Thursday, March 25, 2021

Isshinryu's Secret scrolls

 

Back when I first Joined  the internet I found discussion on the Isshinryu discussion group on the Univ. of Flordia List Server about the Secret Scrolls of Isshinryu. I had never heard there was such a thing. But outside of that reference there were so few details so I never really understood what they were.

 

Then I remember reading David Evseefs book on Isshinryu and what it contained listing the Secret Scrolls was a listing of self  defense techniques. However I do not remember them being sourced as to where that list came from.

 

Several years later Sherman Harril joined a discussion on the same topic and this is his answer.

 

The Secret Scrolls  5/9/02

 

Skipper wrote:

 

The reason they became known as the secret scrolls is because they were the last thing taught. The instruction was based on a Marine Tour of duty. About 12 to 14 months. So Most marines took a few months to find a dojo which left them with only about 12 months to learn. Many never came back so they missed the end of the curriculum.


I'll include a photo of the karate numbers

 

Harrill Sensei replied:

 

After reading Skipper's post I thought I might add some to this.

 

When I arrived on Okinawa I was put in the same Q~Hut with some Marines already taking from Sensei at the Agena dojo. They took me under their wings and on one of their trips to the dojo I inquired as to where they were going in the late afternoon and evenings. They invited me along and introduced me to Sensei Shimabuku.

 

To make a long story short this gave me an early introduction into the dojo with men already there.  As the new member to this group of three I was the on duty punching bag and when they were working on the kumite they used me. I had learned the kumite before I had learned all of my katas. As AJ has stated many never learned them and only copied them from the dojo wall.

I have made it a requirement for anyone working with me that they are to know and teach the kumite as taught by Sensei Shimabuku. Only after learning as taught by Sensei should alternate ways be taught. I have no problem with alternate teachings as long as the person lets people know this up front.

 

One of the three was Charlie Conners who you will see in photos with AJ doing the Kumite. If I had not of been with these men I might not have learned the Kumite.

 

With the early start and with their help learning the kata’s I feel this gave me the opportunity to do something's that I would not have otherwise. I feel where things became so divided was when people started telling stories about what they did on Okinawa.

 

I cannot speak for anyone except myself but I must have been in another dojo because I never seen it.

 

There were a lot of people who say they were close to Sensei, maybe so but the question was asked of myself and Gary Baker at a seminar last weekend. Were you close to and friends with Sensei Shimabuku? Both of our replies were he was Sensei our teacher that was it.

 

I guess where I am headed is that stories were told that made Shimabuku seem way more than what he was.

 

This helped with the high ranks that were brought out and history was changed. People still stay loyal to their Senseis and the stories they told.

 

Egos is what caused the division not what was or was not learned at the dojo.

SJH

 

I believe today we can put this in context that what were referred to as the Secret Scrolls were the Kumite taught by Shimabuku Tatsuo.

 

Today we can find several sources showing the Kumite. It was just the tactical teachings of how to use Isshinryu by Shimabuku Sensei.

 

But in the past those teachings were not apparently so common among the Isshinryu community, and thus the name “The Secret Scrolls” came into being.

 

What I observed is there were many different Isshiryu communities in the past, and they had many variances. Likely this is the genesis of the term.

 

One variation was shown by Uzeu Angi on his Panther Videos on Isshinryu Life Saving techniques.  I have seen video of AJAdvincula, Sherman Harrill and John Bartusevics showing the original Tatsuo kumite.

 

Perhaps this helps understand the past within Isshinryu.


Shimabuku Sensei’s Kumite – Notes

D:\Victor Files\Sherm-pedia\Sherm-pedia source\14 Miscellanous

 

01 How to counter basic grabs

02 How to counter punching attacks

03 Striking the back of an attacking fist

04 Special blocking techniques

05 How to grab and control the attacker

06 How to counter the Gi Grab

07 How to counter the Full Nelson

08 How to counter the Bear Hug

09 How to counter the Devil’s handshake

10 How to counter chokes (including from the mount position)

11 How to counter a straight stab

12 How to counter an ice pick stab

13 How to counter a straight stab with both hands up

14 How to counter a straight stab leaning forward

15 How to counter double knife stabs




What did Taira Shinken Really know?

 When I saved this article in my files, unfortunagely I did not source it. For that I am sorry.


What did Taira Shinken Really know?

 

At a time when the practice of Ryukyu kobudo was at it’s lowest, Taira Shinken (1897-1970) brought the fragmented and obscure weapons system of the Ryukyus to a place of prominence in the world of Okinawa Budo.  During his decades of study, Taira traveled extensively throughout Okinawa and Japan, learning and mastering the use of many of the old weapons traditions; some of which had been neglected for decades and often only had a few practitioners remaining.  His detailed study of the arts also moved to dissecting many of the old Okinawa dance forms that were both karate-do and kobudo based that were practiced in many of the small remote villages scattered throughout Okinawa ((Estrada, 1978; McKenna, 1999).

 

Although he was primarily remembered as a kobudo genius, Taira Shinken also devoted a large part of his life to karate-do as well, having studied extensively under Funakoshi Gichin (Shotokan), Yabiku Moden (Shorin-ryu), and Mabuni Kenwa (Shito-ryu).  His time spent on the Japanese mainland also brought him into contact with such notables as; Fujita Sieiko (Nanbansato-ryu Kempo / Koga-ryu Ninjutsu), and Konishi Yasuhiro (Shindo Jinen Ryu) and Motobu Choki (Shorin-ryu).  After his return to Okinawa from the Japanese mainland in 1940, Taira often frequented the company of many of Okinawa Karate-do’s leading authorities including; Higa Seiko (Goju-ryu), Higa Yuuchoku (Shorin-ryu), Uechi Kanei (Uechi-ryu), Shimabuku Tatsuo (Isshin-ryu) and Hohan Soken (Matsumura Seito Shorin-ryu).

 

At the time of his death in 1970, he had formally transmitted his accumulated years of knowledge and training to his most senior students Akamine Eisuke (Okinawa) and Inoue Motokatsu (Japan).  In the case of Akamine Eisuke, not only did he inherit Taira Shinken’s weapons knowledge, but also his years of training in shotokan karate-do (Table 1).  However, as large and as significant as this body of knowledge was, Taira was rumored to have mastered over 500 kata; a mixture of both karate and kobudo forms (Estrada, 1978).

 

If indeed Taira Shinken did accumulate such a massive body of knowledge of the fighting arts of the Ryukyus, what specifically did he know?  Furthermore, if it was so extensive, why did he not teach all of it to his students? 

