Saturday, October 12, 2024

Paradise Lost, Paradise Found

5-6-2001


Well for a fantastic day outside, perfect weather, this morning Tai Chi was almost lost in the revelry of new understanding. I began this morning watching Orlando’s Pentjak Syliat  tape (haven’t looked at it for a few years, but there’s so much there I got lost and almost missed getting out for class in time.

Then everyone was on entranced on our discoveries from yesterday on use of the knee release as a counter for a lock, we just jumped from topic to topic.

Now, you may not be a Tai Chi student, but I believe the process we undertook today can be considered in your own Bunkai analysis too.



 

Further Thoughts on Countering a bent arm Armbar.



I began with my continued thoughts on an interesting counter against a bent arm armbar. 


If  you were throwing a hook at somebody and they side shift and  grab your wrist, and pressed up on your elbow bending your arm and then turning with the bend to generate a bent arm armbar, if you release your knee, dropping your center, and drive your left palm across your right biceps, they won't move you. You have both their arms locked, your dropping weight controls their center and your left hand is then free to lock or strike as you wish.


1. What I’ve discovered as interesting was when the bent arm armbar was applied I apply my knee release and drop, but now I slide my left hand up their left arm (fingers on top of their arm) concluding with my fingers grabbing their wrist and my left thumb resting on the inside pad of their thumb.  By then releasing my knees further, I drop my right elbow (which they were trying to control) directly on top of their thumb (which I’ve locked their hand) and they drop to the floor from the thumb lock press.  Very fast and painful.



https://www.youtube.com/watch?v=7s2q4B2N9NI



Tai Chi Chaun’s Repulse Monkey



John Dinger then wanted to show us an application of the Yang TCC Step Back and Repulse Monkey which came to him during karate yesterday.  He was standing right foot forward and had Doc Harper grab his right hand with both his hands and begin a right outer wrist turn.  


2. John then countered the wrist turn by stepping back with his right foot (now in left front stance) pulling his attackers hands forward as his right hand pulled back (palm up) to his waist.  At the same time his left hand (palm down) pressed out against their hands, easily allowing him to pull his hand free.  [Most especially when I emphasized releasing the knees when the left palm strikes out.  This drops you out of the zone of the defenders focus, and increases the force of your strike too.]


This fully followed the movement of the YTCC form and was not an application we had been working.


So I then began to work some other options.


3. Why step back?  A quicker response was when your right wrist is grabbed you can simply release your knees, drop down releasing the focus of their grab on your wrist and immediately counter with the left palm strike into their wrist.


4. Why use the left hand?  Simply release your knees, drop down and pull your hand free returning to your waist.


5. Why not counter with your right grabbed hand too?  Simply release your knees, drop down and pull your hand free returning to your waist, then  turn the wrist over and strike out with your fingers into their throat (also a continuation of the Step Back and Repulse Monkey Movement.


At this point Doc Harper began to realize the Step Back and Repulse Monkey had parallels to his Goju Seipai Kata where the back foot steps out and both hands (open) cross each other parallel.  But, gracefully I refrain from trying to find words to describe this at this time.




Another Tai Chi Application



I then began to concentrate on application found at the end of Ernie Rothrock’s Yang Tai Chaun first section.


Where from a right foot forward right palm strike to the front, you circle the hand clockwise, down, back, up and over, at the same time raising the right leg (in a crane stance) and then putting it down as the right hand circles down. At that point the left hand presses out to the front, then the left foot steps out and the right hand continues to circle back and then vertical punch alongside the left hand.


Learning the form it is a very difficult section to keep one’s balance and technique together.  The closing movement including the punch is straight out of Hsing Yi.  


When I first studied Tai Chi, I wasn’t interested in the martial application.  Then I ran across the equivalent of a BaguaZhang Comic book and one day noticed this techniques was used to escape and counter a bent arm armbar.  However, I always found this difficult to utilize.


Today using the knee release when the bent arm armbar was being applied, made it easy to circle my arm back and turn it over  (rising and then returning to the knee release as the Arm circles over), use my right hand to flow into a wrist grab, to then pull them forward, and finish by sinking (again) with a sharp left palm strike into their ribs.


