Saturday, June 22, 2024

I was left blushing

Date:  Sun Mar 3, 2002  4:05 pm 

 


Subject:  Re: Visiting Victor's School for a clinic


Hey all,

just a quick note. I just got back from spending the bulk of the day working out with Victor. He had invited myself and my dojo-mates up to train, and learn the Bando Hidden Stick form. 



We came up, spent the day learning and sharing, and in general had a great time. I am reminded once again of the unusual quality of the people in this group, both in ability and, to me even more importantly, in openness and generosity. It was a day
very well spent, and I hope to do something like this again sometime soon.


Victor was a great host, an excellent teacher, and his students were very welcoming as well. Can't say too many good things.


Thanks to Victor, and to the group as a whole for making this type of sharing possible.

cheers,


Fred


 



An Interview with Sensei Toshihiro Oshiro- Oshiro Toshihiro: The Way of Yamanni-ryu

 by Dong Tran  

 




Dong Tran: When and where were you born?


Toshihiro Oshiro
: I was born May 1st, 1949 in Haneji, Okinawa, Japan.


DT: When did you begin training in karate? Did your youth revolve around martial arts?


TO: I started when I was sixteen. But in actuality, when I was eight or nine in elementary school my sempai already taught me karate and bojutsu. So you can say I already began at age eight. But it's not similar to the way you practice in the dojo today; it's more like kids playing baseball or basketball, that kind of thing.


DT: Was it called Shorin-ryu then?


TO: No. I wish I could remember the kata they taught me. It was a mixture of Pinan and Naihanchi katas but I don't know who made that kata. After WWII many Okinawan karate practitioners were prisoners of war and one of the stockades was near Haneji so I guess one of them taught karate to our town people.


DT: Who was your first karate sensei? Did you also train with Nagamine Shoshin sensei? Did you teach at his dojo?


TO: My first and main karate sensei was Shima Masao sensei. One year after I joined his dojo, he recommended that I go train at the hombu (HQ) dojo. When I made shodan I became assistant instructor and then instructor. But leading a class is not the same thing as teaching. They are two entirely different things! Shima sensei taught me from the Fukyu gata to Chinto. At headquarters, Nagamine sensei, Kushi sensei, Yamaguchi sensei, and Nakamura sensei taught me Chinto kata. Nakamura sensei, especially, taught me Chinto kata very deeply..


DT: When did you meet Kishaba Chokei sensei?


TO: I met him when I made brown belt. It's not like the modern ranking system. In those days we trained day and night, seven days a week. I achieved brown belt in one year. Shima sensei's dojo was jointly started by Shima, Taba, and Kishaba senseis. Then Taba and Kishaba senseis went to mainland Japan so only Shima sensei ran the school. When I made brown belt, Kishaba sensei came back; that's how I met him. That's when he started teaching us. But Shima sensei was my main karate sensei. My foundation and technique came from him. From Kishaba sensei I gained a lot of knowledge and polished my technique.


DT: Where did you train?


TO: Training was very personal. If sensei saw that a particular student really wanted to practice, after class he'd bring the student to his house and teach him more.
DT: When did you meet Chokei sensei's brother Chogi, your Yamanni-ryu teacher?
TO: Shima sensei always talked about Chogi Kishaba sensei and Chokei sensei also talked about his brother, how he was a really good bojutsu practitioner. When Kishaba Chokei sensei came back from mainland Japan, he didn't have a place to stay, so he lived at his brother Chogi's house, which was where I used to come to practice karate with him. It took eight years before I finally got to see for myself Chogi sensei's bo technique and how different it was from other people's.


DT: Had you heard of Yamanni-ryu before that?


TO: I had never heard of Yamanni-ryu before. The first time I heard that word, it was from Kishaba sensei himself. But other senseis knew about Yamanni-ryu; I was just a young kid and didn't know about it.



DT: Was Kishaba sensei actively teaching Yamanni-ryu at that time?

TO: I don't know. The only thing I knew was that every time I came to his house for training, I was the only student.

 
DT: Did Kishaba sensei accept you right away or was there a testing, waiting period?
TO: I was allowed to practice with him because I was recommended by his brother.


DT: Were you also working at the time?


TO: I was working then in the Police department.


DT: Is Kishaba sensei the sole successor to Masami Chinen sensei, the founder of Yamanni-ryu, or are there other teachers?

 

TO: I believe there were other Yamanni-ryu instructors. They learned from Masami Chinen or his grandfather Sanda but I heard that only Kishaba sensei knows all the Yamanni-ryu katas. Other people may have studied from Masami sensei or Sanda sensei but how many people can really say they learned from them? No one can claim Menkyo Kaiden because there's no such thing. The word doesn't even exist in the Okinawan language.


DT: Can you tell us about a typical training session with the Kishaba brothers?


 


TO: I never practiced with them on the same night. I would train at the dojo, for instance, from 8:00 to 9:30 p.m. then go to Kishaba Chogi sensei's house for bojutsu. Once in a while I practiced at the hombu dojo then go train with Chokei sensei afterwards. The sessions were separate. I used to train bojutsu with Chogi sensei in his veranda. It was dark but there was some light. I could see what he was showing me but mostly I heard (his bo cut the air). His technique was so swift but he would not break it down for me. He would only do the same technique over the same way. When teaching kata he would break it down but wouldn't explain anything. He would only say, "Do this!" I haven't learned all his techniques yet. I think he has more to teach.

 

DT: Did you have to do a lot of training and research on your own?


TO: Yes. Of course Kishaba sensei taught me a lot of kata, techniques, and history but technically I had to research for myself and do a lot of self-training. The foundation and 99% of my knowledge and technique came from Kishaba sensei but I had to practice a lot on my own.


DT: Most of us are used to being spoon-fed. Can you tell us how Kishaba sensei taught you Sakugawa-no-kon?


TO: There was light in his veranda but still it was very dark. Now I wish I could see what he did but I'm surprised I could follow the sound of his bo. He just told me what to do. The first time he showed me the kata it was very different. I think he slowed it down for me.


DT: At the time, there were no basic or intermediate katas; you went directly from Suuji-no-kon to Sakugawa-no-kon. Is it why you feel today it is necessary to create more basic katas to introduce the student to Yamanni-ryu slowly?


TO:
Right. As far as Ryubi-no-kon is concerned, there was already a basic kata by that name but it didn't work. When I had to teach in the US I had to create a simple kata. You know how hard Suuji-no-kon is, even though it looks simple. I adapted the existing Ryubi-no-kon to Yamanni-ryu and showed it to Kishaba sensei. He approved it because he knew the Okinawan katas were too difficult and we needed introductory ones.


DT: Did Kishaba sensei also teach you the secondary weapons or did you have to research on your own?


TO: He never taught us the small weapons. He said there were only katas for bojutsu and karate in Okinawan martial arts. For everything else (sai, tunfa, etc...) We would have to study ourselves.


DT: Can you tell us how Kishaba sensei taught you saijutsu?

TO: One day I ordered a pair of sai that was very well balanced, with a good shape. I brought them to Sensei's house and asked him to teach me. I knew there must be a way to control the weapon (even if there was no kata). Sensei really liked those sai so he took them and we went upstairs for our regular bojutsu practice. Halfway up the stairs he turned around and swung the sai-just once-in front of my face and said: "This is how you are supposed to swing the sai." That was the only time he showed me. He said that as far as the small weapons were concerned, I had to study on my own. And that's what I did.