 



Ryukyu Kobudo

 

It is well documented that Taira gained his first introduction to the weapons tradition of the Ryukyus through his paternal grand father, Kanegawa Gibu, who taught him the use of the double sickles (nicho gama), weighted chain (suruchin), Tekko (knuckle duster) as well as the shield and short spear (rochin and tinbe) (Ryukyu Kobudo Shinko Kai, 1977; Nakamoto, 1983). 

 

At the age of 25, Taira began to study shotokan karate-do under Funakoshi Gichin in September of 1922.  It was probably under Funakoshi Gichin’s influence and that of his son, Yoshitaka (Gigo), that Taira’s interest in Ryukyu kobudo grew (Zalewski, 1998).  It has been substantiated that Funakoshi Yoshitaka knew and practiced four bo-jutsu kata: Shushi no kon; Sakugawa no kon; Shirotaru no kon and Matsukaze no kon (most likely the creation of Gigo) (McMahon, 1999).  It is also highly probable that Funakoshi and his son were familiar with other bo kata such as Tenryu no kon and Sunakake no kon, in addition to sai-jutsu since Funakoshi had studied Aragaki-ryu under Aragaki Seisho (Kamadeunchu) (1840-1918), an expert in the use of both bo (staff) and sai (metal truncheon), during his days in Okinawa (Nakamoto, 1983).  Therefore, it is quite conceivable that Taira would have been exposed to many of the kata of Aragaki-ryu kobudo given his eight years of study under Funakoshi.  In fact Taira is believed to have first learned the use of the sai and bo from Funakoshi, who taught him the kata Tsukenshitahaku no sai and Tenryu no kon (Zalewski, 1998).  Interestingly in later years, Taira Shinken did not include Tenryu no kon or Matsukaze no kon as part of his Ryukyu Kobudo Hozon Shinko Kai syllabus (Table 2).

 

By 1929 Taira's had begun studying Ryukyu kobudo on a formal basis under Yabiku Moden (1878-1941) (Bishop, 1989, 1996; Nakamoto, 1983; Ryukyu Kobudo Hozon Shinko Kai, 1977).  Taira studied for well over three years under Yabiku Moden until he moved to Ikahononsen city in Gunma prefecture to teach karate and kobudo in 1932.  (Nakamoto, 1983; Ryukyu Kobudo Hozon Shinko Kai, 1977).  Yabiku Moden had studied Ryukyu Kobujutsu extensively under several teachers including Tawada Shimboku (sai-jutsu), Kinjo Saburo (sai-jutsu) and Chinen, Sanda (Yamane-ryu bo-jutsu) as well as from his principle karate-do teacher, Itosu Yasutsune (Okinawa Hogen: Itosu Anko) (Alexander, 1991; Bishop, 1989, 1996; Nakamoto, 1983).  During those three years it is possible that Taira would have gained insight into other weapons kata from Yabiku such as Ufuchiku no sai; which Yabiku would have most likely learned from Kinjo (Table 3).

 

1934 saw Taira Shinken invite Shito-ryu founder Mabuni Kenwa to his shotokan dojo in Ikahononsen city to further his studies in kobudo and karate-do.  Under the tutelage of Mabuni, Taira learned many new kata and techniques (Nakamoto, 1983; Ryukyu Kobudo Hozon Shinko Kai, 1977).  Mabuni Kenwa, like his acquaintances Funakoshi Gichin and Yabiku Moden, had studied Aragaki-ryu kobujutsu under Aragaki Kamadeunchu, bo-jutsu under Sueyoshi Jino and sai-jutsu under Tawada Shimboku (Nakamoto, 1983).  Taira studied under Mabuni until his return to Okinawa in 1940; a total of six years.  Given this length of time, it is quite possible that Taira may have been able to learn other weapons traditions from Mabuni.  Perhaps Shokyu no kon and the Aragaki no sai of Aragaki-ryu.

 

In 1938 Taira Shinken wrote a chapter on Ryukyu Kobudo demonstrating Shushi / Kongo no kon in Nakasone Genwa’s “Karate-do Taikan” (Encyclopedia of Karate-do).  In it Taira demonstrates Shushi / Kongo no kon, but also states in the preface that “…there are several scores of kata which have been passed down to us.....(pg.276)"  He later goes on to list several bo kata as well as indicating that there are several different versions for the same bo kata on Okinawa including: Shushi no kon, Sakugawa no kon (3 versions), Yonegawa no kon, Shirotaru no kon, Tsuken bo (3 versions), Sunakake no kon (3 versions), Teruya no kon, Choun no kon, Shichiyanaka no kon and Sesoko no kon. 

 

Taira’s chapter on bo-jutsu in Nakasone Genwa’s “Karate-do Taikan” is some of the first indirect evidence that Taira Shinken possibly knew more weapons traditions than he actually taught his students.  First, we find that several of the kata that Taira Shinken lists, Teruya no kon and Sunakake no kon, are not included in the original Ryukyu Kobudo Hozon Shinko Kai syllabus nor the syllabi of Taira’s students following his death in 1970 (Table 2).  It may be argued that Taira could have been simply listing only the names of individual bo kata.  However it seems unlikely that Taira would list the names of these bo kata if he was not indeed familiar with these weapon traditions.  In fact of the bo kata that he lists, it has been documented that he learned all of them save Teruya no kon and Sunakake no kon (Nakamoto, 1983; Ryukyu Kobudo Hozon Shinko Kai, 1977; Taira, 1964).  Therefore it seems highly probable that he did know these bo kata yet did not teach these kata to his students.

 

Examining the other bo kata that are listed in Taira’s chapter in “Karate-do Taikan”, we find Taira listing three versions for both Sakugawa no kon and Tsuken bo.  Interestingly, among Taira’s direct students, only the late Inoue Motokatsu taught three versions of Sakugawa no kon (sho/chu/dai); while Taira’s other Okinawan students only taught two versions of the same kata (sho / dai).  Furthermore, only one version of Tsuken bo is taught by Taira’s students.  Therefore, it appears that Taira may have held back some of his teaching.

 

What then does this all point to?  “Karate-do Taikan” was published in 1938 when Taira was 40 years old and by this time he appears to have been already familiar with several different versions of the same kata!  It seems highly likely that in the remaining 32 years of his life, that he would continue his detailed study of Ryukyu kobudo.  And indeed he appears to have done so.  Taira is known to have learned Argagaki-ryu sai and bo kata from Kamiya Jinsei (Ryukyu Kobudo Hozon Shinko Kai, 1977; Nakamoto, 1983).  This would be Taira’s third exposure to Aragaki-ryu sai and bo techniques; his first two coming from Funakoshi Gichin (Shotokan) and Mabuni Kenwa (Shito-ryu).  This exposure to Aragaki-ryu for the third time begs the question, was Taira familiar with other, less-known Aragaki-ryu kata such as Shokyu no kon and Aragaki no sai?  However, there is no evidence to substantiate if he did or not.

