Hogen Terminology

Hogen Terminology  -  Kuda Yuichi, Kaicho, Matsumura Kenpo

 

 

Iji nu unjirawa ti hiki-When you are angry, never use ti (karate).

Ti nu unjirawa iji hiki-If you use ti (karate), never be angry.

 

kun- techniques

 

giri- kick

uki- block

chikei- punch

uchidi- hammerfist

chichidi- straight punch

nuuchidi- nukite

ura tijikun- backfist

uradi- back hand strike (fingers extended)

chibu- pressure point

chibudi- pressure point hand

usuidi- press hand block

iibi zaachi giri- front kick using toes

 

kushi- back  (kushi giri)

mee- front

yuku- side

wri- high (wri uki)

shicha-down

huka- outside (as in soto uke)

 

 

Anatomy

 

nni- body

chira- face

mebichei- forehead

kakuji- jaw

mii- eye

mimi- ear

hana- nose

tinukubi- wrist

chinshi- knee

hisa kubi- ankle

nudi- sternal notch

Iibi- finger or toe

kubi- neck

chiburu- head

hisa- leg

 

 

 

Commands

 

guri- bow (accent on the i)

lensusei- practice

nahing- more (nahing lensusei- more practice)

nafeen- little less

kutang- little

uhoku- alot

uhusan- too much

ikirasan- not enough

naikai/ nachukenn- one more time

natakenn- 2 more times

namikenn- 3 more

hamati lensusei- many times

nna narabei- everyone line up

nna irei- everybody sit

tamarei- stop

hajimirei- start

nijidi pisa- feet together

hisa keirei- switch feet

yukurei- break (take a break)

namaa- now (namaa yukurei)

nijiri­- right

hizai- left

nkarei- face each other

migurei- turn around

nijiri kai nkarei- turn to the right

hizai kai nkarei- turn to the left

 

General

 

tijikun bushi- warrior with a strong punch

kiri bushi- warrior with a strong kick

tubi bushi- warrior with a strong jump

damai bushi- quiet warrior (strong)

kuchi bushi- mouth warrior (talks too much) also yakuichi

debushi- strong warrior (general)

tusan- far away

chikasan- close

shinshi- sensei (teacher)

karati- karate

hagi- bald (hagi cibura- bald head)

ikiga- man

inagu- woman

waraba- child

warabata- children

aga- ouch (also yamuun)

yukumisorei- good night

ukimisorei- good morning

ukiti- morning (also chokan)

yukan- afternoon

yuru- night

hiru- daytime

ninzun- sleep

mjimensorei- come back (formal)

mjikua- come back (less formal)

mjimensochii- go away (formal)

mjichi- go away (less formal)

ya- house

iyu- fish

saki- sake

ushi- beef/cow

uwa- pig

mma- horse

tui- chicken

ninjin- people

tchui- 1 person

tai- 2 people

michai- 3 people

yutai- 4 people

guni- 5

rukuni- 6

nanani- 7

hachini- 8

kuni- 9

juni- 10 people

nifedeburu- thank you

nifedo- thanks

gurisabitan- I'm sorry (also uasayabindo)

guburisabita- excuse me (can say burisabita)

kuru- black

shiru- white

quachisabira (pronounced "la")- before eating thanks

quachisabitan- after eating

woné namaa yaasando- now I’m hungry

woné namaa yaashikonei- I’m not hungry

ipe yaasan- I’m very hungry

wone yaasan- I’m a little hungry

ipé- too much

ipe yesan- too cheap (a bargain)

wone ipe shicondo- I like you (alot, love)

wone iaya shiconsa- I don’t like you

wone arei shiconsa- I don’t like him

woneshimuun- no thanks

woneshimundo-no thanks

wone shimabiin- no thank you (formal)

arei- him

nna abilankei- everyone be quiet

nnadamatokei- everyone shut up

damate- shut up

namaa nna damatokei- now everyone shut up

namaanjani kadikuya- now we go eat

njani- go

asaban- lunch

yuuban- dinner

iaya asabano kadi- have you eaten lunch?

wone kadando- I’m finished

wone nadado- I’m not finished

munokadi- have you finished eating?

unige sabila- please help (same as onegashimas)

unigeya- please help (informal)

makai ichuga- where are you all going?

iaya makaiichuga- where are you going?

yagati- pretty soon

yagati ichundo- pretty soon go eat

kohi- coffee

arei yagati chundo- he’s coming pretty soon

ichundo- go away

iaya nahing kamumi- do you want more to eat?

