Capoeira. Let's Dance.

Below is an excerpt from the 24FightingChickens blog, regarding the Brazilian martial art of Capoeira. The full post may be read here.

In this article, part of our series on martial arts around the world, we will focus on capoeira or the dancing Brazilian martial art. Capoeira is such as unique and distinctive martial art that it can never be mistaken for another.

We were curious as to how it originated and how it was developed, and we found some very interesting things about it. We wanted to share them with you and we hope you enjoy reading this overview of capoeira.

The History of Capoeira

Capoeira dates back to the Brazilian colonial period. The roots of capoeira are in fact very tragic. Capoeira was invented by African slaves living in Brazil as a means of defense. It’s estimated that 40% of the Africans captured and sold during the Transatlantic Slave Trade ended up in Brazil; the highest number of any slave-holding countries.

It’s believed that capoeira emerged in the 16th century around the same time that the African slaves were brought to the Portuguese colony of Brazil. Some scholars argue that capoeira was inspired by the Angolan ritual combat called “Engolo” and that it thus originated from Angolan slaves.

Capoeira had a practical application and it was borne out of necessity. Slaves could obviously not own weapons, so they needed a way to defend themselves against other people, most usually the European ruling class.

Capoeira was especially necessary for fugitive slaves who were navigating the unknown Brazilian lands. The name itself “capoeira” comes from the Tupi words (the language spoken by one indigenous Brazilian tribe) “ka’a” (forest) and “paũ” (round), which stand for the areas in Brazil where slaves would hide.

The growing number of fugitive slaves eventually allowed for settlements to develop. While they were mostly populated by free black people and escaped slaves, there were also Europeans who hid to evade the law. The practice of capoeira flourished in these settlements, called quilombos. There, it evolved from a survival method into a martial art used for combat.

Meanwhile, as the country was entering industrialization and urbanization, many slaves were sent to the city with their masters. Unlike slaves in the US, Brazilian slaves were allowed to leave their masters’ property in order to look for extra work. This allowed them some free time, which could be used to practice capoeira.

Around the mid-19th century, the authorities took notice of capoeira and tried to suppress its practice across the land as they were fearful of slaves rebellions. The authorities began jailing people found to be practicing capoeira and even publicly executed some of them.

Slavery was officially abolished on May 13, 1888, but ex-slaves still struggled to make it in Brazil. Some used their capoeira skills and became bodyguards who were used by warlords. After a bunch of raids, Brazil formally prohibited capoeira in 1890.

Capoeira teachers sought to change the public’s perception of it and the martial art experienced many changes in the early 20th century, which changed its status into a self-defense technique.

Professor Mario Aleixo was among these capoeira practitioners who wanted to change and formalize capoeira, along with Anibal “Zuma” Burlamaqui who published Ginástica nacional, Capoeiragem metodizada e regrade, the practical guidelines of capoeira. This new capoeira drew inspiration from judo and wrestling in order to turn it into a “proper” martial art”.

Mestre Bimba practiced traditional capoeira, but also incorporated techniques from other martial arts just like Professor Aleixo and Zuma. Bimba founded the first capoeira school in 1932, although the martial art remained illegal until 1940. Fortunately, despite the many changes to capoeira, the original style still exists today and it’s known as Capoeira Angola, noting its roots.

Book Review: Martial Arts Politics Explained: History, Culture and Comedy by Jonathan Bluestein

It has been said that if there is more than one person in a room, politics is at play. 

Anyone who has spent any time in the martial arts world knows that martial arts politics is as common an pervasive as the air that we breathe.

Martial Arts Politics Explained: History, Culture and Comedy by Jonathan Bluestein, examines this phenomenon.

What the book is not: it is not a blow by blow description of the continuous shedding of derivative styles of Kyokushin Karate, the divisive split in Aikido when Koichi Tohei left the Aikikai or the homogenization of the 9 Tae Kwon Do kwans into the ITF and WTF; although there are some descriptions, such as the fragmentation of Ed Parker's Kempo. This book, however, makes them all more understandable.

What the book does is look beyond the usual easy explanations for martial arts politics, such as money, status, etc to the deeper issues that are at play.

Even the types of schools and organizations of martial art can influence it's politics. There is a difference between a strict "traditional" Japanese dojo, a MMA gym or Taijiquan in the park. 