 


Back on Okinawa, Taira’s endless pursuit of Kobudo knowledge did not stop with Kamiya Jinsei.  In an interview with the late Hohan Soken (Matsumura Seito Shorin-ryu) he relates, “I also teach bo, sai, tuifa, kama, nunchaku, kusarigama and suruchin. My favorite weapons form is tsuken-bo (I learned that from Kemesu Ushi) but in the old days it was the furi-gama or kusari-gama (Estrada, 1978).”  Hohan Soken also states, “I knew Taira Shinken very well before he died. I taught him some of my older forms” (Estrada, 1978).  Therefore it seems highly likely that Taira was familiar with Hohan Soken’s kobudo as well.  However it is unknown how many weapons and related kata Hohan Soken taught Taira.  Regardless, what ever kata Taira learned from Hohan Soken, it would have added significantly to an already vast knowledge of Ryukyu kobudo.

 


Finally, Taira’s studies of Ryukyu kobudo were known to extend into analyzing many of the old weapons festival dances demonstrated yearly in many of the remote villages of Okinawa and Japan.  This also can be corroborated in Hohan Soken’s interview.  When the interviewer asks about the differences in some of the village bo kata bearing the same name, Hohan Soken answers, “…village people would watch the other fancy city people practice their ti or their methods of weaponry”.  He continues, “The city kata had a name... and maybe their kata did not have a name. [Sic] They would name their kata after the city kata because they had a few of the same movements.”  Finally, Hohan relates the following, “Some of their [village] kata had five or maybe ten movements. Taira, my friend, would go to the village and learn these kata. He says that he learn 500 kata this way! …Some of these kata had only three or maybe five movements. 500 kata, yes, now that is funny but he was a history collector.  He knew them but he didn't understand them.”

 


Integrating Kobudo and Karate-do

 

Taira’s first real exposure to a standardized combination of Karate-do and Kobudo came through his tutelage under Yabiku Moden. Taira found that Yabiku had adjusted his karate-do to co-inside better with the kobudo forms he taught; making it simpler and easier to instruct his students. Taira is said to have initially found some difficulty in using the long Shotokan stances he had learned while trying to learn kobudo, since the original kobudo stances were quite high in comparison.

 

Taira struggled with this dilemma of incorporating his kobudo knowledge with his background in shotokan for several years and by the late 1930's he had shifted away from Shotokan and it’s emphasis on strength and impact, and instead adopted a more circular and less intensive form of karate-do similar to Yabiku Moden and Mabuni Kenwa.  This can be readily seen in Mabuni Kenwa’s  1938 publication of “Kobo Kenpo Karate-do Nyumon” where Taira is clearly seen demonstrating techniques using a more upright zenkutsu dachi from the Pinan kata series.  Furthermore, in “Karate-do Taiken”, edited by Nakasone Genwa, Taira is also seen using more upright stances in photos demonstrating techniques for where the kata Aragaki Sochin (Nakasone, 1938).

 

As a result in his shift to using more upright stances, Taira's karate-do became considerably softer in appearance.  Much of the dynamic crispness that was characteristic of Funakoshi’s Shotokan was gone from his kata movements.  To compensate for this loss of body dynamics, he appears to have worked on a  more accentuated hip action in order to produce maximum power with a minimum of effort.  However, this change in direction was not shared by many in the Shotokan camp and when he taught bo kata to Shotokan karate-ka, he adjusted his teaching methods so that a low stance could be employed.

 

 

 

Although Taira shifted away from the lower stances predominately used in Shotokan, he did not entirely abandon everything he had learned.  In certain instances he took some of the low Shotokan stances and applied them to kobudo when he wanted to accentuate a block. For instance, he used the zenkutsu dachi (front stance) of Shotokan but more often than not he used Shotokan’s fudo dachi (immovable stance). This can easily be seen in students of the Ryukyu Kobudo Hozon Shinko Kai in their performance of the first sai kata that Taira Shinken learned, Tsukenshitahaku no sai. 

 

Taira was an eclectic innovator in his karate-do as well and appears to have mixed and matched where he wanted; examples of which can be easily seen by examining his Pinan kata series.  In it we can see that Taira’s Pinan sandan and godan are more Shotokan orientated in comparison to Pinan nidan and yondan which appear to retain the mid-level punches and higher stances of Okinawa Shorin-based karate-do.  In many of Taira’s Pinan kata, the movements are more linear and crisp in their delivery, which is the distinctive signature of Shotokan kata.  In general, Taira appears to have kept the Shotokan framework in his Pinan kata, including the use of the side kick in place of the front kick, however he seems to have reverted to using the original neko ashi (cat stance) in place of the Shotokan kokutsu dachi (back stance).

 

Reflecting on the changes Taira made to his karate-do kata, he seems to have changed many of the traditional forms to suit his own temperament, a practice which was in line with the thinking of that time. His karate-do of the 1950's was much softer than that of the 1920’s and early 1930’s, but this adjustment was needed if he wanted to keep both his kobudo and karate-do kata within the framework he was developing. Watching students of Taira’s lineage perform kobudo and karate-do kata, one can easily recognize the same basic rhythm, timing, embusen and execution of technique in both.

 

Like his kobudo katas, Taira appears to have taught karate-do kata differently to his students.  For instance Taira reportedly knew three versions of the kata Kusanku (Nakasone, 1999).  Similarly Taira is known to have practiced a version of Sanchin kata, but reportedly did not teach his interpretation to his students.  Therefore, like his kobudo kata, Taira taught barely a fraction of the karate-do forms he knew and regrettably a number have since been lost to us (Table 1).   

 

 


Taira’s reluctance

 

From the supporting evidence it seems likely that Taira Shinken did know more kobudo kata than were contained in his original Ryukyu Kobudo Hozon Shinko Kai syllabus.  Why is it then that Taira failed to teach his students his entire repertoire of weapons kata?  One can only speculate, however there are a few plausible explanations that deserve consideration.

 

First, Taira gathered such a large and extensive body of knowledge that it prevented him from teaching all his disciples in the same manner. Taira is known to have adapted his teaching methods according to each individual’s skill, motivation, physique and personality (Minowa, 1998).  This can easily be substantiated by looking at the respective kata syllabi of some of Taira’s direct students (Table 2).  It soon becomes obvious that what Taira knew and what his students are teaching are quite different.  This characteristic teaching style of Taira therefore created variation in what kata his students knew and also increased the variation in performance of kobudo kata which were commonly known among his students. 

