stuff work” to rate these variables in some kind of hierarchy of importance.

Iron will, physical strength, and correct technique (technique may be correctly defined as both overall form and specific movement(s)–these are the necessary qualities of a good fighter. The arrangement is not random, but in descending order of importance. This may come as a surprise since many people intuitively regard technique as preeminent. When you first begin lifting you hope to get strong, look strong, or in rare cases, actually improve your overall health. Beginning trainees usually have at best a hazy notion of how to actualize those goals.

Upon entering the world of the karate dojo most people want to learn to protect themselves. Most assume this goals will be met by learning technique. This naive assumption is promoted and supported by various aspects of the martial arts establishment. Some dojo promise to teach more “techniques” than the competition. Kids are asked “what techniques did you learn today” by well meaning parents. This view of karate as technique is reminiscent of the attitude in the US in the early part of this century toward the newly introduced Asian fighting arts as they were portrayed to the populous as a collection of “tricks”–sneaky tricks at that!

Technique is important, but perhaps more so as a vehicle for spirit forging. An analogy may be made to lifting. No one will deny the importance of learning proper technique to maximize effort and minimize injury. However, all other things being equal, who wins contests? Usually it is the competitor with reasonable technique (although not always) AND fiery spirit. As fight commentators frequently say “it’s come down to who wants it more.” In fact, if you subscribe to the tenants of high intensity lifting, each training session is an exercise in the development of iron will. Any single max effort undertaken is only a expression of the spirit cultivated in each and every training session. So it is in karate. Just as in a hard 20 rep set of squats, karate training provides more opportunities to quit than can be imagined by the uninitiated. And exactly as in the case of a hard 20 rep set of squats, completion of the set (or ones karate training) usually is more dependent on spirit than muscle.

Sir, you are disqualified for excessive contact!

The reader will note that not much has been said about “sparring.” This is not an omission, but rather a reflection of my opinion of the limited value of sportive application in karate. I do think that it is important to spar, especially in one’s early karate development. Nothing prepares one to fight better than experiencing another person coming at them with “bad intentions”. Unfortunately, the practice of tournament style sparring has some very serious drawbacks to those seeking a karate-jutsu perspective. This difficulty inheres in our tendency when under severe stress to perform exactly that which we have trained.

Sparring is a wonderful outlet for competitive urges. It hones reactions and promotes accuracy and control of technique. It also teaches fair play and restraint, two qualities that have no place in a fight in the real world. Once a student has accomplished the progress possible through sparring experience, I prefer to direct them to hard and heavy two person drills where the more lethal techniques of the kata may be trained with relentless forward pressure. Devotion to competitive sparring at this stage of development is counterproductive. When I make contact with my enemy, the last thing I want to have ingrained in my neuromuscular memory is detaching to signify the scoring of a point or because I don’t want to make the other guy look foolish. I really don’t want to be thinking about excessive contact. There are no points in a real fight and there is no fair play in a real fight. If contact is insufficient, I may be quick, but I will surely be dead.

“You can kill me, but nobody can destory me”

Remember, when we discuss fighting, we are not talking about someone who sees the world as a series of potential fights, but an individual who appreciates the consequences of violence and engages in violence only when necessary to protect themselves or those less capable. There is no shame in running from a fight. My brother-in-law, Jose’ is fond of saying, “never bring a knife to a gun fight.” If I find that I’ve brought a knife to a gun fight and the slightest chance presents itself, I’ll run like hell, and I hope you would too. However, when it is necessary to fight, I aspire to be like the android’s hand in Terminator I–pursuing its objective despite having been severed from its body. A well trained karate-ka, as any fighter tempered in the fires of hard training, should be like the android’s hand: unrelenting until the threat is no more.

Come on…does it work or not?

So, “does that stuff really work?” You bet, providing the practitioner has embraced a system of karate that acknowledges the realities of combat by stressing the establishment of “iron heart.” This is done through hard training that features plenty of contact, both striking objects (such as the makiwara) and being struck (body conditioning.) Additionally, the practitioner will have trained in a system that is direct and uncomplicated. Remember, in a real fight the enormous output of the endocrine system will tunnel vision, diminish other sensory input, and inhibit fine motor movement thus rendering all but the simplest and most over learned movements virtually unusable.

Our imaginary karate-ka will not hesitate to use preemptive strikes when he/she knows it’s about to hit the fan. They will attack relentlessly with constant forward movement and they will anticipate multiple assailants. If they find themselves in a “gunfight holding only a knife,” they will not hesitate to escalate force to match or equal their enemy (or they will run.) They are comfortable fighting at any range and going to (and quickly getting up from) the ground if necessary. They will demonstrate an iron will that has been forged in the fires of hard training. To beat them you will have to kill them. Under these conditions, does this stuff really work? You bet it does! And it doesn’t work because of a collection of techniques, the belt that you wear, or your tournament prowess. It works because it is a thing of the spirit.

Copyright 1999 by David Elkins. All Rights Reserved