Martial Arts Magazine Budo International 518 September 2025

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Pearls of the Warrior

“A friend is oneself in another's skin.”

Atahualpa Yupanqui

Editorial The scapegoat.

“When something happens over and over again and you're the only constant, take a look at yourself.”

Proverb “If it smells like dog shit... look at the bottom of your shoe.”

Cantonese saying “The poor me and the tyrant are two extreme roles, and as extremes, they touch each other.”

Claudio Naranjo “Doctor, heal thyself.”

George Oshawa

H

umans are capable of the best and the worst, something that is already known but nevertheless worth remembering. Guilt, that thing so characteristic of the JudeoChristian tradition, is the mother of the lamb (never better said... and understand the joke), of one of the most abject vices of conscience that the lack of human impeccability and lucidity give us on a daily basis. In other words, not taking responsibility by blaming someone else, a scapegoat.

On the Day of Atonement, the Jews sacrificed a goat to their god and sent another into the desert to Azazel (a demonic form), laden with all the sins of the Israelites. The Christians in the Crusades, worthy heirs of the same root, created the figure of the “scapegoat,” which was literally the head of a scapegoat placed on a pike as a trophy, and upon which all the evils that had befallen the Christians during the wars were invoked.

Pointing the finger at others is always better than accepting one's own mistakes; but remember, while one finger points forward, the rest of the fingers always point back at us!

The belief systems that hold our personal universe together have an almost infinite capacity for justifying whatever is necessary. There's always someone else to blame, as my grandmother used to say...

“Hold fast and don't change” against all odds is like a tic that, in the face of failure, we cling to like shipwrecked sailors to a piece of wood. Its most regrettable form of expression is that which tends to repeat itself; these are the people who always find themselves in the same situations, but the culprit is unfailingly someone else, even though the only constant in this repetitive situation is themselves.

Editorial

In astrology, the idea of the scapegoat and guilt are associated with Neptune, lord of the seas, of mysticism and dissolution, in whose midst everything is distorted. Curiously, the first symbol of the Christians was a fish, which marked their meeting places; their religion is associated with this archetypal planet, in which the idea of the “lamb of God” becomes human, as the supreme scapegoat for the sins of the world.

The success of this defense system transcends cultures because it is embedded in the deepest part of the human being. One is capable of convincing oneself of whatever is necessary, of course, and the fundamental mechanism of this conscious sleight of hand is very simple... Keep your baggage light, let someone else carry the backpack! Even in the face of major natural disasters, we always look for someone to blame, because it is better to think that someone else has done something wrong than to accept our own insignificance in the face of nature.

The fear of confronting our mistakes leads us to dump them on others. We all want to be loved and not live with the weight of guilt. One can then go on one's way convinced that one has done everything right, or that part of the blame (the core) lies with others, and that one has really acted vicariously, as a savior. In this way, we exchange guilt for victimhood, two figures entangled in the very idea of sacrifice, so Neptunian.

The solution is not elegant, but it is efficient, and it would work well if it weren't for the fact that this system prevents us from learning and therefore overcoming, through experience, what has led us back to the same crossroads. We thus remain stuck in an infinite loop, which, like a drunkard's nightmare, causes the same situations to repeat themselves over and over again, whether in another place or in a future time.

If it smells bad around you all the time and people stay away from you, stop filling the air with air fresheners and cursing others by repeating how dirty people are; perhaps the most sensible thing to do first would be to take a sniff of your own armpit.

And the fact is that whether it was the cha cha cha's fault, or Pepito Pérez's, it doesn't matter, as long as it's not mine. Like bad bullfighters, we tend to relieve ourselves of the blows that hurt us most by taking the bull “to the outskirts,” and when things turn out worse, we complain about the cattle, the picador, the sword handler, or the gods.

"The ‘sostenella e non enmendalla’ against all odds is like a tic that, in the face of failure, we cling to like shipwrecked sailors to a piece of wood. Its most regrettable form of expression is that which tends to repeat itself; it is those people who always find themselves in the same situations, but the culprit is unfailingly always someone else, even though the only constant in that repetitive situation is oneself."

Repetition hurts us more, because when the goring happens in the same place, the scars never heal, and like scalded cats, we get worse and worse at the same thing, fleeing even from cold water. Those who do not flee relieve themselves of the burden through the idea of personal sacrifice, which is the same thing, but in a complementary opposite.

Of all forms of human stupidity, this is one of the most regrettable, because to fall into it, you have to think very little of yourself. Yin arrogance, said Oshawa, is as incurable as Yang arrogance, but much more resilient. There is an indescribable pleasure in playing the role of victim, a fascinating fascination with “poor me” that those who simply walk away will never be able to enjoy.

Toxic personalities become roles that tend to trap us in their web, offering others what they want to hear, as long as we don't question or deny them. No advice is worth listening to, no reasoning can clarify; in our self-constructed worlds, anything goes, and we often prefer to be right rather than happy.

Nothing human or divine is alien to me, and to continue with the Neptunian entanglements, each of us builds and carries our own crosses; to put it in samba terms: “Everyone knows the pain and pleasure of being what they are,” but for those of us who are close to people who act this way, the process is exhausting. First they convince you that you are the bad guy, they subject you to their judgment and manipulate you. With time and repetition, even the dumbest of us open our eyes, but by then it's too late and we're like the guy in Woody Allen's joke in Annie Hall: "A man goes to a psychiatrist and says, 'Doctor, my brother is crazy, he thinks he's a chicken.

And the doctor replies, ‘Well, why don't you put him in a mental hospital?

And the guy says, 'I would... but I need the eggs.’"

We are all instruments in the destiny of others, but the choice is always our own. The opposite of destiny is the personal element, our own; the center of our process is always ours.

Relieving yourself by blaming others, or inferring more or less explicitly that you are sacrificing yourself for something or someone, is not only inelegant, but also destructive to you and your environment. It would be better to answer yourself with the same words as the waitress, to whom a friend of mine cheekily asked, “What time do you get off?”

The waitress lifted her “wing” and, while smelling her armpit, replied: “Sir... I don't recommend it today.”

“First they convince you that you're the bad guy, they put you on trial and manipulate you. With time and repetition, even the dumbest of us open our eyes, but by then it's too late and we're like the guy in Woody Allen's joke in Annie Hall: ”A man goes to a psychiatrist and says: 'Doctor, my brother is crazy, he thinks he's a chicken.

And the doctor replies: ‘Well, why don't you put him in a mental hospital?

And the guy says: 'I would... but I need the eggs.’"

Enrique de Vicente interview to Shidoshi Alfredo Tucci on his youtube channel about Ebunto Japanese Shamanism of the indigenous people of Japan

Teaching and talking about self-defense is one of the most difficult topics for every martial arts master, instructor or student. This is because there is not an absolute truth, the same thing could be true or false depending on many factors.

IPPKM International Association is totally focused on teaching real selfdefense with specialized programs for civilians, police and security officers, bodyguards and soldiers. IPPKM system is based on this statement: “In self-defense you know when you start to fight but you never know when and how you finish. You are fighting for your (or someone else) life. Try to solve conflict without fighting and fight only if you have no other choices or possibilities to survive. Fighting with no hesitation and disengage very fast running away to search for help.”

IPPKM International Association https://ippkravmaga.jimdofree.com Cell/Whatsapp: +39 3480199549 (Alberto Merlo) Email : info@forsvaritalia.it For Italy (www.forsvaritalia.it)

IPPKM means Intensive Personal Protection program Krav Maga.

The training programs are based on study different dangerous scenarios using a dynamic and fluid tested worldwide in more than 30 years of experience.

Studying self-defense with a dynamic and fluid approach is crucial to understand the reality of self-defense and how dangerous could be. This training approach creates a high level of awareness in people and allows them to reconsider some false myths about techniques often taught in self-defense situations. Also, in selfdefense there are many unpredictable factors and things change very fast, so your ability to adapt and change without using rigid scheme of fighting is crucial. Many times, you are required to improvise some action in an instinctive way.

With IPPKM techniques the person learns how to defend, attack, counterattack and recounter with empty hands, knife, stick, gun and many improvised weapons, in many different scenarios like

stand up, ground, close and open spaces, car, stairs and others.

Starting from dynamic and fluid approach, each self-defense technique can be adapted in consideration of the environment, number of people involved, type of threats or attack, weapons etc.

The training program is divided in different levels of learning which could be adapted to the level of experience and needs of the students to get results in the fastest way possible, the approach one fits for all, doesn’t work in real self-defense For example, if you are a civilian with no experience your needs and skills are different from a police officer or an expert martial artist. A police officer could be more interested in arrest and control a woman in defending form a sexual violence. IPPKM system offer the possibility of tailoring the training according to different needs, for this the name INTENSIVE PERSONAL PROTECTION. To understand better how the IPPKM system training works, we consider common scenario of attack

1 - Forearm rear choke.

The first step is to understand the basic movement, based on biomechanic principles, to counter the choke. The movements must be simple and easy to understand.

The inside escape As you feel the choke immediately close your chin, raise your shoulder and put your hands on the aggressor forearm. Bent your knees, create a find your balance and stability.

Start to hit with the left elbow the abdomen and move your left foot creating a circle inside the aggressor space. In this way you can rotate and pass under the arm pf the aggressor. Now you can finish your

defensive action by using your knee and strike the aggressor, or if you are a security agent applying a joint lock on the arm, and immobilize the aggressor on the ground.

The outside escape This is a second option used according to the height of the choke or the position of the aggressor elbow. In this case the inside escape could be very difficult, so you escape outside starting to move your left foot, after closing your chin and shoulder up.

Using your hands as anchor, your body rotation create a misalignment between arm and shoulder in the aggressor, you can escape form the choke and strike to run away or apply a lock and control if you need it.

IPPKM International Association https://ippkravmaga.jimdofree.com Cell/Whatsapp: +39 3480199549 (Alberto Merlo) Email : info@forsvaritalia.it For Italy (www.forsvaritalia.it)

During the execution of the inside or outside techniques, IPPKM Master put attention on the most common mistakes. Many times, the success or unsuccess of a technique is related to little details which make a great difference. For example, if the chin is up the choke is so strong closing your breathing airways that you have only between 5 to 10 seconds before fainting, and it doesn’t matter how experienced are you. Or if you rotate starting with the right foot instead of the left one, you are securing the choke and create an advantage for your aggressor.

What is described till now in IPPKM system is only the beginning of our training journey. Once the student can perform these techniques

very well both in slow and fast motion, can start to experiment the same techniques in the dynamic scenario with different environments.

Applying the basic techniques in a dynamic situation increases the awareness of how difficult it could be to search for body stability or use the full body to generate power, for example.

The rear choke sitting on the table In this situation the chair and table create limitations in your movement, you can’t stabilize your balance or use the body rotation to generate power, so you must adapt. For example, use the leg to push back your body using the table, instead of rotating, push back your torso, use the table to lock the arm of the aggressor.

IPPKM International Association https://ippkravmaga.jimdofree.com Cell/Whatsapp: +39 3480199549 (Alberto Merlo) Email : info@forsvaritalia.it For Italy (www.forsvaritalia.it)

The rear choke after smashing the face on the table In this very common situation, you must protect yourself from smashing and only after that you can start the defense against choke. Also, in this case you can’t stabilize your body and balance, you’ll have your torso lean forward and circular defensive motion to escape will be very different

from forearm rear choke static situation.

These two examples show how important it is to experiment and to train in different dynamic situations, because if you never experienced them during training, if it happens in reality you could be paralyzed for the unexpected situation.

As written before, real self-defense has many unpredicta-

ble factors and a person must adapt to the situation, IPPKM system supports students in this skill upgrading using a dynamic training approach.

The rear choke with a knife If the aggressor has in his hands a knife another modification is required. For example, secure the weapon using the hand and the

shoulder creating a misalignment between right and left shoulder.

