Martial Arts Magazine Budo International 316 July 1 fortnight – 2016

The Philippines has a long history of life and death combat. From ancient times to the modern day, the fighting arts of the Filipino archipelago have proven themselves time and again to be efficient, effective and extremely deadly forms of fighting. There are countless systems of Filipino martial arts spread throughout the thousands of islands in this region. Many are family arts and no “outsider� will likely ever learn them. Fortunately, many have also been made available to the rest of the world. From the Kyusho perspective the study begins with learning revival and restorations, but then develops mobile arm targeting as its Martial foundation.

When you dissect an attack, besides a kicking action, all other attacks start with the arms, but the challenge is that the arms are the fastest moving parts of the body with the greatest range of motion and directional attack capability.

So it is a very challenging section of training that should be integrated into every session, in so many variations. There are other ways to make this level a bit easier and one is in the skill of Arm Trapping. Kali Master Raffi Derderian and Kyusho Practitioner Evan Pantazi - a collaborative film

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ORDERS: Budo international.com

he very essence of the Shizen people (the naturals) is based on their philosophy, the Huzu, and the E-bunto (literally "the great force that is common to everything"), a conglomeration of knowledge and traditions about the behavior and nature of the Universe energies and their interactions.

But their best known aspect is their warrior knowledge, the Bugei, brilliantly shared in this magazine for years by Shidoshi Jordan Augusto in his monthly column (as well as in many other broadcast and print media).

Little or nothing has been written about E-bunto, except for a couple of books of this yours servant, and of course the few treatises that Shidoshi Jordan published years ago in Brazil.

This wisdom, in a totally unprecedented manner, has been kept secret since the time when the Shizen people amalgamated as a resistant culture against the advance of the Yamato invaders, back in the fifteenth or sixteenth centuries in the Japanese Islands, from which they were the original inhabitants.

Passed down from Master to pupil, the Miryoku (so known in Shizengo, the language of the Shizen people), were wise shamans, counselors and doctors who took care of the spiritual and material welfare of the people.

Without the intervention of texts, students prepared themselves during several years living with his teacher, learning the arts and sciences of the visible and the invisible.

Today I have the honor of bringing Shiniyuki Sensei to our front page. He represented the apex of the whole Miryoku tradition, a giant in which converged centuries of studies over the mystery of the Universe and which he managed to take a step further.

From one of the four villages that made up the Shizen people, specifically Yabu, he worked as a Miryoku in Ogawa Sensei's school in Brazil that was linked to the village of Kawa. A dauntless man, holder of an incredible knowledge, Shiniyuki Sensei was nevertheless a person of a humble appearance and a simple life, like those who had preceded him.

There were many the scholars of Ochikara (as E-bunto is called in Japan) who sought his knowledge, visiting Brazil.

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His fame crossed all borders and for decades he carried out his work caring for Ogawa Sensei's school.

Those who knew him well, tell extraordinary spiritual feats about him, leaving a small group of trainees ready to continue the tradition: a group of 8 people, men and women, who learned the difficult arts that make up the E-bunto.

His Kokeisha or successor is Professor Michie Hosokawa, a lady of whom those who well know her say that she is a living Minikui, that is, a Master of the spiritual Arts and Secrets, a peerless "priestess" who holds a powerful character and has exceptional skills. For years, she was the Ona Kakushin of Shiniyuki Sensei himself, to whom she professes even today, years after his death, the greatest affection and respect.

I was fortunate to meet Shidoshi Jordan Augusto 10 years ago, one of the few inner students of Shiniyuki Sensei. When I learnt about the depth, power, and wisdom of the E-bunto, I developed a passion for all that. Today, years later, I have been honored as one of the Kokeisha of Michie Hosokawa, thus remaining formally inserted within a lineage of giants, a fact that overwhelms me as much as it encourages me, in the same proportions.

For all these reasons, I'm sure you will understand the pride and pleasure with which I bring at last to these pages the figures of two such great people and share with you part of the modern history of the Shizen People.

It hasn't been an easy road, but everything has its moment. So today I'm extremely happy for this opportunity of presenting to the public the existence of the spiritual roots of which I feel and I am part, knowing that all this will make possible to extend to more people the admiration that this culture and its highest representatives have produced in me, and make it known to many who, because of the secrecy itself that always surrounded the Shizen People, could never have even suspected about its existence; a culture as ancient as extraordinary, quirky and wise, that explored like no one else, and with an extraordinary courage, the intricacies of the invisible world.

Fair admiration and respect for the knowledge and those who hold it, which no doubt will incite in many other people, now and in the future, a similar echo. As Shiniyuki Sensei himself said, "The E-bunto is something to be admired by many ... followed by very few ... and

“For all these reasons, I'm sure you will understand the pride and pleasure with which I bring at last to these pages the figures of two such great people and share with you part of the modern history of the Shizen People.�

Takeo Nagaki is a great historian and researcher who has long been contributing through his texts and periodic lectures to the knowledge of the history of Bugei in the periods of the 60's, 70's, 80's ..., which have given an important basis and emphasis to the work we perform today.

He was who, in 1994, showed the first text of Ogawa Sensei's works in Brazil in the "Kiai" magazine.

Highly esteemed and respected in the milieu, and considered one of the most serious and competent persons, Takeo Nagaki, who has no graduation in traditional training, was a personal friend of Ogawa Sensei and helped him in the translation and research related to the Ainu culture - no doubt it was he who posed the kind of thinking that made Ogawa Sensei's name to be known throughout the world; Takeo Nagaki has always devoted to telling Ogawa Sensei's work trajectory in Brazil. Let's see:

History

The BUGEI modern history in Brazil

Shidoshi Jordan Augusto

The Kasato Maru brought hundreds of thousands of Japanese to Brazil.

ince the beginning of the Meiji period in Japan and this is a fact - many of the traditional ways began to be altered. Old social classes became extinct and others were established instead. Military service became mandatory, tax laws on arable land were modified ... But the government made a constitution which gave the emperor absolute power.

Economically, the gover nment developed the large-scale national industrialization, thus initiating the capitalist cycle.

For the need of raw materials and those of the consuming market, Japan went to war with its neighbors, China and Russia. The victories provided an era of prosperity and national capitalism. The cultural sector also prospered, with the literacy of the population, publication of books, magazines and newspapers, the study of religions, sciences, ideologies,

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literature, and the progress of the arts.

Dyeing the teeth was banned and freedom was given to riding horses, something before permitted only to the privileged classes. People were forced to cut their hair and use a surname, which till then had been only authorized to the samurai class. The use of swords was prohibited and marriage among different social classes, even with foreigners was permitted. Buying and selling of human beings (serfs) were banned and the European Christian calendar was adopted.

Japan devoted itself to westernize its people. Railway lines were opened, the steam boat was adopted, carriages were introduced and oil illuminations started to be used. Red brick houses were built and in some form or another, Western ideologies favored a boom in foreign studies. It was the anxiety for modernization!

Democratic movements demanded a policy based on the public opinion

and this prompted the government to promulgate the first Constitution on January 11, 1889, although it gave the almost absolute power to the Emperor.

The Japanese emigration began officially in 1868, in the first year of the Meiji period. The initial waves of immigrants went to Hawaii, Australia and the New Caledonia zone. In 1897, emigration cooperatives had been already settled in 18 provinces of Japan. In 1898, the Hawaii archipelago became North American territory and the entry of emigrants was prohibited in the islands. Immigration then headed to the United States, Canada and Australia, but the latter, at the beginning of the 20th century, for racial questions, closed its doors to Japanese emigrants.

Soon after, other nations started to raise barriers to the entry of Japanese emigrants. The fact that the Japanese were willing to do any type of work in their quest to collect money and send it to their homeland, in addition to their

Above: Ryu Mizuno (center) organized the first trip to Brazil in the ship Kasato Maru.

Below: Advertising of the time encouraging immigration to Brazil.

Left: List of immigrants in the Kasato Maru on arrival at Santos in Brazil.

History

Vintage photos: Immigrants arriving from Japan to Br Immigration checkpo

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habits and customs, totally different from those of Westerners, led to discrimination by the Americans and Europeans. With the success in the war with Russia, many crossed the Pacific and entered the US territory, forming a large concentration in California.

The first case to cause a movement against the Japanese took place in San Francisco, and clashes between children of Americans and children of Japanese studying in the same school, provoked the intervention of their parents, which would lead to the subsequent construction of schools exclusively for children of oriental origin.

Japan would interpret that as racial discrimination.

As Japan was facing problems by excess population, when countries that had received Japanese emigrants began to limit their entry, Japan's immigration policy went to South America.

In 1894, during the Government of Dr.Prudente de Morais, deputy Tadashi Enomoto, sent by the Ministry of Foreign Affairs of Japan, traveled to Brazil and toured the states of Pernambuco, Bahia, Minas Gerais and Sao Paulo, concluded that Brazil would be an ideal country for Japanese emigrants. But this first immigration plan to Brazil had to wait due to the fall in coffee prices and the "Canudo" in Bahia. So the first Japanese immigrants arrived in Peru.

At the time, what consul Suguiura, who was at that time in Brazil, told about the country, and its publication in Japanese newspapers caused much excitement in Japan and led to create an enabling environment to carry out what had been planned.

Mizuno Ryu founded the K koku Society of Immigration. On April 28, 1908, the ship Kasato Maru set sail from Kobe, carrying the 792 pioneers of Japanese emigration to Brazil.

The boat crossed the Indian Ocean, reached the South of the African continent and from there, cutting the vast Atlantic Ocean, docked in the port of Santos on June 18. At that time, Alfonso Pena was ruling Brazil.

According to studies and interviews with the oldest Japanese students, who were practitioners and pupils of Ogawa Sensei in Brazil, along with the Kasato Maru immigrants, in Santos landed Nakamini Eichi, which belonged to the Yabuzuki lineage and used this name in certain meetings of the Japanese colony. Many knew him like Yabuzuki Eichi.

Of the descendants of the "Uchuu Shizen" lineage brought to Brazil, only four are hardly recognized: Yabuzuki, Kawazuki, Tayozuki, and Yamazuki. To elucidate this issue of Japanese names, it is worth noting that there is a saying in Japan: "The name shows the personality". Observing the name, you can know not only the person, but also the ancestor that gave rise to that name.

Until 1867 (Meiji Revolution), only the samurai and men with a noble profession, could have a name.

After the Meiji Revolution, which ended with class differences, all Japanese were allowed to have family names. It is said that there are 270 thousand last names in Japan.

Surnames are composed with letters (Kanji) such as Ta, Da (paddy field); Kawa (river), No (field); Tani Ya (valley); Saka (slope); they originated in the regions where they lived. For instance, the family name Tanaka means "within the rice field", that is, the ancestor lived in a house in the paddy field and hence the name.

When families increased Tanaka, it was transformed in the name of the region. Therefore, by

After a first stage in Hawaii and USA, Japanese immigration in South America grew enormously; especially some farmers flourished in a rich and generous land that offered great results to the very industrious Japanese peasants.

the name we can infer its origin and even its location. We can understand that the surname Tanaka has to do with planting rice and observe that in the Kansai region there are many Tanaka, so it means that there were rice paddies in abundance.

We cannot choose the name, but our parents can. Names are directly linked to the times. At the time of World War II, the most used Kanji were Katsu (win) and You (ocean).

After the war, when peace reigned, the kanji Wa (Harmony) was fashionable. In the era of economic growth, it was more thought in the meaning.

Therefore, for boys were used names like Akira - being Aki (clear), Sei, Kiyo (clean), Makoto (sincerity, honesty). And for girls: Megumi, Kei (blessed), Sachi, Yuki (happiness), Setu (melody); and it was used the Kanji: Ko, son / daughter.

In recent years, it's preferred the image and sound of the pronunciation than the real meaning of the Kanji. What most successful names for children are: DaĂ­, Yo, Ki, and for girls, Ai, Sai, Na. The origin of the remaining name of the evolutions of "Bugei" that arrived in Brazil is due to the fact of having been organized and certainly developed the idea with the direct influence of the "shizen" of the four villages: Yama, Tayo, Kawa and Yabu. For these people, the "moon" was always strongly present in their mystical beliefs, which has led to the union of those names. The initial name of the village on their location -

The Shizen villages (whose historical whereabouts are unknown) should be similar to these images of current Japan; surrounded by snow in the harsh winter of Northern Japan. Log cabins with straw roof extremely resistant to snow.