 

Next, Taira is known to have shown a reluctance to teaching certain weapons and their related kata.  Nakamoto in his book “Okinawa Densetsu Kobudo” states that, “Taira Sensei did not often teach the use of the nunchaku or kama.  I believe that Taira Sensei was afraid that such weapons would be put to ill use”  (pg. 109).  How reluctant Taira was to teach certain weapons traditions is unknown, but his attitude was not uncommon in the older generation of budoka of his time.  Many karate-do and kobudo sensei were known to have held back their complete teaching; transmitting their knowledge only to their most trusted student(s).  However in many instances, teachers failed to pass on their knowledge and as a result after their passing, their knowledge fade from existence.

 

Finally, Taira was known to have analyzed many of the old weapons kata found in the rural villages of Okinawa.  However, Taira’s research may have been incomplete.  Again, Hohan Soken is quoted as saying that, “…he was a history collector.  He knew them but he didn't understand them.”  Therefore his research and understanding of the old village weapons kata being incomplete may have motivated him to withhold some of the weapons traditions he was researching.  Perhaps he did not want to teach something that he did not fully understand or that was inadequately researched.


References

Alexander, G.  (1991) Okinawa: Island of Karate-do.  Lakeworth, FL: Yamato Publications.

 

Bishop, M. (1989) Okinawa Karate-do: Teachers, styles and secret techniques.  London: A & C Black.

 

Bishop, M. (1996) Zen Kobudo: Mysteries of Okinawan Weaponry and Te.  Rutland: Charles E. Tuttle Co.

 

Estrada, Ernest (1978) In an interview with Soken. To-de Communications. http://206.191.29.157/frame.htm

 

Mabuni, K & Nakasone, G. (1938) Kobo Kempo Karate-do Nyumon.  Tokyo, Kyobunsha Shoten.

 

McMahon, B.  (1999) Funakoshi Bo. http://www.koshinkan.com.au/Article5.htm

 

McKenna, M.  (1999) Re-examining Ryukyu kobudo: An interview with Minowa Katsuhiko.  Journal of Asian Martial Arts. Vol. (8)1, pp.74-91.

 

Minowa, K.  (1998).  Personal communication.

 

Nakamoto, M. (1983) Okinawa Dento Kobudo: Sono reikishi to tamashi.  Naha: Okiinsha.

 

Nakasone, G.  (1938) Karate-do Taiken. Tokyo, Shoseki K.K.

 

Nakasone, M.  (1999) Personal communication.

 

Ryukyu Kobudo Hozon Shinko Kai (1977).

 

Taira, S.  (1964) Ryukyu Kobudo Taiken.  Ginowan: Joujushorin.

 

Zalewski, P.  (1998) Personal Communication


Ranking Systems in Modern Japanese Martial Arts: Modern vs. Classical.

 

Photo One - the legendary Donald Fredrick Draeger.


Ranking Systems in Modern Japanese Martial Arts: Modern vs. Classical.

by Donn F. Draeger

Lecture on April 1, 1976


It began as far as we know with Kano Jigoro of Kodokan, and the first date probably 1883, about a year after he founded the system. He awarded proficiency ranks to his Judo men, his exponents, on the basis of kyu, which translated as “class” or “ungraded” ranks and “dan”. These are, you can say “degrees” if you want and ranks. So that is the beginning of the black-belt system. The dan are the so called “black belts”. The people who have black belts are called, by the way, yudansha. The kyu are mudansha: mu means “nothing”, literally. Now, the black belt system is the product of the peasant class, not the warrior class. The commoners. Dr. Kano was a commoner, a wealthy commoner. His family owned a sake mill. He was a merchant, the lowest social class. Had he taken part in Tokugawa Japan, he would have been at the bottom of the social level. So, any attempt to rationalize dan (black belts) with martial training in Japan is erroneous on the basis of history. You can recognize a modern art by the very fact that it does give black belts and other kyu grades. That is one of the unfailing recognitions. Not all of them. Some of them have deliberately avoided it because of all the nonsense and politics that goes with it. 

 

The classical arts do not use the black-belt system. Now, classical arts you must recall, run between the 8th century and 1877. But what did they use, because the Japanese, like any society, are rank and prestige conscious. As they learned from China, court ranks and so on were important in social structure. So, they used this system which they called the menkyo system. The exponents of classical arts receive menkyo and their evidence is shown on a densho or makimono. That would be a certificate of your proficiency at a certain level. Now, there are different levels of menkyo but far fewer than black-belt. Black belt is very finely divided as are the kyu below it. The basis of it, the basis of the kyu and dan system is commercial. Even in Japan. It was created for prestige and recognition, true, but for commercial purpose to keep Kodokan in business, originally. It has grown out of proportion today, not only in Japan but in the West. Many misuses and abuses, but that is not our thing to talk about today.

 

The menkyo system has a great integrity. There are far fewer levels. Generally there will be between three to five levels of menkyo over the whole life span. Compare that to modern systems. Depending on the system, there could be as many as ten kyu in some systems and ten different grades of dan. So there is already twenty subdivisions under the present system. The warrior system, from three to five; I have heard of one with nine and I have heard of one with two. So, my experience is, they will range from two to nine levels; far less than the kyu or the dan system. So, what the kyu and dan system means is, no big thing. Now, I will explain it to you on the basis of a hypothetical standard. The lowest possible menkyo can be called okuiri. This relates to Zen. Oku is “secret”; iri means “to enter”, making entrance to secrecy. If you remember yesterday’s lecture, I gave you the difference between the use of okuden in China and Japan. In China it was to “confirm” enlightenment. “You have arrived son, here is your certificate”. In Japan it is a certificate to allow you to enter onto the path that will lead you to enlightenment. Prolonged.

 

The okuiri then is your lowest award. It is a teaching license of the very lowest grade and it varies with the ryu. The most conservative of them will require four years of training. That is usually done under a headmaster. Untiring, unswerving dedication to a system. Four years minimum. In some ryu that goes up to as high as eight years, apprenticeship. The next one is called mokuroku. Mokuroku simply means some kind of a register or a catalogue. Your name, after you have gotten through this stage is now entered in the official catalogues of the ryu. The registries. Before that your name does not appear. There are usually two levels here. The lower one, shomokuroku means “beginning”. Sho, hatsu and go, “afterwards”. It is not always true. Some do not use this, but it is possible two levels of mokuroku. This shomokuroku is at least from eight to fifteen years. The gomokuroku should even go higher, seventeen, training, resident training under a headmaster, not a correspondence course.

