The Dojo Floor

On the dojo floor you and you alone are accountable for all that you do, say and believe. The dojo floor is where the rubber meets the road as we say in the West. If you don't have solid rims (foundation), good rubber (fitness and health), and if you have adequate threads in proper form and functionality then you will hit the dojo floor with a fully functional and Efficient martial system. 

How you behave on the dojo floor matters. It is a matter of the example you set by what you say and what you do outside of actual application of the martial system. Your attitude and demeanor speak volumes above and beyond the technical expertise you may or may not exhibit. How you communicate carries weight on the dojo floor and off when you are gone and those practitioners are out and about in the world. Image does matter on the dojo floor.

How others who perceive you, your practitioners and your dojo matter. It draws a certain type of person. Many things depend on what happens on the dojo floor. 

"More than telling me your current rank, show me. Show me your rank both in and outside the dojo in your kindness, humility, humor, generosity, spirit, and knowledge. Are you kind to your kohai? Do you respect your sempai? More than a connection to my rank, I have a connection to my training, knowledge and relationships that are part of my Karate-do and Kobu-do experience." - Mario McKenna Sensei on Karate and Kobudo Blog

Dojo Floor

On the dojo floor you and you alone are accountable for all that you do, say and believe. The dojo floor is where the rubber meets the road as we say in the West. If you don't have solid rims (foundation), good rubber (fitness and health), and if you have adequate threads in proper form and functionality then you will hit the dojo floor with a fully functional and Efficient martial system. 

How you behave on the dojo floor matters. It is a matter of the example you set by what you say and what you do outside of actual application of the martial system. Your attitude and demeanor speak volumes above and beyond the technical expertise you may or may not exhibit. How you communicate carries weight on the dojo floor and off when you are gone and those practitioners are out and about in the world. Image does matter on the dojo floor.

How others who perceive you, your practitioners and your dojo matter. It draws a certain type of person. Many things depend on what happens on the dojo floor. 

"More than telling me your current rank, show me. Show me your rank both in and outside the dojo in your kindness, humility, humor, generosity, spirit, and knowledge. Are you kind to your kohai? Do you respect your sempai? More than a connection to my rank, I have a connection to my training, knowledge and relationships that are part of my Karate-do and Kobu-do experience." - Mario McKenna Sensei on Karate and Kobudo Blog

Age Old Dilemma

Getting youth to gain from the wisdom of elders. A question that has caused concern and consternation  since man became first aware or self-aware of the self. I find this question in my winter years of life and practice of a martial system. It concerns me now because I give due consideration to what I could have been if I has only taken the time and the effort to learn then as a youth what I am learning and know now as an elder.

Elder in the sense of a martial system who has practiced and trained for approximately thirty-six years. Three plus decades and I tended, except for the last decade, to spend an exorbitant amount of time on the more physical aspects. 

I found ten years ago the secret to life. The secret to all that entails living a good life. The secret is not really a secret but obvious if you look, see and then truly see it - balance. Yin-Yang or In-Yo. That which is symbolized by the great Tai Chi symbol of the Yin-n-Yang. 

It can be expressed by the term "hindsight." It is often late in life we understand a situation or event of our lives that it could have gone far better only if ..... hindsight would be better served if youth could gain from it as told by elders. Sensei are elders too in many cases - not all and not alot, just a few. When I say Sensei I mean one that has gained such insight so that his or her hindsight can benefit those under their guidance. Say around the winter years with a modicum of experience, knowledge and understanding (thirty years or more) of what it is they are trying to improve both for themselves and those who look to them as one who has come before. 

Youth all to often, I am guilty of this as well, tend to discard things of importance for that something that often is fleeting. Speed and gratification are necessary in the balance yet are not the end-all of all things. It is a shame that sometimes the perceived boring and not cool things are necessary to give more balance or depth and breadth to those things that do, in time, give gratification, knowledge and meaning. 

Simply waxing philosophical today :-)

Karate and Kobudo

A recent posting about karate and kobudo got me to thinking about that relationship. It comes to mind that chiefly and predominantly weaponry, as to historical, was the primary much like it is today in professional circles to include military. 

When we hear or read about how karate came to be we often think of the edict taking weapons out of the hands of the non-military folks. That makes me think that before such edicts weapons dominated. It was not necessary to use empty handed systems unless you were caught without a weapon or a person was disarmed leaving only their empty hands to save their butts.

Think about this, mankind began with nothing but their minds and bodies to survive and the development of groups supplemented that survival method. As mankind progressed and developed the mind they conceived of a variety of weapons to supplement the body and achieve greater survival of the tribe along with hunting for food, etc.

Then as progress continued we developed greater weaponry taking the empty hand and putting it in the back of the truck just in case. All our development continued in this fashion relegating the human body as a chief weapon for survival as a tool used only when weaponry were not available or lost or disarmed, etc. then and only then were the empty hands, feet, elbows, and other strategies and tactics necessary for survival. 

Even in the many militaries through out history were empty hand or hand-to-hand combative systems taught and trained. It was only, as to the Asian connections, in recent history did this progressive practice get turned on its ear.

The disarmament edicts left some humans in a precarious situation regarding survival. This meant empty hand type systems became necessary against other empty hand and sometimes weaponry as to defense or survival. 