DT: When did you come to the United States?


TO: In 1978. I came because one of my karate sempai, who owned a dojo in California, had passed away. They needed a replacement instructor, so I came.


DT: When you came here, did you begin teaching Yamanni-ryu right away?


TO: For five years after I arrived in the US, I taught only karate. Karate was the main curriculum because I felt bojutsu was something I did just for myself. I didn't teach anybody until one day I went to a tournament and saw how people practiced bojutsu. Somebody asked me to do a demonstration and when I did people were really surprised at how different it was from their styles. Interest picked up and that's when I started teaching Yamanni-ryu.


DT: It has taken a while; are you happy with the foundation you have laid so far?


TO: As far as introducing Yamanni-ryu to the public, I hope I did a good thing for Okinawan martial arts. Some people have said that karate has changed into a modern version while ancient kobudo has not. I hope that through Yamanni-ryu they can get a glimpse of the old karate. I don't know if I have done a good job. Maybe if there had been a more capable person (than I) and he could have taught Americans and made Yamanni-ryu more popular and raised people's level of martial art...I only know I did my best. But I'm happy with what I've done and seen. Even though there are people who are just using Yamanni-ryu's name, there are those who sincerely want to learn it, and that makes me very happy.


DT: You have given seminars and clinics abroad as well. Recently you have been to France. Do you feel Yamanni-ryu will grow on the international level?


TO: I think so. In other countries people want to learn Yamanni-ryu but it's difficult for them to get instruction. I was lucky to have been invited to France to teach last month. This was the first time Yamanni-ryu was introduced in public in Europe.


DT: What are your hopes for the future? You have begun using kendo bogu (armor) to practice tournament-style kumibo. Do you want to incorporate this into the Yamanni-ryu syllabus?


TO: The introduction of kumibo and intermediate katas was not my idea but rather Kishaba sensei's express orders. He requested the kumibo practice but the technical implementation was my own. For the future of Yamanni-ryu I believe that the sport/competition aspect of it will make it easier for the public to understand up to a certain level, but at a higher level, people will have to do the martial art, the Way of martial art. However, if we do only the martial art, people might not be able to do Yamanni-ryu and it might disappear.


DT: Thank you, sensei, for granting me this interview and sharing your views with us.
Dong Tran first met Oshiro sensei in 1986 and has achieved the rank of nidan in Yamanni-ryu in 1998. He brings Oshiro sensei out to New Jersey for an annual workshop in June. His dojo, the Asian Arts Center, is located in West Caldwell, NJ.

 
just some thoughts on menkyo kaiden


I'n not here to change anyone's mind, because it seems people have their minds made up already. I will, however, contribute a little to this older conversation (i just came across it today) with a bit of my own thoughts.


Quote:


If Kishaba Chôgi - who maybe studied under Masami Chinen in whatever meaning you may interpret "study" - should have such a written diploma it may be allowed to ask for it's existance and what it states (Shihan Menkyo, or Menjô etc.). Also there are maybe more hints on such a diploma, like "the person learned Bôjutsu for a long time" or "... reached this or that level" etc. It should be in your mind to provide such an information, if it exists (as Miyagi Chôjun did not give our diploma or ranks, it would also be interesting to know how long Kishaba trained under him, if he continued training with others).   


I trained in Yamanni Ryu with Oshiro Toshihiro for almost 20 years. I also trained with Kishaba Chogi for the three years I lived in Okinawa (1994-1997).


I remember a conversation I had in Kishaba's dojo one night. During one a mid-class break in one of Kishaba's classes, I asked sensei about the menkyo kaiden.


We were all sitting in a corner of a room, and Kishaba answered me with a very short reply, one in which I could not understand at all, given that it was a mix of hogen and very masculine Japanese. It was up to another member of the group to explain to me in more simple terms (I forgot who it was), but the gist of it was that at the time Kishaba was training with Chinen it was not a given that people got menkyo kaiden in Okinawan martial arts: that tradition was more a practice seen in Japanese martial arts than it was in Okinawan ones. Okinawan martial systems traditionally did not place such a deep emphasis on records, certificates, and licenses.


OSHIRO: "I believe there were other Yamanni-ryu instructors. They learned from Masami Chinen or his grandfather Sanda but I heard that only Kishaba sensei knows all the Yamanni-ryu katas. Other people may have studied from Masami sensei or Sanda sensei but how many people can really say they learned from them? No one can claim Menkyo Kaiden because there's no such thing. The word doesn't even exist in the Okinawan language."

I am not saying that okinawan martial artists never received these papers, as it has already been pointed out that some of them did. And I am not asking any of you to believe what has been said to me. I myself have no reason to doubt the knowledge and honesty of the people I trained with. Even so, given what they've said, I am wondering how many people received these menkyo kaiden in Okinawa prior to World War II, when schools started to get more students and organizations were forming in a big way.

if it really wasn't a common practice, then it might not be so unbelievable that a smaller more secretive style such as Yamanni Ryu didnt give them out, as they were looked upon merely as pieces of paper
.

http://www.e-budo.com/forum/images/reputation/reputation_pos.gif


Nobida


Uchinadi - Toshiro Oshiro - Age Uke
https://www.youtube.com/watch?v=dv2b_IJ0lnA 


 

Yamani Ryu Sakugawa no Kon
https://www.youtube.com/watch?v=uCwytl_tDTo 



 

UCHINADI - O Original Karate de Okinawa por Toshihiro Oshiro 

(volume 1 - VHS 1996)
https://www.youtube.com/watch?v=8TgUY8PZ-EU 




UCHINADI - O Original Karate de Okinawa por Toshihiro Oshiro 

(Volume 2 - VHS 1998)
https://www.youtube.com/watch?v=LMhnLIvSXec 


 
















Essay by Mushinkan Student

This is a VERY rough translation of an essay written by my student
Kubota Atsuyuki, for his Shodan evaluation.

Joe

************************************

Meaning of Okinawa Karate in Present Times
by Kubota Atsuyuki


Karate is an Okinawan martial art hundreds of years old, that was developed based on several different fighting traditions. In the beginning, the upper classes trained in karate techniques in order to protect themselves, their families and those that they served, and it is easy to imagine that the art held great meaning in those days. However, in modern day society, excepting military and law enforecement, the general populace views the martial arts as nothing more than a mere hobby or sport. In this paper, I will try to illustrate what merits there are for modern people to study Okinawa karate, in retort to this general view.

Of course, the first element that comes to mind is karate as a method of self-defense. I believe that there is great value in learning karate as a way to protect oneself, in light of the recent jump in violent crimes in Japan, as well as for those who travel to
dangerous parts of the world. However, many of the techniques in karate are very brutal, and depending upon the situation, the law may look upon its use as excessive use of force, and the defender may end up unwittingly playing the part of the aggressor. It may also be the case that bringing karate into the equation may even
force the aggressor to use a weapon such as a knife that he/she was carrying for intimidation, even though he/she may not originally have had the intention of using same. Based upon these situations, it would seem that the actual techniques of karate do not have much value in modern times. It should at least be clear that one should
not use karate off-handedly. Justice and safety do not always go hand-in-hand. Even if one feels that they are in the "right," physical confrontation should be avoided.

