Here at the frontier, the leaves fall like rain. Although my neighbors are all barbarians, there are still two cups at my table.


Ten thousand flowers in spring, the moon in autumn, a cool breeze in summer, snow in winter. If your mind isn't clouded by unnecessary things, this is the best season of your life.

~ Wu-men ~


Friday, January 14, 2022

The First Wing Chun School


Below is an excerpt from Kung Fu Tea which discusses the formation of the first Wing Chun school that can be historically verified. The full post may be read here.

Chan Wah Shun and the Foshan Wing Chun Tradition: A Biographical Sketch

In the words of Ip Man “Leung Jan grasped the innermost secrets of Wing Chun and attained its highest level of proficiency.”  While it remains unclear how many students he actually taught in Foshan, there can be no doubt as to which of his disciples was the most influential.  It was Chan Wah Shun (1849-1913) who transformed Wing Chun into a public art.

In doing so he was following the trend previously established by local schools like the Hung Sing Association.  This group taught Choy Li Fut and was the largest and most important public martial arts school in Foshan.  While the school was reformed and reopened by Jeong Yim in 1867 (following the Red Turban Revolt) it was once more forced to close in 1901 due to the Boxer Rebellion.  It is interesting to note that Chan Wah Shun’s move into the public sphere happens just as the Hung Sing Association reopens its doors.

While Chan Wah Shun gained a fair degree of notoriety in local martial circles, there are still many unresolved questions regarding his early life.  Leung Ting places his birth in the year 1833 while Huang Xiao Hui and Huang Hong favor the year 1849.  Given the importance of the events of the 1850s, this decade discrepancy has quite an effect on how one might imagine Chan’s early life and formative years.

This uncertainty might be impossible to definitively resolve, but we may still be able to state which of the two scenarios is more plausible.   If Chan Wah Shun was born in 1833 and he began to practice Wing Chun when he was 25 (as Leung Ting asserts) then he would have commenced his studies in 1858.  Given that Leung Yee Tai and Wong Wah Bo probably did not seek refuge with Leung Jan until 1855-1856 this raises some difficulties.  First, one wonders whether Leung could really have learned enough in two years to take on students.  Secondly, in 1858 the opera ban was still in place and much of Foshan was in ruins.  Given that Wong Wah Bo and Leung Yee Tai were both still around, and supporting themselves by teaching martial arts, it is not clear why Chan Wah Shun simply did not go to them (or one of their associates) instead.

If we accept Leung Ting’s assertion that Chan was about 25 when he commenced his studies, but instead assume that he was born in 1849, he would have begun his training in 1874.  By this point in time the opera singers would have moved on and Leung Jan may have had an opportunity to establish his reputation in local medical and martial circles.  While either set of dates could work, this second possibility seems more plausible.

Throughout the course of his life Chan had a varied career.  He was born in Manin Village in Shunde.  As we have already seen, this was a generally conservative farming region characterized by rich landlords and strong local gentry.  It was also known for its strong militia organizations which hired such luminaries as Chan Heung (the creator of Choy Li Fut) to act as trainers and drill instructors.  We can probably assume that Chan was first exposed to martial arts as a child.

At the age of 13 Chan was sent to work at a rice shop in Foshan.  Later he started a business as a moneychanger in the market place (where he first met Leung Jan) and acquired the nickname “Moneychanger Wah.”  While silver was the official tender, smaller transactions were carried out with copper or bronze coins.  In any quantity these could be quite heavy, but Chan was known for his height and strength.

Exactly how Chan was first introduced to Wing Chun is subject to some debate.  The standard Ip family story is that he ran a money changing stall outside of Leung Jan’s pharmacy.  He was unaware that his neighbor was a martial arts master until one day (while taking shelter from the rain) he discovered Leung Jan teaching his sons and begged to be accepted as a student.  Huang Xiao Hui and Huang Hong instead claim that Chan Wah Shun was first taken on as a student by Li Hua (or “Wooden Man Hua”) who was himself a student of Leung Jan.  Chan studied with him until his death, at which time he began to learn from Leung Jan himself.