Yama - mountain, Kawa - river, Tayo - sun and Yabu forest, along with Getsu - "Moon", which reads "Tsuki", formed the Yamazuki, Kawazuki, Tayozuki and Yabuzuki combination.

Nakamini Eichi was the first who spoke in this way practiced by the Bugei in Brazil. History tells us that the Bugei was brought by the famous family Ogawa, in the persons of Hiroshi Ogawa, Kazuo Ogawa, Nobuaki Ogawa and Kibashi Rirayama (cousin on the mother's side).

Nakamini Eichi impressed his settlers with his advices full of wisdom and knowledge and his knowledge of the occult sciences with which he helped much the sick people, determining guidelines in the moments of despair experienced by the immigrants. Nakamini Eichi lived in Brazil until the 40’s of last twentieth century, and then he returned to Japan.

As did Nakamini, while in Brazil, other settlers planted medicinal herbs and passed on the knowledge taught by Nakamini Sensei.

Among those in the age group of 60, many remember the comments about the great facts of Nakamini Sama - as some used to call him. It is said that on one occasion, one of the daughters of the Mizushima family, in a mental imbalance, armed herself with a knife threatening to kill everyone.

Nakamini, with that sentence said in a language other than Japanese, soothed the spirit who thought it was possessing her. Then he asked those present not tell to anybody, because conflicts between Japanese immigrants and Brazilian police had already started.

The Kaze no Ryu Bugei arrived in Brazil through the Ogawa family, who landed at the port of Santos, in 1935.

Descendants of the Kawa village, located on the island of Hokkaido, northern Japan, they settled in ParanĂĄ, where they started their activities as farmers. Because of occasional circumstances with other members of the colony, they began the practice of Kenjutsu.

Japan was demolished by the bombing and the Emperor Hiroito and his subjects had to accept the military occupation of their territory. But in the other side of the world, in San Paulo, the majority of the Japanese colony refused to accept the fact.

It then appeared a maddened patriotism movement affirming that in reality, Japan had won World War II. An organization of fanatics, the "Shindo Renmei", decided then to "purify" the colony, murdering all those who dared to believe in the Japanese defeat, upon the charge of high treason.

On the other hand, as Celso Fonseca wrote in the magazine "Isto ĂŠ" (still existing in Brazil), immediately after finishing World War II, 80 % of the 200.000 Japanese residents in the State of Sao Paulo, were actually convinced that Japan had won the conflict. As raving as it may seem, the belief was only based on the Japanese certainty that the Imperial Army had always been invincible throughout its 2.600 years of history. For them, the news of the surrender was nothing more than false propaganda that was spread with the help of some Japanese whom they called defeatists and considered traitors to the mother land.

As an act of punishment, fanatical leaders of the colony founded the ultranationalist sect "Shindo Renmei" something like "Subjects Way League - responsible for the deaths of 23 people - whose sin had been to believe in the incontestable supremacy of the Allies.

The saga of the Shindo Renmei and its Tokkotai, warriors responsible for the killing, is told in the book "Dirty Hearts", of the writer and journalist Fernando Morais, recently transformed into an interesting movie.

Colonel Kikawa, a sexagenarian of 4,95 ft of height, which was the owner of a dry cleaner's shop in Sao Paulo, was arrested for threatening his fellow-citizens and not even when the Brazilian authorities released him, did he renounced his coercions and intimidations.

History Nobody could ever convince him while he was imprisoned that Japan had actually surrendered. For him it was only a trick of the North American propaganda, a smoke curtain to cheat the Japanese immigrants. As a consequence, he not only devoted himself to forge countless daily bulletins and to falsify photographs to demonstrate exactly the opposite, i.e., that it was United States that had surrendered to Japan; for him, those Japanese that spread the truth were traitors to the mother land. For these he reserved a special destiny: they would be eliminated by the tokkotai - special units of attack called the "Divine Wind Battalions", which reminded the "Fascio di Combattimento" of the Mussolini era, but with a touch of Brazilian violence.

Shindo Renmei prepared the lists of the "makegumi" (defeatists) who should die and distribute the "jobs" among several Tokkotai groups scattered within the State of San Paulo and the capital. So they began an impressive series of attacks, in which the "defeatists" sometimes were executed in front of their families. Casualties caused by fans of the Emperor, exceeded 170 victims (23 dead and 147 wounded). The Japanese community was horrified and Brazilian officials rushed to take the due measures: 31,380 Japanese, considered Shindo Renmei's sympathizers, were arrested and identified.

Knowing that the reason for those crimes was the refusal of a large part of the Japanese community to accept Japan's defeat in 1945, the Sao Paulo State Comptroller, Mr. JosĂŠ Carlos Macedo Soares, cited for 19 June 1946 (nearly ten months after the capitulation of Japan) a meeting with the most representative community leaders.

He wanted to use the principle of authority of the Brazilian government to neutralize the principle of loyalty to the Emperor, an antidote to all the intrigues and absurdity diffused by the Shindo Renmei.

He thought that if they could hear from him an official statement that without the "Sphere of Co-Prosperity of the

Great East Asia", the imperialist project of Japan, would have succumbed, and that Hirohito had actually surrendered, they would respect his word. But ... nothing of that happened! Among the more than 500 Japanese who were present, no one accepted the truth and not only that: they also demanded that the Government of the State of Sao Paulo somehow prevented that the newscasts mentioned the Japanese defeat. Such petulance caused a natural national outrage!

Anyway, the huge police raids, supported by the military operations of the Brazilian Army carried out in the cities Osvaldo Cruz, Tupi, Bical and Marilia, managed to stop the Tokkotai terrorists who, along with the leaders were captured and identified. Soon, the Shindo Renmei ceased to exist and fell into a long oblivion of almost half a century, of which it only came out by the "copy book-report" of Fernando de Morais.

Due to the crimes of the Shindo, part of the Brazilian population reacted passionately and ended up by lynching many innocent Japanese. For example, cities like TupĂŁ, in the interior of Sao Paulo state, became war zones.

Morais heard about the organization in Osasco, in the Great San Paulo, while interviewing a "nisei" (2nd generation Japanese) who had been the girlfriend of the businessman of the communications, Assis Chateaubriand, central personage of his previous book "ChatĂ´, the king of Brazil".

But he reveals that he only set about writing everything, when he knew that he was "well documented", since in the end, according to him, some facts "seemed to be magic realism", being so surprising.

One of them was not included in the book but the author tells that on interviewing a Japanese man, former sympathizer with the Shindo, he asked him: "Do you think that Japan won the war?"

The man looked at the writer, who had a Sony laptop and a camera Nikkon and answered:

Arts of Japan "Do you think that a country that would have been destroyed in the war could be the second world technological power?"

Oriental logic is really peculiar...

In May 2000 and after finishing the script for "Dirty Hearts" Fernando Morais had the opportunity to meet face to face with a murderer: Tokuichi Hidaka, the last on the right in the picture of the war of the "Seven of Tupรฃ". He had waited two years for that interview and he still waited three days at the old man's door. When he finally told him to get in, the reporter literally jumped from the car and rushed into the house...

He interviewed him for hours, taking pictures with a camera and taking notes on a laptop.

To finish off the task and already satisfied, he asked: "Do you still think Japan won the war.?" From the position of his 80 years, Hidaka, indecipherable, turned his neck and pointing at the reporter's camera and "laptop", a Nikkon with all the extras and a last generation Sony, replied: "Do you think that if Japan had lost the war could it manufacture such sophisticated things?"

The Shindo Renmei was bor n in an adverse context for the Japanese emigrants in Brazil, with the closing of 200 Japanese schools, the prohibition of using their mother tongue and the prohibition of association; having radio sets was also banned. At the end of the war, Junji Kikawa, ex-official of the Imperial Japanese Army, emphasized the

fundamentalist speech among the emigrants, reminding that in 2600 successive wars, the Empire had never been defeated. The community of the State of San Paulo divided then into "kachigumi" ("victorists") and "makegumi" ("defeatists").

Of the first ones came out the "tokkotai" (killers).

The declaration of war was an attempt of slitting Edmundo Vieira Sรก, corporal of the Public Force of Tupรก's

History

Arts of Japan

Images of some Shizen families at the beginning of last century.

History

city, carried out by seven assassins on January 2, 1946.

The sect had its headquarters in the city of Sao Paulo, but it acted principally inside the state.

For one year, there were executed hundreds of attacks, of which only 23 resulted in deaths - the army of killers trained themselves with samurai methods but they were not too skilled with firearms. But the record remains as of one of the most daring counter-propaganda actions of Brazilian history, with the falsification of stamps, notes and newspapers of the most diverse countries, alluding to the Japanese victory in the war... and especially remains the memory of the most fantastic moment of collective naiveté of the Brazilian 20th century. The thesis was that Japan would work out victorious and would construct an empire that would extend from Australia to Vietnam - it was even possible to buy plots of land of these regions. With the intervention of the Shindo Renmei, Hiroshi Ogawa instructed the emigrants who were chased in practical and rapid forms of self-defense. It stimulated the colonists to studying the self-defense that the Ogawa brothers knew.

This way the first seed of the Bugei was planted in Brazilian soil.

Many events marked the path of the Ogawa family in Brazil. It was not until 1952 that Hiroshi Ogawa finally accepted having a small group that would study the tradition of his family. Aby Hideichi, Paulo Yoriki Hideoshi, Roberto Kunio Araki, Massao Mizunaga, Minoru Nagatame, Toshimitsu Muramoto and Kenichi Izawa, Isao Horibi, Miyoshi Massuda and Sadao Ebihara were all in this group.

1) The path of the Bugei begins then in Brazil.

Ogawa Kazuo and Hiroshi broke their relationship in 1954 and became archenemies.

Ogawa Hiroshi established himself with his family in a farm near Jacareí, in Sao Paulo State. Many stories are told about that time.

Since the present story is based on the conversations with emigrants and former

Bugei practitioners, we have no way of affirming whether such histories are real or they are just a product of the imagination of some, to make a name for themselves in lands of Brazil.

2) Kunishi Tomio visited Brazil and he was told about a Japanese man capable of incredible feats. Intrigued by the stories, he decided to visit the farm where Hiroshi Ogawa resided. The reason is not exactly known, but Kunishi accused Hiroshi Ogawa of arrogance and deceit. Then Hiroshi fell into disrepute and ostracism among the Japanese. He then moved to Maringá, with his wife and his young son, who months later died of starvation and pneumonia. A few days later, Hiroshi was abandoned by his wife who, assisted by the local colony, returned to Japan. It was not long that the slanders reached the colony of emigrants.

3) Anguished, Hiroshi met local landowners offering his services as protection and fieldwork. At parties and gatherings, Ogawa Hiroshi, who was endowed with skills, continually showed martial tricks that attendees liked to see.

4) 1957 - Due to disagreements with one of the landowners, Hiroshi Ogawa changed his residence to the city of Bethlehem in Pará, hoping to start a new life. Toward this end, he changed his name to Hiroshi Kuramoto, in honor of his grandfather on his mother's side. In 1961 he returned to Jacareí and received threats from former members of the Shindo Renmei.

5) To that, Ogawa Hiroshi answered that they had confused him with another person.

6) In 1962, he returned to Parana State and started an important relation with a local military colonel, through his practices of war. Then, Ogawa, feeling strong, bought a plot of land near the city of Curitiba. He established by another name to avoid problems with the Shindo Renmei, nevertheless he sent out a warning indicating that every dead in his new lands, would be a dead of the Shindo Renmei. At that time, he called himself Hideichi Usuda and he was dedicated to business and to survive.

7) In 1963 he restored a group of practitioners in his estate and he was reported by Yoshinaga to the Brazilian police that accused him of training gangs. Clarified this misunderstanding, Ogawa traveled to Japan and had a conflict with his family, which resulted in a definitive break with his Japanese relatives.

8) In 1964, feeling that he needed spiritual protection, he sent a letter to Motoshima Sussumo, the only friend that he still had. Motoshima, a well-organized and successful man, brought Tazuky Shiniyuki from Japan to Brazil, as a form of payment of a former debt. Shiniyuki organized the rituals and initiated Ogawa Hiroshi in the "E-Bunto" practices, thus planting in Brazilian soil, in a solid form, the powerful seeds of this former belief from Hokkaido, today known as "O-chikara".

9) They started meeting on Tuesdays, to know what the spirits were saying about what the winds were bringing.

Ogawa Hiroshi kept growing gradually and, with persons of his trust, a totally new history begun in Brazil.