However, there are statistics to show that people who practice some sort of self-defense on a regular basis are able to better sense danger. Taking the example of a typical karate practice session, by vigorous training in kata and applications, the practitioner trains themselves to use the methods of attack and defense in various situations. It is believed that this makes them more "danger-aware."

So one can see that becoming strong and physically defeating an opponent is not the only merit of karate training. Even women and smaller people could actually greatly reduce their chances of being victims of violence by training in karate.

Another important point along with developing these powers of sensing danger, is not to become a target of violence. Most criminals chose easy prey to attack. The way to avoid this is to make sure one is not spacing out as one moves through life, and not
allowing the criminal element to chose one as a target. However, it is really rather difficult for people with low self-confidence to act confident when the heat is on. Therefore, it is important to gain confidence that one can back up with through training in karate. Of course one should never become over-confident, but with
strict and hard training in karate, one will become more confident and thus less suscesptible to panicking over small things.

As seen above, the effectiveness of karate as a method of self-defense is a given. However, another merit of Okinawa karate is the health issue. For modern people, this aspect is probably even more practical. First of all, the unique karate breathing techniques that are not seen in sports. Although there has yet to be a medical study
to prove it, breathing methods like those in Taijiquan and Yoga have been long considered vital to health in the Orient. I look forward to the day this this is finally researched and proved scientifically.

Unlike competitive sports, karate training based in kata can be done at the individual practitioner's own pace, thus making it easily accessible by all, no matter young or old, male or female. It is an important fact to note that the karate people called "masters" all continue their training into their old age and live to a considerable age.

Karate as a method of self-defense and as a way of remaining healthy. It can be said that Okinawa karate is the best method from which one can learn both of these aspects of the art. In sport-karate and full-contact methods that are based on kumite, there is a
limit as to how long one can actively participate, and the goals of these methods can only really be attained while the practitioner is still relatively young. Considering this, it should be clear that Okinawa karate is meaningful even for modern people. One could say that this is obvious given how long it has been studied and passed
down, but it is nonetheless surprising that we can recognize the excellence of the art that never dwindles over the generations.

What I have written here is just a small part of how Okinawan karate can be a part of everyday life. I have not touched upon the, arguably, more important philosophical aspects. I will continue my training in hopes that some day I may come to understand these aspects and be able to discuss them as well.

References:
  HYPERLINK "http://www.wonder-okinawa.jp/023/index2.html" \t "_blank"  http://www.wonder-okinawa.jp/023/index2.html
  HYPERLINK "http://www.geocities.com/mushinkan_dojo_tokyo/" \t "_blank"  http://www.geocities.com/mushinkan_dojo_tokyo/
  HYPERLINK "http://higaki.info/index.html" \t "_blank"  http://higaki.info/index.html
(The referenced in red no longer work.)
John Wiseman "The SAS Survival Handbook"
Mori Motosada "The Handbook of Self-Defense"
Mori Motosada "The Science of Self-Defense"
Sakugawa Harunori "Okinawa Gojuryu Karate Kata"
Otsuka Tadahiko "Okinawa Den Bubishi"

 

 

Tokyo Branch of Mushikan



The Tokyo Branch of the Mushinkan concentrates its studies on the classical kata of Okinawan Karate, mainly from the Naha-te tradition, as a method of practical self-defense. The core kata of our group is as follows:

​    Sanchin
    Naifanchi
    Saifa
    Seiunchin
    Shisochin
    Seisan
    Tensho
    Seipai
    Sanseiru
    Kururunfa
    Suparinpei


Although the above kata form the basic core of our training, we also study other Kata as adjunct practices, including those of the Shuri  (Matsumura), Tomari (Matsumora), Kume (Arakaki) and Kobudo (weapons).

Head Instructor at the Tokyo branch of Mushikan

 



Joe Swift was born in Van Etten, NY, and began training in Okinawan karate and kobudo at the age of 12.

In 1994, he had an opportunity to study at Kansai Gaidai University of Foreign Studies in Osaka, Japan. At that time, he became fascinated with the "old ways" of Okinawan karate and began a more serious study of the history and classical kata of the Ryukyu Martial Arts. In 1995, he entered the Mushinkan HQ Dojo in Kanazawa, and began studying Okinawa Shoreiryu Karatedo (Naha-te) under Uematsu Yoshiyuki, who also taught him the ancient Japanese arts of Iaijutsu and Jujutsu as well. In 1997, Swift became an assistant instructor (Shidoin), in 1999 he was appointed as the chief assistant instructor (Shihan-dai), and in 2003, he was awarded his full teaching license (Shihan Menjo) from Uematsu. Joe moved to Tokyo in 2001, and opened the Tokyo Branch of the Mushinkan.
 
Joe has received technical instruction or advice from many other instructors such as Arakaki Kiyoshi (Muso-kai), Uezu Angi (Isshinryu),  Hokama Tetsuhiro (Gojuryu),  Murakami Katsumi (Shorinryu & Kobudo),  Kanzaki Shigekazu (Tou'onryu), Patrick McCarthy (Koryu Uchinadi), Yogi Kiyoshi & Kanna Yasunori (Uechiryu and Ryukyu Kobudo), Hayashi Shingo (Kojoryu), Matsuo Kanenori Sakon (Ryukyu Oke Hiden Bujutsu), Ikemiyagi Masaaki (Gojuryu), Kinjo Hiroshi (Kenshu-kai) and many others.

In addition to his study of the technical theories of karate and kobudo, Joe also researches the history and evolution of the Okinawan martial arts, and also translates old and rare texts to English. Publications by Joe Swift are available here.





Born in New York, USA. At the age of 12, he began training in Okinawan karate.


In 1994, he came to Japan to study abroad. At that time, he discovered the charm of Okinawan traditional karate and began to study it more deeply.
In 1995, joined Mushindate General Headquarters. Studied Okinawan karate (Naha-te), Iaijutsu, and Koryu Jujutsu from Director Yoshiyuki Agematsu.

In 1997, he became an instructor at Mushinkan Honbu Dojo.

In 1999, he was named deputy teacher,

He was awarded a master's license in 2003.
In 2001, moved to Tokyo and opened Mushinkan Tokyo branch.
In 2006, he was awarded Renshi.

He was awarded the rank of teacher in 2019.

Mr. Angi Uezu (Okinawa Isshin-ryu), Mr. Tetsuhiro Sotoma (Okinawa Goju-ryu), Mr. Katsumi Murakami (Okinawa Shorin-ryu/Ryukyu Kobujutsu), Mr. Shigekazu Kanzaki (Okinawa Toon-ryu), Mr. Shingo Hayashi (Okinawa Lake Castle) ), Mr. Sakon Matsuo Kanetori (Ryukyu royal family secret martial arts), Mr. Masaaki Ikemiyagi (Okinawa Goju-ryu), Mr. Yutaka Kinjo (Shuri-te), Mr. McCarthy Patrick (Koryu Okinawan-te), Mr. Gikiyo Yo (Uechi-ryu)・Ryukyu Kobudo), Mr. Yasunori Kanna (Uechi-ryu Ryukyu Kobudo), and other teachers, and he receives guidance from them.