Another key point is to redirect the knife against the aggressor, it doesn’t mean the willing the cut him but only to create a 1 second of temporary block in his counter reaction, to have the possibility to escape. Many time what works well with empty hands doesn’t work against the weapon.

“The majority of the training is done with a plastic gun, only IPPKM advance instructor sometime use airsoft gun or blank gun.”

2 – Knife threats Unfortunately, the use of weapons by criminals and attackers exponentially increased in the last two decades. Today 100% of the attackers have a weapon or an improvised weapon, like a beer broken bottle. For this reason, teaching self-defense today without taking into consideration weapons is no more realistic.

In a fight with weapon the risk to be killed or have serious injuries is almost fifty/hundred times bigger versus a fight without weapon. The IPPKM system approach in weapon self-defense is very pragmatic and smart excluding superhero behaviors.

There are four steps 1) no action, raise your hands take 3/5 seconds and give your

mind time to realize what is happening 2) be collaborative, according to the request try to give what the attacker wants (money, car key, etc.). Solving the situation at this stage is the best option because you save your life without any conflict 3) fight or die, if you realize that even if you are collaborative, you can’t save your life then fight with no hesitation and try to escape as fast as possible, avoiding engaging and prolonging the fight because many unpredictable things could happen and you can die.

4) call for help, while running away from the attackers, if possible, call or search for help, the best option of course is to call the police department.

The most common weapon is a knife, because it is extremely dangerous, easy to buy and to hide in the pocket.

In IPPKM system there are three knife self-defense big scenarios: a) threats in contact with the body b) threats without contact c) knife attacks. Each of these scenarios required specific skills and specific training program.

The threats with the blade touching the victim’s throat is very common. This is a typical threat to create fear and submission in the victim combing the aggressive behavior of the attacker with the bad feeling of having a blade touching the throat. In general, this type of threat is used to get something like money, car, enter your home and sexual violence.

Knife throat threat.

Two common threats are knife touching the left or right side of the throat. To be effective in self defense reaction, the most important thing is to secure the weapon using your arms and misalign the blade and the attacker’s arm. This prevents attackers to draw the knife and stab you.

Without decreasing control on the arm and the weapon, strike using legs to create a distraction in the aggressor, now you can disarm the attacker and run away.

In the dynamic approach sometime is not possible to use legs to strike because the priority is your balance, also move your arms and controlling the attacker could be a little bit different and harder to do.

Knife throat threat against wall In dynamic training also we change the environment. For example, the attacker pushes you against a wall. First of all, secure very strong the arm and the knife, strike using legs to distract (if possible) and move the body rolling on the wall pushing at the same time the attacker against the wall. To disarm smash the hand against the wall and run away.

Third person knife throat threat A possible a situation could be when you are walking with your partner and the aggressor attack your partner.

In this case you must be flexible to adapt your techniques modifying some key points of your defensive strategy.

Collaborative behavior and distracting the attacker by talking is the first thing to do. Secondly evaluate the distance and the threats. Assume that your partner is immobilized by the fear. After all, if the only possible decision is to fight, then act very fast, control the arm of the attacker with both of your hands, pull the arm out of your partner’s throat and break the balance of the aggressor creating a big space between your partner and the attacker.

Knife throat threat in the car.

The threat in the car is a very difficult situation because you cannot use full body motion like in stand-up position to defend yourself.

Defending yourself in the car forces you to learn and understand how dangerous the knife is and develop your ability to use the micromovement of your body rotating the shoulders and the waist in the chair.

If the car creates a limitation on the movement it can offer at the same time strong support in disarming action.

In fact, pulling the aggressor’s arm inside you can use the wheel and the boarder of the window to smash the aggressor and take the knife. In IPPKM system we teach how to coordinate this self-defense movements with start the car and get away.

In IPPKM system there are three knife selfdefense big scenarios: a) threats in contact with the body b) threats without contact c) knife attacks. Each of these scenarios required specific skills and specific training program.

3 – Knife strikes.

This is the area in which the dynamic approach in IPPKM is well expressed.

Knife is easy to use for striking even if you are not an expert. Many times, the line of stabs are different and there is no a single stab but a very fast number of multiple stabs.

One of the most important things is to create distance between you and the attackers, if the distance is wrong it is almost impossible to defend in a very effective way.

In the street many time the conflict starts with discussion, punches, kicking, grabbing and suddenly someone gets out the knife from the pocket and stabs someone else very fast.

The dynamic approach in IPPKM teaches how to maintain distance, defending at the same time using a forearm, keeping the balance and waiting for the right momentum to counterattack and disarm.

If timing is wrong and try to block and punch during the first shot, the probability of being stabbed is very high. If the stab reaches some vital target die.

The IPPKM knife training is done mostly using plastic knives for safety reason. Only with advance instructors real knives are used. Using real knives is useful to understand some details of the defensive movements which can make the difference between survive or die.

“The dynamic approach in IPPKM teaches how to maintain distance, defending at the same time using a forearm, keeping the balance and waiting for the right momentum to counterattack and disarm”

IPPKM International Association https://ippkravmaga.jimdofree.com Cell/Whatsapp: +39 3480199549 (Alberto Merlo) Email : info@forsvaritalia.it For Italy (www.forsvaritalia.it)

4 – Gun Defending against a gun threat is extremely dangerous and risky. Any movement, even accidental, can cause the attacker to react, and in a nervous mindset, he could shoot and kill you.

If the situation is so difficult in a static threat, try to think how bigger the risk for your life is when we are in a dynamic situation. For that IPPKM system training is largely focused on experimenting with gun defense techniques in different scenarios including very difficult environment, like inside the car.

Defending in the car required some skills very different from the stand-up gun threat. One of these skills is the one hand disarming using the hand closest to the gun.

In this type of disarming are important: speed, type of grab, right angle of the gun and draw the pistol reinforcing with the second hand. All these movements must be performed in less than one second otherwise the attacker draws the gun and shoots.

IPPKM International Association https://ippkravmaga.jimdofree.com Cell/Whatsapp: +39 3480199549 (Alberto Merlo) Email : info@forsvaritalia.it For Italy (www.forsvaritalia.it)

The majority of the training is done with a plastic gun, only IPPKM advance instructor sometime use airsoft gun or blank gun.

Blank gun Blank guns are used to analyze the action and reaction time. This type of training increases the awareness about how fast is shooting and if you don’t move the gun away you will be inside the field of fire of the gun and will be killed.

In our test we observed the average time of reaction is around 0,2/0,3 second, it means that you have less than one second to survive or die.

IPPKM International Association https://ippkravmaga.jimdofree.com Cell/Whatsapp: +39 3480199549 (Alberto Merlo) Email : info@forsvaritalia.it For Italy (www.forsvaritalia.it)

Considering the high risk situation for your life, IPPKM system always suggest to be collaborative and avoid any conflict, only if you are sure that even if you’ll be collaborative you will be killed, then use IPPKM techniques.

In conclusion IPPKM system is totally focused on real self-defense studying not only the static situation but mostly the dynamic and chaotic situation which are more similar to reality and require more skills related to flexibility, transition from one technique to another one and also improvisation.

IPPKM International Association https://ippkravmaga.jimdofree.com Cell/Whatsapp: +39 3480199549 (Alberto Merlo) Email : info@forsvaritalia.it For Italy (www.forsvaritalia.it)

What is Bunkai in a Kata?

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Since ancient times, practicing martial arts has meant using and demonstrating katas. We can say that katas (forms) have accumulated knowledge of many techniques used in various martial arts. Ancient martial arts masters often conveyed their knowledge and martial arts techniques to their students by performing various katas (forms). The purpose of each individual kata as well as a basic usage of techniques that are being transfered in that kata is called Bunkai. Bunkai ( ) , is a Japanese word which, when translated, means „ to analyze“ or „to break down“, i.e. “explain“ something.

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What is Bunkai in a Kata?

Certain martial arts instructors believe that Bunkai is simply an analysis of an individual kata on its shorter counterparts and the explanation of how a technique from those parts of the kata are, later on, connected and form a whole kata. Such way of thinking is only partially true. So, even at the start of learning a certain kata we use different didactic methods. When learning a kata, we mostly use a, so-called, analytical method.

In this method of teaching certain motoric movements (movements and techniques in a kata) are learned broken down and in phases. After acquiring each individual phase of the kata separately, we turn to learning the movements and techniques from a kata as a whole. This is when we can shift from an analytical method of teaching to a synthetic method, i.e. to a wholesome method of teaching in which the content is learned (the movements and texhniques of a certain kata) and performed as a whole.

So, certain martial arts instructors believe that Bunkai is the same as the analytical method of teaching, but they are wrong there. The word Bunkai has a somewhat different meaning. Bunkai signifies the purpose of a certain kata, its basic technique which is a part of that very kata as well as its usability in self-defense. Along with Bunkai, the word Bunseki is also used. It signifies an analytical technique which is performed in certain parts of a kata and new ideas and ways in which it can be utilized in self-defense. Along with these two words, the Japanese word Oyo is also used and it denotes the knowledge of recognizing a certain technique performed in a certain kata (form) as well as its purposeful usage in martial arts.

Today, some martial arts instructors believe that we simply cannot surely know or fathom the entire and original meaning of performing certain techniques that are used in certain old katas as well as their entire purpose and usability in certain martial arts. This is why those instructors talk about how, basically, there are 3 different views on Bunkai and its understanding in a

certain kata. The Japanese terms Omote, Ura and Honto are used for those 3 approaches and views on Bunkai in katas.

The word Omote means "superficial" and denotes that which a person sees is the only sure thing, i.e. how one sees a movement in a kata is the very purpose of that same technique and an individual kata. The other way of understanding Bunkai is called Ura and, when translated, it means "behind".

In other words, the word Ura means to be hidden behind something and not entirely visible. The third approach to Bunkai is called Honto and means "real" or an actual approach to understanding Bunkai in a kata (form).

The Omote approach is lacking because, oftentimes, how we see things does not necessarily mean that they are truly that way, i.e. we need to have certain martial arts knowledge so that a person can understand what he or she is looking at. The Omote approach gives us an opportunity to assume, i.e. a possibility to give a rushed, superficial and incomplete view on the meaning of Bunkai in a certain kata. The Ura approach allows us to search for what is hidden under a kata performance, i.e. what is not entirely visible to us.

The weakness of such an approach in the understanding of Bunkai is that, if you truly really "know" a certain kata, it is assumed that you must know and understand its Bunkai. An instructor that taught you a certain kata had to introduce you to its Bunkai purpose and this is when it won't be unknown or hidden to you anymore. So, if your instructors taught you katas in a correct way (by explaining the Oyo and Bunseki techniques), you will know its Bunkai as well. In that case, the only approach which is correct for you will be the Honto approach – the real understanding of Bunkai.

Certain misunderstandings around the correct and whole comprehension of Bunkai in a given kata stem from the fact that

the oldest known katas were formed in India 1500 years ago and, later on, in the Shaolin Temple in China. A couple of other known katas were formed 400 years ago in China. Still, the majority of the rest of the katas are from 50 to 100 years old.

Many instructors conveyed a certain kata from one generation of their students to the other while, oftentimes, making a couple of changes to the given kata. This is how some instructors have, consciously or unconsciously, affected the change in technique of a kata (oyo) as well as the basic purpose of a certain kata, i.e. its Bunkai. This is how some katas were given a different name depending on their style and was performed differently (a certain oyo technique). Consequently, its Bunkai was more or less changed. A good karate expert will be able to recognize the style of karate in which a given kata is being performed based on someone's rendering (performance) of the kata itself.

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As an example, we can mention the oldest known kata sanchin which was most likely longer in its original form and is, today, divided into the sanchin and tensho kata. The kata is now known in a somewhat different and changed form and, depending on the style of karate, under the terms: Seisan, Seishan or Hangetsu. In different kung fu styles, the sanchin kata is in China known under the following terms: saam jin, san chan, sanchien, samchian, sanchiem, sanzhan, zach zan.