 

The next one, menkyo. Menkyo means “license”. You are now considered to be a licensed instructor. This is the level where you can stand on your own feet and your ryu will back you up as authorized to teach. Before that you were more or less an assistant. Menkyo runs roughly fifteen, seventeen years, up to twenty five years of training. No compromise in this by the way, no matter how good. I will explain why in a bit. Beyond that there are others. Generally, it is kaiden. Kaiden, around thirty years experience. Those are the levels. Now you can see why this would not work in a commercial school. So the boy comes up and says, “Hay, uhhhhhh, I have been training for four weeks, where is my yellow belt?” “Well, son, I hate to tell you this, but you got maybe at least four years more of training to go, when you talk about your first belt, Shodan". Whaddya mean, my first belt? I have been paying you good, you know.” So on and so on. It does not lend itself to the commercial system. But integrity is fantastic. You will never find a mokuroku holder who is better than a menkyo holder. If he cannot get equal to this standard, he does not get it. Even though he is the father of the guy running the dojo. They do not break that. I will give you an example of the integrity. There is a ryu in Japan where the head family, the one that originated it five to six hundred years ago — direct descendant, 20th generation — does not train in the martial attitude of this school. He has a bad heart. He is not allowed to do any physical training. He has absolutely no skill with a sword or in anything. He could easily write his own diploma or have his grandfather write it, stamp it, hang it up on the wall. It is his right. It is his family. But he will not do it. There is someone who is not “blood” family who is given authority to teach “for” him based on his qualifications. That is how airtight it is.

 

When you hear someone speaking of “I do such and such and such a kind of bujujutsu. I am a fifth dan grade black belt in jujutsu.” Well, one of two things, he is a liar or has been had. No jujutsu form in Japan gives black belts or kyu. They use the menkyo system. What it could mean, that the system is using the word “jujutsu”, but the system itself was founded outside of Japan, or even in Japan by a group that has nothing to do with classical tradition. Does not care one-way or the other. They have made a new system and they do use the kyu and the dan, but use the old word “jujutsu”. They are borrowing an old word. In other words, there is honesty and integrity in the system. It is possible. But it is not a jutsu system. But on the contrary any do system, Judo, Karatedo, modern Jujutsu are parallel, and do use kyu and dan. Kendo, naginata-do, iaido, with any kind of do, you must expect to find kyu and dan. So, there are these two parallels, if you can keep them straight: jutsu for menkyo system, do for kyu and dan.

 

“Did the jutsu then commonly denote the more ancient systems?”

 

Yes. They are the ancestors of the do forms. There is no do form that stands alone- no true do form-without an ancestor or jutsu ancestor. There has to be a parentage. Sometimes it is not easy to trace because it has been obscured in some way; history has forgotten. But they all have a root in jutsu somewhere. I think that is a very important thing today because there is so much confusion. Some of it is honest confusion. There is an awful lot of conning going on. People are just out for a fast buck. They are taking words which have common currency and have some kind of prestige connected with them and people are baited. They pay their fees; they learn an art and maybe, good or bad, I do not know, a system of ranking is used to attract them. If you took the rank system away, you probably would have very few students. Some psychology is involved here.

 



Photo Two - collection of Mokuroku, teaching materials of NKS.


Wednesday, March 24, 2021

LAPD memo regarding martial arts training - Believe it or Not

 

From a thread on MartialTalk.com -

http://www.martialtalk.com/forum/showthread.php?p=560012#post560012

L.A. Sheriff Memo Circulating

From: Williams, John D. [mailto:JDWillia@lasd.org]
Sent: Tuesday, June 13, 2006 9:36 AM
Subject: Have Martial Artists Corrupted Defensive Tactics and Close Quarter Combat Training?

Have Martial Artists Corrupted Defensive Tactics and Close Quarter Combat Training?


Background

Martial artists have through various methods engineered a reputation as self-defense or unarmed combat experts. They use this reputation to attract students who seek to gain the ability to defend themselves in violent confrontations. In reality many martial artists are not self-defense or unarmed combat experts and many common martial arts combative methodologies are questionable at best and often very dangerous.


When students seek training from martial artists they are usually what we call consciously incompetent, that is they cannot handle themselves in a violent confrontation and they realize this fact. Often after training with martial arts instructors students develop what we call unconscious incompetence, that is they still cannot handle themselves in a violent confrontation, but think that they can.

The following example demonstrates what is often the tragic result. A person in Australia by the name of Max, trained for several years in a very popular martial art and was awarded a black belt. He was also in the Australian military and had recently completed a one month intensive full-time unarmed combat course. That course was taught by the instructors who at that time trained the Australian S.A.S. One night Max discovered a person with a knife, vandalizing someone else's car. Without his training Max would have avoided the person and remained unharmed. Instead, Max thought, "Beauty, this is my chance to lay this guy out and be a hero".

The vandal came at Max with the knife pointing downwards. A popular martial arts theory states that attackers who hold the knife downwards are not dangerous, because they do not know what they are doing (See quote by Bill Wallace, Section 3 (r)) and Max had successfully defended against knife attacks thousands of times in training. Max found out the hard way how ineffective and misleading his training had been. He is lucky to have lived through the education process.


How Martial Artists Have Engineered a Reputation as Self-Defense or Unarmed Combat Experts
Martial artists often appear in television programs and movies. In choreographed fight scenes, martial arts skills appear to be very effective.

Martial artists perform spectacular attacking and defensive techniques against cooperative opponents.

The culture surrounding martial arts training is engineered to create "guru" status for the instructors. Such cultural aspects include the wearing of special belts and uniforms, requiring students to bow to instructors, having students address instructors using titles such as "Master" and "Sensei", having the instructors at the front of the dojo (training site) while the lower ranked participants are at the rear, having the instructors perform seemingly incredible feats against cooperative partners, forms of showmanship such as breaking boards and having the instructors pass judgment in the form of passing or failing grades.

Martial artists seek positions as instructors or engineer other forms of association with law enforcement or military agencies. Alternatively martial artists have their arts methodology adopted as a training standard within such agencies. These marketing strategies help them to sell training and commercial merchandise to the martial artists' primary source of revenue - the general public.
Martial artists engineer status in sporting competitions which students interpret to be relevant to situations outside the sporting and training environments.
Martial artists claim that their methodology has been handed down over many generations or has some other traditional or cultural significance.

Martial artists use business names, advertising or other promotional material that implies expertise.
Martial artists fail to provide specific information or disclaimers that convey that their martial art is designed for sport, fitness, cultural study, entertainment, discipline or whatever, rather than being suitable preparation for violent encounters outside the training environment.
Martial artists certify the ability of students or cause students to believe that because of training they (the students) are proficient. These endorsements include the awarding of belts, certificates and the like, passing an examination, or implying proficiency by allowing students to participate in dangerous activities or occupations.

The Tactical Inadequacies of Martial Arts Training

Basing the preparation for real life violence on sporting methodology: It is dangerous to believe that methodology designed for sporting contests is effective preparation for real violence. In all sporting events there are rules and fixed boundaries of acceptable conduct. Combatants usually know they will be fighting only one opponent and there will be no other obstacles or threats.