In addition to researching techniques, he also conducts research on the history of karate and translates prewar karate-related books into English.


Friday, June 21, 2024

A clinic with John Kerker at Chicopee Ma. in 2007

                                      

                                  

 

Counter strikes.


The second example was use of a strike rub to counter a strike.


Attacker RFF Right Punch to your face -
Defense LFF Left punch to their face (either inside or outside of their strike).


When executing the counter, to avoid being hit, always rotate the left strike to 11 o’clock.

 
This rotation uses your striking arm as a rub across their incoming forearm, and in turn that becomes a deflection.


When your striking on the inside, your rotation (done towards the end of the strike, when your forearms cross theirs) their arm is deflected counter-clockwise away from you.


When your striking is on the outside, that rotation will move their arm to the right deflecting it away from your center as you strike into their face.


From this opening an entire range of counter strikes exist.




Third example comes from kata Wansu. Another example of a punch rub.


Attacker LFF Left Punch to your face.


You step forward with your left foot, punch over their left arm to their face using the 11 o’clock turn of the fist to deflect their strike to the left.  As they do so your left open hand comes up to trap their punch against your chest.


Next your right front kick, strikes into the inner thigh of their right leg, and when it chambers, is set down behind their left foot.


As the right foot sets down, your left arm slides down under the attackers left arm, and then executes a rising block to lift their arm. At the same time you shift into a horse stance as your right forearm strikes into their spleen.


Then open your right hand and as your right foot slides back to cat stance, the right open back hand slices into the same area just struck as the hand is moving back to chamber.


Finally step out into horse stance, and as the foot sets down, use the ‘big throw’ movement as you turn left to down the attacker. This involves the left hand rolling over their forearm as the rising right hand rubs behind their triceps insertion/triceps. This rotates their arm counter-clockwise and easliy moves them down big time.


Principle - Harrill Sensei really utilized the same rub over the triceps insertion/triceps many times.


Mr. Kerker made reference that Harrill Sensei didn’t favor striking a specific point during defense. He did make great use of points during training and technique analysis. Instead he favored striking the circle.


Striking the circle refers to a big circle (oval) from the face to groin and the sides of the body.  In Seiunchin the circle can also extend to the side ovals as the rising open hand blocks become low blocks.


Mr. Kerker demonstrated examples of use of these circles for Seiunchin, but too many techniques and not enough mind. Still they’re only right there in plain sight.



So the point is if using a partner called Joe, strike the point called Joe.


Principle - a variation on this was Mr. Kerker referenced using the eyes as the start of two descending lines, and those lines provide great opportunities to strike.


Principle - the closer a strike is to the torso on any limb, the more pain involved to the attacker.


Princple - all of the forearms and lower legs are the same length. It is the upper arm, or upper leg which varies in length. So when you use your technique use that against your attacker. Don’t fight their size, just execute your technique against their lower extremity.



 The next technique used the uppercut rub as defense for strikes.


Attacker RFF Right Punch


LFF Left Uppercut, using the rolling  forearm to rub across their incoming strike. This deflects the strike
.

Again - do this without power, not as a strike, just as a rub


Follow with normal targets of opportunity.


 Reference was made to the use of a strike with the following elbow.


Taking a strike and following it with an elbow strike was a favorite technique of Shimabuku Sensei.  It can be done on a horizontal plane, such as striking the solar plexus and following with a collapsing forearm strike, or it can be done on a vertical plane, striking up into a shoulder, and then following with a rising forearm strike into the same area. Alternately it can be done with a rising punch followed with a descending elbow strike, as to the collar bone or chest.
This can be layered into many technique sequences.



 Use of the rising strike rub in Seiunchin kata.


Attacker RFF Right Punch


Step outside their strike, the right open hand parrying their strike and flowing over their forearm, the left rising strike as a rub to turn them over clockwise.


Follow with a quick left backfist into their face.


Then drop your weight with a descending backfist into their triceps, they drop straight down big time into a deep horse stance.


Follow with a quick left backfist into their face.


Then a left low strike into their lower side abdomen.


The left arm then rolls under, up and over their arm, the motion rotating them clockwise.


Step away with the left foot, dragging them forward, hopefully making their back leg to step across to counter, as you step back begin your low block by rising up and striking the tip of their shoulder, then compete a descending 1) elbow strike to their arm 2) low strike to their kidney, 3) low strike to their neck.



 The use of the lower body



Mr. Kerker did show how some de-settling strikes could be done with lower leg strikes in the striking series. He doesn’t do this during the clinic as its too painful to work in that circumstance. He did a lot of hand strikes into the legs (inner and outer) during his technique follow-ups.
 


 The use of the open hand parry  rub opening Naifanchi kata.


Attacker RFF Right Punch


Step LFF and use the open hand Naifanchi opening as an exterior line rub to deflect their arm.


Roll the left arm clockwise across their arm and complete it to lock their arm between your body  to roll them over clockwise.


Now use the following elbow strike in various ways, among them.


Rising strike into their shoulder followed with arising forearm strike to the same spot.


Strike into their shoulder followed by a collapse forearm strike to the same point.


Complete with the right foot stepping out to the side, and the left arm pulling them over as you finish with a right descending strike into target opportunity.



 The use of the side block rub and straight punch.


Attacker RFF Right Punch


The use of the crossing hands before the block



Step LFF and use the left crossing hand as a rub to deflect their strike to the right, as you right hand strikes into their lower abdomen.


The use of the side block and finishing options


The left arm rolls under, up and over their arm rotating them clockwise.


The left arm then chambers, but uses a slicing little knuckle strike to the kidneys as it chambers. Simultaneously the right hand strikes their lower ribs, etc…. and all targets of opportunity.



The use of the side block and straight punch against the opposite attack

Attacker LFF Left Punch
Left strike into their biceps
Attacker Right Punch
Left strike into their forearm
Right strike into target of opportunity




Attacker LFF Left Punch
Left strike into their solar plexus, followed by the left strike into their biceps
Attacker Right Punch
Left strike into their forearm
Right strike into target of opportunity


 
Attacker LFF Left Punch
Left strike into their solar plexus, followed by the left strike into their biceps
Attacker Right Punch
Left strike into their lower right abdomen
That strike buckles them precluding their punch going anywhere.



       12.  The use of Wansu Kata step and double punch



Mr. Kerker explained how Shimabuku Sensei was always experimenting with the kata. At one time the step out double punch was done with three hook punches (which give great application results).  He wasn’t taught to do the kata this way, but understands it was a variation once upon a time.


He showed how stepping out while the opponent strikes makes them miss and doesn’t require a counter.  [Which is one of the ‘ghost techniques’ I teach during the annual Halloween time Ghost Technique class with my students. From Ernest Rothrock’s Ghost Techniques, evasion techniques, using the turn as a weapon, in part.]



Use of the Stack (various)


Hammer fist strike to limbs coming from the stack
Punch to the leg coming from the stack



Use of the Low block rub


Attacker RFF Right Punch
LFF using the rising left chamber as a rub across the attackers arm
Continue with the left low block to roll their arm out
Finish with a right strike to the target of opportunity.