Sorry, that’s quite a mouthful, but again, the knee release appears to be the secret.


Unfortunately at this point we started working on so many variations I really cannot recall where we went at this point, but there is definitely a lot of information here to consider.


I’m thinking of looking at Chinto later this week, it’s similarity to Aikido and Baguazhang technique make me reflect further on the use of the knee release.


Then consider the impact on Kobudo (to be researched even further), I speculate coordinating the release of the knees will vastly increase the power of Bo Strikes, etc.  I also suspect this must first be practiced slowly to make sure your hand and finger speed are up to what I suspect will.


The strongest term from Hank, the use of the knee release as a force multiplier, becomes more evident to my way of thinking.


Wish you all had been here, it would have been fun.

Victor



Friday, October 11, 2024

Sumo in colossal crisis after wave of titanic fighters pull out due to weight related health issues

https://www.dailymail.co.uk/health/article-13949321/Sumo-crisis-fighters-weight-related-health-issues.html

By John Ely Deputy Health Editor For Mailonline
Published: 06:12 EDT, 11 October 2024

Sumo, Japan's ancient sport wrestling where huge athletes weighing over 40st (265kg) clash in the ring, is facing a health crisis.

Wrestlers pulling out from autumn events has reached double digits with top fighters succumbing to injuries and health issues.

Dozens of fighters have pulled out of this season's events for a host of conditions ranging excessive sweating, breathing issues, joint diseases, diabetes complications and more.

Titans of the sport, like Takakeisho, 28, former holder of the sumo' second highest rank, have been forced to retire, after injuries to his feet, knees and neck.
 



The crisis has prompted calls in some corners for the sport to rapidly modernise and take steps like imposing weight-limits and increased medical input in training.
Terunofuji (left) and Takakeisho (right) are two sumo titans who have recently stepped away from the sport due to health issues in Takakeisho's case permanently. The pair are pictured here in a bout in 2021

Unlike boxing sumo doesn't have weight divisions meaning that, providing a wrestler can still compete, they're incentivised to pile on the pounds to better dominate the opposition.

But this can come at the cost to their health.

Sumo's grand champion Terunofuji is also out of commission with diabetes hindering recovery to injuries he previously suffered in the ring.

The Times reported his stable master, Isegahama, said: 'He hasn't been able to exercise because of his bad knees. If he can work up a sweat, his blood sugar will go back down.'

Japanese media have also listed a raft of other sumo wrestlers, technically called rikishi, having to pull out due to a host of health issues.

Commentators for years have warned that sumo is facing a growing health crisis with athletes competing for longer and becoming heavier over time.

In the 50s the average rikishi was a comparatively trim 17st (110kg) but this has since expanded to 25st (160kg).

But this is an average, some wrestlers have weighed in at a colossal 42st (265kg) with some fighters consuming 10,000 calories per day, five times the amount recommended for the average man. 


Takayasu, seen here in the red loincloth, called a mawashi, is another wrestler who has been forced to withdraw from the autumn season citing back issues


Under the BMI system, a score of 18.5 to 25 is healthy. A score of 25 to 29 counts as overweight, and 30-plus means a person is obese, the stage at which chances of illness rocket

Under the BMI system, a score of 18.5 to 25 is healthy. A score of 25 to 29 counts as overweight, and 30-plus means a person is obese, the stage at which chances of illness rocket

This has prompted calls for reform. One of these is sumo coach Takehiko Daiguji who said: 'I think a sumo wrestler's BMI should be between 40 and 43, so it's a good idea to have a rule that says it can't exceed 45.'
 



HOW TO CALCULATE YOUR BODY MASS INDEX - AND WHAT IT MEANS
Body mass index (BMI) is a measure of body fat based on your weight in relation to your height.

Standard Formula:
    BMI = (weight in pounds / (height in inches x height in inches)) x 703
Metric Formula:
    BMI = (weight in kilograms / (height in meters x height in meters))
Measurements:
    Under 18.5: Underweight
    18.5 - 24.9: Healthy
    25 - 29.9: Overweight
    30 - 39.9: Obese
    40+: Morbidly obese

'Anything more than that puts them at a higher risk of injury.'