In sports such as Judo and kickboxing, combatants know that they will only be fighting one opponent. As a result people training for such events learn to focus their vision only on that opponent. The result is a form of learned habitual tunnel vision. This is completely counter to one's needs in real violence, where one needs enhanced peripheral vision to detect other attackers, obstacles and escape routes.

Participation in sparring and fighting competitions usually develops timing and reflexes that are detrimental in real violence. As an example, most sparring is either light contact or non-contact. For maximum effect, strikes should be performed so the weapon (e.g., fist or foot) aims to pass through its target. In sparring, the weapon is thrown to avoid or just touch the target. As a result, sparring strikes can be initiated from approximately eight inches (20 cm) further away than effective strikes. In real violence one performs as one practices.

Even in so called full contact training and competition, one is usually competing against one's friends or people one respects, so opponents rarely give maximum intent to seriously crippling one another.

A sporting orientation develops a tendency to use each side of the body in a different manner. For example, a right-handed boxer will stand facing an opponent with his left foot slightly forward. He will learn to throw jab and hook punches with the left arm and cross punches with the right. Too many martial artists practice similarly, consistently executing attacks and defenses from a favored stance.

This method of preparation is very dangerous for real violence, where conditions such as the angle of attack are not controlled. As an example, consider the situation that would occur if the right-handed boxer above was attacked from his right. Most likely one of the following scenarios would result:

ß the boxer would be forced to throw an unpracticed (hence ineffective) right jab or left cross,

ß the boxer would attempt to turn right into his favored stance, causing a delay in his defensive reaction, or

ß being subject to an angle of attack not practiced against, the boxer's brain may momentarily "freeze".

In each scenario, the boxer would be at a severe disadvantage, from which he may never recover.
Ignoring the response sequence

There are three steps that must occur when responding to an attack:

ß First, the opponent's attack must be sensed (e.g., it must be seen, felt, heard, etc),

ß Second, the specifics of the attack must be cognitively processed (i.e., the attack must be recognized and its parameters determined), and

ß Third, the defender must respond.

When responding to most attacks the defender is always two steps behind. Anyone who is not a gifted athlete or highly trained professional will not be able to employ a defensive skill quickly enough to counter an opponent's attack once it is underway.

Many self-defense techniques taught by martial artists ignore this fact. A typical martial arts self-defense technique will involve the blocking of an attack followed by the employment of an often spectacular counterattack. It is assumed that the block will be successful. Blocks usually are successful in a training environment because 1) the defender knows what sort of attack is coming and when it will occur; 2) the attacker is usually cooperative; and 3) the attack is rarely performed in a decisive manner.

The same technique applied in real violence usually fails. As an example, knife and club attacks are usually defended successfully in martial arts training sessions, but it has been proven with the use of felt tip markers and soft clubs that even highly trained athletes, such as SWAT Team or Special Forces members, can rarely prevent being stabbed, cut or struck by a committed attacker.
The use of highly skilled techniques

When one of the FBI's top unarmed combat instructors was faced with a thief holding a pistol, the FBI agent used a very basic clubbing action to strike the hand holding the gun. This example demonstrates that in a life or death situation even a highly trained professional reverts to simple technique. The reason for this is because simple techniques are the most reliable. Higher skilled techniques are more difficult to perform and have a smaller margin for error. This is especially important when fear or other factors restrict or inhibit physical and mental performance.

Despite this fact, too many martial arts instructors tend to emphasize higher skilled and more complicated techniques. Possible reasons for this are: 1) showmanship, 2) to engineer guru status, 3) to justify further training and grading fees and 4) an arrogant refusal to acknowledge the realities of fear.

If a top professional uses basic technique in real violent situations, it is extremely dangerous to teach lesser practitioners high skilled techniques.

The emphasis or reliance upon grappling techniques

Grappling techniques have become popular because of the success of competitors using grappling techniques in so called "no holds barred" sporting competitions. While grappling techniques are unquestionably useful in one-on-one competition, and there is some merit in the Jujitsu teaching that -most real fights- end up with combatants on the ground, the use of grappling techniques when one is outnumbered is suicidal.

In training for real violence, the possibility of being outnumbered cannot be ignored. Very simply, when applying a grappling hold, one's body becomes immobile and defenseless. A third person can easily cave in the grappler's head with a pool cue, garbage can lid, a rock, or other weapon.
Failure to develop the attributes necessary to survive a violent confrontation

Even if techniques are performed thousands of times with robot-like confidence and technical accuracy in the training environment, it is not sufficient preparation for dealing with the dynamics of real violence. To employ techniques outside of training requires attributes such as timing, reflexes, coordination, spontaneity, speed and power plus the intangible qualities such as purpose, confidence, spirit and desire to win.

If training does not go beyond the teaching of technique to have a deliberate goal of improving those attributes and qualities, the training will be more detrimental than productive.
Patterning subconscious minds with incorrect response sequences

In real violence one's opponent dictates one's actions. For example, an opponent's strike dictates the appropriate counter. The opponent's body position in relation to one's own body position dictates the most appropriate strike or technique to employ.

Martial arts training often ignores this fact. Students are typically taught complicated series of moves such as arm lock flows, katas and patterns. These series of moves are supposed to be practiced against an opponent or opponents acting in a very specific manner. Unfortunately real attackers rarely attack in the same specific manner.

Rather than learning that "technique A" is the appropriate response to an opponent's "attack A", students subconscious minds are programmed that "technique A" is followed by "technique B, which is followed by "technique C" etc. This patterning is very dangerous in real violence.
Irresponsible and misleading allocation of training time

If martial arts training is to be effective training for real violence, the allocation of training time should reflect field needs. Most real violence involves the use of punches, elbows, knees, low kicks and grappling. Real violence is usually initiated with opponents standing almost chest to chest, or alternatively with an opponent rushing his victim from the front, side, or rear.

Real violence very rarely involves combatants standing apart in so called "fighting stances". Spending considerable time defending against elaborate kicks, or against attackers standing apart in "fighting stances" is irresponsible as it takes time away from relevant training. These practices also give students a dangerously misleading idea of what real violence involves.

Similar irresponsible and dangerous time allocation occurs when practicing offensive skills. At a martial arts training session attended by a Director of Global Security Training, a large portion of time was devoted to practicing running jump front kicks against a target nine feet off the ground. The need to head-kick a nine foot tall attacker is very rare.
Failure to prepare for the detrimental effects of fear

Fear restricts body movement and inhibits mental and physical coordination. Even the act of placing a key in a keyhole can be difficult if one is scared. This needs to be considered when selecting techniques that are taught. In addition, students need to be provided with methods of fear control and an honest appreciation of the realities of violence. Failure to do so will almost certainly result in students not being able to perform well in real violence.
Failure to select field-proven techniques

The best reason to select a technique is because it has been proven to be useful in real violence. We strongly believe that very few martial arts techniques, when scrutinized, would be supported by significant field testing.