Mr. Kerker showed various locks and how Mr. Harrill would roll the opponent through them with layers of techniques, such as the bent arm wrist lock, and how he could shift his hands into various points and fingers all with different responses.




After showing several of the locks and their layers of usage, he addressed how Harrill Sensei would counter them. For the opening example he would palm strike into the back of his bent wrist, making an elbow strike into the attacker to break the lock. Other locks he would use various strikes (empty and closed hand) to break them up



This is an interesting answer for a quick response. We normally focus on other counters by using our alignment theory to defeat the lock. Our examples work, but leave one open for ready counter, Harrill Sensei’s answers break the lock and counter at the same time. Interesting differences.



IMO, the use of the rub to counter attacks, uses a non-obtrusive opening  so the attacker doesn’t feel automatically threatened by the rub, thus they don’t shift to automatic defensive technique. By just performing the rub technique (basic) from normal practice time, the attacker controls how much they are deflected by how quickly they attack. The faster the attack, the greater the deflection, the more they are exposed and open for counter attack.



A note on striking the limbs and body


Mr. Kerker  explained how he was trained by Mr. Harrill. He made a clear point that Harrill Sensei trained people to the level  they wanted to pursue. Such as he would expose them to the makiwara and how to use it, but if they choose not to work it did not make it a point in their studies.


Essentially he was struck over and over and over, and in turn struck Mr. Harrill back with as much force as he could muster. There were sessions that he could not use his arms at the conclusion.


I would suggest the combination of makiwara, sanchin and training sessions including contact (extreme) over his 17 years with Mr. Harrill, combine to develop the abilities Mr. Kerker demonstrates.


This is consistent with all of the great instructors I have trained with. Their senior students and successors all have underwent similarly grueling studies for years and years. Only this way can they experience the full study of technique and its effect. Working with such a student they can instantly tell you when your technique won’t work (or is working) because they’ve experienced it so intimately.


This training never works for every student, but I see it as the only right of passage for full transmission, not of what the senior knows, but of making the junior understand the process that formed the senior.


IMO, the study of karate is not more or less valuable from such training. There are many layers in the end.


On the other hand only such training will develop the individual to stand tallest in the seniors footsteps.



Alas, this is all my notes and memory recorded for the few hours I was able to spend with Kerker Sensei.



My Further Reflection on the clinic



Reviewing these notes I am seeing further context for what Mr. Kerker presented, when I compare it with some of my other studies.


In Aikido an attack is broken down first by how you enter the opening presented by an attack, and then the following technique of choice.


What I see from today’s presentation is just that, the most important part was how to enter an attack, using the ‘rubbing motion’ instead of a harder counter-attack.


After the attack is entered, almost any response is available. Mr. Kerker made point first, from the Kamae entry any technique from any kata will work.



Then the 2nd half of the technique studies were just looking at how techniques work once the opening is engaged. The effect of various, layers of strikes. The use of fractals of a technique for multiple striking, and so forth, perhaps such as how the locks shown could flow from the rubbing entries.


In this context, today’s presentation, the portion I experienced, is among the most intriguing studies of Isshinryu. Principle - It doesn’t matter what the opponent’s doing, you are just executing your opening and they are falling into the set up.


Boy this cross references many things and really helps place so much of what Harrill Sensei himself, shared.


I expect I’ll be busy for a while understanding this more fully



Note on taking notes:

When I attend a clinic, and am not video’ing it, to help focus my memory of the clinic and to move what happens from short term memory to long term memory, I use a number of different devices.

Creating clinic notes (or class notes) is a very important part of the study. It’s how you can remember what occurred and pull it back years later.

What I do is:

I try and find someone to work with who I can help instruct what is being studied. This helps me translate the experience into my own words.


If this person is successful, and I can place the ongoing techniques in similar context, it increases my understanding in the process.

Specifically today I had the fun to work with a young green belt. He was initially afraid of me because of my size, age, rank, etc. But once I was able to break that down, he became very successful neutralizing my attacks, and the harder I struck the more efficient he became. It both reinforces the values of the studies, and helps me place everything in context when I help him understand some of the why, and more importantly helped focus on the most important part, the basics of rubbing, not the multitude of striking.

I also take cryptic, almost unreadable notes, not as complete technique studies, but as mnemonic devices to highlight a few details that in turn make it much easier to recall what we did.


These devices work very well. They are similar to how I am able to learn a form (or at least a reasonable shell of a form) at a single clinic or study experience.


I always start learning how to step. If you get your feet in the right place the hands tend to follow more easily.


I find someone having a problem and help step them through it as I learn it. Engaging our learning at several layers, and learning how to verbalize what is being shown is very important.


Of course the last part of practice it a lot, and then try and get further study, encouragement and correction. Then in a decade or so you might have a piece of it <GRIN>.



A clinic with John Kerker



Kyudokan


In 1947 Higa Yuchoku inaugurated the Kyudokan Karate dojo and applied himself to perfecting and developing everything that he had learned from his masters, and especially from Chōshin Chibana, with whom he continued to practice.

In 1961 the first Shorinryu Karate-do Association of Okinawa was formed. It was presided over by Chibana and Higa Yuchoku was assigned the role of vice-president.

By 2015, the Kyudokan School had branches in 29 countries and had more than 10,000 students around the world. Branches of the school were established in South America by Benito Higa and in the world by Oscar Higa. Now Hanshi 10th Dan Oscar Masato Higa heads the World Shorin Ryu KYUDOKAN HIGA-TE Karate-Do Federation and Representative for the world.

Minoru Higa (10th Dan) is the current President (Kaichou) and Soke of Okinawa Shorin Ryu Kyudokan Karate-Do Association principally based in Okinawa.


https://www.youtube.com/watch?v=whMspxSM4Yc 




At the time I put this together I listed these techniques as I found them useful.

Against a right punch
⦁    Right cross hand open hand parry as the hip rolls back
⦁    Then as the hips roll forward left punch to the solar plexus

 Against a right punch
⦁    Right foot hi block  then left punch to solar plexus (interior line of defense)

Against a right punch
⦁    Left foot forward right hi block, then left punch to ribs (exterior line of defense)
 
Against a right punch
⦁    Left foot forward right hi block, shuffle in with right descending elbow (exterior line of defense)

Against a right punch
⦁    Left foot forward right hi block, right hand grabs their fist, rotate your hand clockwise and down  while your left hand  presses their inside elbow down an the same time (exterior line of defense)

Against right punch
⦁     Left foot forward and simultaneous Left Low block and right backfist strike to the head. (interior line of defense)

Against right punch
⦁    Left foot forward, right cross body elbow strike into their arm (interior line of defense)

Against right punch
⦁    Left foot forward, right cross body elbow strike into their arm then right elbow (backward strike) into their body  or forward right elbow strike (interior line of defense)
Against right punch
⦁    Left foot forward, left inward cross body parry/strike (exterior line of defense)

Against right punch
⦁    Left foot forward, left punch to their lower abdomen (interior line of defense)
⦁    Or  Left foot forward, left punch to their lower abdomen then right punch to their solar plexus (interior line of defense)

Right foot forward right punch
⦁    Left foot forward, left low block to their punch,  Then right palm heel strike to their jaw (interior line of defense)

Right foot forward right punch
⦁    Left foot forward, left low block to their punch,  Then right vertical punch to their throat (interior line of defense)