History

10) An ex-resident in Santos, Sao Paulo, Kazuo received threats from the Shindo Renmei which, years later, kept expressing in fragments, through small threats, their impulse for revenge. Ogawa Kazuo, son of Ogawa Saburo, knew that revenge could take place. He chose Mato Grosso and, thereupon, Goias, by the large areas of land and opportunities that were being provided to migrants from other states. He arrived in Goiania in May 1975, settling in Campinas, then a small satellite city. Soon he met other farmers living in NerĂłpolis and so he enlarged the circle of his friends. Kazuo was the most instructed and lettered of the Ogawa brothers who came to Brazil and shortly after he was a counselor of several persons who requested his opinion. He knew that the Shindo Renmei wouldn't leave him alone. We believe that Kazuo was known for more than one name and that he modified his appearance every other month. Encouraged by his friends, who practiced Judo, and mainly by Guntaro Kuramoto and Kishio Saga, he initiated the first group of friends to learn the art of self-defense with Ogawa Kazuo who, at that time, didn't attend to the request of teaching Kenjutsu, being Kishio Saga his only pupil in this matter.

In 1977, victim of an intestinal problem, he was taken to

the Santa Casa da Misericordia clinic, in Street 4, in Goiania's center, where he expired two days later, by a pneumonia. Many events marked the path up to his death; there would begin a war that is reflected to the present day, in those that have continued with the art.

11) During the condolence gathering, several conflicts further detracted the relationship among the family members that would definitely break all relations with part of the Ogawa family that was residing in the Parana. The name was already common in Brazil, because there was more than one family with that same name. Hatred installed itself in such a way that many stopped talking to each other and all minded their own business.

Then at the request of Kishio Saga - Akira Saga's father Kibashi Hirayama went to Goias to continue activities. Saga paid for his stay in the city. In 1988, Kibashi Hirayama left Goiania and returned to Parana, leaving 11 students with the rank of Sensei, including Takeshi Hasegawa, Hideo Okasa, Akira Saga, Jordan Augusto, Takeshi Sato, Tami Sato, and some more.

Of the many practitioners of whom I managed to obtain statements of the practice of the Bugei, I brought together: Roberto Kunio Araki, Massao Mizunaga, Aby Hideichi, Paulo Yoriki Hideoshi, Minoru Nagatame, Toshimitsu Muramoto y Kenichi Izawa, Isao Horibi, Miyoshi Massuda, Sadao Ebihara, Ryoichi Fujisaka, Mauro kogaki, Luiz Higashi, Paulo Yamamoto, SĂŠrgio Okiyama, Takeshi Hinomori, Takeshi Hasegawa, Hideo Okaza, Akira Sanga, Jordan Augusto, Takeshi Sato, Tami Sato, Toshio Matsumoto, Yasuy Sugimoto, Misay Hatsumi, Luis Kitahira, Susumo Maeda, Jorgy Saito, Meitoku Sugino, Moichi Iwata, Kishio Sanga, Kuramoto Hatsue, Akiko Oseki, Murata Miguel, Sugiro Umeno, and others...

13) In 2004, Hiroshi Ogawa died in San Paulo.

Always hoping for a new life, today we know that Hiroshi Ogawa used more than ten different names.

14) Note: However much we believe in the good intention of the interlocutors that have transmitted their information to us, unfortunately we are not in conditions to certify the veracity of such pronouncements.

The timber business was one of the exploited ones by the first Shizen in Brazil. Images of them in that time.

History

Shinyuki Sensei and Michiy Hosokawa.

Two titans of the Shizen cultural heritage Shinyuki Sensei Undoubtedly, life places us in front of persons that seem to exit from the pattern of the divine factories - if we are allowed to say it. Obviously the structural lines we set here as divine

are not placed with the same emphasis that religious lines, but as something quite remarkable that is out of the line of what we consider normality.

Shinyuki Sensei, even though he didn't like to be called like that, was the great piece that modified the parameters of the way of seeing the invisible and, consequently, he permitted that his experiences were analyze by his pupils, professionals prepared in the best Universities and followers of an empirical and pragmatic reasoning - though experts of the E-Bunto.

This way of viewing, reasoning a n d , c e r t a i n l y, b e i n g a w a re o f a greater need, made a reference of Shinyuki, whose skills and thoughts w e re c o n s t a n t l y s o u g h t a f t e r b y people from various countries. In an always simple and solitary way, he

taught the sounds, gestures, ways of speaking, and he used to say: "... The universe can hear us!"

During my years of living together I always had the feeling that maybe one day, if I heard carefully his words, I would come to understand a little of what he said in such a simple way. His life was marked by success, personal search, the findings and the verifications ... it couldn't be otherwise, since he who knows that in the personal path, the evolution of life is a "constant going up". We cannot be abandoned the form of fight that expresses inside each one of us until we learn to transform it into higher forms of fight, aimed at higher ends.

Eternal reference for all of us, he was the great "cornerstone" of force walking in one direction. Eye of penetrating gaze and unique positioning, drew his fate next to the Grand Master, which made it even bigger than what it already was. He was my first tutor, who through his example, taught me to rearrange my truths, realign my position ... He said: "... It's you who makes your way. Don't be like the others, who can only walk in the flock, who can't think but in themselves, who can't do but what they all do."

We can say that Hosokawa Sensei went beyond the line of the visible and the invisible, believing that both worlds exist in one perception. His firm, incisive and sharp thinking, assured again and again that even people with high perception, at all levels, by the need to practice, assume the expression of a dominant and cunning reality that summarizes the strokes of the major prevailing number. This reality is a way that living beings understand one another, it is the monetary unit of exchange and mutual contacts; a practical reference point. "If you want to get out of the normality, you have to be 'out of the ordinary'!" - He said.

The work carried out by both, translates in synthesis, the most c u r i o u s ro u t e o f t h e h u m a n experiences in the aspect of lucidity. The secret: don't distort what you see! The thinking of the l a w s o f l i f e e x p re s s e s w i t h o u t discussing, by inklings, no with demonstrations full of "views", theories or speculations; progress is lived with facts. The world is a c o n c re t e re a l i t y ; e a c h o f t h e thoughts is revealed in the form of action. It is not said ... it is lived!

Ogawa Hiroshi to the left.

Below: Shidoshi Makimono of the Kaze no Ryu school.

Images of Shidoshi Jordan in Brazil.

History

History

Shidoshi Jordan in Japan and images in some of his dojos in Brazil.

To the right, with a group of e-bunto students come from Japan.

Shidoshi Jordan with different personalities in Brazil and Japan.

Shidoshi Jordan with different personalities in Brazil.

History

Kyusho Jitsu

Real Kyusho Inner Workings What are the mechanics behind a Kyusho KO well that has been discussed for the past 13 years here in Budo, but what is the working parts, where are these targets and why do they work on the leg is our topic for this edition ? here could be so many factors and moving parts to any KO, that it is difficult to pin it down to a single or simple factor or set of factors. It will depend on the area of attack such as the head, arm, body or even the leg. But as the area and physical anatomical structure changes, so to must the method of attack.

As example when you hit the head has the shallowest nerve access and an added benefit for the practitioner of being backed up by the hard skull. The hard backing will help send a neurological spike as the hard knuckles pinch the nerve on the hard bone, there is no play or deep soft tissue to absorb the shock. These nerves are also covered thinly by the skin, fascia and sometimes thin muscle, there is no real thick, strong or extra padding that could also absorb some of the attack.

The neck has deeper set nerves with greater muscle mass surrounding them and therefore will need a more precise weapon such as a knuckle, to penetrate between these surrounding muscles. But the nerves are still easily reached so not much power transfer is needed with these targets as well. Even though the power needed is substantially less than on the rest of the body, more energetic stimulation (power transfer) will be needed.

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Kyusho Jitsu

On the body the access is far more difficult as we now must contend with bone (Ribs, Sternum, pine, etc.), but it also more densely covered with muscle, fat layers, fascia and skin making the force needed greater as well as the weapon more penetrating. Depending on the area, you also have some that are soft backing unlike the head with a solid backing. The targets may be embedded in muscle, between muscles, between muscle and bone, with any more variables. You must train well to be accustomed to these targets and the weaponry and or force needed to take advantage of them.

The Legs are more muscle massed than any other part of the body, and they are the strongest muscles from the weight support as well as work they are called on throughout the day.

Therefore you need specific weapons to actualize the Kyusho at these specified targets… and specific trajectories.

We need these variations in trajectory that differ from other parts of the body due to the lay and networking of the nerves and or the blood vessels in relation to the heart. If we strike on any target that has underlying blood vessels of size (not just capillaries or smaller vessels) that can affect the blood pressure we should also look at the proximity or location from the heart and baro receptors.

What? Where? Why? The back of the knee is our first leg target and lay that we will explain a bit. So the what as in; what is it we are hitting at the back of the knee that could cause a neurological or vascular KO? The where would be; where, exactly are we targeting for this to KO an opponent? And the Why is; why would this actually work?

Nerve, Blood Vessels and Tendon is what and why.... well to drop and alter the state of consciousness in an opponent. So let's get into the exact structures of this mostly overlooked target and see how it can benefit every practitioner.

Disclaimer: If you are still stuck in the "Pressure Point” Paradigm, (we changed years ago to real structure attack), well take your time here and really read, use and digest what is being stated so that you can really learn... along with first understanding that anatomy studies the form, while physiology looks at the function - anatomy looks at what it is, while physiology looks at what it does.

“There could be so many factors and moving parts to any KO, that it is difficult to pin it down to a single or simple factor or set of factors”

Kyusho Jitsu

The realities are...

Anatomy: This area is laden with several weaker anatomical structures and with one shot you can adversely affect the numerous Muscles and Tendons overlaying the more sensitive and vital: Common Fibular Nerve, the Tibial Nerve, Lateral Sural Cutaneous Nerve, Popliteal Artery and Vein as well as the Saphenous Vein.

Physiology: Now the muscles and tendons will work separately to either cause a constriction (to protect the more vital structures with strength and mass) or a weakening to induce a withdrawal of the target area in reflex action. The nerve structures mentioned above are next in line in the protection as when struck they will cause the body to drop for avoidance and or recovery. We must remember the purposes of the nerves is

Kyusho Jitsu

not only to feel, but also to send electrical stimulus to the leg muscles to maintain the body upright and to move as well.

This serves as a protection as when they are attacked the pain instigates escape or failure to draw the deeper vascular structures away from the cause of that pain. The vascular structures are also required to maintain the expansion and contraction of each muscle. When the blood flow is impeded many affects will be felt.

Functionality: Now when the muscles or tendons are affected, the legs will buckle or pull away leaving the user unable to move or cause them to fall. This is also true to a greater extent of the nerves as they will automatically change the position response and potentials of movement or collapse. If the vascular tissue is impacted, then you will cause the blood pressure to drop rapidly, which in turn will cause fainting to collapse and protect the body. Knowing this information will enable you to strategize as well as restore (if that is your intent), the affected recipient.

The benefits of this level of understanding these varying realities will take you far beyond any pressure point or related theoretical models. They also serve to remove actual need for "Pin Point" accuracy as you are not aiming at a specific point but rather a much larger area. So instead of thinking a point the size of a coin, you now are looking at a target the size of a hand... yes this is far more feasible and probable in a high stress self-protection situation.

Click this web link for a YouTube video demonstration: http://www.kyusho.com/www/ And or the full 3 hours of video and all 36 targets of the Bubishi, please visit this webpage: http://www.kyusho.com/bubishi-36/

“The Legs are more muscle massed than any other part of the body, and they are the strongest muscles from the weight support as well as work they are called on throughout the day. Therefore you need specific weapons to actualize the Kyusho at these specified targets… and specific trajectories.”

In this comprehensive instructional video, Andreas Weitzel, founder and head instructor of the SYSTEMA Academy Weitzel (Augsburg, Germany) and one of the leading SYSTEMA Instructors in Europe explains the most important fighting fundamentals. First he vividly elucidates how to walk naturally focusing on the correct execution of steps. He then shows how to use this work in combat applications. A variety of different topics are explained in this movie including: How to unbalance an attacker; How to strike and kick correctly; How to defend against, grabs, throws, strikes and kicks. The explanations in this video are simple but clear with the aim for easy comprehension and lear ning for everyone.

During his explanation Andreas always includes and focuses on the most important principles and fundamentals of SYSTEMA by showing how different topics are tightly linked to each other. Furthermore free and spontaneous work against different attacks including weapons is shown under realistic conditions and full speed. In this video Andreas is assisted and supported by Michael Hazenbeller (Rastatt) and Thomas Gößler (Augsburg), two experienced Systema Instructors.