BMI, or body mass index, is a calculation using weight, height and some basic demographic information like sex and ethnicity to determine if a person is a healthy weight.

While some medics have said the system is flawed, its generally seen as good general indicator of obesity in public health.

A BMI score of 18.5 to 25 is healthy. A score of 25 to 29 counts as overweight, and 30-plus means a person is obese, the stage at which chances of illness rockets.

So even limiting rikishi to a BMI of 45 would still be far above what is generally recommended for good health, though wrestlers typically carry more muscle than a non-athlete of the same BMI.

It would disqualify a host of current athletes. For example, the recently retired Takakeisho measured in 5ft 8in (175cm) and 26st (165kg) a BMI just shy of 54.  

Others have said suggested sumo needs to step away from some of its traditional elements and engage with modern sports medicine and nutritional experts.

John Gunning, the sumo correspondent of The Japan Times recently wrote: 'In 2024, it's incongruous to see professional sumo wrestlers still wolfing down large meals that are high in sodium and processed sugar at all hours of the day and night.

He added: 'While the use of gyms and weight training has increased, often it's ad hoc with no scientific basis for what exercises are done.'

Obesity has been well established as increasing the risk of multiple serious health conditions that can damage the heart, such as high blood pressure, as well as cancers.

Being too fat has been estimated to cause as many as one in 20 cancer cases in Britain, according to the Cancer Research UK.


Wednesday, October 9, 2024

Throat attack with finger scissors (Yubi-basami ink' seme).

 Posted on November 17, 2019 by Andreas Quast

 

Often in karate you meet people who report on which techniques are the true techniques of karate, and that "the others" do not know them and would not understand any of them. Since I often know both sides, I say this: That's not true.

 

Anyway, in the Sesan des Goju-ryu you can find the "throat attack with the finger scissors." This technique with its corresponding name can be found as early as 1938 in published form by Mabuni Kenwa and Nakasone Genwa.

 

The entire terminological phrase is "Kehl attack with the finger scissors" (Yubi-basami inké seme). In this case, the terminology actually describes the technique, which is not always the case.

 

Incidentally, this technique is also mentioned in the ancient martial arts script "Bubishi", as a countermeasure in case one should be bitten by a human being. So don't forget, just in case.

 


Mabuni Kenwa (right) demonstrates the "throat attack with the finger scissors" with right  as a response to a left fist bump by Taira Shinken (left).

 

The arm posture of Mabuni's left arm suggests that this application derives from the Sesan des Goju-ryu.

 

© 2019, Andreas Quast. All rights reserved.


 

Burikan Martial Arts - Russ Smith



Hakka Boxing Course

  
First Hakka Boxing class last night, where we introduced the finger thrust (鏢指), both over and under the bridge, both solo and with assisting hands.

 
https://www.youtube.com/watch?v=n9WFFpGdftM

 

White Crane Kung Fu 

and it's mysterious and complex relationship with Karate

 
https://www.youtube.com/watch?v=ICVPv9kPYpk&t=511s

 




Tuesday, October 8, 2024

Seisan - Another look redeux

For decades I have thought Seisan was the beginning kata across most Okinawan karate systems.

I have written about this a great deal previously on this blog.



https://isshin-concentration.blogspot.com/2014/06/random-notes-on-seisan-ness.html


https://isshin-concentration.blogspot.com/2023/12/isshinryus-heart-and-soul-seisan-kata.html


But I just saw a bunch of Seisan kata videos on YouTube reminding of what I saw. I am sharing them to push your minds a bit.

There are kata videos as well as "bunkai" videos, on the "bunkai" they are not how I see Seisan working, but I have also written more that a bit about that. Crevat Emptor.

First among the various versions of Seisan videos.