Right foot forward
⦁    Left foot forward, left low block to their punch moving their arm to the outside, follow with a right low forearm strike to the neck behind their head. (interior line of defense)

Right foot forward
⦁    Right foot forward with right outside block, then rotate the right fist open and grab their arm and pull (exterior line of defense ) this is a variation of the sutrisno open hand block rotate hand and grab and pull)

Right foot forward Right punch
⦁    Right foot forward with right outside block, then rotate the right fist open and grab their arm and pull , when attacker pulled forward the left flat hand strikes the are and the right spear hand opens and strikes to the face, eyes or throat (exterior line of defense )


Kyudokan

https://www.youtube.com/watch?v=OMqS-6_PVxk



https://www.youtube.com/watch?v=W7WK4wZ1nhc



https://www.youtube.com/watch?v=QQAqnc4f9l0


 






Wednesday, June 19, 2024

Brief Reply to Armbar

From:  "Gregory F. Jones
Subject:  Brief Reply to Armbar   
Date:  Sun, 12 May 2002 07:52:17 -0400   

 


Victor,


 In response to the armbar study - specifically focusing on Seisan:


1st listed technique (beginning of Seisan kata)


 1. You mention turn 20 degrees.  My ju-jitsu instructor has mentioned, on occasion that people can cope with 90 and 45 but they tend to have trouble with 22.5 because they don't really perceive such a small change in direction as a threat.  He usually brings this up with throws but the similarity of comment is notable, IMO.


2. Your description of rolling the right arm round Uki's arm after the punch to the solar plexus is interesting.  It isn't 'pure' kata, I take it.  In my brief visits to Mike Garner's dojo, he or his students have mentioned several ways to walk through the kata . . . one way trying to derive 'pure' technique - doing only the moves in the kata with extremely minor variations (punching the shoulder instead of the solar plexus perhaps) vs. going through and taking each technique to a 'natural conclusion' - normally meaning a take-down or otherwise neutralizing the opponent.  The latter goes against the grain of pure Harold Long - a man of 3 techniques or less - but adds a deeper level of sophistication IMO.


 In any event, reading through your study, the techniques read, to me, as a split between the 2 types of bunkai study I just mentioned.  On this 1st technique . . . it seems the former.  Others indicate the latter.


2nd listed technique


1. Under Mr. Longs' version of the kata, there is a double-head-block and then a movement to an x-block before the turn.  Thus I interpret your description to mean that the left hand of the x-block is 'snaked' into place - a softer entry than standard Harold Long.  This would allow for the wrist grab, though, as well as completion of the technique as you describe with one interesting change.


2. With our turn, we pivot on the left foot.  Reading through your description of the arm-bar application and fitting this with my current ju-jitsu studies, I can see turning perhaps 90 degrees but spinning further would appear to have me in a position of trying to turn the Uki while on one foot.  Pivoting on the right foot . . . well . . . the right foot is the back foot and that appears a weak thing to do given that positioning.
 

Perhaps a 45 under those circumstances if Uki is moving forward.  Under either circumstance, I could see eventually getting to the 180 position but not without an intrim.  If such is the case, then it again becomes a question of how purely you intend to interpret the kata.


2nd 'part' of Seisan


1. Mr. Long always taught the katas in "parts" Part 2 consisted of the 1st turn and the walk down that 2nd line . . . ending at the 1st stack.  For lack of a better term right this second, I'll call the basic movement a 'windmill' technique that the Tori uses during that little walk down the line.  I see an armbar there.

Uki throws right hand punch, RFF

Tori brings arms together in the 'windmill', 1st deflecting the technique with the left hand and then hooking it with the back of the right.
 

The right hand then flips over (strike optional) grabbing the Uki's wrist and pulling Uki in.


In the pure 'kata', the Tori's left hand then does a 'groin strike' to an opponent behind him.  If we are getting away from 'pure' kata, Tori has a beautiful setup to turn (the 20 or 22.5 degrees) into Uki and use that left hand/arm to armbar.


Again, I don't know what rules you are using in terms if interpretation.  If you are a purist with the techniques, what I'm visualizing implies that you do your kata differently in those areas.  As you have pointed out in your own comments to the lists, that isn't meant to be a value-judgement of which is better.  It is only offered to illustrate areas of fuzziness which can lead to miscommunication.

Just a few thoughts.  This is the sort of direction I'm trying to head in.


Unfortunately, my conversations with you are likely to be as  one-sided as they are with my ju-jitsu instructor . . . 30 years of experience has a lot more to say than 10.  And the 30 tend to be a lot more interesting. :)

Greg

 

'Alternate Okinawan Fist - Older or Not?'

 


As we all become increasingly aware how many different ways the Okinawan martial arts developed, something new to consider is always right around the corner.

On occasion you may hear about the Older Okinawan Punching technique. A fist formation where instead of four folded fingers making the punch, instead the last three fingers are folded, and the index finger remains straight under the thumb when forming this fist.

The earliest writings of Funakoshi Ginchin (1925’s 'Rentan Goshin Karate Jutsu' republished 'Karate Jutsu' 2001 Kodansha) show it.   

Mutsu Mizuho documented both versions of the fist in his 1933 'Toudi Kenpo'. He was a former student of Funakoshi and additionally trained in Okinawa.  His text adds this fist was used in the Shuri area, where the other fist was used in the Naha area.

Other texts in a Shotokan or other Japenese lineage refer to this fist formation, as well.

On the other hand, in 1982, a senior Shorin Ryu instructor, John Hamilton, then from Pittsburgh, Pa, described this fist in great detail in ‘The Bujin’ magazine.


How to form the Older Fist


https://isshin-concentration.blogspot.com/2023/11/a-discussion-with-philip-koppel-on.html

Jim Keenan's comments to Ian on Punching


From:  "jamesfkeenan"
Date:  Tue Jan 29, 2002  11:22 pm
Subject:  Re: bogus research

 


LOL !!

Nice try at a "gotcha" but it doesn't work, Ian, my lad. <grin> I'll
just take your comments apart point by point.


--- In "qayak"  wrote:
> Hi Jim,

 
> Incorrect, the article and another like it that I have state exactly
> what it is good for. Hitting the hardest with the least amount of
> damage to the wrist.




Neither punch executed correctly will cause any damage to the wrist,
so proving which does the *least* damage to the wrist is a worthless
exercise.
(You also miss the point about assumptions on what the
gestures are for but that's for another thread.)


> > Since punching is not pushing, basing conclusions about punching on evidence for efficiency in pushing is inherently flawed.
>
> Incorrect again. Advincula uses this as a simple analogy to illustrate the point however,


If I'm reading your comment correctly here, you say that AJA teaches that punching and pushing are the same things? If so, that would represent a serious lack of education on AJA's part and a good example of "failure in transmission".


>I have seen Shotokan stylists hitting Makawara and every single one hit with a vertical fist when punching with full or near full power. The one person my instructor asked  about it said that it was to protect his wrist. The one person I asked said exactly the same thing.  <snip>


I have yet to see in person a Shotokan stylist punching correctly, so I'm not surprised that they were goofing up hitting the makiwara and having to make adjustments to compensate for bad training.