The styles may lend themselves to what may become politics. A good point is that Okinawan (and later Japanese) Karate styles all have basically the same forms, techniques and training methods. What differentiates them is where the teacher chooses to place his emphasis and which other styles of martial arts and teachers he may have trained with in the past. Wado-Ryu Karate, for example, has a heavy influence from a traditional style of Japanese Jujitsu.

A section of the book I particularly enjoyed was an lengthy overview of the history and practice of Krav Maga, the Israeli martial arts. Krav Maga was always something I wanted to know a little more about, but was something I couldn't quite pin down. It's all much more clear now.

One of the features of the book that I very much enjoyed were guest chapters written by current martial arts masters regarding their own experience with martial arts politics. It's refreshing to read the inside story. 

And then there are the cults and clowns that seem to float around the periphery of the martial arts world. The book takes a good look at them as well.

Martial arts practice is a path which demands that we carefully select our steps, or we will stumble. Martial Arts Politics Explained: History, Culture and Comedy represents a flashlight which helps to illuminate the path, at least as far as some obstacles go, to help us to avoid pitfalls.

I enjoyed Martial Arts Politics Explained: History, Culture and Comedy. I think you will too.

https://a.co/d/1ZmeRmK

The State of One Heart

At the Isshindo blog, there was a a post about Isshin no jotai, "the state of one heart, one mind." An excerpt is below. The full post may be read here.

Isshin no jōtai [一心の状態]

The Japanese concept of Isshin (一心) can be translated as “one heart” or “one mind.” It signifies a state of complete concentration, focus, and unity of intention, where the mind and heart are aligned toward a single goal or purpose. In martial arts and other disciplines, Isshin embodies the idea of wholehearted commitment to an action or task, with no distractions or divided attention.

Core Meanings of Isshin:

1. Undivided Focus: Isshin represents a state of undivided focus or single-mindedness. In martial arts, this can mean that the practitioner must be fully immersed in the moment, acting with full attention and intention without allowing external thoughts to interfere. Whether performing a kata, sparring, or responding to a threat, the martial artist must unify mind and body in the present action.

2. Heart and Mind as One: The term “心” (shin or “heart-mind”) refers to both cognitive and emotional aspects in Japanese thought. Therefore, Isshin suggests not just mental focus but also emotional dedication, merging the rational mind with feelings like passion, determination, or even serenity. In practice, this can mean acting with full sincerity, whether in physical movements or personal interactions.

3. Spiritual Undertone: In a broader, spiritual context, Isshin can reflect the principle of purity of purpose—having a clear, unobstructed path between one’s intentions and actions. This idea aligns with various Japanese spiritual and philosophical traditions, such as Zen Buddhism, where one cultivates a state of awareness that transcends the ego or distractions, acting with clarity and purpose in every moment.

4. Isshin in Martial Arts:

• Karate: In karate, Isshin is particularly important because it enables practitioners to act decisively and with full commitment in every strike, block, or movement. Hesitation, second-guessing, or a wandering mind could create openings for an opponent, making full focus essential. This concept also encourages karateka to unify their techniques, spirit, and intentions into one, bringing everything into a singular, cohesive action.

• Other Budo Disciplines: Similarly, Isshin applies to other Japanese martial arts like kendo, aikido, or judo. It is often associated with quick, decisive actions and perfect timing (e.g., when an opening presents itself, the practitioner must act immediately with full presence).

5. Application Beyond Martial Arts:

In Japanese culture, the concept of Isshin extends beyond martial arts. It can apply to various crafts, professions, and even daily life, reflecting the importance of doing things wholeheartedly. Whether an artisan is working on a piece of pottery, a chef is preparing a meal, or someone is simply conversing with another person, Isshin signifies complete immersion and sincerity in the act.

The Development of Wado Ryu Karate Kata

There was an excellent article at The Budo Journeyman about the development of kata within the Wado Ryu karate style.It makes one think about how kata developed within one's own style. An excerpt is below. The full post may be read here.

 

In this instalment:

·       The canonical Wado kata.

·       Kata as ‘form’.

·       Western projections on to kata.

·       Taking the kata literally.

·       Chasing rabbits. What we grasp with one hand, we lose with the other.