The practice of instructing when one has little or no practical understanding of the situations students are likely to face.

Too many martial artists have little understanding of their art's field application. While it would be wrong to encourage martial artists to be involved in real fights, one must seriously question the merit of having students prepared for possible life or death situations learning from instructors with no practical understanding of their (the student's) requirements.
Failure to ensure that training is ongoing

Neuromuscular skills such as self-defense ability rapidly diminish without regular practice. This reduction is difficult to quantify, however it could be reasonably argued that self-defense ability would be significantly reduced after three months of not training and markedly reduced after six months. As such, it would be dangerous to imply competency when training is not ongoing. As a result the following are questionable and possibly dangerous practices: 1)the awarding of certificates or belts, or passing examinations, without the requirement of regular, frequent and continuous practice and 2) allowing people to work in occupations exposing them to potential violence without regular, frequent and ongoing training.
Confusing loyalty and friendship with field effectiveness

The nature of martial arts and combative training attracts personalities with a natural respect for characteristics such as honor, valor and loyalty. Instructors who demonstrate such admirable characteristics often attract large followings of faithful disciples and loyal friends. When the field effectiveness of methods taught by an instructor such as this is questioned, the disciples and loyal friends will readily ignore objectivity, instead responding emotionally and subjectively.
Attempting to achieve "correct" body mechanics by making repeated fine adjustments

If a student properly understands the principles and objectives of a technique, and uses this understanding to guide repeated training, over time he or she will develop good body mechanics. Rather than focus on this understanding and its application, too many instructors attempt to mold "correct" body mechanics for a technique by making repeated adjustments, as a golf professional would do to correct a golf swing. Examples of such adjustments include telling a student to rotate a wrist more, raise a knee more, and to point toes more.

From an unknowledgeable instructor's perspective this practice helps engineer guru status for him or herself and fosters dependency in students. From a student's perspective this practice is extremely detrimental.

Students' bodies vary. To fully understand how these variations effect the execution of techniques would require the instructor to have:

a depth of field experience in the use of the techniques in actual violent situations and


a depth of knowledge in the science known as Biomechanics. Too many instructors instead base the principles of correction on advice handed down through a chain of other instructors or martial arts gurus. Ironically, most probably none of these instructors or martial arts gurus would have both field experience and qualifications in Biomechanics either.

The so-called "correct" body mechanics as determined by such instructors would most likely be inferior to the body mechanics that would have developed using the methods described at the opening of this section.

The practice of molding "correct" body mechanics for a technique by making repeated adjustments tends to result in a student performing techniques in a robot-like manner. This may be acceptable for a golfer, but such practice tends to reduce the qualities of fluidity, spontaneity and adaptability. The possession of these qualities is vitally important for one to survive real violence.

Students who have become reliant upon having an instructor providing critique of fine body mechanics will find it difficult to train independently. This may not concern members of the general public who attend training dojos on a regular basis, but is a concern for members of government law enforcement and security agencies. These members, who need to train regularly to maintain competency in handling real violence, paradoxically often have less exposure to instructors than many members of the general public do.

Sadly, but too frequently, law enforcement or security officers are trained by instructors who focus on molding "correct" body mechanics for a technique by making repeated adjustments. The result is officers who 1) do not understand the principles and objectives of the techniques they have learned, 2) perform in a robot-like manner and lose qualities that would help survive real violence and 3) only train when they are given instruction, which in many cases is only a few times per year (or worse - only during basic training).

Reliance or heavy emphasis on pressure point or joint manipulation

The understanding of where the most vulnerable areas of an opponent's body are is very useful. Such an understanding should include the knowledge that:

ß areas such as the groin and the solar plexus are excellent targets for strikes,

ß knees may be damaged by forceful strikes to their side, and joints such as elbows and fingers may be damaged when bent backwards, and

ß certain areas such as the side of the neck, areas of the ribs and the front of the shoulders are extremely painful when pressed upon.

ß The understanding of vulnerable areas can be taken to the extreme of learning as many so called pressure points as an acupuncturist does. Some martial artists base their fighting methodology on the so called ability to manipulate these points. There are three main concerns with this practice.

ß Firstly, in situations of real violence it is extremely unlikely that a technique will be able to be employed with sufficient accuracy to achieve the desired result.

ß Secondly, in order to practice such techniques both the attacker and the defender usually train in a profoundly unrealistic robot-like manner.

ß Thirdly, such practice tends to encourage a proliferation of very questionable techniques. Examples found in this author's collection of martial arts training videos include an instructor demonstrating a light tap above the temple, with which he was alleged to have been knocked out by his eight year old son, and another instructor who advises to rub a certain "rub pressure point" on a grasping attacker's wrist.

The learning of multiple responses to a visual or physical cue

There is a valid argument for the value of learning alternative responses to a given situation in order to increase one's versatility. However, the value of increasing one's versatility must be weighed against the sometimes dramatic increase in one's reaction time that occurs in real situations of real violence, when an individual has learned more than one response to the visual or physical cue that presents.

If only one response to a cue is learned and practiced effectively it should become a reflex action. If presented with the appropriate cue, the response will occur quickly and automatically, without the need for conscious mental processing. If more than one response for a cue is learned, and that cue presents itself, a student would have to choose between responses, requiring mental processing rather than a much faster reflex response. In situations of lesser danger, especially where one has significantly greater ability than one's opponent, this may not be a critical factor. It must be stressed that in situations of real violence fear restricts mental processes, increasing this reaction time further. The more dangerous the situation the more one needs fast reactions, but ironically more fear is usually involved, and this slowing down of reactions is dangerously heightened.

An extreme example of learning too many responses to a cue is found in one of this author's martial arts training tapes where an instructor in the style developed by Bruce Lee demonstrates an almost unbelievable multitude of variations for responding to a basic right cross punch.
The learning of too many techniques

For similar reasons that instructors tend to emphasize higher skilled techniques, too many instructors tend to teach too many techniques. One requires a certain amount of practice to learn and to retain each technique. Simply, when a large number of techniques are learned, time does not permit competency to be retained. Too many techniques are probably being learned in the following situations:

ß more than one response is learned for a given cue,

ß one learns a skill, then once that skill is evaluated or graded new skills are learned, and the original skill is neglected,

ß one learns different strikes that are essentially used in the same situation (a possible example is an "uppercut" fist strike and an upward elbow strike, which are both used as an upwards blow against similar targets on an opponent at close range),

ß one learns many specific responses rather than adaptable techniques that can be used in many situations (for example, learning possibly hundreds of different responses to handle the many different possible grip positions that can occur when grabbed by the arm)
The practice of having students perform large set numbers of technique repetitions

To practice a technique effectively, one should focus on that technique's objectives. The practice of instructing a student to perform a large set number of techniques removes this focus and tends to produce very ineffective robot-like training. As an example, consider the situation that would arise if a student was asked to perform a technique one hundred times. Initially the student may focus on the objectives of the technique, but as the series progressed focus would transfer to such things as the count, whether the instructor was watching or even what the student was going to do after training.