> The one I talked to also liked the extra support provided by placing
> the thumb on top. (Simple demonstration of stability)


The thumb position does not render the wrist more or less stable, the position of the wrist can be easily broken for either type punch, providing one understands the energy pattern of the gestures.


The "natural" way we punch in IR has a spherical characteristic; the spiral gesture has a spiraling characteristic. Striking the makiwara is not the best way to show the comparative "strengths" of each energy form.


> Incorrect again. You are the one with the preconceived ideas.
>
>Fact 1- less than 25 percent of the power in a punch comes from the arm.

No argument from me here.

> Fact 2- all of the arm power comes from the shoulder/bicep/tricep area, not from the forearm.

You are almost right. (see below)

> Fact 3- the pronators are in the forearm.
>
> Fact 4- there is no possible way that the pronators can add even small amounts of energy to a punch.

I suppose you have never used a screwdriver? The basic operation of  this tool requires pressure (shoulder, tricep, etc.) and the additional power of the twist of the forearm to actually drive the screw. This is the nature of the spiraling energy.

> Fact 5- pronating the punch puts more than twice the force on the  ulna. (16% force on the ulna in a vertical punch, 37% in a twist punch.)
>
> Fact 5- the ulna is even more at risk if the wrist collapses upon impact which it is more likely to do with a pronated punch as opposed to a vertical punch with the thumb on top. (Combine this with fact 5 > and you will understand why ulna injuries are so common.)
>
> Fact 6- the vertcal punch allows the arm to remain in correct  alignment for the muscles in the arm which supply the power for the punch.


Both your points 5 and 6 are directly related to incorrect training.


They may be "facts" of that incorrect training but they are not facts of correct training. I have been teaching continuously since 1969 (and, boy, am I tired! yuk yuk) and have neither experienced any ulna injury or had any student who had an ulna injury. Injuries arise most often from failing to follow the teacher's instructions or by following the teacher's instructions when the teacher actually doesn't know the correct practice method. (Think of how many people have "blown out" their knees, for example. Something, by the way, which has not happened to any of my students.) Anyone can find fault with incorrect training methods, even "researchers".

<snip of uppercut material>

Don't worry; you'll have other chances to prove me "wrong". This just wasn't the one.<grin>


I'm glad you felt strongly enough to spend time putting together a nicely organized response. I think this is an example worth following. When we spell our thoughts out in organized detail, it makes it easier to put our critical thinking skills into practice, to refine and expand our knowledge and understanding.


thanks

Jim Keenan

 


 


On the Tekko

 


 

 The tekkō (鉄甲, lit. "iron", "armor"), are weaponized stirrups and horseshoes which originated in Okinawa, Japan, and they fall into the category of "fist-load weapons". By definition, a fist-load weapon increases the mass of the hand so that, given the physical proportionality between the fist's momentum and its mass, it increases the force the bearer can deliver. Some fist-load weapons may also serve, in the same manner, as the guard on a sword, to protect the structure of the bearer's hand.

A variant of the weapon known as tekkō-kagi (手甲鉤, lit. "back of the hand hooks") is characterized by four iron nails like bear claws attached to a metal ring. Worn over the hands, the claws could be used for scraping and striking. It is used for both offensive and defensive purposes as the wielder can slash and defend with natural hand motions. Additionally, with proper technique, it could be used for ensnaring and disarming weapons.[1]



The tekko evolved after five stages of development. The first, called the "yawara", consisted of nothing more than a stick or rod, held in the inside the hand. 

The "chize kun bo", a stick with a loop of rope, which the user could attach to the hand for control,[2] came second. 

Third, the "tekko" resembled the "chize kun bo" but, rather than a rope, had a sharpened wooden extension of the stick, which fit between the first or second finger.[2] An Okinawan tool to help fisherman weave,[3] or haul in their nets without cutting their hand on coral,[4] or a long hairpin used by Okinawan Bushi called a "kanzashi",[5] quite possibly served as the inspiration for this design. The tekko appeared in hardwood form, and as soft molded metal [2] so as to greater increase the mass of the hand.

The fourth stage, or "tek chu", allowed for increased function over its predecessors in that it "extended beyond the clenched fist",[2] "a distinct advancement in the evolution of fist-loaded weaponry".[2] The design consisted either of a wooden stick carved with a wooden extension with a finger hole, or of a metal rod with and metal finger ring.[2] The bearer held the rod in hand, with the ring around a finger.[2] The tek chu often included a carved point or a metal spike protruding from the ring.[2]


Tecchū, a traditional okinawan weapon to be held in the fist, securing the position by putting ones middle or index finger through the ring.


 

Use of the true "tekko" per se started with the "horseshoe tekko". Because weapons were banned in Okinawa, the Okinawans sought to put otherwise agricultural implements to martial use.[citation needed] "The use of the horseshoe appears to have originated when Bushi in Okinawa used the shoes of their horses as makeshift weapons to defend themselves against surprise attack.[6] "They simply put a horseshoe into the hand to punch with" (Ryukyu Hon Kenpo Kobjutsu Federation). Held as a "U" with the hand in the middle, the two ends extended outwards.[7]




Practitioners also tied two horseshoes together directly facing and overlapping each other. This design provided greater hand mass, and defensive guard, but resulted in larger weapons, not easily concealed, and more difficult to learn. The improved horseshoe tekko featured the two horseshoes welded together. However, the popularity of the horseshoe tekko faded, as attention turned to the smaller, more concealable horse stirrup.


Tokushin No Tekko
https://www.youtube.com/watch?v=Q-Xf_q1yyWM

 


 
Tokushin no Tekko bunkai
https://www.youtube.com/watch?v=5RLKH0fuEBw

 




Kan'ei nu Tekkô Matayoshi Kobudo
https://www.youtube.com/watch?v=44EaLTpPfHk

 


 
Maezato-no-Tekkô
https://www.youtube.com/watch?v=LHt3MNwoL6w&t=35s

 


 
Hiroshi Akamine . Maezato no Tekko
https://www.youtube.com/watch?v=kupmlbhq9mM


 

教本>嘉数の手甲 Kakazu-no Tekko
https://www.youtube.com/watch?v=wf4vheq7Aj0


 








Is is a bird.is it a plane... No, it is Superman

 

 


I just watched Superman (1978) onTCM, it brought back so many memories from those days

Specifically in January of 1979 I would be going up for my Sho Dan examination by the Isshinryu Karate Club of Tom Lewis.

On Friday night I drove from Scranton Pa, down to Delaware where Charlie Murray was waiting for me at his parents home. Of course I was pumped about what was to happen, so after dinner Charlie took me out to see a movie to relax. It was the 1978 Superman. We had a good time and I remember telling Charlie I know I could teach Superman how to form a better fist. Then we went back to his parents house to go to sleep.

Come Saturday morning he took me over to Lewis Sensei's dojo in Salisbury, Md. The entire IKC was there for  Mr. Howard Michum  (8th Dan) was there to give a Kyu and Dan clinics on Isshinryu.

My mind was so occupied with what was to happen later, I do not remember many of the details. I know Mitchum Sensei discussed many things he experienced on Okinawa.