·       When body mechanics started to become important.

·       Those ‘extra/advanced’ kata.

·       Otsuka Sensei reveals some of the meaning behind moves in the ‘extra’ kata.

·       The concept of the ‘all-rounder’ as an ideal rather than a reality.

·       The controversy over the Okinawan origins as they relate to Wado.

A focus specifically on solo kata.

The kata of Wado karate and the teaching intentions.

Starting from the most basic of basics; the solo kata of Wado are intended as a set of teaching steps, incrementally adding challenges as we move up the grade ladder.

Initially, in the UK and Europe the core kata were set with the five ‘Pinan’ kata, plus Kushanku, Naihanchi, Seishan and Chinto. An acknowledged canonical nine solo kata.

To many western Wado students the rationale behind the core solo kata seems to be the most difficult to justify – but not so with the Japanese Sensei. For the Japanese there are no questions to ask, it just is what it is.

This is wrapped up in Japanese culture and is actually quite alien to western thinking. If you want to get a handle on how ‘kata’ (in its broadest term) exists in Japanese culture I would recommend the book by Boye Lafayette De Mente, ‘Kata – The key to understanding and dealing with the Japanese’.

Kata as ‘Form’.

You have to have a good understanding of written Japanese to pick apart the Kanji used for ‘kata’ and, take it from me, Otsuka Sensei had a very nuanced interpretation of how the character should be manifested in physical form. See the generally available – though ‘limited edition’, Otsuka kata book, and the chapter/section on ‘kata’ and ‘Igata’, the latter is a simple template, with no meaning beyond being a mould to make other identical artefacts. Its purpose is limited to that end (question; do we do kata with the sole objective of getting good at kata?)

Where the waters got muddy.

This intention is obvious to the Japanese Wado Sensei, but not to us westerners. We have a tendency to project other ideas on to the kata, ones that are more in-line with western linear thinking. This doesn’t square with the Japanese outlook though. Westerners, when struggling to find meaning will invent a meaning of their own. This is why there is a compulsion to shamelessly indulge in reverse engineering.

The Japanese were not immune to also creating simplistic applications for kata moves; but in lots of ways these were just adjuncts to the functional lower-level paired kata.

It’s easy to criticise these as just being ‘karate formal techniques used against other karate formal techniques’, but they are not meant to be judged as self-defence techniques, they are just another formalised set running a similar agenda to the kyu grade paired kata, (either Sanbon or Ippon Gumite).

The critics would ask; how do you square these as being Self-Defence? The frustrating and annoying answers are, ‘they are, yet they aren’t’ and ‘it depends how you define it’. Or an answer that would really annoy them, ‘they are, but you have to go the long way round to get there’. That last one is a more honest answer. It just means that you look at the whole discipline of kata training as involving a long list of agenda items and somewhere way down comes the idea that the fuller list of accumulated abilities has a good chance of being useful to you in a fight. Another handy question is; if you have enough years’ experience behind you, do you find yourself using strategies learned in kata in your free fighting? If you don’t, then there’s definitely something missing in your training.

Misunderstandings through taking things very very literally.

To some degree the early pioneer Japanese Sensei in Wado karate unintentionally added fuel to the fire of the naysayers and the critics.

I would refer you to the crowd-pleasing demonstrations that Suzuki Sensei performed showing ‘applications’ of Pinan kata, which the uneducated audience took very literally (the truth was that back in the 70’s and 80’s we were all ‘uneducated’).

Example; in the demos we unquestioningly accepted that the upper and lower ‘X’ blocks were showing two hands dealing with one attack, whereas in Wado this strategy is considered an anathema. (There are examples where two hands are deployed into the same zone, but each doing a slightly different job, but not a literal Juji-Uke). This was just another unacknowledged different level of formalisation.

The Aging Martial Artist

There was a post over at Budo Journeyman about aging and training. An excerpt is below. The full post may be read here.

I found myself in a gym recently, training alongside the usual mixed clientele of weights, machines and treadmill enthusiasts; each of us within our own bubble.

The oldster (like me) were operating on a very different agenda to the young guys. Get beyond the classical quote from Horace, "Eram quod es; eris quod sum" – “I was what you are. You will become what I am”.  And you’ll fully understood what they were after; because, forty years ago, that was me.