Now, push ahead to modern times and we have weaponry only as military defense along with civil police protections, etc. Weapons may be in the hands of the non-professionals simply because of antiquated rights but in a lot of cases how that weaponry is used is often determined excessive force or is perceived as something very bad. This takes a normal defense situation and puts it on rocky ground that can result in both criminal and civil repercussions.

Today's empty hand has become even more important to survival or in most cases of modern times, defense and protection. Now even empty hand is becoming questionable as to how it is applied and to what degree of force is used for protection. The line is very find indeed and crossing it can happen in an instance.

Weapons have taken a back seat because of our needs of security balanced out with psychological, criminal and civil repercussions that act somewhat like a weapon and empty hand disarmament or at least restrictions when applied in civil and even military applications. 

Today's martial system that has weapons now has been relegated to a distant historically based practice for more an academic perspective vs. combative application. The use of such weaponry today even in a perceived self-defense situation may be perceived as excessive and unnecessary making it illegal, etc. 

It brings to mind when you train in kobudo do you give thought to "is this weapon a good one for self-defense as to self-defense law along with force law, etc.?" Do you ask yourself questions such as this as you train in kobudo?

Lastly, karate and kobudo are two separate distinct systems that are often mislabeled as karate. One is not required for the other. Both can hold their own as separate martial systems. That they can benefit one another in a holistic manner does not lessen their uniqueness and separateness but rather allow for greater understanding overall when combined. 

Eight Circles of Kenpo Gokui ?????

Recently in my continuous research on this esoteric aspect of martial systems with specificity toward Okinawan Karate I came across a symbol that has not come up in the past ten years. I have asked as to its origins and until I receive a response I thought I would ask readers if they have encountered this symbol at any time during their training, practice and research.

Sorry for the lack of size, if you click it the size will not be clearer.

Ever seen this and if you have can you provide me the source as to when, where, how, why and whom it was conceived of, by and for?

Obi's Question

Hey Folks: I recently observed one wearing a gold obi with red trim on both edges. Does anyone know what the heck that obi represents? Does anyone know who, what, where, how and why that one came into existence?

I have only been exposed to the standard white, green, brown and black belts with the red and white panel and red obi's that came out sometime in the seventies, etc.

Testimonies of Expertise

I just finished listening to a perceived expert on kobudo manufacturer where several statements brought about questioning that type of testimony of expertise. This source went so far as to state he or she was the only one qualified and allowed to manufacture authentic Okinawan weaponry both in the States and on Okinawa. The words that come to mind are boasting and ego. 

First, this person can say this and it cannot be verified. It seems questionable that anyone can be the only one capable to make them according to some unknown Okinawan ancient specifications and configurations. This becomes even more questionable when it is an American who makes such a statement.

One of the explanations of the handling of a sai also came across as mystical and without bearing as to actual physics that falls into one of those categories where one is asked to back it up and they say, can't do that as it is secret and although I am allowed to pass it along I won't and when I die the secret dies with me. Sound suspicious to me. 

This just makes me question and resent that martial arts in the West is driven by such dribble and what makes it even worse is this type of diatribe is sold, bought and believed by unsuspecting individual who have no knowledge or experience to even question such things. 

Now, in defense of my position vs. this person position as a kobudo manufacturer I will say that many of the owners of his/her work will state emphatically that the devices they purchased are quality and durable kobudo weapons. Where I draw the line is when the statement is made that on one else anywhere including Okinawa can make them equal or better because I have heard testimony and have personal experience with my own weaponry that they are also of high quality and durability as well. 

Then we see people speaking toward the credentials as to teaching, i.e. I am the only one allowed to teach the system to students because my sensei is the master of the system living on Okinawa, etc. Just like touting that one is a first generation student of the master so that means they are of some special quality and knowledge yadda yadda yadda.

I try to remember that if one says they are of such and such expertise and then state they hold some special status, level or grade because of some unique unverifiable heritage, expertise, education and experience then I tend to think, "bullshit." 

As you can see, when I encounter this type of thing I tend to get a bit on the soapbox. If I have inadvertently caused anyone to feel a personal attack then I regret that wholeheartedly BUT if the shoe fits .....

In closing, if that particular person had foregone the self-promotional speakese and simply stated that sense with over thirty years of experience with his/her product will testify to the quality, durability and economic pricing would have been believable and acceptable to skeptics such as myself.

My testimony of expertise: I have none that matter to anyone else but me. I have practiced some form of combative system since I was a teenager and first encountered martial arts through the early Bruce Lee movies, i.e. Fist of Fury was the first along with the Green Hornet on television. I have practiced diligently and continuously starting in 1976 then achieved yudansha status under then First Sergeant Warner D. Henry at Camp Hansen Isshinryu on Okinawan in 1979. I have taught, trained and practiced both in a dojo of my own and on my own since that time, continuously and diligently. I have no special heritages and I don't proclaim any special connections to Tatsuo-san of Isshinryu fame nor any other person of the martial arts. I am what I am because of who I am - nothing more and nothing less. I am a martial philosopher for mediocre knowledge, experience and proficiency. That is all folks!

Teaching/Instructing Karate

The first important detail is knowledge of the style or system they will be teaching. This is natural and a gimme for any teaching profession. The issue that concerns most practitioners, beginners or advanced, is how do we determine the knowledge, experience, and proficiency of a karate instructor. In the end, and until some standardized format is achieved for all instructors, it will remain an individualized subjective decision.

Outside the normal need for knowledge, experience, and proficiency the instructor who teaches karate must have a set of "interpersonal skills" so they may interact with practitioners in a manner that is beneficial to both parties, instructor and practitioner. They are:

- Use of technical skills.
- Communication Skills.
- Effective Body Language.
- Empathy.
- Positive Motivation.
- Feedback.
- Silence.
- Good sense of humor.
- Be reflective.
- Don't distort or filter what they hear, etc.
- Ask open-ended questions.
- Understand and then be understood.
- Self-disclosure.

CLARIFICATION OF SKILLS:

Interpersonal communication is the manner in which information is shared or exchanged between a small number of people, whether they are same or different from each other. These can be healthy as well as harsh. Healthy Interpersonal Skills lead to creative & effective approaches to solving problems and getting work done.

To the fullest extent possible, the task of the instructor is to provide the practitioner with a level of support & guidance. All practitioners have strengths and through better Interpersonal skills instructors can utilize these strengths to enhance learning.

Use of Technical Skills: The latest method used to improve interpersonal skills is the use of technical skills, i.e. the ability to work with latest teaching aids like hojo undo equipment, makiwara or other karate equipment. The ability to demonstrate both physically and mentally those attributes that must be a part of karate training and practice. An intimate knowledge of all the skills necessary to utilize both the physical acts as well as all supplemental training methods and devices to achieve the best outcome to practice as humanly possible. This particular skill is most important as it encompasses all other skills in one teaching skill most useful in guiding practitioners on the correct path of practice as well as life. This one is best said to be teaching by example, how an instructor comports themselves with others determines the success or failure of his/her practitioners.

Communication Skills: Communication skills are most important when we talk about winning their hearts. The tone, volume, rhythm and emotions of the communicator play a vital role while dealing with practitioners. The verbal, physical, and written acts of communication must be such that confusion is limited or eliminated. Through this skill, along with others, the instructor promotes the atmosphere of trust and understanding where practitioners feel comfortable with posing questions and receiving concise and accurate answers. Instructors must adhere to the rule of, "If you don't know it, don't know the answer, say so and find the answer for later."

Effective Body Language: Body language is a quiet, secret, and a powerful tool to maintain healthy interpersonal skills. Good verbal skills combined with effective body language create interest, long-lasting impression on the minds of practitioners, and of course their involvement in the discussion. It is a very delicate balance between leading and controlling in teaching. As a knowledgeable person conveying knowledge to others it is easy to slip into a superior attitude that does not promote free exchange of information. The instructor must remain diligent in keeping a balance where their language, i.e. body and verbal, must promote a relationship of trust and ease of communication, both directions. How one stands, holds their hands, moves, facial expressions, etc. all relay a type of communication that is not always conscious to the recipient. Speaking one way while communicating something totally different by your body language promotes confusion so it is vitally important that instructors master the discipline of body language.

Empathy: Instructor’ messages must convey empathy i.e. the ability to communicate care and concern along with an understanding of the practitioners problem that is, the ability to place oneself in a position to view the problem from the practitioners perspective. In old schools this would come across as "NOT" but in reality creating the type of trusting relationship is critical since this particular type of practice involves sometimes close physical, somewhat violent, contact. We need to convey accurate response to mental, physical and sometimes emotional roadblocks much like in violent attacks where emotions along with an adrenaline dump causes all three to kick in for a freak out survival mode of performance.

Positive Motivation: Good motivation usually produces learning outcomes. Some practitioners do not know why they should perform or study a particular technique/subject. We can show applications of that technique/subject in the areas in which practitioners are interested. Thus they get motivated and take interest while practicing/studying that technique/subject. If a practitioner cannot readily see, after verbal and physical instruction/demonstration, the need and purpose that benefits them then they may gloss over important aspects. Basics or fundamentals are a good example. Most want to just get them over with so they can move on to the more exciting aspects and must understand that the fundamentals are the foundation to the best and most exciting aspects of performance and application. 

Feedback: A good instructor is genuinely interested in the practitioner’ thoughts, feelings and opinions. Feedback is one way that a instructor can tell how you are absorbing and integrating the materials. This feedback calls upon the relationship you have developed with the practitioner. Communication is always a two way street. Active listening techniques are paramount to being a good teacher. Only when you listen actively can you provide accurate, concise, relevant and genuine feedback, etc.

Silence: The ability of a instructor to use silence is usually effective. Silence here means giving a few more seconds to practitioners to respond to a query. Silence can help the practitioners as:

• Correctness of their response increase
• The number of “I don’t know" decreases.
• More number of answers
• Better performance by practitioners.

What you "do not say" can be even more important than what you say. In reality silence is enhanced by the body language, i.e. body, hands, and especially the facial, will convey volumes even when no words come out of your mouth. Silence is also an important communication skill.