In addition to martial arts, Chan Wah Shun also inherited Leung Jan’s medical skills.  He eventually became an accomplished bone setter and herbalist in his own right and went into practice for himself.  He even assumed many of Leung Jan’s duties as the old master prepared for retirement in 1895.  Ip family lore also claims that this is when he began to teach Wing Chun publicly.  While Leung Ting relates a number of stories of Chan Wah Shun teaching students much earlier (usually while keeping the relationship secret from Leung Jan), the more common accounts state that Leung Jan did not wish to teach martial arts publicly, and hence Chan Wah Shun could not.  However, immediately upon his master’s retirement Chan Wah Shun began to accept students.

Chan was the first individual to teach Wing Chun publicly, yet he faced a number of distinct challenges.  To begin with, he suffered a stroke and retired in 1911, meaning that at most he only had a 15-16 year teaching career.  Further, the Boxer Rebellion in 1900-1901 caused general chaos and damaged the reputation of hand combat schools across the country.  The provincial government closed martial arts studios throughout Guangdong in 1901 in a bid to prevent copycat attacks on foreigners.  They quite correctly perceived that any provocation might give the British naval squadron stationed around Hong Kong a pretext to seize the entire Pearl River.

The legacy of the Boxer Rebellion proved to be toxic to China’s traditional hand combat community.  At a time when the Chinese people were actively contemplating the future and far reaching political and social reforms, martial artists appeared backwards, feudal and superstitious.  In short, the traditional modes of hand combat came to embody all of those values that the nation was moving away from.  It would not be until the 1920s that a new generation of more urban and intellectual martial artists would arise and argue (successfully) that the traditional arts could be a key element of China’s modern identity.

This historical background should help to frame our understanding of Chan Wah Shun’s efforts to spread Wing Chun.  Between 1895, when he first began to publicly accept students and 1901, when the government suppressed martial arts schools and associations, Chan would have had at most five years to gather and teach his pupils.  This is barely enough time to instruct a generation of students in the Wing Chun system.  Other schools in the area resumed instruction somewhere between 1903 and 1905, so it seems safe to assume that this is probably when he reopened his doors as well.  Chan Wah Shun only had a little over six years to train the rest of his disciples at a time when the popularity of traditional boxing was at an all-time low and his health was starting to fail.

When we combine this with the fact that Chan charged a considerable amount of money for instruction, it is not that hard to understand why, according to Ip Man, he only had about 16 students.  The small size of his school accurately reflects the marginal position that traditional modes of hand combat occupied at this point in time.

Little to nothing is certain about Chan’s first period as a teacher.  However, after the dust settled from the Boxer Rebellion it is known that he approached a prominent local businessman and landlord named Ip Oi Dor (Ip Man’s father) and rented space in the Ip family temple to conduct his classes.  His students were not great in number but must have come from the better elements of society if they could afford the entrance fee of 20 taels of silver as “Red Envelope Money” and an additional 8 taels of silver in monthly tuition.  This was much more than the Hung Sing school charged its members and it reflects the high degree of correlation between different hand combat schools and Foshan’s radicalized class structure.  Wing Chun truly was, and would remain for much of the 1920s-1940s, a rich man’s game.  Even with these structural restraints, the art gained more public exposure during this period than it had ever enjoyed in the past.

While Ip Man asserts that Chan Wah Shun taught as many as 16 students we have not been able to locate a list that is both complete and credible.  Huang Xiao Hui and Huang Hong, in their chapter written for Ma, go farther than any other source listing a total of 11 direct students.  Their brief biographies of Chan’s students and grand-students helps to paint a fascinating picture of life within Foshan’s Wing Chun clan from the 1920s-1940s.  Given that Chan’s teaching happened in two distinct eras, separated by an abrupt break, it is perhaps not surprising that it is so difficult to assemble a complete class roster.  Following Chan’s retirement in 1911 he returned to his native village in Shunde where, according to local tradition, he passed on a distinct version of his art that can still be seen today.  Given his overall condition and short time to teach, it is unclear what Chan himself was able to convey.  Of course some of his other students were also in the area.

 

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