But the more senior trainees seemed to have very different goals in mind. I’d like to think that these were the wise and enlightened ones, who figured out that the slippery slope into senescence cannot be halted, but at least it can be slowed down to a snails’ pace.

Over the last decade I have been on a deep dive into the issues surrounding exercise and human physical functioning; in fact, I have written quite a few layman’s pieces on this in past Substack posts. But, I thought I would share a few of my own lightbulb moments.

Here is the first.

The decline is not slow and incremental.

Recent research seems to suggest that it’s not a slow ticking clock that causes physical decline but actually, across the sexes there are two significant spikes in dramatic decline. One occurs in the mid 40’s; scientists knew this but initially thought that statistics were skewed by the menopause in woman in that age group – but no… men have identical declines.

The other spike is in the early 60’s. A Japanese Wado teacher warned me of this, “You wait till you hit the 60’s barrier” he cheerfully told me.

So that’s the bad news, but it’s better to be warned ahead of time than to live in ignorance and then be blindsided by it.

Recent article on this subject in the Guardian.

Weight training as you age is good for you.

Let me call it ‘resistance training’, the whole weight training thing is tainted in my mind. Too much vanity involved. I have seen so many young guys sweating it out in the gym with the mistaken belief that it will help them get laid. All that effort to follow an unfounded theory that big muscles are sexy. The reality is that it’s all about impressing other men.

Initially my research on resistance work suggested that as muscles lose their elasticity with aging joint injury is liable to occur. If the supporting muscles around a stressed joint are strengthened and atrophy is avoided (through under-use) then these muscles and ligaments will kick in if the joint is abruptly taken outside of its normal range, or suddenly jerked into a danger zone. Think of how a seat belt works; a sudden jolt and everything locks up tight.

Atrophy is a total curse to the aging body. Spend any time around old people and it’s clear what’s going on. Watch anyone in their senior years manoeuvre themselves in and out of a chair and you’ll get the picture.

But, although the theory holds up, there’s more going on.

Break down and build up – at a cellular level.

It’s simple really; there are two systems going on as we age; the actual aging process, the one we can’t avoid, and then there is decay. The first we have very little control of and the second we can actually do something about.

‘Ageing’ is about hair going grey and skin losing its elasticity, there’s not a lot you can change about that, but ‘decay’ is a different matter.

Decay becomes a big issue when we hit our forties or fifties. Like a switch is flipped that turns us away from the jolly indestructibility of youth and the signals that tell us to grow, and instead towards the signals that cause decay and senescence.

The good news is that this process can be hijacked to offset the proclivity towards decay, and trigger positive growth. The key is exercise and activity. It all sounds very ‘common sense’ but we have too many distractions in our lives, too many excuses and it is so easy to push it aside.

(I am grateful to the writings of Chris Crowley and Dr Henry Lodge for these very basic insights).

Put simply; at cellular level the whole body operates under a system of break down and rebuild better. Even in normal life, without exercise, we experience micro-traumas. These set off a process of rebuilding that goes beyond mere renovation. And this is where exercise comes in.

It’s not too dramatic to say that a workout is like a demolition job at cellular level, but once the ground has been cleared the expert builders move in and create something much better. In the process of demolition cells that have had their day and are just laying around either doing nothing or waiting to mutate into something much more sinister are actually cleared away.

Heart - Mind

At Isshindo blog, there was a post about Kokoro - Heart/Mind. An excerpt is below. The full post may be read here.

If I had not “become” a Marine these words would have had little effect, yet, because I am a “Marine” this does, has and always will hold a special place in my heart, my mind and in my spirit.

Those who study the system of “Isshinryu [心]” will recognize the character of kokoro being the same as in Isshin [一心] The following provides additional insight into what Tatsuo-san was thinking when he created his system.

Kokoro (心) is a Japanese term that carries profound significance, often translating as "heart," "mind," or "spirit." However, these translations only scratch the surface, as *kokoro* encompasses a broader and more integrated concept in Japanese culture and philosophy.

Etymology and Meaning

At its core, kokoro represents the center of one’s being, merging emotions, intellect, and willpower into one. Unlike the Western division between mind and body, the Japanese concept of kokoro views these elements as interconnected and inseparable. It refers not only to a person’s thoughts but also to their emotions, consciousness, and inner essence.