REF.: • DVD/SYSWEITZEL1

All DVDs, wichi is produced by Budo International, si provided and alone in the formats DVD-5 or MPEG-2, in VCD, DivX or the like is however neves offered with a special holograma sticker. Besides our DVD is characteristed coverings by the hig quality in pressure and material. If this DVD and/or the DVD covering do not corespond to the requirements specified above, it concerns illegal pirat copy.

ORDERS: Budo international.com

Hung Gar Kung Fu Mastering the basics more quickly When one sets out to undergo training at the Kung Fu School M a r t i n S e w e r, a s i t i s a c t u a l l y common in all systems, one starts with the very basics, i.e. with the stances, legwork, basic techniques, basic kicks and general improvement of fitness and flexibility. Of course mental aspects such as discipline, respect and control go hand in hand with the above-mentioned parts related to the body.

We have noticed that over the past few years beginners tended to cling to this level and that they subconsciously assumed that this was the final point to be achieved. In addition, reaching this black belt level also represented an unattainable goal to many.

“This will not change in the future.

However, it seems that people are starting to understand that achieving a black belt represents the completion of the basic school and that in reality�

Hung Gar Kung Fu

“I often see people plan their vacation more meticulously than anything else in their lives.

Especially because they (can) imagine what the vacation is going to be like.

Why not also for their Kung Fu education?

Planning systems are abundant.�

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n the end many years, too many to be honest, had passed before one could successfully complete the basic school, so that the student could dedicate himself or herself to the “higher” education. This has already changed and is going to be continually improved in future. Of course it takes time to become a good black belt student.

This will not change in the future. However, it seems that people are starting to understand that achieving a black belt represents the completion of the basic school and that in reality, it is only after having completed it, that it gets really interesting. Especially he or she who was disappointed, because he or she was not invited to an examination should know that the “old” way was very different from today. Back then one would usually start the training with the first main form, the Gung Gee Fok Fu Kuen (Taming the Tiger Fist). Alongside one would lear n, in a rat her uns y s tematic manner, v ario us techniques and principles of our style without ever receiving any acknowledgment by means of a colourful belt . T he o nly ackno wledg ement o f o ne’s o wn capabilities one obtained by exercising with one’s fellow students and by testing in real fights and duels in the streets. Back then, it was common as a student to spend every evening in the Mo Kwoon (teaching room, “war room”) to train and thus, depending on the student, one made progress very quickly and learnt excellent skills under the wing of a good sifu. Unfortunately, in the West, we do not have the possibility of investing this amount of time any longer. Of course, today the daily threat of street gangs and robbers is not as severe as in the past.

Nevertheless, we still want to fully learn our traditional art and develop skills. And in order to do so we have, unlike in earlier times, another advantage today, i.e. structure. Especially we Swiss people would say that structure in the traditional way to learn Hung Gar was a foreign word to the teachers (mine included). One relied on the student’s willingness to learn, the proven system and on a long student-teacher relationship which

revealed the real character. Like I said, we do not have that time at our disposal. But we have our structure. As I have already described in other articles, our structural approach of the teaching and planning helps us to make progress as efficiently as possible despite the fact that one has less time to invest. The senior students of my school strive to optimise processes especially with regard to the education of every single student, as well as to the procedures within the school. On the part of students it is an important step to have a realistic assessment of the education and the time required. In order to achieve that there are many good systems, of which that of Anthony Robbins comes to my mind. His RPM- system (Rapid Planning Method) is a good example of how one should approach the education in o ur K ung F u s t y le and o f ho w o ne co uld plan respectively. Success is defined by setting goals and achieving them. These goals do not have to be followed rigidly, on the contrary, they may change due to newly acquired knowledge during the education. It depends on the student which of the numerous planning systems he or she wants to use and how he or she wants to eventually implement his or her own plan. With respect to our Kung Fu system I see two points I would like to be mentioned in particular:

1. Planning, reflecting, visualising I often see people plan their vacation more meticulously than anything else in their lives. Especially because they (can) imagine what the vacation is going to be like. Why not also for their Kung Fu education? Planning systems are abundant. Here it is important to be honest with oneself, to ask oneself until when one wants to have achieved what level, to visualise one’s goals and to ask oneself how it feels once the goal is achieved. It is also crucial to regularly consult one’s teacher or instructor.Then, nothing stands in the way of moving forward successfully.

“The senior students of my school strive to optimise processes especially with regard to the education of every single student.”

Hung Gar Kung Fu

“Many of my instructors have been ablack belt for many years and, logically, have gradually become better by means ofmany more lessons.�

2. Realistic comparison I often see how students compare themselves with their instructors and by doing soget the wrong image of the black belt student. Many of my instructors have been ablack belt for many years and, logically, have gradually become better by means ofmany more lessons. Thus, a comparison to a beginner is not fair in the first place. Inorder to be able to assess the level for the black belt examination, one would have tocompare oneself to someone who has recently passed the exam.

Fortunately, thereare enough students who have passed it. Yes, it may very well be that it takes yearsbefore one can graduate from basic training, similar to an apprenticeship, three or four years for example; depending on the student longer or shorter.

But in any case it is achievable for any eager student within a reasonable period of time.

Let’s summarise: A good training that is continually improved is available. There isno doubt about the quality of the system per se. What is required though is a plan, a good planning system, respectively and an ambitious goal for each student, so thatwe efficiently reach the black belt on a high quality level and way beyond. Thus, weare aware of the fact that it is above all up to the student himself or herself to give itsome thought and to contact his or her teacher, in order to ask for advice as to howand what to practice for his or her next level. Especially “Blackbelt” and “Leadership”programmes at my school, which are established more and more, are designed toensure that there are enough lesson opportunities and regular goal agreements forthe student. With a constantly growing team of instructors, an excellent Kung Fusystem and hard-working students who are willing to learn we are going to succeedin making our education even better and in helping each and every student, whowants to, to reach better health, a healthier mind, excellent fighting abilities and thecompletion of the basic training. My senior students and I are convinced of that!

What happens when two people practice Chi-Sao, what is the meaning of their practice and what the objectives? In this 3rd DVD, "Chi Sao from the base to an advanced level," Sifu Salvador SĂĄnchez addresses perhaps the most important aspect of Wing Chun: ChiSao, the soul of the system itself, which provides the practitioner with some special characteristics which are completely different from others, and gives him great virtues. This role deals with some aspects quite basic in principle, but as you delve into them, they'll be surprising to you. It is a very clear feature traditional Chinese culture; what it's very obvious at first glance, it nevertheless contains a second or third reading, which will surely change your approach, practice and understanding. We will discuss how to practice Chi Sao through our working drills and how to apply those drills, that ability in a sparring, linking certain concepts, perhaps not so much tied to traditional Kung Fu, such as biomechanics, structures, knowledge of physics, etc., in order to obtain better results in our practice.

REF.: • DVD/TAOWS3 All DVDs, wichi is produced by Budo International, si provided and alone in the formats DVD-5 or MPEG-2, in VCD, DivX or the like is however neves offered with a special holograma sticker. Besides our DVD is characteristed coverings by the hig quality in pressure and material. If this DVD and/or the DVD covering do not corespond to the requirements specified above, it concerns illegal pirat copy.

ORDERS: Budo international.com

Brazilian Jiu Jitsu VACIRCA BROTHERS JIU-JITSU Hidden Secrets: Japanese Masters behind modern Jiu-Jitsu Š 2016 Franco Vacirca, Sandra Nagel

My name is Yabe, Yae Kichi Yabe!

We should never forget our Roots!

This is something that we can hear in Brazilian Jiu-Jitsu and Gracie JiuJitsu communities very often. Past and present teachers and masters in Jiu-Jitsu and their hard work must be respected. We are very proud that we had and have some of the best and most humble masters supporting our network for so many years. In this article, where I will talk about a unique Japanese Master living in the early 1900, I would like to thank in particular Grand master Joe Moreira, which in the past had and is now in the present contributing a lot in our Team Vacirca Family. We are much honored to welcome him every time, that his and our schedule permitting, that he shares his incredible Jiu-Jitsu knowledge in our Academy in Zurich.

o collect ancient Jiu-Jitsu and martial arts books, newspaper articles and even ads, is something that I started at a young age. The first books were given to me as I started martial arts training. When I saw a library or bookstore, it was partly almost like a compulsion to go inside and look for martial arts books.

In particular, the old books interested me because I thought maybe it to find "secret" knowledge. So I developed more and more a strong interest in the Asian philosophies and everything else that came with it. In

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particular, Japan had become ad that time the place where I wanted to travel and study one day or even dreamed to live there someday. Probably I was so fascinated by the early days in my Judo carrier as a young boy, because my first Judo master himself came from Tokyo, who impressed me so much back then.

For my research for this book, I spent many hours, days and weeks to read me again in several, in my possession, very old books and newspaper articles. Some of these books were written by Jiu-Jitsu masters who have lived before 1900, that’s the time period where supposedly

Master Mitsuyo Maeda from Japan, to the United States, then traveled to Europe and soon settled at the end in South America. Some Judo and Jiu-Jitsu masters claimed even that he should have stayed a short time in Cuba and Mexico, but in my opinion this is difficult to prove.

When I started with Brazilian Jiu-Jitsu, I wanted to find out more about the history of this fighting and self-defense method, but this was not that easy at that time. At that time it was told to me about the Gracie family and their master named Mitsuyo Maeda, also known as Conte Coma. In most martial arts magazines, publishing their first articles on Brazilian Jiu-Jitsu between 1989 and 1991 most

of the stories told where just copied from one magazine to the next and now one was really giving new inside about the true history of this style. However for me that was not a new phenomenon in martial arts, while just thinking about my past for so many years in Bruce Lee’s Jeet-Kune-Do. So I started my own way to get more to know about Brazilian and Gracie Jiu-Jitsu.

With the time I noticed something strange: many of the stories told about Master Mitsuyo Maeda, had much in common with other Japanese Jiu-Jitsu Masters and Champion from that earlier, same or later time. Sometime by checking the exact dates mentioned to be happened

that story, Maeda had to be simultaneously in the USA and Europe, or in Europe and Brazil!

This could be impossible, unless he had a special time portal or even maybe served as some type "human test person" for world famous Professor Tesla’s tele transported invention.

No, it was much easier, there were told many stories told about Japanese Masters coming to Europe, USA and South America, but the name of the Japanese Master was not Mitsuyo Maeda, but also not correctly known, so on the end Maeda’s name was used.

Thanks to the education my parents had provide me, in particular to give us the possibility to learn at home our two mother languages (Italian and Spanish), in addition of course to Swiss and High-German at school, and then later also French and English. With this incredible language arsenal the world was open to us. We could travel around the world already at very young age and exchange directly with so many different people and cultures and several countries around the globe.

Soon I made one of my big dreams true, be traveling to Japan with the hope to find something more about the former Jiu-Jitsu master that supposed to bring Jiu-Jitsu to Brazil. I was finally in Tokyo, the people, the

Brazilian Jiu Jitsu culture, and the food; everything was much better than I had dreamed of. Only my wish to get more about Master Maeda remained on the track.

During that precise year (in 1995) Brazilian Jiu-Jitsu Master Rickson Gracie fought for the first time, at the invitation of Yori Nakamura and Satoru Sayama (the founder of Shoot Wrestling) in a fight event called PRIDE. The Japanese people, as they told me themselves, were at the beginning of a new Jiu-Jitsu and Mixed Martial Arts wave, and Master Rickson embodied the Spirit of the true Samurai, but this time the Samurai was coming to them from Brazil.

During my second or third visit to Japan, I found a book that reported on Maeda. However it seemed to me, again more like a collection of stories that could be difficult to prove or disprove. The author wrote the 1000 fights that supposedly Maeda had during his Jiu-Jitsu carrier, but it seemed to me more that the author just wanted to give to Maeda a “super hero� image, rather the telling some inside of Maeda true living in Japan and abroad.

Several Brazilian sources reported also that Maeda had first traveled from Japan to New York. It seems also that some sources had some papers to prove that, which I personally never so, but for sure, Maeda was not the first Japanese to come to Brazil for work at that time.

In one of my most valuable Japanese JiuJitsu books, which appeared in England in 1904, was written by a Japanese master named Yae Kichi Yabe. This book actually first appeared two years earlier, and was probably the most complete edition, which described this method of fighting to most details, that this unique book was used not only by civilians, but also by police officers and even used by the British military.

Master Yabe came from Japan to England and then later traveled to New York City, where he was expected by his pupil, Captain John O'Brien, a respected police inspector. O'Brien had learned ten years earlier with Master Yabe, when he lived in Japan and worked there as a police inspector in Nagasaki, in the foreign sector.

Together, they formed a Jiu-Jitsu school in Rochester, where supposedly numerous policemen trained what later attracted the interest of the US Military and the Navy. This

Brazilian Jiu Jitsu story sounds very much like the story told about Maeda first mission in the United States.

Master Yabe and Captain O'Brien possessed a very good business sense. To publicize their public Jiu-Jitsu school, they published several articles in famous newspapers and ads promoting their services. Their school had quite a luxury training floor, showers, a reception desk and plenty of space for spectators during their training and excepitions.

Their Jiu-Jitsu school therefore represented much more a training academy instead of a boxing hall or an traditional Judo Dojo.

Master Yabe sat clearly a new status and many of his Jiu-Jitsu colleagues who now settled also in Europe and in South America, took that vision and often copied his ideas.

It was said that he had to return around 1911 back to Japan, to serve during the First World War. That happen to many Japanese at this time, who had left their country for establish new business and try to make a new living for them and their families.

The fear of never saying again their

Vacirca Bros

Brazilian Jiu Jitsu

families forced them to live everything back and even risk to end up to be recruited for the war in their own country.

In England Master Yabe had been able to collect a lot of experience with English and French boxers, the famous Savateurs. Even if he just called this techniques "Atemi-Waza" (Japanese for “striking techniques”), he always explained during his teachings, that this techniques where not typical Japanese striking techniques. Of course you can also say that the French Savate techniques were also influenced by Asian martial arts, but the application and tactics were changed. Founder of Boxe Française Savate was Professor Michel Casseux who in 1825 opened the first training center for Savate, and around 1830 the Savate was supplemented by Professor Charles Lecour with English boxing.

Master Yabe explains much on how to use elbow and knee strikes, as well as foot and hand techniques to destabilize his opponent in order then to throw the opponent off and to the ground.

He also used a number of punch combinations, as

he told to his pupils, who had nothing to do with the classic Atemi techniques. Again, also here we can find several similarities between Maedas and Yabes stories traveling to England and Spain.

It is also told by many Maeda stories that he got his nickname "Conde Koma", because during some pricemoney fights in Spain, Maeda used to knee and elbowing his opponents, before throwing them unconsciously to the ground.

Although this man had done so much for the Jiu-Jitsu, on the end we know very little. Even the end of Master Yabe is contradictory, because some story tells us about his death in Japan, others say, that he returned again to

England where he taught his Jiu-Jitsu knowledge under different names.

As I am writing this article, I felt it that it was important and correct to include the story of this great Master in my new book, because his knowledge had influenced many masters and teachers of that time, and hopefully also giving some historical information to all practitioners of our time. Finally, for this article, I would like to end with a few words by Master Yabe itself, which he left to future generations in his book: “Jiu-Jitsu is a system of self-defense and of physical and moral training. It aims to overcome brute strength with skill and science; it compensates for superior strength and

muscular development. It is highly scientific, exemplifying mechanical, psychological and anatomical laws. In Japan it is taught in its milder form in all the schools and colleges, and in its more advanced form in the military and naval academies. Every soldier of the Mikado is skilled in the art. It is to the persistent practice of Jiu-Jitsu that the Japanese attribute their courage and success in battle, their wonderful powers of physical endurance, and their coolness and self-reliance in the face of sudden danger.�

Franco Vacirca www.vacircajiujitsu.ch

The RaĂşl GutiĂŠrrez Column

Origins of English Boxing The word "Boxing" was already used in England in the sixteenth century to refer to a fist fight.

But the first record of a boxing match, as spor ts competition between two opponents dates back to 1681, while the word "Boxing" to refer to the fighting sport was first used in 1711.

In the eighteenth century Boxing became a sport widely spread in the United Kingdom and its colonies, thus entering America.

For two centuries, encounters were carried out without gloves (bare-knuckle) and without time limit, in order to organize betting shows, resulting in a very violent practice, which usually ended up with boxers seriously injured or even killed. In those early years, the spectators for med a ring around the fighters, who used to be men, although women's fights and even animals' were also performed.

“The first known American boxer was Bill Richmond (1763-1829), an African-born slave, known as the "Black Terror", who only lost one fight in 1805.”

The Raúl Gutiérrez Column n the first decades of the eighteenth century, there appeared in London people who titled themselves "Masters of Defense". In 1719, one of these "masters", the British James Figg, was proclaimed champion of England and challenged any white person to beat him in the ring of the amphitheater that he himself built in the Greyhound Inn in Thame, Oxfordshire, and then also in London. It is estimated that between 1719 and 1730 or 1734 Figg made 270 fights, winning all but one. A Figg's death in 1734, one of the London papers made the following report: Last Saturday there was a Test of Skill between undefeated hero, "Death", on one side, and the hitherto undefeated hero "Mr. James Figg", famous prize fighter and Master of the Noble Science of Defense, on the other,. The battle was obstinately fought on both sides, but in the end the first earned a Total Victory and the second, forced to undergo a Superior Adversary, courageously and with dignity, retired, expiring that afternoon at his home in Oxford Street.

Jack Broughton was the Figg's successor champion.

He introduced a technical and methodical approach to the sport that optimized the blows and displacement. In 1741 he defeated George Stevenson in a 35 minutes bout, as a result of which, Stevenson died a few days later. Broughton initially abandoned the practice of Boxing, but then he became convinced that it needed certain rules so as to prevent boxers from suffering irreversible damage.

Thereby, on August 16, 1743, Jack Broughton announced in his amphitheater of Tottenham Court Road, the first rules of modern Boxing, which would be known by his name and earned him the recognition of "Father of English Boxing".

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“On August 16, 1743, Jack Broughton announced in his amphitheater of Tottenham Court Road, the first rules of modern Boxing.”

The RaĂşl GutiĂŠrrez Column Broughton's rules were made up of seven basic rules that were mandatory for pugilists who accepted boxing in his amphitheater. The rules established the obligation of retreating to their own corner of the ring in the case of fall of the opponent; the counting of half a minute after a fall to then settle at the center of the ring and restart the bout or be considered a "beaten man"; only boxers and their seconds could enter the ring; prohibition of private arrangements between the fighters on the distribution of money; choice of umpires to resolve disputes between boxers; prohibition of hitting the opponent when he is fallen, and the admission of locks only above the waist.

Broughton also created the elevated boxing rings and the use of gloves in training and demonstrations, to cushion the blows. Broughton Rules would remain in force, with some modifications, until 1838, when they were replaced by the London Prize Ring Rules.

In this period, Boxing was introduced in the United States. The first known American boxer was Bill Richmond (1763-1829), an African-born slave, known as the "Black Terror", who only lost one fight in 1805, when at 41, he fought against the then world champion Tom Cribb, being defeated in the 60th round. Another outstanding figure in those days in the American Boxing world was Tom

The Raúl Gutiérrez Column

“The London Prize Ring Rules kept bare-knuckle Boxing, but introduced the possibility that either fighter could support one knee on the canvas to stop the fight during the counting of 30 seconds in order to allow him a better recovery. “

Molineaux (1784-1818), a slave from Virginia who bought his freedom with his earnings in Boxing and also lost with Cribb in 1811.

The London Prize Ring Rules In 1838 the British Pugilists' Protective Association established a new set of rules for Boxing, which spread rapidly by the United Kingdom and the United States. The new provisions took as a basis the rules of Broughton, and were known as "London Prize Ring Rules".

The 1838 London Prize Ring Rules were made up of 23 rules. They established a standard for the ring construction of 24 feet by side; the attendees of the fighters and their duties; umpires and referees; regulation of the "cor ners"; the count of 30 seconds for the fallen boxer before retur ning to ring center ready to resume the fight, and various prohibitions such as entering the ring during rounds while the contenders are fighting, attendants addressing or attacking the adversary fighter, hitting with the head, hitting the adversary when he is fallen down or has one knee on the mat, hitting below the waist, using fingers or nails to damage the opponent, kicking, etc.

The London Prize Ring Rules kept bare-knuckle Boxing, but introduced the possibility that either fighter could support one knee on the canvas to stop the fight during the counting of 30 seconds in order to allow him a better recovery. In 1853, the London Prize Ring Rules were expanded, and in 1866 were established the "New Rules" sanctioned by the newly created Pugilistic Benevolent Society.

During the era of bare-knuckle pugilism there was no amateur Boxing. Fighting was always performed by the "prize" money that came into play - hence the term prizering -, and spectators performed bets that were paid on the spot. The activity had always been illegal, but it had survived because it had had great popular support including that of many influential men.

The RaĂşl GutiĂŠrrez Column At that time, there was no variety of categories based on the weight of the fighters. There was only one "champion", who generally was one of the heaviest boxers. The term "lightweight" began to be used in the early nineteenth century; sometimes fighting between the lighter men were also organized, but it didn't exist a specific championship for them.

Boxing bare-knuckle "for the prize" was limited to English-speaking countries and in the course of the

nineteenth century, United States gradually displaced England both as the main place for combats and as the place of origin of the most outstanding boxers.

By the mid-nineteenth century, however, the decline of bare-knuckle Boxing was clear: for a variety of internal reasons, prize fighting suffered a sharp decline in membership. Fighting for the prize, which always had a dubious association with the criminal underworld, had now become clearly a vehicle for the interests of bets: fighting

were arranged, boxers and referents purchased, with the ideal of a clean fight, giving way to the presumption of corruption.

Thus bare-knuckle Boxing slowly disappeared. In 1882, English courts decided in the case R c. Coney, that a fistfight was a criminal assault causing injury, no matter that there had been consent of the participants.

On July 8, 1889 the Sullivan-Kilrain fight took place, considered the last bare-knuckle fighting championship with the victory of the former. Precisely, the American boxer John L. Sullivan is considered a bridge between bare-knuckle boxing and boxing with gloves, being the last champion of the former style and the first of the new one.

Great Masters STREET SELF DEFENSE Every martial art claims to teach Self Defense and many indeed do just that.

After all, in every culture throughout the centuries, the martial arts were created for r eal combat and not for spor t, fitness or entertainment. Originally, h o w e v e r, t h e a r t s w e r e a l m o s t exclusively reserved for the warrior class and the modern application to civilian Self Defense is a fairly recent development. In or der to make the martial disciplines socially and legally acceptable, and accessible to the general population (men, women, children, young and old and of many different physical abilities), they had to undergo a transformation, technical as well as philosophical. The teaching methodology also had to be changed moving further and further away from hard “military” type of training to a more gentle, commer cially viable, family friendly activity.

“In Combat Hapkido we devote almost all of our time to train for close-quarter, street Self Defense situations and to do that, I had to implement major structural changes to the original art that serves as our foundation (Hapkido).”

These changes have been, for the most part, beneficial and have resulted in an explosion of popularity, with tens of millions of people around the World taking up martial arts training. This would not have been possible without substantial modifications of the arts away from the hard warrior combat model to the safer, modern civilian model. However, like everything else in life, the pendulum can swing too much to the other extreme.

Some of the changes necessary to make the martial arts accessible to everyone have resulted in an excessive “watering down” of the combat essence for which the arts were actually created in the first place. This has not only compromised the technical effectiveness of many styles but has contributed to the unfortunate deterioration of the “warrior” mindset (or spirit) of the practitioners. Taking up the study of the martial arts as a hobby, fitness, sport or stress relief is not necessarily wrong and people should be free to choose the reason that is important to them. But for me, practical, effective Self Defense has always been the primary goal of martial arts training. Many other instructors agree and that is why in the last few years we have seen a kind of “counter revolution” with the growth of “Reality-Based” systems and styles. This trend, of which Combat Hapkido has been a pioneer since 1989, seeks to restore realistic Self Defense training as an important (or even the only) serious component of martial arts training.

Great Masters

In Combat Hapkido we devote almost all of our time to train for close-quarter, street Self Defense situations and to do that, I had to implement major structural changes to the original art that serves as our foundation (Hapkido). I also had to institute a different methodology of instruction to be consistent with our philosophy and objectives.

Defining “Self Defense” Self Defense is the natural act of protecting yourself from damage, injury or death at the hands of another. This act also extends to the protection of others, either they be your loved ones or innocent strangers being victimized, and should also include your property. So the word “Self” in Self Defense has a larger, more inclusive meaning, conferring on an individual a responsibility, even a duty, to act in a defensive manner against all violence, abuse and violations of our right to live a safe, peaceful and free existence. Incredibly, in recent years, we have witnessed a disturbing trend on the part of gover nments to curtail, discourage and even criminalize our right to Self Defense.

Some of these incidents have been publicized in the news around the World.

The authorities of

Great Masters some European countries, such as England and Italy, have brought criminal charges against innocent, law-abiding citizens for defending themselves from attack even in their own homes. This obscene abuse of power goes against all legal, moral and intellectual principles of a free and just society. It is the result of an absurd, idiotic and dishonest political ideology that protects and coddles the criminal by excusing and justifying his behavior. This mix of political correctness and perverted “justice” invents non-existent rights for the criminal while, at the same time, intimidating and further punishing the innocent victims. But this Orwellian nightmare did not just happen. Ultimately it is the fault of the citizens who choose and continue to vote for the corrupt, incompetent and megalomaniac politicians who pass those stupid laws and empower the police to enforce them. Protected by armed bodyguards (paid by the taxpayers) they do not care if the citizens are being robbed, beaten, raped and brutalized. They will offer every conceivable protection, comfort and understanding to the criminal, but they will use all the power of the state to destroy your life if you dare to defend yourself from harm. Your right to protect yourself, your loved ones and your property from predators is not a right selectively “permitted” to you by any politician.

It is the most natural, fundamental and inalienable of human rights that cannot and should not ever be taken away by the government of any “free” country. Every honest, intelligent citizen should actively oppose by all legal means, any attempt to limit, restrict or prohibit our inviolable right to Self Defense so that the victims of crime are not punished and victimized again.

One of the beneficial aspects of studying the Martial Arts is that, aside from the techniques of physical combat, it teaches you strategies to prevent, avoid or minimize confrontations. Improved awareness, better self

confidence, alertness to potential danger, understanding of threat signals, strong body language and posture, all dramatically increase your chances to not get into a fight or being picked as a victim. And even if physical combat ultimately becomes inevitable, your knowledge of accurate striking, pressure points, joint locking and controlling techniques should quickly end the confrontation with no injury to yourself and the minimum amount of damage to your attacker (therefore limiting your legal consequences).

Yes, training in realistic Self Defense is important (even life saving) and beneficial on many levels, physical, psychological and emotional. That's why street-proven Combat Hapkido is relevant and growing in popularity even in this insane political climate.

Defining the “street” When we talk about “street” Self Defense, what exactly do we mean? Do we literally mean the street? Yes and no.

Of course we mean the street, where many attacks, assaults and fights take place. But it is a lot more than that. The word “street” has been in the martial arts lexicon for many years, simply to describe every place outside of the dojang! And it refers not only to the many different environments of the outside world but also to the type of attacks you will be confronted with when you are not in the safe, controlled environment of the Martial Arts school.

Using the word “street” is simply a device, an abbreviation, to convey the image of the dangers of the real world. To illustrate further, let's look at some places where an attack, requiring a Self Defense response, may happen: you can be in a store, a restaurant, a parking lot, a night club, at the beach, in an elevator, in your office, on an airplane, a train, a bus, you can be at a picnic in a park, hiking in the woods, riding a bicycle, in your own home, at a soccer game, in a movie theater, a gas station, etc… the list could go on for several pages, but by now you understand that when we use the word “street”, we include every

“One of the beneficial aspects of studying the Martial Arts is that, aside from the techniques of physical combat, it teaches you strategies to prevent, avoid or minimize confrontations.”

“The attacker could be alone or with his accomplices, armed or unarmed, drunk or on drugs.�

possible place where you can be attacked. In addition “street” Self Defense also refers to the “conditions” each of those places can be in, meaning weather and terrain. The place can be crowded or deserted. It could be day or night. Hot, cold, raining or snowing. The ground could be rocky, sandy, grassy, asphalt, tiles and it could have debris, including broken glass. Maybe there are improvised weapons available such as sticks, rocks, bottles, chairs.

Finally “street” also refers to the attacker and his techniques, in stark contrast to the friendly partners and the pre-arranged techniques you are used to in training.

The attacker could be alone or with his accomplices, armed or unarmed, drunk or on drugs. He could use the most vicious and unexpected techniques to hurt you: head-butts, biting, pulling your hair, smashing your head against a wall, everything goes. In the “street” there are no rules and no such thing as a fair fight. So, in view of all that, how do we train? How do we prepare for the “street”? Once I heard an instructor ridicule a traditional martial art saying that it was useless for the street because “you fight as you train”. While I agree that reality based Self Defense systems are better at preparing you for real fights than classical arts, I disagree with that instructor's attitude on two levels: first, any martial arts training (traditional, reality-based or sport) is better than no training at all! Second, regardless how hard you train, even with the most realistic scenarios and aggressive methods, you can never really duplicate the stress, violence and unpredictability of the “street”. For all the reasons mentioned above (environment, terrain, weather, no rules, etc.. ) it is virtually impossible to fight with a friendly partner in a controlled situation in the same manner as you would (and as he would) in the street.

It is undeniable that a UFC competitor would handle an attacker better than a Tai-Chi practitioner, but let's not forget that

Great Masters 99% of the population will never train as hard as a UFC athlete and be able to develop the same skills and level of fitness.

So we can agree that any martial arts training is useful, valuable and will improve your chances of surviving a nasty street confrontation, although it will be very different from what you normally experience in the dojang.

Combat Hapkido's approach to Self Defense training is sufficiently realistic, based on common sense and connected to scientific principles. The techniques have been selected for practicality and with the “average” person in mind. That means that they must be reasonably easy to learn and execute by men and women of all ages and sizes. We also have modified versions for children and the disabled and specific programs for the military and law enforcement officers.

The mission of Combat Hapkido is clear: • Teach defenses against most types of possible attacks including: punches, kicks, grabs, pushing, grappling, etc..

• Teach defenses from a standing or sitting position, on the ground or against a wall.

• Teach defenses against edged and blunt weapons and firearms.

• Teach how to deal with multiple attackers and how to take advantage of improvised weapons.

• Teach as much as possible about human anatomy to better protect ourselves and to choose the most effective targets.

• Teach the psychological and legal components of violence, fighting and confrontation.

Armed with the knowledge acquired through dedicated training in Combat Hapkido, most individuals will be able to develop the mental, emotional and physical skills necessary to survive the dangerous realities of the “street”.

“Armed with the knowledge acquired through dedicated training in Combat Hapkido, most individuals will be able to develop the mental, emotional and physical skills necessary to survive the dangerous realities of the “street”.

In this DVD, G.M. Larry Tatum (10th Dan) develops techniques of the Kenpo program at the highest level.

Particularly, some of his “favorites” like Flashing Mace, Parting Wings, Entwined Lance…

Masterfully executed and based on the experience of the movement, G.M. Tatum incorporates his innovative teachings in these techniques that will help you add and complement your training in the Kenpo system. Besides, they provide the individual with the best choice for selfdefense, based on the logical and practical thinking, and place him in the path of understanding the art of Kenpo. These are the self-defense and fighting systems of the modern times we live in.

They are designed so that the practitioner gets all the benefits that training these techniques can provide. This DVD has the support of Master Adolfo Luelmo (9th Dan), who goes on with a series of techniques performed in a smooth and strong way, for situations of extreme aggression, in which can be appreciated different states of the movement, in a logical and effective way. As a conclusion, Master Camacho Assisi (8th Dan), displays a technique that combines the strength of the arms and his expertise with legs.

REF.: • DVD/LARRY4

All DVDs, wichi is produced by Budo International, si provided and alone in the formats DVD-5 or MPEG-2, in VCD, DivX or the like is however neves offered with a special holograma sticker. Besides our DVD is characteristed coverings by the hig quality in pressure and material. If this DVD and/or the DVD covering do not corespond to the requirements specified above, it concerns illegal pirat copy.

ORDERS: Budo international.com

2016 WENG CHUN SUMMERCAMPS IN BAMBERG GERMANY PERSONALLY CONDUCTED BY GRANDMASTER ANDREAS HOFFMANN

OPEN FOR EVERYONE! What: 5 days of training, sweating, enjoying, meeting, conducted by GM Andreas Hoffmann in his home and World Weng Chun HQ in Bamberg Germany. The Camps will focus on Weng Chun Kung Fu for all levels and is open for everyone. During the camps we have also optional sessions on Vietnam Weng Chun,Sanda,BJJ, and Shaolin Qigong/Philosophy.

You can also join just one or two days. The cost of the camp is just 250€ (member)/300€ (regular) for 5 days, 1 day 60€ (member)/70€(regular).

When: WENG CHUN SUMMERCAMP 1: Wednesday 3rd - Sunday 7th August 2016, Wednesday 2pm - 7pm, Thursday/Friday/Saturday 10am-12:30pm, 2:30pm-4:30pm, Sunday 10am-2pm optional sessions extra at evening - this camp is designed for all levels with the focus on the basic and middle level of weng chun WENG CHUN SUMMERCAMP 2: Wednesday 10th - Sunday 14th August 2016, Wednesday 2pm - 7pm, Thursday/Friday/Saturday 10am-12:30pm, 2:30pm-4:30pm, Sunday 10am-2pm optional sessions extra - this camp is designed for all levels with the focus on the middle and advanced levels of weng chun Where: Weng Chun Kung Fu HQ, Memmelsdorferstrasse 82 R, 96052 Bamberg, Germany. 5 minutes walk to the trainstation and 40 minutes by car or train from Nürnberg/Nuremberg airport.

If you are interested or you like to enlist email wengchunbamberg@googlemail.com www.weng-chun.com

Andreas Hoffmann International WengChunÂŽ Association HQ Weng Chun Kung Fu, Selbstverteidigung, Fitness durch Kampfkunst, Kinder Kung Fu, Sanda, Brazilian Jiu Jitsu, MMA, Ginastica Naturale Shaolin Qigong, Shaolin Chan, Tai Chi Chuan, Ba Gua, TCM email: wengchunbamberg@googlemail.com website: www.weng-chun.com address: Memmelsdorferstrasse 82 R, 96052 Bamberg 095137379 Konto IBAN DE02 7705 0000 0578 7215 32 Swift Bic BYLADEM1SKB

WT Universe

The LOGO In this article we would like to introduce our logo and our salutation. Our logo is no random combination of symbols, but communicates - as does our salutation - the philosophy and attitude behind all of it.

Starting from the outside, the symbolism of the two outstretched wings stands for freedom. They symbolise the rise from the ground and the lifting into the skies. One could also say, the gain of a new perspective and an advanced point of view. The beast the wings are representing is the eagle. Protection is another aspect of the wing shapes. In our philosophy of the "Trinity of Human Centres" they stand for the heart, the emotional centre, which in it's developed function is also called the "Silent Knowledge".

“The circle is the final symbol of Yin and Yang's unseparable interaction”

“...The symbolism of the two outstretched wings stands for freedom.

They symbolise the rise from the ground and the lifting into the skies.”

WT Universe

“The circle is wholeness in itself, uniting the sum of the parts to a greater entity. The circle is harmonic and represents organic thinking and prospering�

The sword stands for the clarity of thinking (razor-sharp thoughts), the keenness and willingness, to set boundaries, to say "No" and defend oneself. Just as well, the sword stands for combat, the willingness to carry out and complete inevitable disputes here and now. Moreover, for Yang, being not only the shifting and moving force, but also an ultimately destructive one, as new concepts can only arise after letting go of old ones. Still, for every Yang to maintain efficacy a Yin is required. Without Yin it is but a puff without effect. Of the three centres, it is the one of thinking, in it's developed form known as "Clear Thinking".

The two serpents mean flexibility, adaptability, health and medicine as well as virulency to us.

They symbolise the Yin - the ever transforming and adapting character - but also the guile. Yin is the medium through which the Yang is moved.

The Yin without the Yang tends to stagnation. We associate them to our centre of instincts.

The circle is wholeness in itself, uniting the sum of the parts to a greater entity. The circle is harmonic and represents organic thinking and prospering, along with the resulting efficacy.It also circumscribes the harmonic interplay of surrounded and surrounding parts. It is the borderline, the point of contact, of inner and outer forces alike, which are nonetheless mutually affecting each other. The circle is the final symbol of Yin and Yang's unseparable interaction. Unable to exist without one another, something forced into an extreme position of Yin, will react in an extreme Yang and likewise. Extreme yielding for example will unload in an extremely violent explosion.