Good Sense of humor: A instructor needs to have a keen sense of humor in order to keep practitioners learning & motivated. A instructor who can’t take a joke or give one, who can’t lighten up, who is too serious will not survive. Leave the strict military atmosphere in the military. Just because karate was brought to this country by military, who incorporated military discipline into their teachings, does not make it effective to a civilian oriented audience. Humor must be balanced against the need to remain in an instructor status or leadership role but still must be a trait that allows others to see that the instructor is human and foible. You cannot become their best buddy but you shouldn't become this person placed on a pedestal and worshipped or worse yet "feared."

Be reflective: Remember the party game where a story is started with one person and passed along to others with often humorous distortion? We all filter and distort what we hear. This concept helps a instructor to "pay attention" and often helps the speaker stop and think about what is being said. It's also helpful sometimes to ask your listeners to paraphrase what they think you have said. This concept helps the instructor to keep the attention of the practitioner and keep them participating in discussion. This is in truth symbiotic in nature with active listening. These techniques are used by active listeners to truly hear and understand what others say in lieu of jumping in the middle to say what you think they are alluding to only to find out you are mistaken resulting in a loss of respect and hurting the trust in the relationship.

Ask open-ended questions: Make it a goal to find out what your practitioners think, not just what they know. Ask for information using open-ended questions that begin with "How...," "What...," "When...," "Where...," and "Why." This strategy allows instructors to help clarify a given question for both the practitioner and itself. Use this technique to get them to talk and explain until you actively hear all and are able to respond in clarification to truly understand their needs and desires. Only then attempt to respond, answer, etc.

Understand and then be understood: Most practitioners don't like being told what to do 

[spending time to think and formulate an appropriate response is vital to communication and clarity]. 

They often want a chance to have a say in what goes on in the training facility 

[Yes, you are the instructor but teaching and learning are a two-way street and to allow their full involvement in all aspects promotes trust and they like it] 

and a chance to prove it will work. In solving dojo problems, it is better to [actively] listen than to direct. 

[Sometimes allowing for silence and active listening brings clarity, don't assume just because you are the instructor you are all knowing: you are not, so listen and then inspire action] 

Teams can be formed to figure out solutions to problems and instructor can empower them to carry out the solutions. Practitioners who identify what should be done take on greater and greater responsibility for getting it done. Thus a instructor seeks to understand the problem from the point of view of the problem solvers [a good instructor leaves their ego at home and always remembers and reminds themselves that this is important; utilize their point of view to resolve, teach, and inspire] rather than force his own perspective on a solution to be understood. This helps to improve interpersonal skills among practitioners as well as between instructor and practitioners.

Self-disclosure: Often sharing a relevant story of your own experiences in similar situations can prove helpful in opening meaningful dialogue. Be careful here and don't allow yourself to be too wordy. Keep stories relevant, short, concise and to the point. If you are just spouting out stories with out this in mind then you are allowing your ego to run wild. If you have a self-esteem issue you should not be teaching/instructing.

The uses of such technical skills bind the interest of practitioners in their lesson and also keep both the instructor as well as practitioners up to date.

In addition there are some philosophical aspects that Instructors should also have: A proper attitude in life, be and remain attentive, be and remain vigilant, be a positive thinking/thinker, be an active listener, always speaks kindly, always treat others with decency, treat others as guests should be treated, always thinks twice before speaking, takes responsibility for their actions and deeds, etc., has courage, creates goodwill, conducts self properly, remains truthful and honest, remains loyal, develops self first to influence others, looks inward first before looking at others, has tolerance and remains balanced in all things.

If we look back on these skill sets we can see that teaching/instructing any subject/endeavor is a complicated but also unique way. A good teacher/instructor should encompass as many of these skills as possible while always "trying" to acquire and live as many as they can on a continuing basis. Teaching and Instructing require continued effort, practice, learning, and performing to achieve a level of mastery, much like karate!

Presentation Skills for Instructors:

Your success is and will be determined by your ability and skill in communicating your subject, i.e. karate skills. How you present those materials is complex and a craft of the teaching field. To be effective you have to express yourself in a manner that is conducive to learning by your students.

Consider the variations of your presentation strategy such as audibility, pace/pitch/tempo, articulation and pronunciation, emphasis, pause, energy and enthusiasm, eye contact, gestures and movement, stance and confidence.

audibility: projection of your voice; to throw it so all can hear clearly and distinctly; good diction; good articulation; enunciation; variety to aid in sending the proper message; invite practitioners to speak up if they cannot hear or understand.

pace/pitch/tempo: monitor the basic speed or pace at which you speak; not to quickly; change pace to suit the meaning of what is said; musical quality of your voice; variability in pitch; upward inflection when sense is indefinite and downward when sense is finished; pitch change can indicate start of new thought; inflection supports meaning and for emphasis.

articulation and pronunciation: pronounce words correctly - proper sounds, emphasis and sequence; form vowels and consonants correctly

emphasis: for important concepts; changes to create varied and interesting presentation; verbal markers to signal things of importance that are difficult to grasp.

pause: allow time to think; avoid vocal pauses - "hum", "you know", "like", etc.

energy and enthusiasm: inject physical and mental energy into what is said through voice, gestures, and general commitment to what you do: active words motivate.

eye contact: maintain it with practitioners: don't focus on one spot: allow eyes to roam the audience and look into practitioners eyes: move eyes from person to person.

gestures and movement: using as non-verbal behaviors equal power: use naturally to assist in conveying the meaning: use to complement, not contradict, verbal communications: avoid repetitive gestures and mannerisms: move around the space: move in purposeful manner to enhance the presentation: keep movements simple unless demonstrating technique, etc.: don't be afraid to smile.

stance and confidence: good posture: stand tall: appear in body language, dress, actions, etc. confidence

redacted from: http://www.ocf.berkeley.edu/~cejames/training/training.html

Sensei: Do vs. Teach

John Coles provided a nice posting on Sensei today at his blog, i.e. here: http://kojutsukan.blogspot.com/2013/02/sensei.html, that made me think of the often assumed trait that if you teach you must be able to do what you teach. To a degree that is very true in a physical oriented system such as martial arts but then again maybe it is not really necessary.

Truly I would prefer that the person providing me guidance and instruction on any martial system be fit, healthy and capable. The question I am trying to pose in this post is to what degree?

I guess this falls to the applications as they fit toward the type of martial system you practice. I mean is it a sport? If yes, then doing is a large part of what the practitioner must do but sensei are not necessarily top competitors. Often a top competitor takes up teaching with sometimes good results but often not so good results. 

Consider this, when you watch your favorite football team compete do you notice the coaches? Are they fit, healthy and capable of doing what the team players do on the field? Not often and even the few players who manage to become good coaches can not actually get on the field and do it with the players. It is possible but often they tend to slack off on the requirements of playing on the field. 

Do we hold sensei to a higher requirement in this case? I know of a sensei who has growing physical roadblocks that affect his practice, training and instruction but does this mean that he no longer has the credentials, knowledge and ability to still teach? I think he can as long as his communications are still capable to convey knowledge, meaning and understanding. Using senior senpai of a dojo are excellent appendages to compensate for any losses to that sensei.

Then there is the world of self-defense. Do you assume that if your sense instructs in self-defense that he must be superior in the applications? Do you assume that since he is sensei he must be tougher, stronger and more capable in the actual application of the system than those who receive instruction? A good teacher is not necessarily good at applications.

In the end the ability to apply the skills is determined by the individual applying them for each separate moment where they are needed. Sensei must simply understand what is being given, they must inspire, they must allow us to look: to see: to understand and to come to our own on our own with simple guidance. They must have the ability to help us navigate but in the end our calculations to reach the destiny must come from within, not from him. 

Is this all merely an excuse to allow those who cannot do, teach? No, it is another nudge on the rudder that guides your boat across the ponds, rivers, steams and oceans that make up the world of martial systems. In the end, regardless, your the navigator and it is on you, not your sensei.

Think of it this way, there will come a time when a sensei will no longer have the capability to do what they do and must scale it back. Do you stop instruction with that sensei simply because this natural process occurs?

Excellent Posting at Classic Budoka

An excellent posting at the Classic Budoka Blog, "Dojo Variations."

Martial Personality

A martial personality or a person of martial personality. It refers to the greatest influence a practitioner will encounter when training and practicing a martial system. This includes influences such as that persons belief system and cultural influences not to forget to mention that persons environment in which they experienced martial arts, the time in which this also occurred, and the individual influences of that persons sensei along with their cultural belief system and so on.

These same perceptions and influences will dictate the type of dojo or training hall where practice, teaching and training occur. Martial personality runs deep in each instance regardless of the martial system being taught. 

When I make recommendations to a martial arts seeker I tend to explain how they must determine a personality connection to the sensei and dojo as it connects to their own personality but also temper this with the knowledge that lacking a full understanding at a fundamental level what martial arts are and what system of training and teaching are involved will influence the martial personality, i.e. bu-jinkaku, that one finds and experiences. 

It becomes a matter of this recommendation or suggestion along with several sources to attain a fundamental knowledge that will help guide the individual toward a match of person to system, dojo and sensei. 

The 12 Isshin-Ryu Features

First, before I go into the twelve features of Isshinryu I would ask anyone who is an Isshinryu practitioner to provide me the "author" of these twelve features of Isshinryu. Can anyone provide the author's name? Can you validate it with at least two acceptable sources? I can tell you I can not provide any such information or documentation. 

It might actually be something written by Harold Long and it is believed that it is quoted in his book, "Isshinryu Karate - The Ultimate Fighting Art." I don't have a copy so I cannot confirm it is located there but depending on the year of publication vs. when it first came out in the Isshinryu community would help a bit determining the author. 

Read also "Isshinryu Statements of Fact - NOT [or maybe] where I say, "Some of these quotes are meant to be conveyed as the unique traits of the Isshinryu system and since I have found those traits to be less than accurate I can only say the only "original defining characteristics unique to Isshinryu" at its naming are the vertical fist, the thumb on top of the vertical fist, and the muscle forearm block. I would add that this is important that these particular features/traits, etc. were applicable in the late fifties but today are not exclusive to Isshinryu anymore because many have adopted this stuff." - http://isshindo.blogspot.com/2011/04/is ... ot-or.html

Lets take a look at the features as they stand at one site:

1. The elimination of “fancy” techniques.

I don't feel from my studies and views of the systems practiced at the time that any of them actually utilized complex techniques. We will assume that since the systems of the late fifties as taught to the military under limited time spans mostly taught strikes and kicks, etc. Only a few remained longer to gain any knowledge of grappling or vital point type training. In the Isshinryu communities I feel confident that most of the military came back with only a rudimentary knowledge and understanding of the system. This was the actual physical stuff, i.e. the upper and lower basics, kata and some predefined kumite drills. 

It is apparent from other systems such as Goju and Shorin, the two major systems Marines were exposed to in those days, that complexities were non-existent to them unless, and I mean maybe on this, they remained for extended tours or returned for additional tours. 

2. Combines the best of Shorin-Ryu and Goju-Ryu to form a realistic, basic system of self defense. 

No one can say this with any validity unless they can demonstrate with authority that these features came directly from Tatsuo-san. We can make some assumptions that Tatsuo-san took what he "perceived" as the techniques he desired from the two systems to form Isshinryu but we still cannot say they were the best, in a blanket statement. The best of anything is dependent on individual interpretations and perceptions. 

As to any combinations actually Shorin is the dominant system of influence with a lesser influence from goju. Just look at the kata of Isshinryu, i.e. two from goju and five from shorin and one in essence a creation for Isshinryu.

3. Kicks thrown below the waist (for power and balance hand techniques thrown above the waist. 

The original intent may be perceived that kicks were taught to strike below the waist but then again many photo's display higher kicks. I wonder sometimes if this comes from the matches or tournaments that flourished in the fifties, sixties and seventies. I can only state that when I took Isshinryu on Okinawan my Sensei actually taught and fostered the lower kicks and in-close strikes of the hands, etc. He also advocated very close in strategies, etc.

Now, as a feature to distinguish it from other systems on Okinawan I have observed the use of lower kicks and a tendency to rely heavily on hand techniques. Since it could be observed in other systems it might actually be a Okinawan empty hand feature and not be an exclusive Isshinryu feature. Observe Goju and Uechi ryu, many kicks are below the waist. 

I feel strongly that my studies would indicate that the lower kicks were the essence of all Okinawan empty hand martial arts. It can still be seen in kata of Goju, Shorin and Uechi, to name just three. Since those were the main stay of empty hand at the time it works for me. 

4. The use of short, natural stances, which allow better mobility, eliminate wasted motion along with major shifts in the body, and are more adaptable to the American physique

First, this is standard fundamental principles of martial systems. It is not something special indicative of a system like Isshinryu. It transcends any system, style or branch of martial arts. It is what makes it work, not something we spout out to indicate just how cool and effective our system is. It is what makes any martial arts work, effective and efficient. Mobility, economic movement, body mechanics and adaptability are indicative of everyone regardless of body type, etc. - a fundamental principal of all systems.

Second, I understand that the lower stances actually came about from the efforts of Funakoshi Sensei to gain acceptance in Japan for Okinawan Karate. It is also used as a means to teach stances and structures as well as build leg strength. Some how the transition to more natural stances at later levels of proficiency got lost and I suspect it may have been due to the sport orientation that took over the martial aspects of karate in the mid 1900's. 

5. A balance of hand and foot techniques in the Katas. (often said to have "equal" hand and foot techniques depending on the form presented)

Originally, the one I received, said equal instead of balanced. Both are inaccurate because there are more hand techniques than foot. Take a look sometime. Have several practitioners view the AJA video's and count the hand techniques. Then have different practitioners count the foot or leg techniques. You will find that the balance is not so balanced in the literal sense of the word. You will find this true of any martial arts system.

6. Close-in techniques, which are valuable for street fighting.

One, close in techniques are indicative of all hand-to-hand combatives be they Asian or Western or European in origin. Fighting, street fighting, is messy up close dangerous and damaging and indicative of all street fights. Anything outside the close-in range involve either sport or weapons such as a gun where you can do damage from afar and not get damaged unless the other guy is with weapon.

It seems that this statement alludes that all close in techniques are due to the creation and naming of Isshinryu but this is just not accurate. Goju and Uechi are both chock full of close in techniques. I will say that I emphasize strongly a strategy of close in applications simply because I believe that most conflicts of this nature are quick, close and messy. 

I would go so far as to say that the Okinawan system of te-gumi, a form of Okinawan wrestling which equates to ground fighting, etc., relies heavily on in close techniques as any system similar in fighting strategies. 

7. The application of “snap” punches and kicks where the arm or leg is only 90% extended. This allows for quickness when moving in and out on an opponent and serves to reduce injuries associated with over extending joints.

Ahhhh, this one truly is not an exclusive domain of Isshinryu either then or now. It is in contention to whether Tatsuo-san's system actually taught snap kicks and punches vs. say thrust kicks and punches. I believe the hard line on the snap stuff comes from Shorin influences where one notable Isshinryu person actually spent more time in Shorin than Isshinryu but teaches a mix of both as Isshinryu.

If you take into consideration a set of fundamentals you will find that in actuality all systems make use of both the snap and the thrust along with other variations depending on the application and counter applications. It depends on the particular application being implemented at any given moment.

8. The combination of hard and soft blocking.

Again, take a look at what is practiced on Okinawa and you will determine that all of them use a variation of both hard and soft when blocking. Then you get into the contention that what is considered a soft block is actually a deflection vs. a block. Blocking is a whole nother post that can cover many views and perspectives. It is not exclusive to Isshinryu so not really a distinctive feature of Isshinryu. 

9. Blocks are executed with the muscular part of the forearm, thereby, avoiding injury from bone to bone contact.

This one I truly feel is something that is a part of Isshinryu that may not be exclusively a feature of the system but rather a model that was pushed to the front of the mind since it was and is often used in matches or fighting, etc. Like the vertical fist, that seemed to be obvious in matches or tournaments was not acknowledged in reality over the twist punch until Tatsuo-san stepped out of the box and thought differently and openly. 

10. A fist made with the thumb on top of the fist as opposed to the thumb being over the two fingers. Such a position, with the thumb on top, locks the wrist and serves to tighten the fist.

I will not address the exact physics of the thumb but will readily admit that even today this particular form of the fist and its use are still a distinctive feature of Isshinryu yet you will find that a good deal of today's Isshinryu dojo don't actually use it. 

11. A vertical punch, which increases speed and power. 

A vertical rising punch might be a bit more accurate. In reality when observing the use of the vertical fist you find that only in the rising punch does the fist actually remain vertical. In truth it shifts slightly to one side or the other depending on targeting and where that target aligns with the height of the person applying it to the person on the receiving end. This is pretty much truth to all forms of the punch.

Now, as to fundamental teachings this is a feature of Isshinryu that has since been adopted by many other systems except that most don't actually put the thumb on the top vs. down the side, etc.

12. Multiple-purpose techniques, which allow a block to become a blow and a blow to serve as a block.

Every system and every style and every branch, both then and now, advocate the ability to turn a blow into a block or deflection into a blow, etc. You can say this is a feature of Isshinryu but it is not an exclusive feature that speaks to the uniqueness of Isshinryu. 

There is another source for these features that mentions kote-kitae as a feature of Isshinryu but in reality that is a feature that comes from predominantly the harder system of goju. Kote-kitae is actually one part of a whole, karada-kitae or body conditioning.

In my view there are only "three" features that can be attributed to Isshinryu in the fifties/sixties that were more or less exclusive to this new system, at the time, and they are the "Vertical Fist," "Muscle/bone blocks," and "Thumb on top of vertical fist."

Creativity and Invention

Creativity and Invention work beginning in the "ha" stage and the "ri" stage of "shu-ha-ri." It becomes the personal expression of what the individual learns from the "shu" stage of learning a system such as Okinawa-ti (karate). 

It is a release from the bonds of the dogmatic adherence to specific ways in the initial learning of a system, a martial system, karate. It in of itself is the foundation that one uses to create and discover their full marital potential that is the "way of the empty hand" or the WAY [道] in general. 

Teaching Ability

Teaching a person is an awesome responsibility one should not take without full understanding and comprehension as to what that entails. When you have influence over others that responsibility is daunting and important. Your influence as a teacher, i.e. sensei, means the person you influence will take to heart what you provide and allow it to change them mentally/psychologically, spiritually and physically that reaches to every facet of that persons life. 

The stone you drop in their lives will have a ripple effect on everything the do, encounter and interact with. That thought alone is daunting and can only stand second to the responsibility of a parent to a child. 

This can be explained from an Asian perspective by the many characters/ideograms that make up the word/title/term sensei. 

先生 - teacher; master; doctor; with names of teachers, etc. as an honorific

宣誓 - oath; abjuration; pledge

先聖 - ancient sage; Confucius

専制 - despotism; autocracy

When we fist put on the black belt, i.e. kuro-obi, we start to think of running our own training hall to teach what we have learned to others. This is often begun at sho-dan before one can begin/finish being mentored in the teaching methods/abilities of a senior experienced person. 

Take a look at the characters/ideograms above and take notice of words such as master, oath, pledge, sage  and honorific title/names. When such a title is awarded it should speak to the full and complete education, understanding and proficiency of the individual to take on the awesome responsibility and tasks that say sensei. 

No more is this important when teaching, training and practicing a physical combative form or system that is a martial art regardless of whether Asian, Western or European in heritage. It all begins with a sensei with kyoiku noryoku or teaching ability. 

What-if's

Ever hear a what-if question? When teaching seminar's there is always someone out in the group/audience who will speak up and as, "What if ?"

What I am alluding to is this, is a what-if question a good thing or a bad thing. I think it depends on the environment in which the question is asked. If it comes during a demonstration then it may be disruptive and distracting. After all, in the demo it is often a specific being taught. Specifics are a good thing initially in a teaching scenario. The what-if's should be discussed later after the initial demonstration scenario is learned and practiced until properly accomplished in a very narrow way. 

What-if's then should be discussed and there will be discovered many what-if's when it is practiced and trained adequately. Seeking a what-if question and answer too soon just distracts and disrupts. 

If you get a what-if question too soon it is imperative that whomever is demonstrating, etc. cut it off immediately with a full explanation as to the what-if's proper time, place and need. 