- Heart: Kokoro is often associated with one’s emotions or spirit, similar to how "heart" is used in English to describe the seat of feeling and compassion.

- Mind: It also encompasses the intellectual and reasoning part of the self, linking it with thoughts and awareness.

- Spirit: As kokoro pertains to the spirit, it touches upon the essence of character, inner strength, and moral fiber.

In martial arts and other disciplines, the use of kokoro frequently emphasizes a unified mind, body, and spirit.

Kokoro in Martial Arts

In martial arts such as Karate and Aikido, kokoro is an essential concept linked to mental strength, emotional regulation, and spiritual growth. Warriors are encouraged to develop a resilient kokoro to face challenges with both courage and humility.

- Mental strength: A strong kokoro represents the mental resilience necessary to overcome fear, pressure, and adversities in combat and life.

- Humility and Compassion: At the same time, kokoro is tied to humility, empathy, and the deep emotional connection to others, stressing the importance of moral character in martial practice.

For example, in Samurai traditions, a balanced kokoro was seen as the foundation for proper decision-making, ensuring that actions align with virtue rather than being driven by impulsiveness.

Kokoro in Zen and Japanese Philosophy

In Zen Buddhism, kokoro is integral to understanding the nature of self and achieving mindfulness or enlightenment. The term aligns with the Zen idea of a quiet, focused mind that is free from distractions and attachments. The unification of mind and heart is crucial in achieving Mushin no Shin (mind of no mind), a state where one reacts effortlessly and harmoniously without conscious thought.

Zen teachings suggest that a calm kokoro is necessary to attain Satori (enlightenment). This idea can be linked to the broader philosophical notion of kokoro as the essence of balance and harmony in life.

 

Applications of Karate Kata

 

Top Judo Ippons of 2023

Ok, a year late.

Enjoy.

 

2024 Birthday Post

I'm 67 today. Won't you help me celebrate?

 

I've been retired for over a year now. 

After last year's misadventure with the motorhome, I was certainly surprised this year.

The Mrs and I were staying with friends in Lexington MI on Lake Huron for the 4th of July weekend.On a misty Sunday morning, we decided to drive to Port Sanilac, where we had a vacation home, which we sold about 10 years ago.

 

Among the reasons we sold it were that we weren't using as much as we thought, we had no view of the lake and it was a matter of out of sight, out of mind; and we had some setbacks. The pipes froze one winter and burst.The water main in the park had also ruptured... directly beneath our unit. It wasn't the optimal experience.

We sold the place and paid off our primary home with the proceeds. It turned out to be good timing for that, because I was laid off from a job a few months later.

Anyway, we went to look at the old place. While driving around, I noticed that there was an open house that was just shutting down. My wife and I asked if we could see the place and so we did.

It was pretty nice. It's less than 500 ft from Lake Huron and there is a nice view of the lake from the deck.

We thought we might just have happy eyes, so we asked the people we were staying with to meet us and take a look. The husband is handy, so he might see some flaws that I missed.

They thought it was quite a place too.

We said our goodbyes to the owners and went to meet up with some more friends at a local bar in Port Sanilac. 

After a couple of beers, my wife said, "why don't you go back and make them an offer."

I did. They took it. We bought the place. Once again, life changes.

 

The vacation home is keeping me pretty busy. We took possession in August and have been spending our time about 50/50 between there and our primary home. 

My habits and routines are out the window, which is a little stressful. I know that I'll fall into a rhythm, once the place is set up the way my wife wants it, but right now, I'm really hopping. It's all good. I'm accomplishing a lot.

In other news, I have a retirement job. Sort of.

A handful of times a year beginning about a year ago, I've been working at trade shows as a "booth babe" for a small software company. The money has been great, the venues are all top shelf. I'm accumulating loyalty points for hotels and airfare. It's all good.

Unfortunately, the company recently hired a full time salesman who will be working future shows next year. My only opportunities will be when they want a presence at two shows that happen to be taking place at the same time, in different location. It's been a good run.

Being retired, my taijiquan practice has been flourishing. I've been reading a lot (even with the time demands of maintaining two places). I'm walking a lot. Losing a little weight. My health is good.

My wife and daughters are all doing well. 

Life is good.

Let's finish with this: