(This post is designed to be a Reference to assist an individual in their
study of the art of Te.)
Oyata's art of "te", is an Okinawan (based)
system of “Life-Protection” that was developed, and taught by Taika Seiyu
Oyata. The information provided therein, consists of the techniques,
training methods and theory's (as explained to, and interpreted by
the author) which have been utilized in his own training while
studying Te as a beginning student, and were then used (by him) in
the instruction of his own student's, as well as with his own
continued study/practice. The author (at the time of these writings)
has been studying/practicing Te, for 30+ years, either directly
(from Taika himself) or through/with one of Taika's premier
student's. That does not mean to imply that the author considers
himself to be (in any way) either an expert, or an authority
on Taika's methodology. These methods and explanations, are (also) by no means, the
only possible interpretations of Taika's teachings.
It should also be noted, that the use
of written information (regarding the instruction of Te) should
never be used in lieu of “One on One” guidance from an actual,
trained instructor.
Oyata's methodology is based around
the (basic) premiss, that an aggressor (person doing
the attacking action) is only able to utilize 2 manner's of
implementing an unarmed “attack” upon an individual. This is done
by using their hands, or by use of their legs. If
utilizing their hands, they could Strike you, they
could Push you, and/or they could Grab
you. They could also use their legs to Kick you
(keeping in mind, that they could only use 1 leg at a time to do so,
or else they would fall down). Any of these may be done in rapid
succession of one another (if not seemingly in unison),
and including the use of 1 leg (in concert with both arms), but very
often, they would be done independently.
The person Defending themselves, is
likewise limited to 3 manners of implementing their defense and/or
counter. The difference between the two ( the attacker and the
defender) is in their execution ability. The defender will
have 2 arms, and 1 leg available for their defense (they also,
still have to stand upon 1 leg). An aggressor is only able to attack
(at a time) with 1 leg, or 2 arms, of which either situation creates
vulnerabilities (of their own defense). Oyata's methodology attempts to
exploit those vulnerabilities.
Once the introductory stances have
been shown to a beginning student, and their utilization is
understood, the student will then begin working on the numerous Hand,
and Foot motions/techniques, and the manner's of implementing them.
Along with these, the techniques of “Tuite”(Grab-Hand) will also
be taught to the student. The use of each of these motions, and their
being utilized in conjunction with one another(in what
are referred to as “Applications”), is demonstrated to be a
mandatory requirement for their effective use.
During the course of learning these
methods of defensive motion and tactics, the student is shown/taught
and demonstrated various theory’s of defense and their application
to what is being taught in Oyata's system.
The Development of Oyata's System of Te
Taika's instruction in the Okinawan
methodology of “Life Protection”, came from the tutelage of his 2
instructor's. Both of these men, when Taika began training with
them, were in their mid/late 90's. Both had been (originally) in the
Okinawan King's Royal Guard (before being demoted because of mainland
Japan's demilitarization of the Okinawan Royalty during the
late 1800's). Because of Taika's Family heritage, and his
demonstrated character, he was accepted (by them) as being worthy of
being taught the principles and methods of the art of “Te”(that
they had originally learned). This form of the art, had been largely
forgotten, or lost due to the second world war and the subsequent
loss of life (along with what few written records
existed) during the invasion/occupation of the Island of Okinawa.
Taika learned from, and studied with
these two master's until their deaths a few year's later. During that
time, Taika was taught techniques, methods of observation, and
theory's of application related to personal combat to aid him in his
(own) research/study of the art of “Te”. Taika's own continuing
research, led him to other Okinawan instructor's, though not as a
“student” per say, but only to be shown those instructor's
versions of what they were teaching. From what his
instructor's had taught him about technique and application, combined
with his own research, Taika developed what came to be "his" manner of performing Te.
The word Ryu, is a reference to
the RyuKyu Islands (Okinawa being the main island),
“Te” being the Japanese word for hand (Japanese now being
the main language utilized on Okinawa instead of the Okinawan
dialect, which would use the word “Di” instead of “Te”).
Taika had begun teaching the form of “te” on Okinawa in the early 60's
locally referred to as "Ryukyu Kenpo". His students often
included numerous American service men stationed there at the time.
He became friends of some of them, and with their encouragement, he
visited the United States after their return home (having ended their
military obligations on Okinawa). Initially, he didn't care for the
American's he met there (they weren't “friendly” enough, LOL). He
then visited Kansas City, and found the attitudes and level of
“friendliness”, to his liking, and on his 2nd visit, choose to move
there
permanently.
When Taika first began teaching in the
U.S., what he found was a “Hodgepodge” of convoluted teachings of
various (forms of) martial arts, none of which were close to what he
understood to be the Okinawan art of “Te”. As he toured the U.S.
(giving demonstrations of his art) he garnered much attention,
usually in regards to (what became known as) his “knock-out”
strikes, and the art which he named “Tuite”, a term he had
created, using the Okinawan pronunciation of the kanji for
“Grab”(tui), and the Japanese pronunciation of the kanji for
“hand”(te).
Originally, what he taught, he called
“Ryukyu Kenpo” (a generic term, commonly used to describe
any Okinawan form of the art of “Te”). During the mid
80's, an attendee of several seminars, began using the name, and
promoting his own version of what Taika was teaching. Not
wanting (in any way) to be associated with either the
individual, or what he was teaching, Taika began using the name
“Ryu Te”. Taika also promptly had the name Ryu Te “copyrighted”,
including his hand written form of it (since the aforementioned
individual had also utilized “Taika's” brushing of the kanji for
the previous "style" name that he utilized).
The instructor's of this school have since separated from the "Ryu Te" organization, and are calling the instructed art "Oyata Te" (based on the instruction provided by Oyata in his weekly classes)
The instructor's of this school have since separated from the "Ryu Te" organization, and are calling the instructed art "Oyata Te" (based on the instruction provided by Oyata in his weekly classes)
Taika had never
stopped his own development and research in improving his art. What
he taught in his later years, compared to what he taught when first arriving
here (in the U.S.) is substantially different from what
was taught then. Since those times, there have been numerous
student's who have either “quit”, or been “kicked-out” of his
Association (for various reasons). Some (very few) voluntarily chose to
leave (and presumably, remained in good standing), but numerous
others were forced out (because of their “unbecoming/inappropriate
” behavior). He then chose to limit his instruction of
students (to those whom he tended to consider as being
family).
Taika continued to (further) develop
and refine his system. Taika passed away in 2012, he has left the further development of what he taught to those student's who remained loyal
to both him, and to what he was teaching.
The Training Concepts
used in Te
To begin the practice of any martial
art method, one should first be familiar with the principles of which
that method is based around. The primary purpose from the study of Te, is “Life-Protection”. This can be interpreted as meaning
the “life” of the person using the techniques of Te, or the person who receives (the results
from that use of) those techniques.
The prospective student should
consider whether they posses the mental
fortitude, to accept the probable results from the utilization of
those techniques. To apply a technique that will cause (and often do
so graphically) physical harm to an individual, can be
emotionally disturbing experience to many individuals.
The techniques
that are learned in the practice of Te, will often “dislocate”
(any one, or number of) an aggressor's anatomical “joints” (when
utilized during an actual assault). The physical results from the use
of some Kyusho
strikes, can result in violent (and/or visually disturbing) outcomes.
The very real danger of creating permanent physical damage, is one
that has to be accepted as a consequence from the use of many of
these techniques when utilized at full power, speed and intent.
This aspect of training, is rarely
addressed by the majority of Martial arts student's. Because of the
probability of these occurrences with the utilization of Oyata's techniques, We (as instructor's) have an obligation to inform
prospective student's of these probabilities.
When training in Oyata's Te, the
prospective student should be aware that the techniques and
principles being taught are NOT intended for “Sport Karate”
application or use. If (the majority of) his techniques were to be
utilized in/at/for a “Sport Karate” competition, serious
injury would be a likely, if not probable outcome (for which
the user, would most likely be legally responsible
for).
If the prospective student, being
FULLY AWARE OF THESE PROBABILITIES chooses to continue with enrolling
in our class, they do so with the understanding that they
can be held fully responsible for any of their own “misuse”
(legal, or otherwise). It should be further understood that the
techniques described therein should only be utilized in the event of
Life Threatening Circumstances of self or upon others.
With that being stated, and
understood (by the prospective student), the following information
provides a general description of the taught material.
Understanding the
Concept of
“Life Protection”
and it's Differences
from “Self-Defense”
Oyata's methodology,
is (initially) taught as being a “Life Protection” method/system.
Although this is similar to being a Self-Defense method, it is
(slightly) different. A Self-Defense methodology is designed, and
taught to be methods of protecting one's (own) person from physical
aggression. Being a “Life” Protection system, entails including
the protection of “others” lives also. This (should) include the
life of an aggressor
as well. Though (sometimes) difficult to conceive/understand, being
(essentially) the cause of
an aggressor to lose their life
(only because they attacked you
to begin with), is not
(from Oyata's “perspective”) considered an (in any way)
preferred outcome
.
Keeping
that concept in mind, the student should understand that many of the
initial strikes taught, are being shown to the student in order that
they should be used prior to any of the (more) damaging strikes are.
This allows the (original) aggressor the option of abandoning
their initial attempt to assault you (after being inflicted with the
more minor injuries that result from your initial technique
applications). The student should keep in mind, that we're not
talking about “ew, that hurts”, types of injuries. We're
referring to the “My arm and/or leg isn't working now”
types of injuries (“Minor”, becomes a matter of relevance).
To
a bystander/observer, many of Oyata's techniques (when utilized
full-power/speed), appear to be Very
brutal. Depending upon one's perspective, they (the techniques) would
very likely fit that
description. Though having a violent appearance
(of both execution, and result)
the real
measure, is whether the injury suffered is permanent
or temporary? And/or
does it cause/create permanent
damage?). If the answer to either of these is No, then should the
system really,
be considered to be (unnecessarily)
Brutal? or simply, effective?
Taika
had always taught, that there are “2” fights (to be considered).
1st is the
physical fight,
(between the two individuals), 2nd
is the legal
fight (between the lawyers, of those two individuals). To “forget
about”, or ignore
either one of these fights,
is simply demonstrating your own ignorance. Since his becoming a
citizen of the U.S., Taika has become acutely aware of the litigious
nature of Americans. Keeping this Fact in
mind (while training), should aid in motivating one's attempts to
attain proficiency at those less
(permanently) debilitating techniques/applications.
Being
aware
that these differences, are only
part
of the equation. One still has to choose
which manner of technique application that they will utilize. Very
often, the more brutal
a technique is, then the easier/faster it is to apply. And (as a
“Rule”), the less
damage
that one wishes to inflict, the more
difficult
that technique will be to utilize.
For
“training” purposes, We attempt to have our student's train in
the most difficult and challenging manor possible. When working on
techniques in class, we are attempting to make a technique “work”
on someone who knows exactly what we are attempting to do, how
we are attempting to make it happen and will (very often) know
exactly how to foil those attempts while we are doing so. If
and/or when they are able to disrupt those attempts, our
students train to be able to either, correct their attempt or change
the technique (to another if necessary) and/or modify the
original to compensate for the training partner's attempt at
deterring it's completion.
Those
less damaging techniques mentioned earlier, often require that the
student not complete, or follow-through with their own techniques
and/or motions (in order to allow their training partners limbs to
motion to a position of physical safety to prevent serious injury).
This in turn, provides opportunity’s for that person to counter,
and/or evade the progression of the student's original technique.
To
the beginning student, this form of practice often seems wasteful
and/or unnecessary. It should be remembered, that RyuTe's purpose,
includes “Life Protection”, not only “Self Defense”.
Recognizing
the Body's Natural Weaknesses and Motion
Simply
knowing how a technique is supposed to be done, is insufficient
knowledge for being able to make a technique work in any given
circumstance. There are numerous factors involved with having the
ability to complete that task, and part of learning that ability,
includes an awareness of what motions are, and are not
(considered to be) Natural.
When
Taika first began learning his instructor's art, they would spend
hours discussing the various motions that one makes as they proceed
throughout their day. These discussions included descriptions of how
people commonly walk and/or run, how people react (physically) to
various common events and/or occurrences throughout one's day.
Descriptions of how people stand, turn, sit, even fall. The purpose
of these conversations, was to learn and understand what was
(actually) entailed with. and what is referred to, as being “Natural”
motion, and reaction. These conversations didn't occur over hours,
they constituted several weeks (if not months) of
discussion about those subjects. This was before Taika
was even shown a stance (much less an actual technique). Once he was
(shown an actual “technique”), constant reference to the
discussions they'd had previously were made, along with how those
topics related to what he was
then being shown, and taught.
Unless,
or (at least) Until,
one understands what constitutes a “natural” motion, one's
progression in learning Te will be greatly hindered. The majority
of student's are surprised to learn many of the (what most people
would've considered previously to of been) “common” motions that
are regularly performed by everyone, yet are completely ignored in
regards to their application to personal combative situations.
Many
of the bodies natural motions, are dictated by the physical
limitations of the joints and their surrounding connective tissue
(tendons, muscles, etc.). The student of Oyata's methodology, needs to be aware of
(both) their own, and of others (body limbs) “Range of Motion”
(a.k.a.”ROM”) for every joint located upon the human body. Having
a working knowledge of this information will greatly aid the student
with the control, and/or manipulation of an individual (be it during
an aggressive situation, or one of necessary compliance situations).
An
understanding of the bodies bone structure will provide the
student with a working knowledge of structural weaknesses, and
strengths of the human body. Bones of the limbs can be utilized (by
an opponent, or one's self) as weapons and/or leverage weapons
themselves (as well as wielded in much the same manner as a club).
Having
a working knowledge of the bodies muscular system, will provide the
student with an understanding of How a limb is, or can be put into
motion, and will enable that student with the required knowledge to
understand how to disable that limb from being able to
be utilized. Knowing the physical location of the muscles and how, as
well as where they attach to the skeletal system, will allow the
student to target the tendons and/or muscle body depending on the
result desired.
A
student being aware of the locations of the various internal organs
will allow that student to know how and/or if a particular strike
could effect those organs. Certain organs are more susceptible to the
effects of being impacted (via “strikes” made against the areas
of the body that they occupy). Though generally (or naturally)
protected from external impacts, either from the skeletal
structure or because of their physical location, certain internal
organs can be accessed (to varying degrees) from the utilization of
the correct method and/or angle of a particular striking method.
Knowing
that every action and/or motion made, is controlled by signals from
the brain (via “nerves”), having a knowledge of the location of
those nerves which are susceptible to external stimuli (strikes) is
(from a perspective of defensive techniques application) mandatory
for the student to effectively apply their techniques to those
locations. Student's also need to be aware of the difference between
conscious actions, and sub-conscious (or subliminal)
actions, reactions and motions.
Fostering
the Correct Attitude for Training in Oyata's Methodology
When
student's begin their training in Taika's art, they (often) initially focus
upon the individual techniques and the (physical) motion of
application. It should be understood, that in order for a technique
(regardless of which) to be actively utilized (during a
confrontational situation), there very often is the necessity
of certain staging actions, or “set-ups” that need
to be established before those techniques become (actually)
applicable and/or usable.
In
numerous martial art systems, the assumption is often made,
that an aggressor will be completely ignorant of the purpose behind
any defensive actions/techniques that a martial art student will be
attempting. Given that the average aggressively inclined
individual, has been involved in (most cases, numerous
violent) previous physical encounters, it would make greater sense
to make the presumption that they will be fully
aware of (exactly) what you are attempting to do (in regards to any
defensive motion or application). When one considers the (vast)
number of “8-week” karate courses available to the general public
(usually through “continued education” programs, provided at
local schools), the odds are much greater that an aggressor will
fully recognize (if not be completely familiar with)
any attempt of the use of a “front-kick”, a “roundhouse-kick”
or any (basic) “karate”(style of) straight punch and/or
“blocks”.
It's
for that reason, that we encourage student's to presume that every
move/technique they attempt, will be understood and recognized for
what they are attempting to accomplish (with that action). To do
otherwise is fostering a false belief in one's “superiority”
(simply because of the attendance of a martial art class). The
initial knowledge that one should attain from the attendance of any
martial art class, should be a realization of the prevalent
vulnerabilities that are naturally present to ourselves (as well
as to an aggressor) during a physical confrontation.
The
instruction of Te attempts to accomplish that realization through
the understanding of the aforementioned subjects of study.
When
one begins their attendance at a class, a serious attitude
should be maintained (when practicing the shown/taught motions). This
doesn't imply that Humor, should be a forbidden subject
(as it can often be utilized to quell any “bruised ego's” during
that training), but as student's are practicing motions and
techniques, it is important that students understand that a less
than committed attitude (about that practice) will become a
hindrance to it's execution (in it's actual use in a defensive
situation).
Kata, and it's
Application in
the Study of Te
When
Taika began his instruction of Te with his teachers, he was given
training exercises. These included explanations of various motions
that were commonly seen being done in numerous forms of popular kata
of the time. He was often asked to interpret these motions (with no
explanations being given). Determining logical interpretations was
often quite
difficult. Though being aware of the (popular) explanations being
given at the time (by most systems), because of his instruction, he
knew these to be incorrect
(or at the very least simplistic),
if not totally unrelated
to what was originally being shown). After the death of his
instructor's, Taika sought out the most original and/or accurate
examples of the kata being commonly taught. This search led him to
master Nakamura' and master Odo's dojo. Though not agreeing with either master's interpretations of the kata motions, he believed the versions being
taught by them, to be the closest to the original versions that he
could find. When Taika did
(eventually) voice his
disagreement (with one of the master's interpretations), he was dismissed
from that dojo.
Using
the methodology of bunkai (interpretation) that was taught to him by
his original instructor's, Taika began his research into the bunkai,
or breaking-down (interpretation) of the motions derived from
the kata learned from master Odo. Those interpretations were based
upon “1 on 1” altercations (between 2 individual's).
Interpretation's which included more (than that “1”
opponent) would most often prove pointless to even pursue
(much less to plan on winning).
Taika
(given his prior instruction), began by isolating each individual
motion and researching it's various possible applications. These
included both the motion as when performed within the kata, and
if/when the motion was done in reverse.
This was done with the knowledge that the creator's of the kata, were
often attempting to conceal
their techniques in case
they should be observed
during their practice of them (and this would also allow them to
practice those motions at any
time, as well as anywhere
without concern of revealing
their techniques to their possible enemies). Taika knew that often,
only the gross, general
(if not basic,
yet often most important)
motions (of a technique) would be (what was) being practiced from
repeating the motions of the kata. Often, only a very small part of a
given technique was being reviewed by going through those kata
motions. From his own research, and based upon the teachings of his original 2
instructor's, Taika developed his system of Life-Protection.
Knowing
that Okinawa Te was (originally) based upon protecting the life of
the user, it would have been ridicules to assume that any of the
kata motions were related to (any form of) “sport sparring”.
Kata, was designed to practice “Life Protection”, and was not any
form of “sport” or “competition” practice.
When
student's are shown the movements of a kata, initially those motions
are performed in a regimented “metronome”
like manner. This is done to assist the practicing student in being
able to memorize the individual motions contained within that kata.
As the student progresses in their study, they are shown an
“application”manner
of performing the kata. This consists of performing those same
learned motions in (more closely resembling) the manner which they
would be actually
utilized. Students are encouraged to attempt to interpret their own meanings
for each
of the motions contained within each of the 12 standard kata taught
within Oyata's system.
Taika
teaches that kata motions, are like letters of the alphabet. When all
“lined up” they don't (really) spell anything, but when
taken individually, and then combined with other letters
(including those letters from other kata), you are then
able to spell words, and (eventually) can write sentences
(with those letters).
When
attempting to interpret those motions (Bunkai),
student's should keep several things in mind. There is only 1
presumed opponent, Motions can be representative of (either) the
forward,
or the reverse
application of a given motion. The opponent
will commonly be (or at least initially) located directly in front
of the practitioner (performing the kata). A stepping
action, can represent a kick
or
a step
(and “vise-verse”). A clenched
hand, can represent a fist,
or a grab (and
be representative of the practitioner's or
of the aggressor). An
arm (and/or it's motion) can represent the arm of an aggressor,
or the practitioner's own
arm.
Understanding why the
Body Positions are Being Taught,
and their Use in the Application of
the Techniques taught within Oyata's System
When
student's begin their instruction, the most common initial
instruction will be of the body positions that Te utilizes. These
are usually referred to as “Stances”. The purpose of these
stances, is to provide the student with a stable platform
for which to enact or perform the taught motions while maintaining a
position of stability. These positions are usually in a constant
state of transition (from one, to another) throughout a techniques
implementation. Their practice, also develops a feeling of
familiarity or comfort
with their utilization.
The
majority of these stances, are not awkward to maintain (during their
use), though when first presented them, they may seem so.
These stances are prevalent within the majority of martial art
systems. This usually is from their appearance within the numerous
kata that are commonly practiced and are also practiced by the
student's of Te.
One
of the (many) fads throughout the martial arts community, is
the practice of shallow stances being utilized. This is (most
often) an attempt at creating a more realistic (and in their
view justified) application of those traditional stances.
What needs to be considered, is that the majority of those systems
(advocating this shallow stance use) is that they rarely teach
(any form of) Tuite (the grappling art which Taika developed).
If they do, then it is (usually) being taught as a separate skill
set, and is rarely incorporated into their (general) defensive
technique applications.
When
we drop our stance, we are also creating the opportunity to
utilize our leg's (as well as our body weight) in
combination with the arm's striking action (during the completion
of a counter-strike). If your able to generate a strike that
can produce 60lbs of striking force, and your weight (say, 160lbs) is
added to that, then you are now producing approximately a
200lbs strike. Granted, there are other mediating factors to be
considered into that equation, but regardless, by utilizing your body
weight with a striking motion, you will increase the impact force of
that strike. By lowering your stance (through the bending of
your knees) this is a much simpler task to achieve.
Striking Techniques and
their Utilization in Te
The
practice of any martial art includes various methods and forms of
striking. Though many of these are similar between styles, the
difference often comes from the principles of their application. The
majority of martial arts, teach the concept of blocking (an
aggressor's in-coming strike or kick). The term block
infers placing between, or stopping an action or
motion. In Te, we have chosen not to name these actions as
being blocks (though they may often serve a similar purpose).
Too
often student's presume that because something is being called
a block, they need only place it between that moving object
and it's intended target (thereby blocking it). Oyata teaches,
that an opponent's limb (that is motioning towards them, and
is intending to cause damage/injury to us) should (instead) be
struck. To some this may be viewed as a matter of semantics
(and could be argued as such). But, it should be remembered that how
we name something, is how we will perceive it (and
therefor treat it). We desire that incoming limb to be struck,
and hopefully damaged
(so it won't attempt to strike us again).
When
beginning Te, a student is soon taught the Milking Punch.
The name refers to the motion that the punching hand makes at the
conclusion of it's travel (after having made contact with the
intended target). Student's are often (first) introduced to the
suburito, a heavy wooden sword. The suburito is
utilized for forearm development, and for learning to punch
correctly, and with power. Swinging this heavy weapon over
one's head, and then stopping it (in front of one's chest)
works the muscle's of the forearm (which are the same muscles
utilized when grabbing, and for maintaining a straight
wrist when punching. The motion made by the user's hand/wrist
(when swinging the suburito in the described manner) motions the
user's wrist identically as when performing the Milking
Punch.
When
practicing this punching motion (in formation, or during an exercise)
we begin with the hand's placement being slightly
to the front
of the user's hip,
at about the height of the belt-line (if one were wearing pants, and
were to tuck
their thumbs into their waist/belt line, this would be about
the
correct
placement). We never
pull the elbows back,
and align the hands to either side
of the body to begin an exercise or routine practice. When working on
punching
(repetitions) “in the air” (as when in formation), our punching
practice is began from the aforementioned position and proceeds
forward and upward to the desired height of the strikes termination.
At the end of this motion the hand should end at a 45ยบ
angle and does
a slight
sideways motion, pushing the fore knuckle forward
(hence,
the milking
action/description, and identical to the motion made when using the
suburito).
Foot and Leg
Techniques Utilized in Te
Martial
arts (in general) are best known and recognized for their use of the
feet (in a confrontation). Oyata's methodology though using the feet and legs,
does not generally focus upon their use as striking implements,.
Using the feet (or legs) does play an integral part of creating a
complete technique, but to overly focus upon the feet alone would
prove to be (considered) a liability. Unlike many (if not
most) karate systems being taught,
Oyata
rarely (if ever) will teach to use a leg technique (“kick”) above
the waist of an aggressor (unless that aggressor should already
be down upon the ground). The legs, being the basis for establishing
one's stability (be it during a confrontation, or not) are carrying
the weight of the body that they support. Generally, that weight is
in a constant shift (from one to another) between the two of
them. Student's will be shown how to differentiate as to which leg
(at any given time) is carrying the majority of that weight. By being
considered the one to be carrying that weight, that leg's nerves are
then considered to be active (and therefor, a viable target
to be struck). With our legs (already) being down there, it
makes more sense to utilize them to strike those targets that
are located “below the waist” (we're not talking rocket
science here).
To
do so, we will commonly utilize a “straight” kick. This is one of
the first kicks shown to beginning students, it's also one of the
most utilized kicks in the repertoire of Oyata's methodology. With the majority of our
practice beginning in a natural stance, this is where this kick is
(both) practiced, and utilized.
When
(first) using this kick, the knee is quickly raised to the center
line of the body. This is initially done as a groin cover/blocking
action. The raised foot is now extended outward (intending) to make
contact just above the opponent's knee (and along the
“inner-side”of the lower thigh) on the aggressor's leg. The
striking leg should then make a “pushing” action (using the
“bottom” of their foot), which results in rolling the
aggressor's knee towards their outer side. This will (both)
rotate the receiver (uke) towards that side, collapse the leg,
and (quite probably) damage the ankle of that leg. Because of the
hazards involved, practice is usually kept slow and
controlled. Practice can be sped up, if the uke shifts their
weight to the “opposite”leg (that isn't receiving the kick) and
the tori (the one doing the kicking) demonstrates controlled
restraint (by not “blasting” the uke's leg), and only emphasizing
the pushing aspect of the strike.
Tuite
Contrary
to what some systems would have you believe, Tuite is not
universally taught within every Okinawan school of a martial
art. There may very well be some form of “Torite”
(which is the Japanese term for grab-hand), but Tuite
is the term Taika began using for his form of this
art. He combined the Okinawan pronunciation of the word for
grab (Tui, pronounced Twee) with the Japanese
word for hand (Te, pronounced “Tay”). Since Taika began
demonstrating his method/techniques (in the mid 60's-early 70's),
numerous other systems have begun utilizing the
word Tuite, to describe their version of Torite.
Tuite,
being a form of grappling, is often being taught (by other
systems) as being an independent art (separate from “Te”). It
should be considered (by any student of Te) as being an integral
part of the art of Taika Seiyu Oyata. Taika discovered these techniques (along
with others ) hidden within the motions of the various kata. This was
done from the encouragement and tutelage provided by his original
instructors. They had provided him with quizzes done by
illustrating motions from various kata, and asking him what
those motions might represent. With time, and practice (along with
guidance from his instructor's), Taika worked on developing (what he
calls) his inner eye, which is the understanding from
watching kata motions, what they represent. He states that all
student's of Te should constantly be developing their own,
Inner-eye.
Many
people will debate (if not argue) the applicability of
numerous Tuite techniques. It needs to be kept in mind, that their
implementation (in real-world situations) is not performed the
same as when practicing those motions in a class environment.
Practice done during a class, is designed to familiarize the student
with the technique's principles of execution. Even when this is
pointed out, some will still argue the probability of someone
grabbing you in the manner practiced during a class(which is
not in dispute). The techniques, are SITUATIONAL, meaning only in
specific situations will they be likely to occur or have any
practical applicability. It also needs to be noted, that the
student has (and/or is taught) the ability (with
practice) of being able to set up an aggressor to create
those unlikely situations.
Being
practiced individually (if not completely separately) from other techniques, often conceals the application opportunities that
are (often) available for the utilization of Tuite. During the course
of (controlled) kumite, it is very common for individual's (often
unwittingly) to grab one-another by the arm(s) and/or push
them away, or even to attempt to push them over and/or
off-balance. All of these are (neither more, nor less than being)
version's of the very standing techniques that are routinely
practiced (yet are often forgotten once in the mix of
kumite). There are also numerous techniques who's (some will argue
sole) purpose is to demonstrate various principles that are
utilized within other techniques (whether being “Tuite”, or an
individual application's premiss).
The Practice of
Applications Taught in Te
The
term “Applications” is one that was coined (by our school)
to describe the (obviously enough) “combining” of several
individual Te techniques (and are then practiced together in a
more realistic and/or applicable manner).
These
are initially made-up of the simpler motions/techniques and
are utilized as defenses from commonly utilized assault attempts
(Punches, kicks, Grab's etc.). As the student progresses in their
knowledge and ability level, they are shown numerous other
“combinations”. These do not (necessarily) become more
complicated (in their execution) but only offer greater options of
choice for utilization in the various situations presented.
When
first attempting these motions only the hand/arm motions are being
practiced. As the student progresses they will begin additionally
incorporating the “kicks”with that practice, and finally, will
incorporate controlled “take-downs” and ground-based control and
manipulation methods in their practice.
The
progression of each individual student will most often be different,
and will be independently directed by the instructor.
Kumite
Kumite,
is the practice of (varying-speeds of ) technique application with
another training partner. Some systems utilize versions of kumite in
order to have competitive matches/contests. Some schools of Te do so also (though not any of the one's which the author
instructs at). Te has (it's own) version of competitive kumite
(that is practiced by numerous schools in the system). This is
referred to as “Bogu-Kumite”. When competing in a
Bogu-Kumite match, the participants are wearing “Kendo (like)”
head-gear, full chest/rib and back protective gear, and (usually)
“fingered” gloves (which allow) for the grabbing of an
opponent. Strikes are allowed to be targeted anywhere on the body,
except for the groin, and/or the knee's (as all other
especially vulnerable locations are sufficiently protected).
The
scoring of Points, are limited to the head and the
chest/mid-section. When a point is scored, the match is
stopped (though this can vary from school-to-school), both
participants return to their original starting positions, and the
match resumes. A match is continued until (usually) “3” points
are achieved by one of the participants.
There
is also a version of Bogu-Kumite, that has both contestants
begin in a natural stance (facing each other), with their
hands at their sides. One person is identified as the aggressor,
and the other as the defender. Each participant is allowed “3”
striking/grappling (which includes kicks ) methods/motions to
be utilized (per “round”). “Points” are scored by the
defender from preventing a scoring strike to be
made by the aggressor during the round, and/or by the aggressor
scoring a point from making a “scoring” strike during the
round. The Role's of aggressor/defender are alternated with each
round (usually) only lasting for a few seconds, allowing each
participant 2 opportunities to be the defender/aggressor. Despite the
protective gear being utilized, the risk (if not higher odds)
of injury make this a very brutal form of
competition.
In regards to the study of "Life-Protection", the practice of "Bogu Kumite" was abandoned by Oyata during the early-mid "90's" (as he felt it had no relation to personal defense).
In regards to the study of "Life-Protection", the practice of "Bogu Kumite" was abandoned by Oyata during the early-mid "90's" (as he felt it had no relation to personal defense).
Instruction of
Traditional Okinawan Weapons
The
practice of Okinawan martial arts will often include instruction in
the classical Okinawan weapons (often mistakenly referred to as “Kobudo” which actually means "Ancient martial way"), Oyata has also included this area of study (weapons) in his system's practice. Although the
use of these weapons is both impractical and probably
“illegal” (for most of these weapons), through their practice,
many open-hand applications can be more easily understood
(much like the practice using the suburito is).
Various
schools will offer (equally) various weapon's instruction (sometimes
only being in the instruction of the kata for those weapons). The
weapons kata instruction (offered at our school) includes: the “Sai”,
the “Tanbo”, the “Chizikunbo”, the “Bo”, the “Jo” ,
the “Eku”, the “Nunchaku”and the “Manji-Sai”.
There
are (often) various kata available for each of these weapons. For those
who are wanting to know, we also have access to instruction
for the “Kama”, we choose to not (initially) offer it (#1,
because none of our instructor's are versed in it, or it's kata, and
#2, because we feel it's usefulness/relation to “open-hand”
techniques can be more easily conveyed through practice of other
weapon's practice). The majority of weapon's training (in regards to
direct utilization of that weapon) is severely limited (if
not “illegal” in most U.S. States), hence, we tend to view
weapons training to be only useful for historical knowledge and/or
for conveying/practicing certain open-hand applications.
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