The communication of questionable statements

In Australia, a person can be held liable for damages caused as a result of another party following his or her advice. The main criteria is whether the person giving the information should realize that the recipient will rely upon it in circumstances in which it is reasonable to do so. Presumably similar law exists in other countries.

The following two quotes are some of many statements deserving of scrutiny that this author has found in his collection of martial arts training videos. They are both made by highly respected and influential martial artists. They are presented without judgment by this author. The reader is encouraged to draw his or her own conclusions regarding their merit and the consequences of people following the advice.

"The flow of energy is what makes it so easy to handle four or five [attackers] at one time. It gets to be very exciting" Aikido Master Ken Ota (Video: Mastering Aikido Level 6, Panther Productions).

"If my opponent holds a knife in this position [blade pointing downwards] I have my confidence because he's telling me that he doesn't really know how to use a knife. If he holds it like this (like a sword) he has an understanding of the knife and wants to use it to scare you" (Bill "Superfoot" Wallace., Undefeated world karate champion, Member of the Black Belt Hall of Fame (Video: Bill Wallace Self-Defence System, Panther Productions)

Suggestions for Organizations Using This Brief to Scrutinize Their Own Training

An effective way to use the enclosed brief is to have experienced officers and legal counsel assess the validity and strength of each argument raised. Using those arguments found to be valid and significant, current training should be closely examined.

It should be kept in mind that officers who are injured as a result of violence may also closely examine the training, with the help of lawyers. Any inadequacy found may form a basis for legal liability. Such officers and lawyers will be able to see behind any facades developed by martial arts oriented instructors attempting to protect their interests.

To assist in the process of examination, and provide a legal safeguard, this author and his company are able to provide advice, assistance and audits of training.

The Removal of Tactically Inadequate Martial Arts Methodologies

Unless approached in a systematic and decisive manner the removal of martial arts tactical inadequacies is very difficult because of three main factors.

Firstly, most instructors and external martial arts gurus have used methods previously described to engineer respect and close personal ties within their organization.

Secondly, most of the tactical inadequacies discussed benefit instructors and martial arts gurus in one or more of the following ways:
 o help engineer guru status,
 o help foster dependency in students, and
 o help justify further fees for instruction, grades and merchandise (many government instructors train members of the general public also). Instructors are most unlikely to readily concede these benefits.

Thirdly, many officers have been indoctrinated by martial arts movies, martial arts gurus and sporting practitioners to believe that these methodologies are effective.
Law enforcement and security officers are human, so even in the most professional government law enforcement and security organizations, members are not immune to these factors. As an example, according to an article in The Tactical Edge, the journal of the National Tactical Officers Association, because many officers want to be taught exotic techniques to impress family and friends in non-life threatening situations, tactical teams are taught by a myriad of instructors with absolutely no understanding of the agent's needs, equipment or mission requirements.

Beginning with units such as the Special Task Force, SWAT Teams and Nelson Mandela's personal protection unit, this author and his company are removing tactically inadequate martial arts training methodology and are replacing it with a highly effective form of training called Kontact. From experience, pockets of resistance to changes are usually encountered, the most common being from complacent bureaucrats who have little understanding of the needs of field officers, instructors trying to protect their interests and senior officers who have been indoctrinated to believe that their guru and their course are "the best".

This author has much empathy with another group of officers who resist change. These are the experienced field officers and former field officers who have understood that all the previous defensive tactics and close quarter combat training they have been exposed to has been ineffective.

 

They perceive such training as window dressing at best and an irresponsible waste of departmental resources at worst. They have seen many martial arts gurus and so called self-defense experts who claim that their system is "the best", that they understandably believe any one who claims to be an expert in that field, or to have a new system that is "the best", is beneath contempt.
The main requirement to overcome resistance is a commitment and directive from senior command.


Appendix One: About the Author


Robert Redenbach is a Senior Instructor for the South African Police Service and C.E.O. of Global Security Training P/L, a consultancy firm that provides specialist training to many of the world's leading agencies. Formerly with the Australian military, Mr. Redenbach spent three years in Korea, Japan and China studying martial arts methods. Seeking to address the inadequacies of such training, Mr. Redenbach used a period as the manager of the largest security company in Papua New Guinea to develop an innovative training system called Kontact. He is author of the book KONTACT: Training to Improve, Not to Impress.
A post graduate Masters by Research candidate, Dr Graeme Blennerhassett assists in the scientific evaluation and selection of instructional, training and combative methodologies.


Appendix Two: Where to Address Inquiries


The Director of Operations
P.O. Box 674 Bairnsdale 3875
Australia
(Email) global@b150.aone.net.au

Appendix Three: Checklist to assist in determining whether martial artists have corrupted law enforcement or security training.

Do the instructors make statements that seem unrealistic or exaggerated?

Are any of the training or combative methodologies based on sporting practices, or are claimed to have cultural or traditional significance?

Do the instructors demonstrate self-defense techniques where the attacker's strikes are easily blocked?

Do the techniques taught appear highly skilled, complicated, or even ridiculous?

Is there a heavy emphasis or reliance upon grappling techniques?

Does the training ignore the specific need to improve attributes such as timing, reflexes, coordination, spontaneity, speed and power plus the intangible qualities such as purpose, confidence, spirit and will to win?

Are students required to memorise complicated series of techniques?

Is a large proportion of training time dedicated to activities of minimal relevance?

Does the training ignore the need to provide an appreciation of the realities of real violence and a field-proven method of fear reduction?

Is training or combative methodology used that has not been field-proven as efficient and effective for its intended purpose?

Do the instructors have little or no practical appreciation of the situations students may face?

Does any aspect of the training appear to be irrelevant to the objective of preparing officers for real violence?

Are officers allowed to work in the field without the requirement of continuous, frequent,
ongoing training?

Do instructors attempt to produce good body mechanics by making continuous adjustments to body movements (as a golf professional would do to produce a good golf swing)?

Is training for techniques, defenses or attacks carried out using both sides of the body equally?

Is there a reliance or heavy emphasis on pressure point or joint manipulation?

Are multiple responses learned to a visual or physical cue?

Are too many techniques learned?

Are students required to perform large set numbers of technique repetitions?

John D. Williams
LOS ANGELES COUNTY SHERIFF'S DEPARTMENT
LEADERSHIP & TRAINING DIVISION
jdwillia@lasd.org