Sesan Seisan Seishan Hangetsu Kata Synchronized
https://www.youtube.com/watch?v=wrqTregYSRk



Shorinji-Ryu Kata Seisan
https://www.youtube.com/watch?v=Xm-WZx6P8xE

 

Hangetsu H. Kanazawa
https://www.youtube.com/watch?v=FoQk41O_49c





"Chinese Seisan" and Uechi-ryu Seisan
The karate kata Seisan (十三) (alternate names Sesan, Seishan, Jusan, Hangetsu) literally means '13'. Some people refer to the kata as '13 Hands', '13 Fists', '13 Techniques', '13 Steps' or even '13 killing positions'. However, these names have no historical basis.
https://www.youtube.com/watch?v=qM_xyhiw4AQ

 

Seisan kata performed by each major style
https://www.youtube.com/watch?v=BPduZcrV29Y

  


Seisan kata at the Isshinryu So-Honbu in Okinawa
Seisan kata performed by Joakim Bøgelund Jakobsen under the watchful eye of Uechi Sensei.
https://www.youtube.com/watch?v=SnpUGeAMcu4

 



Then some of  the "bunkai' videos as well as one of my own thoughts

https://isshin-concentration.blogspot.com/2023/05/opening-seisan-kata-1011-minor-study-in.html



Hangetsu Compression Bunkai
https://www.youtube.com/watch?v=xYKLFQt37B4
 

 
Sensei Hidetaka Nishiyama Hangetsu y bunkai I.T.K.F. 2000.
https://www.youtube.com/watch?v=QKkYv5mhimY

 

One Minute Bunkai: Seisan Bunkai no Kata (two-man form)
https://www.youtube.com/watch?v=fBhZ8njtgMU

 

Encyclopedia Seisan kata Goju Ryu, Uechi Ryu, Shito Ryu / bunkai analysis, kata
https://www.youtube.com/watch?v=MDaizPiDKhE

 

Hangetsu Nerve Strike Bunkai (for the Kyusho crowd)
https://www.youtube.com/watch?v=zDDxpKY1YT8












Turning to Robert Orozco for an analysys of use of the name Chia Fa for Tatsuo's Kama kata

 
Ever since the Armstrone film showed Shimabuku Tatsuo performing his Kama kata labeled as Chia Fa, there has been controversy about that naming for the kata. I have written about that before.



Chia Fa Tonfa at 25.58
https://www.youtube.com/watch?v=8-cMzS2i8r8&t=345s



MCC - 178 Shimabuku (Tonfa)
https://www.youtube.com/watch?v=gS5NEeG9O6Y&t=10s




Among my prior blog posts on this topic.

https://isshin-concentration.blogspot.com/2021/05/tonga-chia-fa-hama-higa-no-tuifa.html


However this time I turned to Robert Orozco whose Okinawan Goju instructor had him study the Okinawan language, for his take on the name Chia Fa. This was his reply.



Chia Fa Robert on my tonfa kata



Dante Da!
Dante Victor,


I hope this message finds you well. I often frequent your blog as I find many of the things you present very interesting. I understand that it is a blog meant for your students but I think it is something that many people should review. I watched the video you presented with the word "CHIE FA" in the video. I found this interesting because the Katagana used under the Roman Letters is a bit different.

ツィファー

This translates as Tuifa- using roman letters.

ツィ = "Tsu" ツ followed by a small  "i"ィ. This seems like it would be Tsi. However this is how to say Tui using Japanese kana rules.
ファ = "Fu" フfollowed by a small "a" ァ. This turns this into fa
ー = Elongate the vowel this follows

The word Chiefa would be the following in Katagana:

チ = Chi
エ = e
ファ = fa

The roman letter conversion is what interested me the most as it may be just an Uchina-Guchi issue on how to reference an Okinawan word using Katagana. It is important to note that there isn't any  "tsu" ツ sound in the Okinawan language. For example, the word for punch in Japanese is Tsuki but in Okinawan this is Chichi.

However, there is one BIG issue with this direct translation of the katagaan used for the kata name. The Big, BIG,  issue and one often overlooked by researchers that do not know the history of written  Uchina-guchi is that when reading Japanese words, even in Katagana, an older person that spoke Okinawan would automatically replace the Japanese pronunciation automatically with the Okinawan. For example, in the text called the Omoro Soshi,  おもろそうし,  even though a person can read this in Japanese, the pronunciation would be in Okinawan since it's origin is Okinawan. Here is how this reads in Japanese followed by the Okinawan pronunciation of the same symbols.