When the Kyu clinic was finished and the Dans were taking a break before the Dan clinic, Charlie called me out to perform the kobudo kata that I had taught to my self  (actually he required me to do so from the Armstrong videos) mainly Chia Fa (as it was called on those movies). I know I did not make a mistake and finished the kata. Then I recall Sensei Mitchum told us he had not learned that form when he trained on Okinawa).  Sensei Lewis agreed saying that form had not been taught while he was on Okinawa.

After that the senior instructors went into Sensei Lewis' office to take a break. The remaining Dans were just milling around talking to each other.

Suddenly Sensei Reese Rigby approached me and asked "Victor, I would like you to kumite with my senior student", and of course I agreed. After all I had trained in Reese's dojo many times and he knew I went  there to learn how to fight better.

[ Note: during my training with Charles (who was a fantastic kumite performer ) I do not recall ever striking him even once, and whenever he choose he would rat-a-tat-tat on my body as will. Of course he disputes this today, but that is how I remember our constant kimite sessions.]

I only knew all my IKC seniors were watching and I would not back down.

We faced each other, Reese called hajamine, and I instantly tore into my opponent. Then again and again I struck him repeatedly. Literally I was on fire, the most focused I had ever been at that time.

Suddenly Charlie tore out of Sensei Lewis' office and stopped me from fighting. He said "Victor, what do you think you are doing you Sho Dan test is this evening." So I rei'ed out.

Eventually the 2nd clinic began for the Dans. Again I really do not recall what it was about.

When it concluded Charlie and I went to Sensei's house to change for Dinner.

Then we met the remaining Dans (all of whom would be at my examination later). I ordered a steak dinner, but while attempting to eat, one of them asked me "Do you really think it is a good idea to eat anything before your test." I do not think I ate much after that.

We returned on Sensei Lewis' house to Gi up.

Then I was blindfolded and led out to Sensei's car.

[What I later understood normally the individual being tested would never be told ahead of time they were to be tested. Such as when returning from a tournament getting back to the dojo, there they were led inside and tested, with no warning. Of course that was not possible in my case, I already knew I was to be tested.]  

So while blindfolded, I was just driven around for about a half hour.

Then the car stopped and I was led into the dojo and then led back to the men's changing room to be set down on a bench to wait......

Eventually I was told to stand and then led out into the dojo, to then stand before the dojo proper.

Suddenly the blindfold was removed and I found the dojo was blackened. Suddenly a brilliant spotlight shined into my eyes. It certainly was disruptive to me. I could barely make out the entire IKC dans were sitting on the far end of the dojo, including Charie, Lewis Sensei and Mitchum Sensei.

 

All of these members were on my Sho Dan examination panel.


I was told to demonstrate the Upper Body Combinationns.

Then one by one I was questioned by everyone there. The questions might be about anything, Isshinryu history, training or how I would respond in certain situations. I kept remembering that Charlie told me to never say I do not know.


I was told to demonstrate the Lower Body Combinations.
Of course that began another round of questions.
Then on and on the pattern followed.
Kata Seisan then more questions.
Kata Seiunchin then more questions.
Kata Nihanchi then more questions.
Kata Wansu then more questions.
Kata Chinto then more questions.
Kata Kusanku then more questions.
Kata Sunsu then more questions.
Finally I was told to take my gi top off and perform Kata Sanchin.
And of course more questions, about 3 rounds of them. The questions grew increasingly stranger.


While I had been taught Tokomeni No Ko, Urashie No Bo, Chantan Yara No Sai and Kusanku Sai, they did not ask to see my other kobudo kata, likely as they had seem my tonfa form previously that day.

Neither was I asked to participate in kumite. I guess they had seen enough earlier in the day.

It was now time for another section of the test. Of course it was challenging and totally unexpected. I will not say more as it was a private choice the IKC uses for Sho Dan testing.

At that point my Gi top was placed across my shoulders and I was led back to the men's changing room and told to sit down on the bench and wait.

After what seemed a very long time Charles came into the locker room and told me to come out. Then he led me to Sensei's office, It was filled with all who tested me.

Lewis Sensei then stood up from behind his desk, and with one hand extended his hand to shake my hand. With his other hand he held out my new Black Belt. He told me "Congratulations you passed, you are now a Sho Dan of the IKC."

I then in a daze had everyone approach me to shake my hand.

For some time we waited there and everyone talked.

Suddenly Mitchum Sensei spoke to everyone. He told us that was likely the best  black belt examination he ever participated in. He then informed us that Sensei Lewis was then being promoted to 7th dan in his organization, the UIKA. Everyone went wild for Sensei Lewis.

Later Sensei drove Charles and I back to his home.  There we changed and joined in the party for me.

A while later Charles drove me back to his parents house. I went to sleep in my bed there. Of course I placed my new Black Belt under my pillow, to enures good dreams.

The next day I would drive back to Scranton, Charlie was with me

He told me that was quite a test that I had. Then slyly he told me he thought of a good question for me, then he decided not to ask it.

So I asked me what the question was.


"Ok, consider you are in a jet at 30,000 feet. Suddenly the jet engines stop and the jet begins to crash. What good is your karate going to do then?"
"Simple, If the plane was crashing, a moment before the crash, I would jump out into the aisle and assume sanchi dachi. then I would punch out exactly at the moment of the crash, using my punch to neutralize the force of the crash."

Then I told Charlie he should have thought of a tougher question.


Postscript :

The reality was Charlie increased the tempo of my training after I received my black belt. It seemed like he was trying to pour everything he knew into me.

He went into detail about his training in Agena, especially how he   was trained in Isshinryu Chinkuchi by the Master's son, Shinso (I discovered his correct name years later, he called him Cecil, which is how he heard it).

Finally one day he began to teach me Bo Shi Shi No Kon No Dai. Then he dropped the boot on me. He had decided to return to the USAF for his career and almost immediately would be leaving for Officer Training and relocating to Florida. Our time together was to come to an end.

I realized how alone in Isshinryu I would be.  Almost as alone as those returning Marines who developed American Isshinryu. There was no other Isshinryu within driving range in my area.

On his last day in the Scranton area, I got him to come outside into his back yard and begin to teach me the rest of Shi Shi. Then a line of thundershowers would come in and he would go inside to continue to pack. I would remain outside in the rain to continue to practice.

Then the rain would stop and the sun again began to shine, When Charlie noticed I was still outside so he came back out and taught me some more. Then the next thundershower would come by and again he would go back inside to pack, and I stayed outside in the rain practicing.

This cycle repeated itself several more times.

Eventually I got the entire form from Charles, then he wished me success and said our goodby's to each other. I was crying as I left to drive home. He  had success in that he had taught me the entire Isshinryu system as he knew it at that time.

By day I was a mild mannered Banker. The nature of my job was such I was not to have close friends at work (it remained that way for life at each place I worked being the nature of my job.)

Likewise, as I was not from Scranton, I really had no friends there. I spent my evenings self training.

Outside of work I trained and trained, began to attend many karate tournaments and compete as a black belt. With no one to train me, eventually I began a youth program at the Scranton Boys Club in order to keep my Isshinryu alive.

I also began to train with other instructors in styles outside of Isshinryu. Not to learn those styles, but to have adults to train with.

In many senses I was a mild mannered man, of course also a husband.


But I learned that I could fly.

So look up in the air.
Is it a bird....is it a plane....
No it is Superman!