This depends on the Chinese region and dialect from which a given kung fu style originates from. In Korea, the sanchin kata is known under the name seishan kata and it is being performed in certain Korean styles. So, the same kata is performed somewhat differently depending on the martial arts style and has a different oyo (the technique of performing certain movements) and, consequently, a bit different Bunkai although the very purpose is basically identical.

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What is Bunkai in a Kata?

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One of the reasons why today's kata practitioners cannot understand Bunkai in a certain kata is the reason why practicing those katas is approached superficially. In past times in Japan, the sanchin kata in certain styles of karate was learned for 2 or more years. Today, learning the sanchin kata takes only a couple of months. A similar situation is seen with other katas where the trainees and usually focused on the "correct" performance of the kata techniques as part of the sports discipline. They are more or less interested in its Bunkai or partially interested, i.e. the amount that will be enough to gain a competitive result. However, in more recent years (from 2024 onwards), the meaning of the kata, i.e. its Bunkai in karate is given the same importance as to its performance. So, according to the rules of the WKF, in more recent times, the total allowed time for a kata and the demonstration of its Bunkai is 6 minutes.

While some styles understand the purpose of the kata and give certain significance to its Bunkai, there are also those styles and sports competitions where Bunkai is not a major concern. For example, certain kung fu or tea kwon do performances include a sportsman who is performing a certain routine and shows off flexibility of his movements, his gymnastic and acrobatic skills as well as some circus-acrobatic skills which he has fitted in his kata to show a certain "dance" choreography. The audience is clapping, the judges give out titles and trophies and no one is actually interested in the purpose of the kata, i.e. its Bunkai. A similar

thing happens when performing a kata with weapons. It is not uncommon for a trainee to perform various tricks by throwing a stick, katana or a kana by also performing circus-acrobatic skills that are part of his "creative" kata and his "dance" choreography in which there is no room left for its Bunkai. So, the basic purpose of those katas (forms) is to win a trophy and its meaning as well as the usage of the oyo technique in self-defense (or in a real fight) is of no interest to anyone.

When you watch a performance of a more or less known kata, wanting to recognize the oyo techniques and understand their purpose and their Bunkai will be of the utmost importance for your martial arts experience and knowledge. In order to recognize oyo techniques as well as their purpose in self-defense, you need to be acquainted with the basic terms and the historical development of certain martial arts styles. So, you need to give up on the "sports" way of thinking and the sports way of performing a kata. Go back to the historical development of certain martial arts styles. You need to accept the fact that wrestling, jiu jitsu and karate techniques are used in judo, and wrestling (sumo), kung fu, judo and jiu jitsu techniques are used in karate. You need to constantly have that in mind in order to recognize an oyo technique in a certain kata. There is also the possibility that the instructors- experts in certain martial arts will understand a given oyo technique differently. Reasons for this are varied and, usually, sum up to the usage of certain oyo techniques with a correct bunseki way of thinking in self-defense, i.e. there is far more than just one purpose in a real fight.

For example, in certain karate katas, some will, with the help of the bunseki way of thinking in the oyo technique, recognize a hand block, while others will see it as a jiu jitsu grasp with a knee lever. In other karate katas and their oyo techniques, some will recognize the judo foot throw- deashi barai while others will say that it is a foot kick. Some instructors-experts will recognize a judo throw kata guruma (or a sumo wrestlin throw) in a certain karate kata while others will say that this is simply a performance of a double block. In case the performer-sportsman in a certain karate kata raises his leg, certain instructors will say (with a bunseki way of thinking) that he did it because he was attacked by an opponent who is performing a judo throw (e.g. deashi barai), another one will say that the opponent attacked him with a foot kick (e.g. sokuto –fumikomi). However, a third might say that it is obvious how the performer was attacked by an opponent using a stick in a semicircular motion. Oftentimes, performing an oyo technique from a certain karate kata has several (bunseki) applications in self-defense. Consequently, if you are not entirely sure in an oyo technique that is being used, you cannot surely recognize the whole Bunkai in that kata (form).

Certain karate instructors ask for an understanding of the oyo technique (bunseki) in a specific kata by solely relying on their knowledge in karate and the application of karate techniques and this is where they are often wrong. Sometimes the oyo technique can be recognized in some karate katas as a technique of other martial arts such as, for example, a sumo wrestling technique, a judo technique, a jiu jitsu technique, a kung fu technique. Some experts will even recognize it in a muay thai technique, a ninjutsu technique or even a capoeira technique, etc.

Sometimes the application of a certain oyo technique in a karate, tae kwon do or kung fu kata is surprising. Because of this, young trainees mostly rely on their immaculate execution of a certain kata technique and a pre-learned application of an oyo technique as well as the very purpose of a Bunkai in a kata. Older and more experienced instructors have more knowledge about various oyo technique applications that are performed in certain katas and, consequently, a different, wholesome and usually a more correct understanding of a purpose of each kata as well as its Bunkai.

What is Bunkai in a Kata?

So, the word Bunkai signifies an analysis and a breakdown of a kata according to its phases and explains the meaning of the techniques as well as the purpose of each individual kata (form) in which at least 2 or more trainees take part. One trainee defends himself while the other one (or more trainees) are attacking him with kata techniques (oyo) in a pre-defined order. In some Bunkai katas there are only 2 trainees (one who is attacking and one who is defending himself), and in most tae kwon do katas there are 4 to 6 attackers. In some karate or kung fu katas, there are even more than 8 attackers where sometimes 2 attackers attack at the same time. In a sports presentation of a Bunkai kata there are only 2 attackers who are alternating in the attack or they simultaneously attack the trainee who is defending himself. The basic purpose of

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training katas with a Bunkai understanding is to train self-defense techniques up to total usability because none of the techniques (oyo) are not learned until they are usable (Bunseki) in changing combat conditions. Performing Bunkai katas is most similar to a real fight especially when they are rehearsed well and this is when anyone can realistically and credibly understand the purpose of each kata (form).

There are those instructors who believe that the number of katas is too big and propose that certain katas that use the same oyo techniques are connected in a way that the same techniques that are being repeated are reduced while other techniques could be connected to other katas in one single longer kata. Such way of thinking has its reasonable basis when we observe the performance of certain similar katas in one or more martial arts styles.

Unfortunately, there are those martial arts instructors who believe that performing katas (forms), their purpose (Bunkai), as well as their techniques (oyo) are total nonsense. They believe that performing katas (not even with a Bunkai approach) has no use in a sports fight or a real fight, i.e. self-defense. They believe that performing katas is a total waste of time. Such way of thinking is completely wrong and shows a basic ignorance of the purpose of katas which are performed with Bunkai as well as the ignorance of using an oyo technique in a kata and bunseki to analyze the application of the same techniques in a real situation.

The reality is still different and shows us how many excellent fighters-sportsmen often use the "katas, forms, hyong, patern, kuen" in their work. Boxers use a well-known approach called shadowboxing. It is an exercize the same as a kata in which a person gives punches to an imaginary opponent. Here there are strictly defined "oyo" techniques, a "bunseki" and, of course, the exercize has its "Bunkai", i.e. its purpose in performing a certain punch. A good boxing expert will, according to this exercize, be able to tell which school of boxing it belongs to (for example, English, American, Cuban or Russian school). It is less known that, in wrestling, there is an exercize known as shadow wrestling. The application of various oyo techniques from judo, jiu jitsu, aikido, tae kwon do, kung fu, karate, ko budo, kendo, muay thai katas as well as katas (forms) from other styles in real or sports fighting is truly quite large.

This is why the Bunkai kata is of great significance.

Many today's MMA (UFC) fighters-sportsmen perform an oyo technique from some individual ones parts of certain katas as part of (to a lesser or greater extent) their exercize that they have learned before or have seen from someone else. There are many proofs for this kind of statement. As an example, we can add video material from many UFC competitions, various videos filmed during trainings as well as many movies that deal with a martial arts topic including famous actors as martial arts masters. Surely, all fighters (sportsmen-competitors) as well as numerous martial arts trainees wouldn't be performing those exercizes if they didn't make sense.

So, each kata (form) consists of its oyo techniques and, with a bunseki way of thinking about those techniques, we will achieve its full purpose and its Bunkai will be clear to us as well as the way in which it should be applied in a real fight.

What is Bunkai in a Kata?

Muay Boran throws Muay Thai is the Siamese art of unarmed fighting. The only “weapons” that are always available are our body parts, in particular: our hands, legs, knees, elbows and head. Siamese Muay has made the use of those natural weapons a true science: a Muay Thai stylist is trained to skilfully attack and defend using those natural weapons in hundreds of extremely efficient ways. Because of this, all martial arts fans consider Muay as a typical example of a “striking art”. A striking art is a fighting discipline whose techniques are focused on using power strikes as the main system to defeat an enemy/opponent. Most experts consider Muay Thai striking techniques as some of the best as far as explosive power and lethal efficiency is concerned.

This is surely true: however, there is much more. In fact, Muay has long history dating back several centuries. Along the years, this Art went through a series of transformations, going from a battlefield skill to a refined and well-regulated combat sport. The various versions of Muay before the great revolution of this style occurred around the year 1930, were not centered on striking only but consisted of multiple fighting strategies such as grabbing, locking, twisting and breaking the limbs or the neck of the opponent. Moreover, ancient Muay stylists had to be well prepared to defeat enemies using throws and finishing techniques applied once the opponent was on the ground. A few of these maneuvers are still in use in modern Thai Boxing but the introduction of boxing gloves and the strict regulations enforced during fights on the ring led to a progressive forsaking of the more combative tactics. On the contrary, ancient Muay was rich in grappling techniques and strategies: one of the ancestral strategies used to dispatch enemies on the battlefield in combination with strikes, was to violently slam them to the ground. A follow up finishing technique was subsequently applied with a weapon (a sword), a stomping kick or a knee drop.

As a matter of fact, throws can be a devastating tool in the hands of a properly trained Nak Muay (thai boxer). As the old adage says: the ground hits harder than any punch or kick. Furthermore, well executed throws can be annihilating both physically and psychologically. For all of these reasons all Muay Thai students should become well versed in throwing techniques, thus adding a precious skill to their “tools of the trade”.

A proper learning process starts with a good understanding of the underlying principles of Muay Thai throwing techniques. It is wise to remember that in the execution of almost all throwing maneuvers the executor has to go through 3 distinct phases: 123-

The preparation The execution The follow up

As far as the preparation phase is concerned we have to distinguish between two starting situation: we are either the one who starts the action or we are defending the opponent’s attack and then we execute the throw as a counter maneuver.

According to Muay Thai strategy, starting an offensive action with a throw is never the best choice. In fact, most of the times a Nak Muay’s attack starts with a leg or hand strike. On the contrary, when we are on the receiving end of an opponent’s attack, retaliating with a strike and/or a grab and a follow up throw, is a perfectly legitimate strategy for a Muay Thai stylist.

The opponent’s possible offensive actions usually belong to one of these two broad families of attacks: strikes and holds.

If the opponent strikes, you have to control the attack in order to prepare the subsequent throw. You can parry the blow, counter strike and then grab the attacking limb or vice versa, you can catch the arm or leg of the opponent, strike back and then throw. Against holds, your primary concern must be to weaken the hold by striking or by applying a counter-hold.

Sometimes your first strike is a “fake blow” meant to distract the opponent and allow you to defend the hold and apply your own grabbing technique, before following up with a throw.

In Muay Thai, throws are mostly used against kicks, punches, elbow and knee strikes or as a counter to neck or body holds.

a. Throws against kicks. Many times swing kicks are countered by catching the attacking leg and, according to the defender’s position, by off-balancing and throwing the opponent right away. Sometimes, after grabbing the leg a counter strike is executed before breaking the opponent’s balance. The counter is usually a head punch or a leg kick. In some special techniques a hard downward elbow aimed at the thigh muscle is applied to hurt the leg before the actual throw.

Straight kicks are oftentimes grabbed, too: the best area to execute the grab is the back of the ankle. In fact this part of the lower leg offers a perfect handle for a strong grip. Once the leg has been grabbed, you can follow up with a strike (knee blow or swing kick) or you can you choose to throw right away. In the latter case, you should lift the trapped leg, taking care if keeping it straight: this actions will prevent the opponent’s defence and break his balance instantly, making the throw much easier to execute. b. Throws against punches. Punches are much faster than kicks: therefore, catching a punch in order to throw is very difficult. As a matter of fact, it is almost impossible with boxing gloves on. However, when fighting barehanded, grabbing the opponent’s punching arm is possible and becomes a matter of specific training and good reflexes. Round punches are easier to intercept, therefore many fighting strategies have been developed by Thai masters to execute throws against hooks or swings. If you want to grab the opponent’s arm when he attacks with a straight punch, you should quickly combine a parry and a counter blow before actually catching the limb and start the throw.

c. Throws against holds. In Muay Thai two body areas are considered primary targets for holds: the neck and the trunk (waist or upper rib cage). Other body parts such as the arms or legs are secondary targets for a Nak Muay. When your opponent manages to get hold of your neck or waist area, you must react immediately by striking, stepping or applying a swift counter hold. As soon as your own hold is completed, you should waste no time and move your body to break the opponent’s balance and eventually throw him. Muay Thai stylists who train all the time with boxing gloves on, are forced to limit their throwing techniques in grappling situations to a few solid tricks. On the other hand, the Siamese grappling art known as Muay Pram was developed well before the introduction of western boxing gloves in Thailand and therefore it offers a myriad of throwing options to its practitioners. Neck holds (executed with or without boxing gloves) are one of the trademarks of Muay Thai: defending the double collar tie or Chap Ko is a must for Thai Boxers of all levels. Some of the most popular throwing techniques have been developed precisely to counter this fearsome neck hold.

For more information about Muay Boran IMBA: • • • • •

IMBA Official website: www.muaythai.it Europe: Dani Warnicki (IMBA Finland) dani.warnicki@imbafinland.com South America: Juan Carlos Duran (IMBA Colombia) imbacolombia@gmail.com Oceania: Maria Quaglia (IMBA Australia) imbaaust@gmail.com General Secretary: Marika Vallone (IMBA Italia) imbageneralsecretary@gmail.com

The Birth of Israeli Martial Arts: From Holocaust Survival to National Legacy A Personal Memory, A National Legacy A student recently sent me photos taken in Slovakia of David Unreich (Ben Shalom), memorialized near a restaurant he had visited. These images stirred something deep within me. They reminded me of the signed photo of Salamo Arouch I always kept in my dojo—a gift he gave me when I opened my first school outside Israel in 2000. These figures, and their stories of courage, resilience, and strength, are not just memories. They are the spiritual founders of Israeli martial arts.

The Birth of Israeli Martial Arts: From Holocaust Survival to National Legacy

The Foundation: Pre-1948 Jewish Athletic Excellence Before the State of Israel was officially declared in 1948, the Jewish people in the Land of Israel had already formed a national identity through cultural, financial, and athletic initiatives. One such declaration of sovereignty was the Maccabiah Games, launched in 1932. Known as the “Jewish Olympics,” these games were more than sports events— they were statements of national pride and survival.

The opening ceremony on March 28, 1932, in Tel Aviv, led by Mayor Meir Dizengoff, featured 390 athletes from 27 countries marching from the Herzliya Gymnasium to the Maccabiah Stadium. These games reflected a fully functioning Jewish homeland, years before the world acknowledged it.

Heroes Who Fought to Live - and Inspired a Nation Salamo Arouch: The Boxer Who Fought to Survive Born in Thessaloniki, Greece, Salamo Arouch (1923–2009) was a middleweight boxing champion before World War II. After being deported to Auschwitz in 1943 with his family, Arouch’s fists became his lifeline.

Forced to box for Nazi officers’ amusement, he fought over 200 matches inside the camp. Weighing just 135 pounds, he once knocked out a 250-pound opponent in 18 seconds. Loss in the ring meant execution.

Arouch survived Auschwitz and Bergen-Belsen but lost most of his family. He immigrated to Israel, resumed his boxing career, and worked as a motivational speaker. His story inspired the film *Triumph of the Spirit* (1989), starring Willem Dafoe.

Victor “Young” Perez: The World Champion Killed on a Death March Victor Perez (1911–1945) was a Tunisian-Jewish boxing prodigy and world flyweight champion from 1931–32. A hero in Tunisia and France, he became a symbol of Jewish athletic achievement. Arrested by the Nazis in 1943, he was sent to Auschwitz, where he too was forced into boxing matches—winning all 133 fights, including one against a Nazi Kapo three weight classes above him.

Perez smuggled food to other prisoners, saving lives but risking his own. In January 1945, during a death march, he was shot dead while trying to bring bread to his fellow inmates. His body was left in the snow.

He died as he lived—bravely.

Salamo Arouch

David Unreich (Ben Shalom): The Wrestling Champion Who Challenged Hitler David Unreich, also known as Ben Shalom, was born in Bratislava, Czechoslovakia on July 30, 1907. A Slovakian Jewish wrestler who achieved recognition as a champion, he was a prominent student at the Pressburg Yeshiva and won multiple professional heavyweight titles, including the Jewish World Championship in Palestine in 1935 and a European Championship in wrestling. He was honored by the Slovak Maccabi Organization and the Slovak National Museum for his achievements. David became known as “the wrestling champion who challenged Hitler,” and his incredible personality lit up every room he entered.

Zalman On (Unreich): The Wrestler-Turned-Spy Zalman On, born Zalman Unreich, was Slovakia’s national wrestling champion in 1927 and a gold medalist in the 1935 Maccabiah Games. One of seven brothers—six of whom were wrestlers—he was a teenage street defender of Jews in Bratislava alongside Imi Lichtenfeld, the future founder of Krav Maga.

After immigrating to Palestine in the early 1930s, On helped build the foundation of Israeli wrestling. During WWII, he joined underground networks to help Jewish refugees escape to Austria. After the war, he became an Israeli diplomat in Prague and participated in arms deals vital to Israel’s early survival. He also located the remains of Jewish paratroopers like Haviva Reik,

ensuring they received full military honors in Israel.

His grandson, David M. Baron, later unearthed his story and turned it into a book—The Undercover Wrestler - combining fact and fiction to honor a man who used both muscle and mind to serve the Jewish people.

The Crucible of Survival: Where Israeli Martial Arts Were Truly Born These men weren’t just athletes—they were survivors and warriors. Their combat skills were tested not in sport alone, but in the life-or-death struggles of ghettos, camps, and post-war chaos. Their legacy shaped the combat philosophy of modern Israeli martial arts: survival above all else.

Imi Lichtenfeld, who patrolled with the Unreich brothers in Bratislava, drew on those experiences to create Krav Maga, Israel’s most famous martial art. Krav Maga is not just a self-defense system—it’s a mindset born from necessity, forged by men who knew what it meant to be hunted, and refused to be victims.

A Tradition Rooted in Spirit and Struggle Israeli martial arts were not born in sanitized gyms or commercial dojos. They emerged from resistance, from hidden training halls, and from rings in Nazi camps where losing meant death. Fighters like Arouch, Perez, and the Unreich brothers helped shape a national ethos where martial ability was no longer about sport—it was about survival, dignity, and honor.

The Maccabiah Games, revived today as an international celebration of Jewish pride, began as a symbol of sovereignty and strength. These early champions showed that Jewish athletes could stand tall against oppression—whether in the ring, on the street, or in defense of their people.

Carrying the Legacy Forward Every time an Israeli martial artist steps on the mat, throws a punch, or teaches a student, they carry forward the legacy of these heroes. They remind us that our combat traditions are not about aggression but resilience. Not about domination, but survival with honor.

The birth of Israeli martial arts is a story of memory, morality, and unbreakable spirit. May we never forget where it came from, and may every generation train not just the body—but the soul.

Dedicated to the memory of Salamo Arouch, Victor Perez, David Unreich (Ben Shalom), Zalman On, and all those whose courage and fighting spirit helped forge a homeland—and a heritage.

Kempo Arnis Federation: A Global Martial Arts Movement A 25-Year Journey of Excellence For the past 25 years, I have traveled regularly to Slovenia to teach workshops with the Kempo Arnis Federation, sharing knowledge that spans from KAPAP Krav Maga to Defensive Tactics CDC Close Distance Combat, from Machado Brazilian Jiu-Jitsu and Japanese Jiu-Jitsu and Integrated Jiujutsu IJJ to AikiKenpo Jutsu and Koryu Uchinadi under Hanshi Patrick McCarthy. Working alongside an amazing team across Slovenia, Malta, and Germany has been an incredible journey.

Over these years of investment and involvement, I’ve had the honor of training with full-contact Karate legends like Semmy Schilt, Kyokushin Champions such as Gabor Rozsa, and many other great masters and grandmasters. Witnessing the tremendous progress of our team and watching them grow has filled me with genuine happiness, honor, and pride.

The Kempo Arnis System The Kempo Arnis Federation (KAF) represents a unique integration of martial arts disciplines, combining elements from: - Ryukyu Kempo Tomari-te Karate - Filipino Modern Arnis - Israeli KAPAP – Krav Maga - Kyusho Jitsu (pressure point techniques)

This comprehensive system focuses on realistic self-defense for various situations, emphasizing both physical techniques and mental preparedness. Kempo Arnis prioritizes adaptability and effectiveness in real-world scenarios, making it invaluable for both civilian and professional applications.

Leadership and Vision Shihan Borut Kincl, founder of the Kempo Arnis Federation, brings decades of real-world experience from his background as a security officer in the 1990s, where he gained extensive knowledge in stick and knife fighting. Today, he is recognized as a sought-after instructor worldwide, training both civilian practitioners and military special units. His mastery lies in adapting ancient martial arts wisdom with modern training methods while preserving traditional roots.

Kincl holds impressive credentials including: - 8th Dan Ryukyu Kempo Karate – Kyusho Jitsu – Tuite - 7th Dan KAPAP – Israeli Jiu-Jitsu - 6th Dan Modern Arnis - 3rd Dan Shotokan Karate

Global Expansion Slovenia and Malta Foundations Originally established in Slovenia, the federation expanded to include a base on the Mediterranean island of Gozo, Malta, creating a strong European presence.

Germany’s Growing Presence Kempo Arnis has recently established a significant presence in Germany with three active bases:

- Berlin - Todtnau - Seelze (the largest German base with over 50 members) Jan Torborg serves as Chief Instructor for Germany, overseeing nationwide development. With over 35 years of martial arts experience, he holds black belts in: - Goju Ryu Karate (6th Dan) - Kyusho Jitsu (3rd Dan) - Kempo Arnis (2nd Dan) Website: www.kempo-arnis.de

Core Disciplines Ryukyu Kempo Karate Originating from Okinawa, the birthplace of Karate, this discipline emphasizes precise techniques targeting vital points. Training progressively develops strength, speed, and reaction time while fostering the mind-body connection that enhances both physical fitness and mental resilience.

KAPAP-Krav Maga Based on Israeli military techniques, KAPAP and Krav Maga are designed for maximum efficiency under pressure. These methods develop quick responses in stressful situations, ideal for building confidence and security in everyday life.

Modern Arnis and Sport Arnis Understanding real self-defense presents unique challenges.

Authentic self-defense techniques are designed for street encounters, military combat, bodyguard work, and law enforcement – helping practitioners navigate genuine crisis situations.

Filipino Modern Arnis excels at training essential elements including fighting distance, movement, speed, striking, conditio-

ning, accuracy, weapon mastery (sticks, knives, improvised weapons), and building confidence while overcoming fear.

Sport Arnis offers an additional challenge through competitive application. How can you test yourself against others?

How do you measure your speed, movement efficiency, evasion skills, and courage to face opponents? Sports stick fighting provides these answers.

While Sport Arnis may not represent complete martial arts

mastery, fighting under blade rules closely approximates real confrontations. It creates controlled yet intense scenarios filled with adrenaline, tunnel vision, elevated heart rate, and the pressure of competition – closely resembling actual critical situations while maintaining safety through protective gear and controlled environments.

The beauty of stick fighting lies in its equalizing nature – a skilled beginner can compete effectively against more

experienced practitioners, creating exciting and unpredictable matches.

Unified Competition Vision Gabrielle Roloff from Modern Arnis and Borut Kincl from the Kempo Arnis Federation have collaborated to create unified competition rules that are:

- Simple enough to learn in one training session - Inclusive of all martial arts backgrounds - Focused on fair play, spirit, and courage - Safe for all participants This integration has proven successful across multiple disciplines, including Modern Arnis under Professor Gabrielle Roloff (10th Dan), CDC training with Kyoshi Avi Nardia, and Kyokushinkai training.

Throughout 2024, international educational seminars have been conducted across Europe, with referee licensing taking place in Slovenia, Germany, Malta, Serbia, Abu Dhabi, and Croatia. Regular online training sessions via Zoom supplement in-person instruction.

For more information: www.kempoarnis.com (Slovenia), www.kempo-arnis.de (Germany), or www.avinardia.com* Sensei Domen Zorko (3rd Dan Ryukyu Kempo, Modern Arnis, and KAPAP Krav Maga) emphasizes that through realistic self-defense principles, sports stick fighting can enhance any martial art, with seminars and tournaments serving as meeting points for martial artists worldwide.

Kyusho Jitsu: The Science of Pressure Points Kyusho Jitsu focuses on pressure point application to control or neutralize opponents through understanding human anatomy, particularly nerve points, energy pathways, and vital body zones. By targeting specific points precisely, techniques become more effective while requiring less physical effort.

Why Kyusho Jitsu is Essential for Modern Martial Arts: 1. Increased Effectiveness: Strategic pressure point use makes techniques more efficient with less force required 1. Scientific Precision: Based on biological and neurological principles utilizing reflexes, nerves, energy pathways, and cardiovascular knowledge 1. Universal Compatibility: Integrates as an enhancement to virtually any martial system

1. Versatile Application: Serves both defensive and offensive purposes without causing severe injury 1. Strategic Advantage: Enables exploitation of weaknesses and fight dynamic manipulation

The Kempo Arnis-Kyusho Jitsu Synthesis The integration of Kyusho Jitsu into Kempo Arnis creates a comprehensive martial art merging traditional and modern techniques. This unique combination develops deep anatomical understanding and precise technique application.

Sebastian Lämmle and Shihan Borut Kincl - have forged a partnership combining traditional wisdom with modern training methods, providing students continuous skill development opportunities and profound understanding of both disciplines.

Sebastian Lämmle - brings impressive credentials: - 6th Dan Kyusho Jitsu - 2nd Dan Kempo Arnis - 3rd Dan Shotokan Karate

The Future of Martial Arts The future lies in intelligent combination of proven systems with modern, visionary training concepts.

Kempo Arnis and Kyusho Jitsu demonstrate that merging tradition with innovation can create revolutionary martial arts approaches.

Through decades of dedication, international collaboration, and continuous evolution, the Kempo Arnis Federation stands as a testament to the power of integrative martial arts training, bringing together the best of multiple disciplines to create something truly exceptional.

Tribute to HUK Planas Tribute to Grand Master Richard “Huk” Planas (Deceased on July 7, 2025) Grand Master Richard “Huk” Planas was much more than an exponent of Kenpo Karate.

He was its spirit, its guardian, its structure, and its conscience.

Throughout decades devoted entirely to this art, he left an indelible mark on thousands of practitioners around the world.

This tribute seeks to capture not only his technical legacy, but also his essence as a guide, mentor, and exceptional human being.

A life dedicated to the art Richard “Huk” Planas began his journey in Kenpo Karate in the 1960s and became one of the most respected disciples of Mr. Ed Parker, creator of American Kenpo. His deep understanding of the system, his passion for the structure and logic of the art, and his unique ability to teach with clarity distinguished him throughout his career.

He traveled the world giving seminars, training instructors, and keeping the spirit of Kenpo alive in every corner where his seed was planted.

Argentina was one of those places. From his first visit in 1995, he left a mark that endures to this day.

A bond that transcends time Between 1995 and 2002, I had the privilege of training directly with Master Planas.

During those years, we shared seminars, private classes, trips, meals, and unforgettable conversations. I even got to live with him for a week at his home in New Orleans.

With him, classes didn't end at the dojo: they continued while we sightseeing, having lunch, or dinner.

He always threw you a question—sometimes without an immediate answer—that left you thinking for days. That was his way of making you grow: question to learn, and learn to understand.

Although life circumstances prevented me from returning to train with him, I never stopped teaching what he passed on to me.

I even tried to bring him back to Argentina last June, but his health did not allow it.

Even so, his presence never left me.

A legacy that belongs to everyone Today more than ever, we must understand that Maestro Planas' legacy does not belong to a few.

It doesn't matter who trained the longest or who has the most degrees.

What really matters is who teaches with truth, humility, and fidelity to his vision.

Each of his students has a responsibility to pass on his teachings without embellishment, without distortion, without ego.

His art, his thinking, and his spirit live on in us, and they will only continue to live if we share them with the same clarity, integrity, and commitment with which he did.

The final farewell Today, the entire Kenpo community bids him farewell in silence.

With feet firmly planted. Back straight. Spirit on guard.

Thank you, Master, for teaching us that true mastery is not in demonstrating power, but in passing on wisdom.

Rest in peace, Master of time and space.

Your art lives on.

Juan Jose Negreira 8th Degree Black Belt Kenpo www.kenpo.com.ar @Kenpoman3

A Reflection from Poland The World Hwa Rang Do® Annual Event 2025 in Luxembourg has come to a close — a week filled with intensity, inspiration, and unforgettable moments. This year’s gathering was not just a tournament or a seminar, but a profound celebration of martial excellence, human growth, and the enduring spirit of Hwa Rang Do.

Text: Szymon Mirocha Photos: Claire Davey

The event featured a full spectrum of Hwa Rang Do competition: forms (with and without weapons), demonstration showcase, stand-up sparring, position and submission grappling, and weapon combat across four distinctive formats – Gumtoogi (Sword Fighting with long and twin swords); Bongtoogi (Stick Fighting with long staff and twin batons). Each discipline tested different dimensions of skill, strategy, and resolve.

For our school from Poland, this year marked a milestone — it was the first time our junior students participated on the international stage. We were proud to see the growing representation of our school, as both youth and adult groups expanded. This growth symbolizes our steady emergence on the global Hwa Rang Do map and fuels our vision for continued development of this beautiful martial art in Poland.

Few of our representatives remained for the full week-long seminar following the championships — a deep dive into advanced teachings, culminating in a formal banquet and awards ceremony. From dawn to dusk, we trained under the guidance of Dojoonim (The Founder Supreme Grandmaster Dr. Joo Bang Lee), Kuksanim (The Heir Grandmaster Taejoon Lee), and senior masters.

These immersive sessions reminded us of the vast ocean of knowledge that lies ahead. For our new members especially, it was a glimpse into techniques they may not formally study for years — yet they now know the essence they are striving toward.

But beyond the thousands of techniques, Hwa Rang Do is ultimately about people. It is about community, loyalty, and shared sacrifice. On the mat, we give everything — sweat, pain, sometimes even blood — but we face one another not as enemies, but as brothers and sisters, united by the same calling: to honor the art, our teachers, and one another with full effort and integrity.

This year, our warriors demonstrated that victory does not come from brute force, but from indomitable spirit and technical mastery. The matches were breathtaking — spinning kicks, flying strikes, flowing combinations, intricate grappling transitions, dynamic submissions, defenses, and stunning weapon choreography. In each format, we saw the art in motion, elevated by heart and discipline.

The climax of the championships was the black sash finals and the national team face-off between Italy and Luxembourg. As defending champions, Luxembourg entered the arena with the support of esteemed guests, including His Royal Highness Prince Louis of Luxembourg, the Consul of Republic of Korea Mr. Jhong Sung-Won, and the President of FLAM (Fédération Luxembourgeoise des Arts Martiaux) Monsieur Nico Christmann.

The stand-up fighting event saw Luxembourg take a 4-1 lead. Italy answered back in grappling with a commanding 5-0 sweep. The deciding battles came down to weapon combat. Luxembourg claimed the first duel; Italy won the second and third; Luxembourg evened the score in the fourth. With the tally at 2-2, the fifth and final long-sword match would determine the outcome of not only the event but the entire championship.

In a scene worthy of film, the fighters exchanged point after point until the timer expired at 2-2. In overtime, with one point to decide it all, the Luxembourg competitor landed a horizontal cut to the torso, securing the final victory and Luxembourg’s fourth consecutive world title.

As thrilling as the final was, the true beauty of the event was the decathlon of skill, spirit, and unity we witnessed throughout. Every element of Hwa Rang Do was on display — speed and power, intelligence and creativity, technique and timing, strategy and willpower. And above all: brotherhood. Regardless of the match outcome, every competitor celebrated the experience, the artistry, and the chance to stand together for something greater.

“We do it for Hwa Rang Do. We do it to honor the legacy of Dojoonim and Kuksanim.”

Following the championships, the week continued with seminars led by Kuksanim and Dojoonim — sessions that offered not just techniques but insight into the philosophy of our art. One of the greatest gifts of Hwa Rang Do is how it continually teaches us to see what we thought we already knew in new ways. Under the guidance of our leaders, we were reminded that training is not about dull repetition, but about rediscovery, refinement, and meaning.

The Seminar Topics: 1) The event opened with a powerful seminar led by Grandmaster Taejoon Lee, focusing on the foundational principles of stand-up joint manipulation. This session delved deep into the core mechanics and philosophy behind one of Hwa Rang Do’s most distinctive elements. Through a progressive sequence of techniques—ranging from initial attacks and defensive responses to counters and re-counters—participants experienced the dynamic, strategic depth of the art.

Presented as a compulsory demonstration series, the techniques combined visual impact with practical application, offering a compelling glimpse into Hwa Rang Do’s unique approach to joint control and self-defense.

2) In the second session, Grandmaster Taejoon Lee unveiled the essential principles and strategies for effectively defending against kicks in stand-up fighting. Participants learned how to read, intercept, and neutralize a variety of kicking attacks—then seamlessly transition from defense to offense through a series of precise and powerful counterattacks. Whether preparing for competition or aiming to elevate their overall fighting skills, attendees gained valuable tactical insights to sharpen their timing, enhance their reflexes, and take their striking defense to the next level.

3) In the third session, participants stepped into the cutting edge of Gumtoogi, Hwa Rang Do’s unique and dynamic sword fighting system, as Grandmaster Taejoon Lee led a special seminar dedicated to refining offensive strategies with the Janggum (Long Sword). The session focused on maximizing precision, power, and timing in attacks, while teaching methods to bypass defenses and countermeasures through strategic movement and technique. Attendees gained valuable insights to elevate their swordsmanship, sharpen their warrior spirit, and gain a competitive edge in combat. This seminar was especially impactful for practitioners looking to deepen their understanding of Hwa Rang Do’s tactical blade application.

4) On the fourth and last session of the day attendees were given a rare and invaluable opportunity to learn directly from the source of Hwa Rang Do — Supreme Grandmaster Dr. Joo Bang Lee. In this special seminar, the Founder personally taught highly effective self-defense techniques against a range of two-hand grab attacks, sharing timeless principles rooted in decades of mastery. This historic session offered not only powerful techniques but also profound insight into the foundational concepts of the art — passed down directly by the originator of the Hwa Rang Do legacy. It was an essential experience for all serious practitioners.

5) The second day of the seminars began with a dynamic seminar by Grandmaster Taejoon Lee revealing how to gain the upper hand in stand-up fighting by strategically setting up attacks for maximum effectiveness. Participants learned the vital principles behind creating openings and disrupting an opponent’s balance through precision sweeps that set up scoring strikes and secured victory. He shared the secrets to clean execution, impeccable timing, and tactical flow— elements that elevated offensive skills and provided a competitive edge in training, sparring, and tournament competition.

6) Next was a power-packed session as Grandmaster Taejoon Lee taught the essential skills of clinch control in Yongtoogi—Hwa Rang Do’s unique stand-up fighting system that combines strikes, throws, and quick submissions.

Participants learned how to dominate the clinch by neutralizing an opponent’s offense while setting up effective strikes and seamless takedowns. The seminar sharpened close-range fighting abilities, improved balance and positioning, and equipped attendees with the tools to turn the tide in any confrontation.

7) For the last session of the second day of the Founder of Hwa Rang Do, Supreme Grandmaster Dr. Joo Bang Lee, unveiled the inverted or reverse grip sword techniques (Yuk Gum Sul)—an advanced and rarely taught aspect of Hwa Rang Do’s extensive weaponry system. In this special session, Dojoonim guided participants through the principles, mechanics, and combative applications of the reverse grip, offering profound insight into its unique advantages in close-quarters combat, deception, and rapid directional changes. This was a once-in-a-lifetime opportunity to witness the brilliance of Hwa Rang Do’s ancient sword traditions, passed down directly from the source.

8) In the next session, Grandmaster Taejoon Lee (Kuksanim) led an eye-opening seminar dedicated to exploring the hidden applications and deeper meanings behind the forms (hyung) of Tae Soo Do and Hwa Rang Do. In this session, Kuksanim guided participants through a variety of practical interpretations, self-defense applications, and combat strategies embedded within each movement. He revealed how these traditional patterns are not merely routines, but living blueprints for real-world technique, timing, and tactical mastery. Whether beginner or seasoned practitioner, attendees left with a deeper appreciation and understanding of forms as the foundation of their martial journey—connecting movement to meaning, and tradition to function.

9) Grandmaster Taejoon Lee led an immersive seminar focused on developing greater control, precision, and power with the Jangbong (Long Staff)—one of Hwa Rang Do’s most versatile and dynamic weapons. In this session, Kuksanim broke down the core mechanics and techniques essential to executing fluid and effective staff forms.

Through detailed instruction and progressive drills, participants not only refined their Jangbong hyung (forms), but also discovered how this foundational training directly enhanced their performance and effectiveness in Bongtoogi (Stick Fighting). Whether preparing for competition, advancing through the ranks, or deepening their weapons practice, attendees gained the tools to elevate their long staff skills to the next level.

10) This rare opportunity allowed participants to learn directly from the Founder of Hwa Rang Do, Supreme Grandmaster Dr. Joo Bang Lee (Dojoonim), in an extraordinary session focused on the precise and powerful use of pressure points. Attendees discovered how to apply pressure point techniques for maximum effectiveness in both selfdefense and combat situations. Dojoonim revealed strategic targets on the body capable of disrupting, disabling, or controlling an opponent with minimal force—techniques rooted in ancient principles and refined through decades of martial mastery. This session was essential for all practitioners seeking to deepen their knowledge of Hwa Rang Do’s internal and anatomical applications and to enhance their effectiveness in real-world encounters.

11) In this focused and dynamic session, Grandmaster Taejoon Lee (Kuksanim) taught a variety of high-percentage submission attacks from the dominant knee-on-belly position—a key control position in Gotoogi (Hwa Rang Do Submission Grappling). Participants learned how to maintain pressure, shut down escapes, and transition fluidly into powerful submissions designed for both sport and self-defense scenarios. Kuksanim broke down the mechanics, timing, and strategic mindset necessary to turn this position into a match-ending advantage. The session was perfect for grapplers seeking to elevate their ground game and deepen their understanding of Hwa Rang Do’s unique grappling methodology.

12) In this essential Gotoogi (Submission Grappling) seminar, Grandmaster Taejoon Lee (Kuksanim) unveiled effective methods to escape and counter two of the most common and dangerous submissions in grappling—armbars and triangle chokes. Through detailed instruction and live application, participants learned the key principles of positioning, timing, and leverage needed not only to survive but to reverse these attacks. Whether beginner or advanced practitioner, attendees were empowered with the tools to turn defense into offense under pressure. This seminar was a must-attend for anyone serious about elevating their submission grappling and mastering the art of confident counters.

13) In this rare and prestigious opportunity, participants learned directly from the Founder of Hwa Rang Do, Supreme Grandmaster Dr. Joo Bang Lee (Dojoonim), as he revealed the intricacies of advanced joint lock techniques.

The seminar delved deep into the sophisticated mechanics and principles behind Hwa Rang Do’s unique locking system, offering insights into precise control, fluidity, and real-world application. Whether for self-defense or martial mastery, these techniques represented the pinnacle of joint manipulation and tactical dominance. It was a true masterclass in the art of control—directly from the source.

14) In this focused seminar, Grandmaster Taejoon Lee guided participants through essential self-defense techniques from the Green Sash Hwa Rang Do Curriculum (Hoshin We Bok Sul), specifically addressing how to defend against clothing grabs— a common and often dangerous close-range threat. Attendees learned how to transform vulnerable moments into opportunities for control and counterattack through precise technique, timing, and body mechanics. These foundational methods proved critical for building real-world self-defense proficiency while deepening their understanding of Hwa Rang Do’s comprehensive approach to personal protection.

15) Instrcutor’s Meeting: In this inspiring and thought-provoking seminar, Grandmaster Taejoon Lee led an exclusive session for the leaders and instructors of Hwa Rang Do and Tae Soo Do, focusing on reflection, growth, and progress. Together, participants explored meaningful strategies to enhance teaching effectiveness, deepen student engagement, and elevate the quality of instruction across all levels. The session went beyond improving technique—it centered on cultivating leadership, reinforcing the mission, and aligning collective efforts to preserve, evolve, and advance the legacy of Hwa Rang Do. Attendees embraced this rare opportunity to share insights, strengthen the community, and recommit to the sacred responsibility of mentoring the next generation of warriors.

16) In this rare and transformative seminar, Supreme Grandmaster Dr. Joo Bang Lee, the revered Founder of Hwa Rang Do, shared his profound wisdom and decades of experience in unveiling the true essence of Kiap Chagi (Ki Power Exercises) and the mystical art of Ki (internal energy) cultivation. Participants gained deep insight into the proper mechanics, breathing control, and mental focus behind Kiap Chagi, while discovering the hidden principles that awaken and amplify inner power. The session went beyond physical technique—it was an exploration of mind-body connection, energy projection, and the ancient methods of Hwarang internal training.

17) Daily Curriculum Training Sessions: Every day following the seminars, Tae Soo Do and Hwa Rang Do students had an invaluable opportunity to review, refine, and advance their understanding of the Hwa Rang Do and Tae Soo Do curriculum under the direct guidance of the art’s most authoritative figures—Founder Supreme Grandmaster Dr. Joo Bang Lee (Dojoonim) and his son and heir, Grandmaster Taejoon Lee (Kuksanim).

18) The Seminars Concluded a week later with a Q&A: Students and the public had a rare and exciting opportunity to engage directly with Hwa Rang Do’s heir and living authority, Grandmaster Taejoon Lee in an open Q&A session. Whether seasoned practitioners, curious martial artists, or those interested in Hwa Rang Do’s legacy, attendees were able to: • Ask questions about the art’s history, philosophy, techniques, and evolution • Gain deep insights into the vision and purpose of Hwa Rang Do • Explore real-world applications, values, and the warrior mindset • Learn how Hwa Rang Do continues to evolve as a modern path of self-mastery and service

Every seminar flowed with knowledge. Even after years of training and exposure to many techniques, I continue to uncover new perspectives, details I missed, or reinterpretations that deepen my understanding. I offer my sincere gratitude to Dojoonim, Kuksanim, and all our senior instructors for this invaluable gift.

As years pass and our roles evolve within the art, so too does our perspective. We begin as hesitant students, unsure and lacking confidence. Then comes the phase of pride, as we grow stronger, win matches, and start to believe in ourselves. But that’s followed by doubt and fatigue, as monotony and outside distractions challenge our commitment.

There are times of injury and pain, some of which may stay with us for life. We face disappointment and failure, moments

where we are humbled, realizing we are not yet who we believed ourselves to be. There are dreams and illusions, beautiful stories we create in our minds that crumble under the grind of reality. Then — if we stay the course — comes humility, gratitude, and then humility again. This, for me, has been the most profound stage so far, made possible by Hwa Rang Do. And finally, there is the path of the instructor — when we begin to shape the journey of others. We revisit all the stages again, but now side by side with our students. Trust must be earned. Leadership must be proven. And through shared victories and setbacks, we grow — together.

What makes the World Hwa Rang Do® Annual Event so extraordinary is that all of these experiences — emotional, technical, philosophical — unfold in just eight days. Each moment, each match, each seminar is densely packed with meaning. From competition to shared dinners,

from private reflection to public ceremony — this event is a mirror of the entire Hwa Rang Do journey.

I extend my deepest thanks to Dojoonim, Kuksanim, all the instructors, students, and organizers for this incredible experience.

Hwarang forever and God bless, See you in Rome, 2026!

Szymon Mirocha Instructor Hwa Rang Do Poland

“Hwarang forever and God bless, See you in Rome, 2026!”

Hojōjutsu

Hojōjutsu – the science of immobilization Note: Many thanks to Ogawa sensei for his immeasurable knowledge and memorable contribution.

Hojojutsu is the art of restraining and tying up a prisoner using a rope. Developed in feudal Japan, it was practiced by the samurai class. The word “Hojō” is formed by the kanji “ho,” which is also pronounced “tori” and means “to capture, to arrest”; and “jō,” which is also pronounced “nawa” and means “rope.” The word ‘jutsu’ means “art, skill.”

The main reason for tying someone up came from the need to restrain, keep alive, or prevent the escape of a particular individual. This was the case in feudal Japan, when enemies were captured to provide information or to be used in exchange for someone important who had been captured by the other side. There are several other reasons why – Hojōjutsu was used. One was to hold a prisoner to be presented to an authority for trial for crimes committed. Thus, the Japanese are notable for having developed a sophisticated system of using rope to tie people up.

Hojōjutsu Hojōjutsu was incorporated into the martial knowledge of the Bushi and used mainly in the bloody Era of the ‘Sengoku Jidai’. The lower class of officers, called Okappiki, learned basic forms of Hojōjutsu under the supervision of samurai class officers. The task of tying up a prisoner or suspect was relegated to lower ranks.

With the Meiji Restoration (1887 , Meiji-jidai), Hojōjutsu fell into disuse. It is important to note that prisoners were tied in a specific manner indicating their social status. Each method of binding indicated the social position the prisoner held and the crime they had committed. Within Hojōjutsu, there are special techniques for people with strong arms or who are able to untie knots, so that the more the bound person moves, the more they are strangled.

The ropes were usually made of linen, silk, or hemp. In the Edo period, colored ropes indicated the crime and status of the person. For example, white rope was used for minor crimes, while blue rope was used for serious crimes. If the person was someone important, purple rope was used. If they were of a lower class, black rope was used. During this period, being tied with a rope around the neck was extremely humiliating. Some considered it worse than death.

Various types of knots are used, with purposes ranging from tightening, strangling, or tying one prisoner to another. Kaze no Ryu Bugei in the view of Ogawa Sensei (which includes Hojōjutsu in its curriculum, but other schools have also developed this modality, such as Fujiwara Ryu, Chokuji Goden Ryu, Sekieuchi Shin Ryu, and many others.

One of the methods of capturing a prisoner consisted of throwing a kind of hook that knocked the opponent down. They were then tied in an intricate network of ropes, which completely immobilized them. Today, few masters have mastered traditional Hojōjutsu.

Although not as famous as the arts considered more noble in koryu, Hojōjutsu has certainly been recognized for its effectiveness over time. The art of restraining the enemy with rope may have been misunderstood in its genius, and for that very reason, doomed to less consideration.

Hojōjutsu never had the ultimate goal of exterminating the opponent. On the contrary, its purpose was to immobilize the enemy so efficiently that they were unable to react in any way. Its advanced and ingenious techniques were capable of restraining even the most fearless warrior with its knots and ties, so that he could be transported from one place to another without risk of escape or unwanted surprises for those who were transporting him.

With countless ways of immobilizing someone with rope, from the simplest to the most complex, they all served the same purpose: to nullify any power or ability the enemy possessed.

Some techniques even had the great advantage of not only immobilizing violent or dangerous enemies, but also causing suffocation in any attempt to free themselves from the knots. Thus, the quieter the prisoner was, the less pain they would feel, and the lower the risk of dying in an impetuous attempt to escape the uncomfortable position caused by the rope.

Normally, demonstrations of Hojōjutsu do not fully express the qualities of this art, as they are ways of imprisoning an opponent who has already surrendered. We could venture to say that those who would most appreciate the genius of Hojōjutsu would be practitioners who, as uke, tried to react after being immobilized by one of the techniques applied. When the arms, legs, and neck are placed in extremely uncomfortable positions, at the limit of the body's flexibility, they can cause incredible pain in a matter of minutes.

Furthermore, prisoners were not always transported in natural positions (sitting or standing), but were often carried with the help of a wooden stick between the knots and ties of the ropes. In this case, the body's own weight would be one of the main causes of pain and, consequently, total immobilization.

An uninformed person or someone who has not yet practiced this wonderful and intelligent art might assume that the greatest degree of difficulty in the technical execution of Hojōjutsu would be memorizing the types of restraints. However, this is only one aspect. The greatest challenge lies in the execution of the technique, because to be considered effective, it must be performed quickly, with speed, and with the correct pressure. Manipulating a rope of considerable size through numerous passages around arms, legs, hands, shoulders, and neck without allowing it to become tangled and hinder the immobilization process may not be as easy as one might think.

Hojōjutsu

Hojōjutsu

Nawa no Gikō The rope seems to have never been recognized as an important weapon. The use of rope for combat seems, without a doubt, to be a last resort when fighting an armed opponent. Many even think that it would be practically useless if the opponent had a blade in their possession, regardless of whether it was a sword or a knife. In fact, the study of rope has not been as popular as other arts, but this does not diminish the dignity of a skilled manipulator of this artifact. It is true that, in the hands of a skilled person, any object can be dangerously lethal, and using this same reasoning, let us try to see this intriguing art with new eyes.

Handling a flexible weapon such as a rope can be much more difficult than handling other weapons. Its techniques involve extreme complexity of execution. If we stop to think about it, we will see that a skilled fighter could cause great damage when wielding weapons such as swords, naginatas, and spears. In combat, however, only a fabulous fighter with a rope would have the same advantages against an enemy. This may have been one of the factors that contributed to the rope's unpopularity.

Handling it cleanly, without allowing it to get tangled around the legs, arms, or even itself, would be a challenge in itself. Another challenge is that combat ropes usually had a weight at one end, which served the same purpose as other similar weapons: to fracture, crush, and aid in immobilization.

Mastering the movements of the opponent's limbs through a single movement of the rope is undoubtedly a task that involves effort and dynamism. Although it may not seem like an advantageous weapon for combat, the rope usually had a weight at the end to promote the initial imprisonment of the opponent, functioning with the same objectives as the end of the Kusari Fundo or Kusarigama. This practice of imprisonment is also called Taiho, which literally means “to imprison,” and can be applied to any modality that uses immobilization with a weapon as its ultimate goal so that others can capture the enemy.

Because it is lighter than chain, the rope should be appropriate in relation to its weight. The rope, in turn, should also be well adjusted to the gauge of the rope so that there is no risk of it coming loose or even breaking. Once the weapon is well balanced, its handling should be precise, after all, a wrong throw at a dangerous distance could be fatal.

However, the same accurate strike could, in a matter of seconds, knock the opponent to the ground, immobilize them, strangle them, and cause them to die from asphyxiation if an auxiliary weapon such as a knife is not used to finish off the opponent.

Of course, during training with this weapon, one may lose sight of the real consequences it would have in a fight. Its weight alone would greatly contribute to at least reducing the enemy's movement if it hit the face. Arms that were hit would also lose at least some of their mobility or accuracy.

Since, for safety reasons, the metal weight is replaced by a soft ball, practitioners of koryu arts may have difficulty, in principle, visualizing the stunning effects it could generate.

Efficient use of the rope could prevent the sword from being drawn, cutting movements if it has already been drawn, and even create risky situations for those carrying the blade. The rope is never based on a single strike. Once it is

Hojōjutsu anchored to the opponent's body, by wrapping it around a limb or neck, which may or may not generate any impact in the process, the following techniques are quick and precise. With the advantage of providing a safer “ma-ai” (distance), when executed perfectly, the rope can quickly wrap around the opponent's hands and neck two or three times, leaning them forward and throwing them off balance. In this way, it could also be used for immobilization purposes. The opponent would then be disarmed and properly immobilized for transport as a prisoner with the help of others.

In the distant past, this method of imprisoning the enemy was widely used, and its practice, presented in the mandatory sequence “Seiteigata,” still surprises practitioners today with its skill and strategic vision of movement to overcome the enemy's actions.

In some schools, this technique has been confused with the term “shibaru,” which represents the part of a possible binding of the enemy. Thus, “Shibaru” could only represent the part corresponding to the state in which a technique is used to bind the opponent, as in Hojōjutsu. Contrary to this, Nawa no Gikō consists of techniques that represent Nawa Nage, that is, a technique based on throwing the rope.

Hojōjutsu The most advanced techniques require much more than just trying to “wrap” the opponent. It is necessary to move the loop along the rope so that it fits perfectly on its target. The movement of the arms dictates whether the loop will move horizontally or vertically, and its amplitude reveals the height at which the loop will be directed. More horizontal semicircular movements are typically used to grab hands, while movements performed in a vertical semicircle are more commonly used to grab the opponent's neck.

Even during training, this can be quite exhausting for the uke, as the process of perfecting the technique involves trial and error, and it is very common for the rope to hit the face with enough speed and force to leave marks. Even the arms can suffer from minor burns caused by the rope, and for this reason it is always advisable for the uke to wear some protection on the most exposed areas.

Hayanawa Hayanawa, or quick rope, could perhaps be considered one of the most practical arts for those who wore the “tatsuki” in their clothing, a sash used to hold the sleeves of the kimono, or even a cord in their garment.

Haya Nawa is the name given to the technique of quickly immobilizing an opponent in combat using a rope.

It differs from Hojōjutsu mainly in that it is not used to transport prisoners, as its forms are used in combat. As for Nawa Nage, the difference is that the rope is not thrown and the opponent is not lassoed.

The art of Haya Nawa is incredibly beautiful to watch. The rope is usually held at both ends by the practitioner, who uses it to nullify the enemy's blows by quickly wrapping it around the opponent. Opponents carrying blades require special care due to the danger they pose.

This art was usually used against unarmed opponents or those carrying small weapons, as it is considered a close-contact art.

It would not take much analysis to conclude that the techniques of Haya Nawa would be useless against an opponent with a long weapon, such as a Naginata, Yari, or Bo. In the martial arts, there are so many different weapons and situations that success will come to the warrior who best knows how to use their skills, regardless of the art. For each situation, there are better options to be employed, and within this reasoning, all can be equally lethal, and it would be naive for anyone to claim the absolute superiority of one art over another.

In the past, the traditional clothing of the samurai was the kimono and hakama. The use of the “tatsuki” was also common. The tatsuki could even be seen in the clothing of peasants. Its function was the same for all classes: to prevent the sleeves of kimonos from getting in the way of work. In the case of samurai, this sash was used to prevent them from getting in the way during training with certain weapons, such as swords. In many cases, if the samurai was not wearing a sash for this purpose, he could use the “sageo” (a strap that stays in the sword sheath, used to prevent the sheath from getting lost in battle). Even though it was narrower, the “sageo” would perfectly perform the function of tatsuki.

Hojōjutsu Being skilled in the use of the quick rope could be very useful precisely because it was easy to carry something that could be used as a weapon. Perhaps the early rope techniques were not considered the first option against a dangerous opponent, but if the intention was not to kill him, it would certainly be a good possibility.

It is worth remembering, however, that his techniques could easily be used for suffocation, since his quick handling usually included the neck in its path.

Following a line of reasoning common to Japanese martial arts, which is not to waste energy unnecessarily, positioning that hindered the enemy's reaction or even the use of correct angles could greatly facilitate the task of those wielding the rope. Its intelligence perhaps lies precisely in the fact that it takes advantage of the opponent's attacks to envelop them in a web from which there is no escape. No matter how fast the blow was, once the rope reached the right height and position, its sequence would continue until the opponent surrendered or died.

© Text by Maryam Kegel © Introduction by Franco Vacirca, Gracie Concepts HQ Pictures © Franco Vacirca, Mo Wollny (Archive)

Jiu-Jitsu as a Path of Growth Dear readers Welcome to the first (but not last) article by Maryam Kegel. She is a strong woman who has not only chosen Jiu-Jitsu as a path for personal development, but is also very good at writing about it.

I got to know Maryam during training sessions in Berlin, where she convinced me right from the start that she was serious about learning Gracie Jiu-Jitsu.

Not only in Berlin, but also in Gandia (Valencia) at our annual summer camp, she proved that she can achieve her goals as the only woman on the tatami under the hot Spanish sun.

At the BJJ & Surf Camp on Fuerteventura, she had female support, but she also knew how to support others, which showed me once again that she has the right spirit for Jiu-Jitsu.

As a woman, it's not easy in martial arts, we all know that, but you shouldn't make a big deal out of it. In my opinion, martial arts are not just for one group of people. Martial arts, and therefore Jiu-Jitsu, are for everyone who is willing to work on themselves.

She has been writing her (online) book “Schwarzglut” for some time now, which can be found at geschichten_mit_maryam on Instagram. I highly recommend reading it.

I would like to thank Maryam once again for this great article and hope to read more about her perspective on Gracie Jiu-Jitsu soon.

--Franco Vacirca

Am I in the right place?

This was the question I kept asking myself two years ago, every time I stepped onto the mat.

Me – an insecure woman, without any martial arts experience. Around me: men and women from different weight classes, at least ten years younger and significantly more experienced.

I injured my knee within the first month. Is Brazilian Jiu-Jitsu really something for me?

In this article, I want to share how I found the answer to that question – from a deeply personal perspective.

Today, Jiu-Jitsu is for me not about gender, age, or physical strength. It’s a journey toward myself, and I would like to share that journey with you.

My Personal Experience as a Woman in Jiu-Jitsu Insecurity persisted, even among the women on the mat. I’m underweight and over 40 years old, while many of my training partners are ten, sometimes even twenty years younger. You feel those differences especially at the beginning. They can undermine your motivation and give rise to considerable frustration. What kept me going, what motivated me to stay and persevere, was inspiration: Sandra!

Strong, successful, in my weight class. She was already one step ahead, wearing a blue belt (she wears purple now) – and she wasn’t afraid to spar with men!

Meeting her was proof of what my coach, Maurice “Mo” Wollny GJJ black belt and the owner and head coach of the Panda Gym in Berlin, always said: “It’s not about strength – it’s about technique.”

I kept showing up. I chose to see the bruises on my body not as injuries, but as signs of progress.

Growth on the Mat “Patience, timing, precision – the three core principles of our Gracie Jiu-Jitsu,” says my coach, Mo. Progress didn’t come all at once, but slowly, in small and steady steps. I started paying attention to the details: a clean clinch – and really understanding it. Never underestimate the power of the hips! A solid armbar here, a successful escape there – and always: practice, repeat, refine. Precision grows with every repetition.

The dynamic training not only promotes technique but also trains instinctive reactions and thus improves timing. Everything begins to come together.

A key moment for me was overcoming my own limits. Limits I had created in my head: “I’m too old for quick reactions,” “I’m too weak for a hip throw,” “I’ll never manage that escape…” – but those sentences weren’t reality. They were just thoughts. I had to face the challenges – and I did, one by one.

Of course, I owe a lot to my coaches and experienced training partners. Their patience, knowledge, and support made my development possible.

None of these steps happened overnight. They grew over time – and they continue to grow. Today, this process isn’t just part of my training; it has slowly become part of my lifestyle.

Not Everything Is Beautiful – Social Experiences as a Woman on the Mat Jiu-Jitsu is a close-contact martial art. It’s about control, leverage, and holds—everything in tight proximity. That makes it difficult for many women to feel comfortable at first. I want to be honest: not all my experiences were pleasant.

Many men were respectful, helpful, and collegial right from the start—they made me feel welcome. But others were not. I encountered training partners who felt triumphant about picking “a girl” up and throwing her to the ground. My coach had to remind everyone often: “Don’t use 100% of your strength against smaller opponents!”

I even met men who refused to roll with women—for various reasons, such as religious convictions or jealous girlfriends.

Another aspect of training is the unavoidable physical contact with sweaty partners, whether men or women.

No matter the season, after a roll you’re carrying not only your own sweat but also that of your partner.

Sometimes, during grappling, sweat drips from your opponent onto your face—that can feel unpleasant.

But this is reality. If I ever need to use Jiu-Jitsu on the street for self-defense, the fight won’t be pleasant or beautiful either. I’m here to fight, to learn, to grow. And anyone who doesn’t respect that hasn’t understood what it’s about.

Jiu-Jitsu Is Not Male!

Even though women are often a minority in many training groups, I don’t see Jiu-Jitsu as a “male” sport. In my gym, around 30% of the members are women—but that says nothing about the nature of this martial art. Jiu-Jitsu has no gender.

The challenges I face—struggling with my own body, overcoming fears, training with partners from different weight classes—are challenges men also face. Not every man finds a training partner in his own weight class.

Sweaty bodies are uncomfortable for everyone.

What truly matters is attitude: mutual respect, technical growth, and a willingness to develop—regardless of gender.

A Network Built on Humanity – The Team as a Second Family Jiu-Jitsu is an individual sport—but you don’t grow alone. Without a supportive environment, many of my achievements wouldn’t have been possible. In my case, it was the network around Franco Vacirca that carried, motivated, and strengthened me.

It’s not just about techniques or belt promotions, it’s about how you’re seen and supported as a person.

Franco treats everyone with respect, patience, and genuine humanity—regardless of their level or gender.

That creates an atmosphere where you feel safe enough to work on yourself.

Other experienced team members also showed me again and again: what matters here is not who you are or where you come from, but that you’re willing to learn and grow.

This sense of trust and belonging made me loyal. I personally felt welcome right away at the camp in Gandia. In Fuerteventura, I saw how Franco spontaneously and warmly integrated new participants into the training— even though they weren’t part of Gracie Jiu-Jitsu. The same happened again later in Berlin.

I know I can count on my team—not just during training, but also when things get difficult.

This kind of community is rarely one of the reasons why Jiu-Jitsu has become so much more than just a sport for me.

What Is Jiu-Jitsu For? During the thirty-minute randori sessions at the end of class, I sometimes take a short break— not out of exhaustion, but to observe.

Watching others isn’t just educational, it’s also fascinating to see how differently people move.

Some roll dynamically, enjoying the flow and the control. Others go straight for the submission— efficiency is their priority.

Conversations with training partners reveal many reasons for practicing Jiu-Jitsu.

For some, it’s about self-defense in real life. For others, it’s about athletic ambition, the joy of movement, or simply feeling good in their bodies.

Some train to improve reaction speed, refine the coordination between mind and body, or simply to challenge themselves.

But in the end, all these paths lead to one common goal: personal development—both physical and mental.

The philosophy of Jiu-Jitsu, like that of many martial arts, lies in acting correctly at the right moment. Whether we train for tournaments or for the pure joy of movement, Jiu-Jitsu strengthens us. It makes us fitter, more alert, more aware— physically and mentally.

Final Thoughts – A Journey That Continues What began with uncertainty has now become part of my strength. I’ve learned to assert myself on the mat, to push past my limits, to be patient, and to stay committed. But above all, I’ve learned that it’s not just about technique or belts about growth, character and humanity.

Jiu-Jitsu has given me new confidence—not only on the mat but also in everyday life.

When I feel uncertain walking down the street, I remind myself: “You’ve learned how to defend yourself. You can think clearly and react quickly.

What should you be afraid of?”

Today, I draw inspiration from many—regardless of rank or age.

What they share is this: they remained true to the path—with humility, respect, and discipline. I don’t know where this journey will take me next. But I know I’ll keep going. And I will follow in the footsteps of my role models— step by step, with respect and discipline.

"The essence lies in acting as precisely, effectively, and perfectly as possible.

The goal is survival and preparation for returning from your mission unharmed and successful.”

Anatomy of Combat & Street Fighting Introduction In the dark turmoil of combat, a fascinating anatomy is revealed that unveils the essence of the warrior in its purest form. Every breath, every movement is an artful dance between life and death, a symphony of strength and skill that resounds on the battlefield. Muscles tense, senses sharpen as the fighter faces the enemy. Adrenaline floods his body, his eyes fix on the target with unrelenting determination.

Every strike, every parry, is an act of precision and resolve, shaped by years of practice and unwavering will.

The anatomy of combat is a study of movement, an ode to human strength and agility. Every muscle, every tendon, works in harmony to transform the warrior's body into an instrument of fury and defense. The Anatomy of Combat is a reflection of human nature in its rawest and noblest form, a tribute to the unwavering determination of the human spirit to rise up and fight in times of need.

Thus, the anatomy of combat reveals itself as a timeless narrative of courage, strength, and sacrifice, engraved in the history of mankind as an enduring legacy of bravery and the will to survive.

Anatomy of Combat The anatomy of combat programmes CQC and CQB “self-protection mentality” or anatomy of street fighting “selfdefence mentality” are not aimed at competition or tradition, but at acting effectively in a survival situation. It is not about sport or fixed rules, but about understanding survival programmes, close combat strategies and tactics. There are different combat strategies, each with its own objectives. Police, military, and anti-terrorism forces pursue different goals and require different approaches. Knowledge of these strategies enables appropriate behavior before, during, and after a fight.

The first is police strategy and tactics, the second is military strategy and tactics, and the last is anti-terrorism strategy and tactics. The goal of police strategy and tactics is to disarm the enemy (whenever they are armed) and arrest them.

Military strategy pursues the goal of totally eliminating enemy aggression, always with complete suppression and neutralization, up to and including physical and psychological destruction. Anti-terrorism strategy and tactics focus on the rapid and effective elimination of terrorist threats and the terrorists themselves, always while ensuring the safety and security of hostages.

Introduction In the dark alleys of the big city, where shadows dance and darkness threatens to swallow everything, a brutal dance takes place: the merciless street fight. In this brutal arena, where adrenaline pulses and fists fly, the anatomy of street fighting is a cruel ballet of tactics and instinct.

The senses are sharpened, the muscles tense like steel springs. Every breath becomes a calculation, every movement a potential blow. The fighter's eyes pierce the darkness, searching for the slightest sign, the tiniest gap in their opponent's armor. Hands are weapons, dangerous projectiles in a silent duel. They form into fists that hurtle toward their target like meteorites, ready to shatter bones and change lives. The legs are pillars of strength that carry the body and transform it into a dance-like movement that unites attack and defense in a flowing unity.

The fighter's spirit is a fortress of determination and fearlessness. He knows no mercy, he tolerates no weakness. In this brutal battle, every thought is a sword, every decision a step on the narrow line between triumph and defeat.

In street fighting, the anatomy of combat is more than just muscles and bones; it is a manifestation of will, a demonstration of strength and determination to push boundaries and face destiny with the full force of one's being.

Anatomy of Street Fighting In today's society, where violence is on the rise, it is crucial to know how to defend yourself in street fights. This is not about regulated sports, but about avoiding serious injury or even fatal consequences. It is important to master the various techniques and tactics and to have medical and legal knowledge in order to defend yourself in any attack situation.

It is important to be consistent in what you do and how you do it. You have to be prepared to do everything in your power until you win the fight and survive – namely, “Hard blow of reality.” That's why you need a perfect game plan to combine important elements into a formula that can be learned quickly and effectively so you can defend yourself. The three phases of the game plan for street fighting are divided as follows:

3 Game Plan Phase Phase 1: Getting started -Theory & practice: -Awareness of the fight, training mental clarity

Phase 2: Pressure -Value system topics: -Thesis, antithesis & synthesis of mindset and inner and outer leadership -Thesis (the argument in favor) -Antithesis (the argument against) -Synthesis (the conclusion of the main part)

Phase 3: Termination -Goals: -Understanding vs. experience -Knowing vs. being able to -Knowledge vs. wisdom -Formless vs. adaptable

Now that you have a clear 360-degree overview, understanding, and knowledge of all three stages of the game plan and can control them under pressure, especially under extreme pressure, you can functionally implement the three game plan stages and master them in any attack situation.

. It is important to intercept or neutralize attacks in order to get to the right distance and use effective techniques that target the most vulnerable parts of the body to incapacitate the attacker.

“You have to be consistent in what you do and how you do it.

So you have to be willing to do everything in your power until you win the fight and survive.”

In the world of street self-defense, there are three irrefutable considerations: 1. Your opponent may be armed or unarmed.

2. Your opponent may be acting alone or accompanied by others.

3. The importance of your own life is paramount.

Training defense program and guidelines When it comes to defense training and programs, it is crucial to be trained in various areas of combat. These include: -Mastery of unarmed defense techniques -Handling firearms, sticks, knives, and other objects -Tactics for ground fighting -Dealing with attacks by multiple attackers -Controlling emotions through targeted breathing techniques -The ability to activate or deactivate the “killer instinct” in combat

Streetfight Defense Program The Streetfight Program is divided into three modules, each of which is important and can be adapted to the needs of civilians.

The modules are structured like traffic lights: • Module 1: Green – Latent threat • Module 2: Orange – Increased awareness • Module 3: Red – Serious threat The transition between these threat levels depends on the opponent's reaction and can happen quickly. The program is based on the principles of functionality, simplicity, and effectiveness. Those who internalize these principles will feel more confident and radiate this feeling.

In street fighting, all fighting distances must be covered, whether with or without weapons, in order to end the fight at the right range. It is a mistake to focus only on punching or kicking, especially if the opponent is bigger, stronger, and heavier

Basics of street self-defense

Philosophy of self-development The philosophy of self-development plays a central role. Selfdevelopment involves taking responsibility for one's own healing, using inner energy and one's own potential to change one's perspective and achieve desired goals. In the philosophy of martial arts, there are a few important points to keep in mind: -Exceeding your own expectations -Realizing your own potential -Finding your own path and opening up new possibilities -Identifying and expressing your own values -Overcoming the distance between yourself and your dreams -Overcoming the distance between oneself and one's opponent -Fully developing and utilizing one's abilities -Training the mind to be formless and adaptable

“The ultimate goal lies in surviving unscathed and not necessarily in defeating the opponent.”

Shaolin Kung Fu