Japanese

お = o
も=mo
ろ = ro
そ= so
う=u (In Japanese a long vowel "o" will not be followed by the kana representing "o" but instead followed by the one that represents "u")
し = shi



Okinawan

お = u
も= mu
ろ= ru

Okinawa language will insert an U sound here

    = u
そ = so
う = o (long O)
し = Shi

Therefore, the katagana for Tsu would automatically be replaced with the Okinawan pronunciation of Chi for anyone that spoke Uchina-guchi as their primary language.

Modern Okinawan now uses hiragana or Katagana to represent something close to the actual pronunciation. So in katagana the Omoro So-shi  would be ウムルウソーシ

ウ= u
ム= mu
ル = Ru

ウ = u
ソ= So
ー = long Vowel from preceding symbol
シ = shi


or in Hiragana

う = u
む=mu
る= ru

う= u
そ= so
ー= long vowel from preceding symbol
し= shi

Please note that this information can also be found in the Wikipedia for the Omoro Soshi

Omoro  https://en.wikipedia.org/wiki/Omoro_S%C5%8Dshi

So one may ask if the word Chie fa really a wrong spelling from Japanese to Roman Letters?  This may be the reason why there was some confusion on this word. The modern Okinawan way to represent Tuifa is トゥイファ


トゥ = To followed by a small "u" = Tu

イ= i

ファ = Fu followed by a small a = Fwa or Fa


and to create even more confusion,  the New Okinawan written language uses a new character for representing Tu  = tu which is a mixture of Hiragana To (と)and U (う)


The modern method of representing Okinawan definitely takes out the confusion but Chie fa is more than likely how someone that spoke Uchina-Guchi would translate those symbols into Roman Letters prior to the formalization of kana for Okinawan.

As a side note, I learned a kata from my teacher a long time ago that is just called Nunchaku. So it does not seem strange to me that there may be a kata named Tuifa (Chiefa) after all the current method of naming weapons kata actually follows Japanese rules and not Okinawan. Just some food for thought.

Respectfully,

Robert Orozco
 


On Monday, November 30, 2015 7:11 AM, replied to Robert.


Dante Da!
Dante Robert,
 
Another day, much colder this time, Temp won't make the 40s, still it is clear an sunny.
 
Boy mail from you is an education in itself.
 
Your analysis of Chia Fa is fascinating, and of course above my pay grade. I will be reading it for some time.
 
I think the form was to have been some  variation of Hama Higa No Tonfa. But there are many questions about which version I have.

For myself, what I do works. is the same as Shimabuku? No idea. And at some level it makes less difference. I can no longer work the weapons, not enough hand strength. I never filmed it. And while 10 years ago the guy's were working it. we have let it slide of late, focusing more on Bo, Sai and Tanto. Personally I think it is a bit repetitive and not necessarily the best way to tear into someone with a Tonfa. But that is theoretical in any case. It does serve conditioning purposes.
 
Thank you for your replies. As always they will require much study.
 
Have a great week,
 
Victor Smith


Footnote: Robert's analysis is way above me. But it might explain what the issue really is.



Sunday, October 6, 2024

Mistakes

4-24-2001

 


   Hi Everyone,



Needless to say, but the following is a private discussion for Bunaki Unlimited alone.  It involves a number of issues that I trust you alone to consider.



I just had an interesting weekend with Ernie Rothrock.  We did spend some more time on my Wu Tai Chi Chaun studies and I picked up quite a bit more information on my study.  However, in our seemingly non-stop discussions a topic came up which might be of interest for all.



Now Ernie rarely enters the karate world as his studies take up too much of his time, except for those times when I drag him into my studies or discussion.  Likewise the Chinese approach to application potential is quite different from what we attempt at Bunkai Unlimited.  They do not study the range of application potential in their movements, instead only learning one per technique. But with so many forms (in the Northern Systems he’s studied) and so many movements, they do get an extremely vast study of the potential in their formats.

https://www.youtube.com/watch?v=zUe5An1h9kU




In order to place this in context I need to give you some information about Ernie.  In many senses, he has an exceptional mind for forms study. About 25 years ago when I began training with him, he had already studied in excess of 200 forms from a multitude of Chinese systems, and his study didn’t end there.  In the interceding years he has received the entire Northern Eagle Claw system and Wu Tai Chi Chaun from Sheum Leung and I can’t begin to imagine how many forms he has studied total.



Long ago he did a dedicated regime of training to try and keep everything he studied in his mind.  Of course, as time passed he had to make choices, and without doubt he no longer knows everything he has studied, as he has made concrete choices to concentrate in Eagle Claw. Yet, his knowledge is probably why he can learn and retain forms so well.

 




In those long ago years, he discovered he could craft competition forms that nobody could separate from traditional ones.  He really knew literally all the basics and from his studies, knew how to combine any of them.  His ex wife, Cindy Rothrock, became a National competitor with a form that was his creation. Why would he do so with so much knowledge at his fingers, well in those days I imagine most of the judges were Karateka, with little knowledge of traditional Chinese systems, and he chose to craft forms using the student’s strengths to their fullest. The difference, between his efforts and today’s custom crafted tournament kata was he didn’t add gymnastics, instead choosing only traditional Chinese techniques in different formats from the original forms.







With so much knowledge at his tap, he also recognized how complex the traditional Northern systems were, and always wanted to discover a better way to train beginners for advanced training His approach for many years was to keep choosing different beginning forms in his schools, trying to find a better mix to develop the student.  On occasion he made other changes with that goal in mind, the better approach to train the beginner.



Another aspect to consider, in those systems, when one moves on to the advanced forms, they discontinue the practice of the basic forms.



Well with that background, I’ll return to the weekend’s discussion.



I began making the observation that long ago I noticed that there was some percentage of errors apparently hardwired into the student brain.  A sizeable percentage of kyu students, regardless of having been taught forms properly, when entering advanced studies, would begin to make the same mistake in the intermediate forms, especially if they weren’t working on them a great deal lately.

    



An example in Isshinryu Kata Seiunchin, where following the 2nd Archers block, the student is to step forward with their right foot into a Seisan Front Stance, and deliver a right hammer fist into the students left open handI have long observed a sizeable number of students working on brown belt forms (and not spending enough time on Seiunchin Kata) would not step forward with the right foot but instead simply adjust from a horse stance into a left front stance and then throw the right hammer fist into the left hand.



While this was not a 100% occurrence, it did occur frequently enough that it has become a standard issue in advanced training, to make sure it did not re-occur.  My current solution begins when the student first learns Seiunchin Kata, I reinforce the correct manner to execute the technique, and explain that normally a sizeable percentage of students make the same mistake.  On occasion I believe this helps the student remember not to fall into this trap.



Ernie then got interesting. He has observed similar issues in the forms he teaches.  His solution was the final realization that he would be better served by changing the form to the ‘mistake’, eliminating this as a future error.



Now another thing about the Northern Chinese systems, advanced practitioners do not spend their time working on basic or beginning forms (unless and until they become instructors).  In those systems once one has advanced to more complex forms, they discontinue the earlier forms study.  But, providing they studied those basics correctly, they feel they don’t need to do so, because all of those technique are contained in the advanced forms.



Ok, vastly different approaches to the arts involved. But, Ernie then challenged me why I didn’t do the same and make the change to eliminate that problem.



Of course that is the interesting question, why not simply change it. Even if I did so I’m sure I can find acceptable application potential in the changed movement, too.



He wasn’t willing to accept the answer, ‘Well we don’t change our arts!’ Instead he would ask, ‘Why not?



Well why not change it?  My answer (as in the earlier posted example in Seiunchin Kata) rested in the fact I have a quite specific application I really want the students to learn, and that application is less effective if the kata is changed (inadvertently or purposely).



So I thought you might find this something to consider.



Victor