What-if questions do have a place in training and practice. It is imperative one understands when, where and how they are used along with why they are not appropriate in some instances. 

\What-if's when used appropriately provide a very powerful technique that encourages creativity and invention as long as they remain within the scope of the system your teaching that includes the many aspects of defense, protection and violent encounters. 

Having Fun with Martial Arts

Having fun with martial arts or any such combative system is important. I have heard this expressed as an important part of learning self-protection but what I wonder is when a practitioner is told to have fun what is their perception of the term "fun." I think it is important to understand how fun is used in this and it then becomes important to convey to the practitioner what fun is so that it remains beneficial to self-protection.

I do get kind of hung up on terms and meanings simply because communications is such a difficult concept even when everything is equal and at its absolute best. The gentle art of verbal self-defense series has taught me the difficulty of conveying meaning, accurate and true meaning, as it may be perceived and understood by the recipient. So, in the training hall, it becomes important that when a sensei says, have fun with it, he or she must explain by word and example how that is accomplished without losing site of the actual goal that is most serious, i.e. self-defense when it goes physical, if it goes physical.

Fun, as to western means in general, means enjoyment, amusement, or lighthearted pleasure. Synonyms are amusement, joke, sport, jest, lark, entertainment or as verb when used to express a joke or tease, i.e. no need to get angry, I was only kidding.

So, I would ask for a deeper explanation of what they mean in having some fun with the training and practice for self-protection, self-defense, and/or martial arts. I would emphasize that one must remain connected to the seriousness of battle, fighting or defensive measures if for no other reason then the mind must perceive the actions trained when the mind encounters the violence, pain and damage that is usually caused when defense/protection is necessary and unavoidable. 

Shimabuku Shinsho Sensei

December 1958, sixteen years old and the second son of the Isshinryu founder Shimabuku Tatsuo Sensei. Shinsho, often called Cisco, sensei interpreted for his father and helped the American service men to understand the Isshinryu Karate system. Cisco is a nickname derived from the bad pronunciation of his given name, Shinsho.

Shinsho-san in my view was the actual master of the system and the main person to pass it on to the American servicemen. Yes, Tatsuo-san did participate but as I understand it only with certain students and under certain circumstances.

His father, Tatsuo-san, named his second son Shinsho and as is the Okinawan custom, i.e. he took "Shin [真]"from his given name "Shinkichi [真吉]" and named him "Shinsho [真昇]". Shinsho was born March 3, 1942 in Chan village Okinawa.

Shinsho sensei began training in Shorin-ryu karate at school and at the same time received training from his father who trained at the honbu, at the time, dojo in Chan village. Tatsuo-san also taught Shinsho-san sumuchi or fortune telling. Shinsho-san was an intricate part of the development of Isshinryu over the years and becomes natural that he would be instrumental in teaching the Americans. He also taught Uezu Angi sensei and even his older brother Kichero, i.e. Kichero actually began learning Isshinryu and karate in general in 1963.

Shinsho-san was considered by some American Isshinryu luminaries as the one person with the most definitive knowledge of the system after his father. Shinsho-san was the go-to person if anyone had questions regarding the Isshinryu system, karate and about Tatsuo-san.

Shinsho was devoted to his father and by extension to the Isshinryu Karate system. Shinsho-san was teaching the military when they first started in the mid to late fifties and held the distinction of being a sensei to Marines all the way up to the time Kichero took over its leadership as the first born son, i.e. the Okinawan/Japanese custom.

Shinsho Sensei passed away sometime in 2006. To this day no one here or on Okinawa know of the exact date.

Bibliography:
Advincula, Arcenio Sensei. "Isshinkai: The Official Website of Sensei Arcenio J. Advincula." http://www.isshinkai.net/index.html

Longevity

Choju [長寿]

The characters/ideograms mean "longevity." The first character means, "long; leader," the second character means, "longevity; congratulations; one's natural life." 

Chojuinochi [長寿命]

The characters/ideograms mean "long operating life; long service life; long life." The first character means, "long; leader," the second character means, "longevity; congratulations; one's natural life," the third character means, "fate; command; decree; destiny; life; appoint."

Both terms are used to express the longevity of a martial artists. In my career, i.e. as a construction worker, a Marine, a Civil Servant working for the Navy (motor vehicle operator; warehouse manager; materials expediter; weapons technician (radiation control tech; weapons technician; security manager; communications security manager; physical security manager), etc. I ran into a lot of personal turnover but in no other discipline have I see a turnover rate as high as a dojo. 

Choju or Chojuinochi denotes the longevity evident in one who is a life long practitioner of the martial arts like karate. In a karate dojo, training hall or studio the dedication, determination and commitment necessary to achieve proficiency means a persona that goes the distance, i.e. where the distance is never set in stone but remains fluid waiting for that last breath upon one's death bed. 

It takes one of considerable character to live a budo life. I am not talking about those who arrive, participate as required and then going off the have a drink and talk about how they have mastered a martial art (especially at the ripe old age of nineteen or so). It is a gradual forging of the type of person who lasts throughout the various stages of life resulting in a sense, a spirit and a life style that is humble and expresses an aura of peaceful and graceful spirit.