“The sword stands for the clarity of thinking (razor-sharp thoughts), the keenness and willingness, to set boundaries, to say "No" and defend oneself.�

WT Universe

“The two serpents mean flexibility, adaptability, health and medicine as well as virulency to us.

They symbolise the Yin the ever transforming and adapting character but also the guile.

Yin is the medium through which the Yang is moved.

The Yin without the Yang tends to stagnation.

We associate them to our centre of instincts.�

WT Universe The Wing Tsun Universe Movement is not a territorial notion, but simply the current vessel - or, even better - the moment's expression of the laws of nature it is based upon.

Thus we see the WTU logo as a symbol for a certain kind of people. People in which the three "centres" (of thought, emotion and movement) are harmonically developed and as balanced as possible, or who are working on that, and we are thus facing a human, possessing somewhat of a real will, by that activating two additional centres: the "Clarity of Thinking" and the "Silent Knowledge". A human being, no longer reacting conditioned to inner and outer impulses, not parroting, but through his own experiences gained knowledge and abilities able to take a firm stand as a real individual. This having nothing to do with education, status or success in his of her outside life. A WTU practitioner might not be a charming or even sympathetic person, being able to say a clear "No", setting boundaries, not looking for trouble, but still not afraid to face it neither when necessary. As such, one does not seek the faceless collective, but the real community instead, knowing, that certain aspects in a person's life can only develop in healthy organically functioning surrounding.

“A WTU practitioner might not be a charming or even sympathetic person, being able to say a clear "No", setting boundaries, not looking for trouble, but still not afraid to face it neither when necessary.�

WT Universe For that reason we would like to summarise the above mentioned in two sentences: In order to grant efficacy three conditions are required: The right people, to the right time, in the right place.

Necessity creates organs.

SALVE - The salutation in the Wing Tsun Universe In all cultures and societies there are certain rules, that allow a better cohabitation. As such, the form of greeting each other in martial art systems is a fundamental element, of globally valid form when coming and going.

The salutation in the Wing Tsun Universe derives from the realistion of the three "centres" (of thought, emotion and movement). Our greeting is a person's sign, who's aware of his three centres in this action and simultaneously a gesture for the person being greeted, who on his part becomes aware of facing someone in his entity and of being given full attention.

“Unable to exist without one another, something forced into an extreme position of Yin, will react in an extreme Yang and likewise.�

WT Universe

The basic position is an upright, relaxed stand. With the head raised, the legs initially stay closely together (about one inch distance), hands hanging down sideways unstressed. The open lead-hand (usually the right as the center of thinking) rises in a fluid movement over the Hara (the centre of movement) up to the heart's position (emotional centre) and from there on forward along the body's middle axis with the hand's edge raised vertically. This is the symbol for a peaceful intention of the salutation and shows, that no weapon lies drawn in the main hand, nor itself is intended to be used as such.

The second hand, the transportationhand, remains at the side, hanging down relaxed or carrying a weapon.

Simultaneously to the fluid greeting movement of the lead-hand, the stance opens sideways, rearranging the weight with the lead-hand's opposite foot stepping one foot's distance to the side into a normal, still parallel stand. The

resulting final stance of the lead-hand derives from the buddhistic gesture for peace, the second hand remains ready for action.

Going in the final position we intonate the word 'Salve'. Originating from our own european cultural area, the ancient roman greeting was used up into the middle ages as a mainly but not only military salutation and to demonstrate respect and honour among civilised warriors.

The greeting is supposed to convey a friendly and respectful way of communication, and to bring together all gathered participants.

At the same time the salutation is symbol for an upright person, for someone to take a stand. And here as well, we would like to put one final sentence at the end, symbolising the "Salve" in the WTU: A "human being" should not bow to another, nor should he have another bow before him.

AJN + RFB

“The Wing Tsun Universe Movement is not a territorial notion, but simply the current vessel - or, even better the moment's expression of the laws of nature it is based upon.�

Latosa-Escrima History and development Learning from the source, Johnny Latosa. Learning from his father was very difficult for Rene. His father was a fighter, with a fighters mentality and every reaction to a situation was combat oriented. His father was also within the era of the Filipino Martial Arts being highly secretive, denying it exists.

When training with his Father, Rene would ask to see a movement for a second time to make sure he got it right. And, each time, he was shown something different. His father did not use set techniques, only proactive and offensive type movements, no two movements were ever the same.

ene’s enlarged ego and martial skills was instrumental in his introduction to his father’s prowess in the Filipino martial arts.

Rene was constantly practicing for demonstrations and when he became concerned that he did not look as flashy and impressive as he should, he needed someone to practice.

He asked his father, who was working in his garden, if he would care to be his practice “dummy”, The elder Latosa noted for his quick temper remained calm despite his son’s arrogance. He had been watching as his son practiced his techniques, smiled and said “boy, you need more training”, the younger Latosa asks him what he knew since he was only a “dummy!”

R

Grand Masters

He dropped his hoe and walked quietly towards his young egotistical son and picked up a stick. Rene asked his father if he would hit him over the head, but warned his Father to be careful because he had deadly speed and dangerous skills. Instead, the old man in a calm voice asked his son to strike at him.

There was some hesitation on Rene’s part; fearing that if he went too fast his father might get hurt. Rene directed a slow hit towards the old man. Before he saw what had happened, his father’s stick hit him on the head. “This must have been an accident,” thought Rene. He again struck at his father but this time faster.

Again, Rene’s head was the final destination for the end of his father’s stick. In a serious fury, Rene went after his father with a strike that was strong, fast, and headed toward its target; as a result, his target moved and a stick landed between Rene’s neck and shoulder knocking the young man to the ground. His father walked away laughing and went back to tending his garden. Rene’s mother came out of the house, yelled at his father, and consoled her son with the bruised ego. Rene spent some time soul searching, trying to get a grip on what happened.

Rene was under the impression that with his speed and technical skills he could not be beat. His father took him aside and told him about his rough and dangerous background and informed him he had much to learn. Rene’s attitude towards the Filipino arts changed. The first attribute to be disposed of was his enlarged ego. His father started to train Rene in the finer points of fighting concepts, different weapons, and his philosophy.

Rene realized the importance of concepts in relationship to techniques.

Grand Masters

Development of the system: Latosa Escrima Concepts is a very dynamic and logical system. The system keeps developing and progressing into the future. The system progresses as student develop their technical competence. Latosa Escrima Concepts is the study and development of the best concepts and strategies of many systems, not techniques. It is the idea of understanding what you do, how you do it and why it is done, similar to the standard education process at most major universities. The system is an education in body motion, strategy, and efficiency, not just physical movements attached to techniques. Latosa Escrima Concepts main goal was to keep it honest, real and most importantly focus upon maximizing the student’s potential.

In Latosa’s early stages of developing Filipino martial art concepts, the movements or techniques were considered key, and the idea of using concepts was

secondary. This proved effective and contributed to the fighting reputation of many of Rene’s students. As effective the system seemed, it was not complete. There was a missing element that distinguishes the Filipino art from the other martial arts. It was not the techniques that set the Filipino arts apart, since most systems utilize techniques. It was not the ability to change from empty hand to sticks. What exactly was it? This search for the answer became the driving force in Latosa’s quest to develop the Filipino martial art into a progressive art.

The answer was within the fighting concepts, and how they played a role in the effectiveness of being a warrior.

As the concepts of power hitting, blocking hard, balance, and attitude, became more dominant, the Lato s a s y s tem dev elo ped a new fo cus . Rene restructured his technique and drills to impart the importance of concepts. Latosa utilized these concepts while developing his boxing skills.

Grand Masters

The Pukulan Pencak Silat Serak is a system based on both weapons and empty hands at the same time. It incorporates many of the new-generation weapons, swords, knives, circular kerambits, bars, batons of different lengths and other more particular weapons. Even in our empty hand training methods we face an opponent who attacks us with weapons in both hands, as well as several opponents at once. This type of training makes us more aware of everything that happens during an altercation and what do and not do when facing one or more armed aggressors. In this second DVD, Maha Guru Horacio Rodrigues, heir to the lineage of Pendekar Pak Victor De Thouars, of Pukulan Pencak Silat Serak, addresses its particular way to train and use the different weapons, laying the foundations for more advanced future plans of study and the application of technique.

This video includes the principles of work, angulation, Sambuts, Jurus and drills with the short sword "Pedang", short knife "Pissau", short stick "Tonkat Matjan", Sarong, and applications of selfdefense with empty hands.

REF.: • DVD/SERAK-2

All DVDs, wichi is produced by Budo International, si provided and alone in the formats DVD-5 or MPEG-2, in VCD, DivX or the like is however neves offered with a special holograma sticker. Besides our DVD is characteristed coverings by the hig quality in pressure and material. If this DVD and/or the DVD covering do not corespond to the requirements specified above, it concerns illegal pirat copy.

ORDERS: Budo international.com

Five Animals of Weng Chun Kung Fu / Vinh Xuan (Vietnam) We n g C h u n K u n g F u i s a particular „internal“ martial art, which is well suited to systematically develop our natural movement- and combat abilities as well as our physical perception, and to help raising our energies to a new level. One of the core elements of Weng Chun Kung Fu is the practical work with the Five Animals of Shaolin. At first, the student is introduced to the p r i n c i p l e o f Y i n a n d Ya n g , symbolized by our “Sun and Moon”Shaolin salutation. On this basis, he learns about the five elements, as it were, the components of reality, in the shape of the Five Animals.

Text: Andreas Hoffmann, Christoph FuĂ&#x;, photos: Andreas Hoffmann, Nguyen Nam Vinh

uring the early years of my martial arts studies in Hong Kong and China, what I was taught about the Five Animals of Weng Chun Kung Fu was not very systematic and without clear differentiation. Within Hung Gar Kung Fu, I found the doctrine of the Five Elements and the Five Animals to be more methodic, but the ideas behind were slightly different. Only in Vietnam I finally gained a profound and systematic knowledge about the system of the Five Animals of Weng Chun. About a century ago, this art was passed on by our Chinese ancestor Fung Siu Ching in Fatshan to his last student, Yuen Chai Wan, who later had to flee to Hanoi, Vietnam.

There he started to teach the Five Animals to his students, including Grandmaster Ngo Si Quy, who later handed this art down to my own teacher, Grandmaster Nguyen Nam Vinh.

Some Weng Chun- masters from Fatshan, China told me that Fung Siu Ching also had several other forms included in his Chong Kuen- system which however are no longer taught in China. This led me to start my search to retrieve those lost forms, and thus I travelled to Vietnam for further investigation.

D

“Only in Vietnam I finally gained a profound and systematic knowledge about the system of the Five Animals of Weng Chun.�

Image of Hanoi

In the Weng Chun- system of the Five Animals, the student first learns a combined form of the Five Animals, which includes simple key movements and combat strategies of all the animals. Once he has mastered that first step, he is given a separate long form for the individual animals, each including the complete energy- and movement patterns as well as the associated combat strategies.

As the initial animal, the tiger is meant to forge the foundation of the fighter. The student learns a clear movement structure, focusing on his bones and muscles. Particularly important while learning the tiger form is how to properly and consciously use the shoulder and bladebones for the fighting techniques. If you observe the walk of a tiger, the peculiar action of its mighty shoulder blades is pretty striking. The core technique of the tiger is the simple fist, also in the form of chain punches, and the simple turned fist, but also back fist punches, double fist punches, as well as twisted punches to open the opponents defense.

With the leopard form, the students learns to concentrate on the sinews and muscles, to develop a more efficient transmission of force and thus a faster and more explosive power flow. It also gives him a better understanding on how to effectively use the flanks of his body, and on using the particular leopard fist to punch sensitive points on the opponents arms, legs and other body parts.

“As the initial animal, the tiger is meant to forge the foundation of the fighter.�

That way, the student is introduced to the doctrine of “Dim Mak” (“Point pressing”).

Those first two animal forms of Weng Chun Kung Fu are characterized by a more external focus, which means they are mainly aimed at strengthening the body, including muscles, bone structure and sinews, to develop power and speed. The next three forms, namely snake, crane and dragon, have their focus on the development of internal powers like Jing, Chi and Shen, as well as sensitivity, softness, flexibility, a sense of flowing balance etc.

The dragon form starts with the activation of the spine. That energy is then transferred in waves via legs and arms to the whole body, thus generating an enormous energy flow, which towards the end of the form positively culminates in a tornado of power.