wone namaan yasasa- now I’m still hungry

chuya lensuya usaya- today I finish practice

kure- this

chuya usaya- today finish

chuya- today

aacha- tomorrow

chuya mata achaya- again tomorrow

aacha lensuya- tomorrow finish practice

aachai yanaransa- tomorrow cannot practice

aachai nayundo- can practice tomorrow

aachai naransa- no can do

nayundo- can do

arei joge aransa- he’s not very good

jogedo- good

jotudo- good things

masando- taste

makone- no good

arei eecho aransa- he’s no good (inside)

arei eecha arando- he’s no good (inside)

arei eechudo- he’s a good guy

icha- drunk

arei icha- he’s drunk

wone itondo- I’m drunk

mee ankai gurisei- bow to front

shinshi nkai nkati gurisei- bow to sensei

tagenni nkati gurisei- bow to everyone

ya- ok

e (i)- yes (old to young or same age)

u- yes (young to old)

beru- no

iying- not

naibiransa-too old

namaa wakaindo- now I understand

namaa wakatouundo- now I understand

wone wakaran- I do not understand

wone wakarando- I do not understand

nubushito- mixed up

nubushitona-are you mixed up?

wone utaton- I’m tired

utatonmi-tired? (asking)

utatonna- tired?

iying utatoneran- not tired

chunulensuya jotu- good practice today

chunulensuusaya- today I finish practice

mata achaya- see you tomorrow

ichundo- go away

ikando- no can go

kakutosa- thirsty

shinshi n’kai n’kati lei- face the sensei and bow

mee n’kai n’kati lei (or gurise)- face the front and bow

hai usa- finish

 

©John R. Stebbins, 2000.

A Judo Story

 

Once a friend who was also a Judo-ka invited me to attend a clinic his instructor from New Jersey was having at the Scranton YMCA. The instructor was a long time Judo-ka in his own right.

 

 

He explained that his Japanese instructor had waited 20 years to show him this move. It was interesting. In a clinch he pressed down one way and then reversed himself falling to his rear the opposite direction throwing my friend 20 feet the other way.  He explained that his instructor choose to teach it at 20 years.  Not that that was necessary, as there were plenty of white belts at that clinic and they were working on it too.

 

 

Now you can make a point that this wasn’t taught until something was reached. Whatever that was. But he was competently instructing white belts in the technique.

 

This seems to relate to stories that often non-American instructors (Japanese, Korean and others) did hide material. What you don’t know exists you can’t master. Reminds me of when the American TKD team attended competition in Korea and was whipped out by axe kicks for which they had no defense. Seems their instructors didn’t teach them that kick existed.  Oooops.

    

1926 Choki Motobu: Dojo Kun of Daidokan Dojo

1926 Choki Motobu: Dojo Kun of Daidokan Dojo

Dojo Kun:
--------------
...
Dojo (do = "the way", jo = "place")
Originally meant the place where buddhistic monks studied and trained. Dojo means not only physical but also spiritual training.

Kun ("rule, precept, teaching")

Dojo Kun: in some of the dojo there is the set of rules and regulations. Statements which a dojo is proud to aspire to, uphold and abide by. Similar to a mission statement.

The following is the Dojo Kun of the Daidokan Dojo, written in 1926 by Choki Motobu Sensei, father of Chosei Motobu Soke of our Motobu-ryu family art. Called "Kenpo Shosoku" (the Kenpo Small Rule).

1. Training is best done as a child.
2. Try to help people and train.
3. Practice
4. Keep your position.
5. Make training a habit; practice twice every morning and evening.
6. Like a samurai, you should try to help people.
7. Karate is global. People who practice it have good mentalities. Pay attention

 

I found this on facebook on the Motobu family site  https://www.facebook.com/Motoburyu.Japan/?fref=ts Thanks to everyone there for sharing this.

Being a Black Belt – Knowing When to Fold

 

What happens after years of work when you have to decide to miss training?

 

You’ve trained very strong for your first 6 or so years, made black belt and are committed to keeping going as far and as hard as you can. You’ve spent as much time in the dojo as possible so it almost feels like home. You’ve worked to be the first student there and the last to leave.

 

Now one of life’s softballs occurs:

 

1.      Your spouse or significant other tells you you’re not spending enough time with her and you discover she’s jealous of the time you spend away form home.

2.      You discover spending time with your passion is taking time away from your family and kids.

3.      Demands of work, overtime, business travel, fighting to keep the job get more time consuming.

4.      You don’t have time for community activities, or time to spend with friends because of your training.

5.      And the ever present physical injury and illness that threatens to stop your training or actually does impede it.

 

I think most of us when we begin see training as becoming a full time study and the longer we do it, training becomes a consuming passion.  Those that don’t see it that way fall by the wayside in time.

 

When you first set a goal such as becoming a black belt or perhaps a consistent tournament champion all else may be swept aside to reach towards the goal. But those who train for a goal oft times after achieving it are ready to set it aside for another newer interest.

 

It’s a far different thing to keep training forever.  In fact I’m not sure it can be described in any comprehensible way to those who don’t make the same choices. Along that way there are decisions to step down, to step away that are much harder than just leaving forever.

 

Trying to understand Okinawa prior to the modern era I believe a sense of community was very important, and strong echoes remain with the current community events still held, i.e. festivals.  Students lived in walking distance of their instructor. The students seem to have come from the same class, from family or friend referrals. The instructor would have known them before meeting them. Then the relationship of instructor and student would become a lifetime bond.

 

Very few would be able to just train forever. Work and/or family responsibilities were always there and the binding community values would remain.

 

Much contemporary martial training is very different from the past, with a student arriving at a training hall where the instructor is waiting for their classes instead of training outside or inside the instructor’s home and mixing with their family responsibilities.

 

How much did they train after 10 years, after 20 years, after 30 years?  Not a clue. Each student defines their own goals why they do it, where they want it to go, what effort they can spare. The instructor only points.

 

I doubt karate was ever intended to be the entire focus of an Okinawan life. I see it as a supplemental life activity of great value. At some point for many they will shift to a maintenance level of training.  Those other issues I described are much more important to define most of us. That doesn’t mean karate does not keep a place, but that is has to find the right place for the student.

 

The instructor, as much a member of the larger community as the student must be supportive of the student’s decisions.

 

As much as we have to know how to play, we have to know when it is necessary to fold and allow the game of life to progress until the next turn.

 

 

From Silat to Wansu an interpretative study

 If you really are in the study of Isshinryu you find gem’s of understanding in many arts that will help your journey.

 

Allow me to present an analytical study of one Siliat series because:

1.       It’s a neat two person exercise – nothing wrong with enjoying your study.

2.       Looking into the underlying principles yields understanding that helps in other places of our study.

3.       The entire drill is an exercise in Wansu application.

 

The technique is Danny Inosanto presenting one Siliat technique application study on youtube.

    

 

  (note I often download the .flv file from youtube to save and use in future analysis and reference)

 

Next I have developed my own descriptive shorthand to describe two person interaction. It is never exactly the same as what is done on the floor, but it helps break the series into pieces making analysis easier.

 

The following is how I first describe how Danny Inosanto is working the technique series.

 

1. Attacker uses right low roundhouse

  1.a. Defender raises left leg to parry kick  (note how both arms are extended in front of the Defender)

 

2. Attacker returns right foot to ground and strikes with the right hand

  2.a. Defender presses across the Attackers punch with both arms  and counter right knee strikes into their abdomen

 

3. Attacker strikes with their left hand

  3.a. Defender just presses both hand into the inside of the Attacker’s strike to deflect it

  3.b. Then the Defenders right arm circles the attacker down (clockwise) to be followed with a right strike to the Attackers head – they shy from that strike.

  3.c.  Next the Defender’s left hand grabs the Attacker’s arm and the Defender’s right arm pulls back from the punch as he shifts slightly to the rear. This drags the Defender forward destroying their center and balance.

  3.d. The Defender concludes by using their right arm to circle behind the Attacker’s head and rotate them down to the ground, following them down for effect.

 

So we have three man attack sequences and three sets of defensive counters.

Comprehensive Applications of SHAOLIN CHIN NA

Comprehensive Applications of SHAOLIN CHIN NA

          By Dr. Yang Jwing-Ming

 

This exhaustive work explains how Chinese Chin Na works. Written in 1995 as well as a series of videos and subsequent works on the topic.

 

Dr. Yang, IMO , used his engineering background and applies it to topic structuring Chin Na to provide specific development of the topic. Chin Na (Qin Na) is found in most Chinese systems in one way or another. While one work will never address every version, this work goes a long way to look at the topic.

 

At a major level he addresses the use of Chin Na against various attacks:

 

          Against Barehand Attacks

          Against Blocking

          Against Kicking

          Against Knife Attacks

          Against Grabbing

          Offensive Qin Na Techniques

 

More specifically against grabbing

          Wrist Grabbing

          Arm Grabbing     

          Shoulder Grabbing

          Chest and Rear Back Grabbing

          Neck Grabbing

          Belt Grabbing

Embracing

Hair Grabbing

 

 

There were also videos showing the techniques.  They are most useful used with the book,  Each assists the other, if you cannot train directly with Dr. Yang. Today searching YouTube most of these can be found there.

 

Of course these can be useful companions for skill building to accompany karate application studies. There is no question to gain all of these skills requires much time. Which few will take the time to do.

 

However as individual technique studies building skills to use is where this work becomes most valuable for most of us. There is required skill building and that takes time.

 

 It is also important to realize they can be very painful and dangerous for your training partner. Using slow speed to build control, and soft application of these techniques will prevent injury.

 

When my wife took Dr. Yang’s course some of the members of the clinic would not listen to Dr. Yang’s advice and always went full speed and power. They continually injured each other.

 

It time you will appreciate that some of them are answers for how to apply some of your kata techniques. But the human body only is designed to work in certain ways.

 

Other systems developed similar techniques. Such as Ju Jitsu,

 

As for any body of knowledge