All exercises are performed using the specific dragon claw. For Grandmaster Nguyen Ngoc Noi, the dragon form resembles the last form of the Five Animal system, since according to him, the dragon includes all the other animals, and furthermore is the most complicated as well as most beautiful form. In the system of Grandmaster Nguyen Nam Vinh however, which is rather based on the range and extension of the movements, the dragon comes third, while the last of the animal forms is the crane form with its far-reaching and protruding movement patterns. Another reason for this particular arrangement is that most Weng Chun- families in China and Vietnam consider the snake and the crane as the most important animals.

During my lessons, Sifu Nguyen Nam Vinh was particularly excited about the snake form, which teaches the practitioner sensitivity, softness, flexibility and naturalness within efficient movements of the whole body. The main emphasis is on learning a particular use of the hip to optimize the power flow.

For all exercises, the open “snake hands” are used, often in the form of zigzag movements.

Finally, the crane form trains the students specific balance abilities which are required for kicks and various other combat situations. Another goal is to learn how to perform movements with their maximum possible reach, for example in form of a chop with the side or tip of the hand or a sidekick, and then to follow up with a closing technique, like an elbow punch or knee kick. The defensive movements are similar to the flapping of a crane, correlating with the Bong Sao of Chinese Weng Chun.

“During my lessons, Sifu Nguyen Nam Vinh was particularly excited about the snake form, which teaches the practitioner sensitivity, softness, flexibility and naturalness within efficient movements of the whole body.”

Besides that, each of the animal forms also provides a whole set of particular partner exercises, Chi Sao exercises, combat strategies as well as a specific body workout, thus resembling a immeasurable treasure of the Shaolin combat-, movement- and healing arts, but also of the natural Shaolin spirituality. Basically, all the animal forms consist of the core techniques of Weng Chun, such as chain punches in all directions, Chi Sao, soft and round movements including the curved punches which are peculiar to Weng Chun, furthermore throwing, sweeping and locking techniques,

combinations of punches, long and short kicks.

Many of the movement patterns therefore can be found in the Chinese Weng Chun forms as well, like the Saam Pai Fat of the Lo-family or the Chong Kuen and Siong Kung Chong Kuen of the Tang- and the Dung-family. I have included the Five Animals from Vietnam into my Weng Chun-curriculum, and our International Weng Chun Association will contribute to preserve the legacy of Fung Siu Ching, and to pass it along within our schools worldwide. If you are interested in learning Weng Chun and the system of the Five Animals, please contact us.

Jeet Kune Do Approaching the inner styles Although Yp Man's Wing Chun was and will always be the first solid basis on which Bruce Lee built his art, the curiosity of the Little Dragon and thirst for knowledge led him to become familiar with the other Martial Arts schools, and so, equally important was the Taiji, that he never abandoned, being the internal Martial Art that formed his extraordinary ability to control his body through energy. It seems that, while he was alive, Bruce's father never stopped practicing Taiji and the Little Dragon became his last disciple.

"Bruce Lee's father was his first teacher," he practiced the Wu and Yang style: There are testimonies by Jesse Glover, who declared he had learned some elements of the yang style. The first period that Bruce lived in the United States, he learned the form 108 of the yang style of Sifu Fauk Yang Yong, in the China Youth Club in Seattle. Bruce had perfectly understood that the inner styles could help him calm his explosive character. When in December 1971 Pierre Beran interviewed him about Taiji, his response was: "What I learned from the inner styles from my father and other authoritative masters is a very important part of my training; there are people who take care of their body, it is a good sign; a slow form of exercise in movement called Taiji helps to stretch, bend, elongate the body in unison transmitting a great amount of energy; it's in perfect symbiosis with the water element, so many times mentioned in my teachings.

For me, the idea is that running water never rots; it is therefore necessary to make our vital energy flow throughout the whole body without letting it stagnate; we must dive and plunge into the ocean for then re-emerge through the force of life." Deep and touching words that give us a clear and comprehensive picture of the Little Dragon. He wasn't simply a film actor, but also a great Martial Artist, and this is the one aspect that I will try to highlight in this text.

Though Bruce Lee considered the art of the Taiji to be a practice reserved for mature persons, the response nevertheless is printed of a deep knowledge and an evident respect.

We will always remember his combat with Petrov, in which Bruce shows us the typical movements of the inner systems, such as the Mizong quan, a style that was taught to him in Hong Kong

by Sifu Ho San, being a specialty of the founder of the Jingwu, the famous Huo Yanjia.

Jeet Kune Do Bruce Lee often made reference to the typical guard position of the JKD from which you can perform fluid and circular movements, of clear origin Taiji. It is not accidentally that the blow that Bruce Lee made famous all over the world, the "1 and 3 inch Power Punch", taught later to James W. DeMile, reveals its narrow connection with the inner styles, which he never abandoned.

With Hsiu Hon San, a distant relative to whom he called "Uncle", Bruce Lee also learnt the boxing basics of the Jing Wu school, of which we can find some traces in his films. This is what uncle Hsiu told many years later in front of the camera of Wu shih, for the documentary "The Legend of Bruce Lee": "One day, Lee Siu Loong, took me for a coffee. He told me: "You are a master in your Kung Fu style and I am a good Cha cha cha dancer; why don't we do an exchange? My students learn in three or four weeks. You teach me Gung Fu and I teach you Cha cha cha. But he took just three nights to assimilate it whereas I needed much longer for my Cha cha cha lessons. Siu Loong didn't even grant me the time I required to learn at least the basic pace." In his tests, in the studies of the Fox in February 1965, the Little Dragoon executed a form of the Jing Wu association. In the film "Return of the Dragoon", in the preamble of the meeting in the court of the restaurant, you can see a brief part of said form.

In 1964, he wrote in the Tao of Jeet Kune Do, about Hou Yuanjia, the founder of the Jing Wu school: "In the course of the last centuries of Gung Fu history, he was the first to establish an institute in which they were taught techniques of many schools.

The Jing wu institute spread throughout China. Hou Yuanjia was a famous patriot, ready at all times to defend his country. Many Japanese martial artists challenged him.

He retired to Siberia, where he met many Russian fighters nicknamed the "Tigers of the Yellow Faces."

During the filming of "Enter the Dragon", on March 29 1973, he was invited to participate in the San Francisco Xavier rally, where he gave a thank-you speech to the presence of notables who had attended to the event. During the filming of "Fist of Fury" in which he plays Chen Zhen, Master's preferred disciple, he wrote to Hsiu Hon San saying that he hoped the success of the film would contribute to rekindle public interest in his school.

In this way, he wanted to pay his debt for the teachings he had received fifteen years before in exchange for Cha cha cha classes.

This smattering of the style founded by Huo Yuanjia remains secondary in Bruce Lee's martial training.

Jeet Kune Do

Jeet Kune Do Chinese boxer vs. English boxer After completing his elementary school years in La Salle, Bruce Lee entered subsequently another Catholic school, the Saint Francis-Xavier high school.

Among the teaching staff, there was an impassioned of English Boxing: Father Edward. The missionary boxer quickly discovered the potential of the new student. "First of all, a boy who wants to shape his body in boxing doesn't have much time left to study. In remuneration, I am sure that one day he will become somebody, from the moment that he has arrived in our school. I immediately guessed that he would become a boxer. He was already so strong!

Once we had an encounter against Saint George, the rival school, and although Bruce was not a specialist in English Boxing, he KO'd their champion. Applying the technique of the school of Yp Man, the Wing Chun, and with simultaneous attacks, he moved around the ring with such speed that the referee didn't notice anything and Bruce became the new champion. His muscles and his hair were visibly those of a Chinese, while the adversary of Bruce Lee in that match was an Englishman named Gary Helms, who had been scholastic champion in Hong Kong for three consecutive years.�

After his learning with Father Edward, Bruce kept during all his life a marked interest for English Boxing and for the greatest boxer of his time, Mohamed Ali. He had copies in 8mm films of Ali's best matches, and he recommended Joe Lewis (one of the three American Point Karate champions who received teachings from Bruce Lee; the other two were Mike Stone and Chuck Norris) to seek inspiration in the displacements of boxers. Finally, in June 1972, he paid a direct homage to his idol during the final bout of "Return of the Dragon."

In this sequence we saw that, surprisingly, Lee had mastered Ali's displacements jumping back and forth.

But he still hadn't managed to reproduce the spell of Ali, the blast of jabs in a circular displacement. In his first match against Sonny Liston, during the last 10 seconds of the first round, making a 180Âş turn about his adversary, Ali attacked 10 consecutive times.

Throwing adroitly eight left jabs to the face, he continued with a left direct to the jaw. No doubt Bruce Lee was inspired by that extraordinary figure.

But the style that would exert a greater influence on the future development of Bruce Lee's Wing Chun, and that later would push him to get away from his school of origin on the grounds of the basic principles, and to finally create the Jeet Kune Do, was the Tang Lang Quan, the Praying Mantis Boxing, that he discovered and practiced intensively in China Town in New York, during the first few weeks in the summer of 1959.

2016 WENG CHUN SUMMERCAMPS IN BAMBERG GERMANY PERSONALLY CONDUCTED BY GRANDMASTER ANDREAS HOFFMANN

OPEN FOR EVERYONE! What: 5 days of training, sweating, enjoying, meeting, conducted by GM Andreas Hoffmann in his home and World Weng Chun HQ in Bamberg Germany. The Camps will focus on Weng Chun Kung Fu for all levels and is open for everyone. During the camps we have also optional sessions on Vietnam Weng Chun,Sanda,BJJ, and Shaolin Qigong/Philosophy. You can also join just one or two days. The cost of the camp is just 250€ (member)/300€ (regular) for 5 days, 1 day 60€ (member)/70€(regular).

When: WENG CHUN SUMMERCAMP 1: Wednesday 3rd - Sunday 7th August 2016, Wednesday 2pm - 7pm, Thursday/Friday/Saturday 10am-12:30pm, 2:30pm-4:30pm, Sunday 10am-2pm optional sessions extra at evening - this camp is designed for all levels with the focus on the basic and middle level of weng chun WENG CHUN SUMMERCAMP 2: Wednesday 10th - Sunday 14th August 2016, Wednesday 2pm - 7pm, Thursday/Friday/Saturday 10am-12:30pm, 2:30pm-4:30pm, Sunday 10am-2pm optional sessions extra - this camp is designed for all levels with the focus on the middle and advanced levels of weng chun Where: Weng Chun Kung Fu HQ, Memmelsdorferstrasse 82 R, 96052 Bamberg, Germany. 5 minutes walk to the trainstation and 40 minutes by car or train from Nürnberg/Nuremberg airport.

If you are interested or you like to enlist email wengchunbamberg@googlemail.com www.weng-chun.com

Andreas Hoffmann International WengChun® Association HQ Weng Chun Kung Fu, Selbstverteidigung, Fitness durch Kampfkunst, Kinder Kung Fu, Sanda, Brazilian Jiu Jitsu, MMA, Ginastica Naturale Shaolin Qigong, Shaolin Chan, Tai Chi Chuan, Ba Gua, TCM email: wengchunbamberg@googlemail.com website: www.weng-chun.com address: Memmelsdorferstrasse 82 R, 96052 Bamberg 095137379 Konto IBAN DE02 7705 0000 0578 7215 32 Swift Bic BYLADEM1SKB

In this DVD, Master Marco Morabito, with exclusive rights for Budo International, presents a preview of the Israeli Krav Maga Survival System. In this colossal work, the basic method and techniques of this discipline are illustrated in a clear and transparent manner. That is, no secrets, but in an extraordinary job that will take you to the very core of self-defense. The techniques are illustrated so that they are easily understood by all. A truly unique opportunity to approach selfdefense or improve your knowledge on the subject. The author is one of today’s top self-defense exponents worldwide and has to his credit an extensive experience both in the military field and in security companies; awarded several times in various countries and acclaimed by his courses and seminars around the world, he has become an international spokesperson for different combat and self-defense systems, little known but highly effective. He has learned and studied all over the world, from Japan to the US, via Poland, Spain, Cape Verde, Germany, Israel, France and Russia, a continued research in remote areas of the world, such as Siberia or the desert of Texas, without stopping at any point in his tireless search for new knowledge without ever stop asking questions. The Israeli Krav Maga Survival System is not a discipline or a set of rigid rules, but a method, a process of continuous and constant evolution. This makes it adaptable to any situation and circumstance and permeable to any changes, and then be able to take stock of its mistakes and use the experience as an opportunity to improve.

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