Preserving the Original & Traditional A Member of the British, European & International Wado Federations. December 2013

Transcription

1 Preserving the Original & Traditional A Member of the British, European & International Wado Federations December 2013 British Wado Federation 3-Years Old! December 2013 now celebrates 3-years since British Wadokai became members of the British Wado Federation and leaving behind All-Styles Sport Karate - Forever! Since the creation of the British Wado Federation, European Wado Federation and International Wado Federation we have enjoyed a period of peace without political interference, from outside, from the agenda-driven governing bodies. For British Wadokai we can enjoy Pure Wado as Wado Purists! And other advantages include a complete saving of British Wadokai funds, which by now would have gone into the many hundreds. These savings have allowed us to keep costs, such as licensing and insurances, etc., to a minimum for our membership. Annual membership alone would have cost over a staggering And where would our money have gone? On funding sport-karate promotion and events! Just remember how much money was THROWN AWAY by the various governing bodies alone by promoting the K is on the Way!

2 Page 2 8th December 2014 British Wadokai Standardisation Course Part 4 Includes standardisation of all the British Wadokai Tai-sabaki of; Idori-no-kata (kneeling defences), Tanto-dori-no-kata (knife defences), and Mutodori-no-kata (sword defences). Instructor: Gary E Swift Kyoshi. Venue: The Scout Hall, Swindon Road, Horsham, West Sussex, RH12 2HF. Price; 15. Time: 10am-2pm. If time; Tanto-randori (Knife-defence sparring). Please bring Bogu (mitts and pads). Also, if you have them ( spares available, if not); Tanto (wooden/rubber knife), Bokken (wooden sword). Due to location, please also bring packed-lunch. For further details, and booking, please contact the Event Organiser: Paul Elliott (7th Dan) Renshi. Tel; ; semka@btopenworld.com British Wadokai. Dedicated into making our students better than ourselves! British Wadokai Keeping Wado History Alive in the Ever Changing Modern World!

3 Page 3 Reserve Licence Officer Required! The British Wadokai Licence Office requires a need for a trainee, in the event that the Licence Officer becomes unavailable for any period of time (holidays, sicknesses, etc.). At the moment the Licence Office is in Plymouth, however, the office is fully transportable and duties can be carried out anywhere in the country. All computer infrastructure (such as accompanying letters and insurance records) can be placed onto a small FlashDrive; and as the licensing system will always be run on a simple manual cardex system there is no risk of file losses due to any computer malfunctions, etc. In fact, as the whole system is designed and run manually, which (ironically) is much more timesaving, there is no need for a computer at all. While everyone else runs their licence offices via the (very often) unreliable technology of the computer, British Wadokai does not - And we haven t lost a file or membership record yet! If you are interested in learning how to become a BWK Licence Officer, please contact the BWK Chief Instructor for details. HAI SENSEI! We must all still learn from those who have gone before us! Question: When do we stop learning and understanding Martial-arts? Answer: Never! All those who are senior to us, both as grade and or experience, are still a great source of learning - they should all still be considered a Sensei. Very often we see those junior ranked Yudansha question those of the senior ranks. I have seen (and heard) a 1st Dan question a 6th Dan over certain aspects of training, almost contradicting them bluntly. We all know, or should know, that the senior graded members ARE our SEN- IORS; and they are seniors because they have travelled that road before us, so deservedly demand our respect. Even though we may disagree with certain aspects, we DO NOT QUESTION these within the Dojo. I myself have come across technical contradiction but have found, through dedicated practise, that these concepts have their own merits within interpretation. Very often we mature into techniques. In Wado we use subtlety with our movement. Our techniques are relaxed and spontaneous. We do not hold our stances with tension and strength, but with a relaxed Kamae in readiness for explosive activity; this cannot be achieved with tension. So when I found myself being questioned about the validity of our Wado-ness in our stances, in a Wado Dojo (thankfully not mine otherwise the term ton of bricks and falling upon someone from a great height would have been appropriate in this situation), I was a bit shocked. We DO NOT QUESTION our seniors. We attempt to understand the motivation behind the reasoning of the teaching. Even 7th and 8th Dan (and upwards) are still learning, which is why we still train every day. Martialarts are not one way - we have to train as much, if not more, than we teach. We all need regular practise and enlightened instruction to understand, otherwise we may fall into the trap of self-ness. Self-ness is dangerous, as we have a perception of what WE feel Karate is all about. This then becomes, or can be, blinkered and closed. We must all open our hearts and minds to all those around us, we must keep learning. Martial-arts knowledge comes from those who have trained before us, all those who are our senior have the responsibility of passing down the correct knowledge in the hope that we all become better people. Additionally, an Instructor will attempt to make you better than himself as to improve the standard of both his offspring and to improve the efficiency of the system. Having a Blackbelt, and being a Black-belt are two entirely different things! Do not question what a senior has to say, just learn from them, practise, and make your own assessments within yourself... Hai Sensei! Gary E Swift Kyoshi.

4 Page 4 British Wadokai New Licensed Members Burgess Hill Wado (Sussex); Cirencester Wado (Gloucestershire); Cranleigh School Wado (Surrey); Crowcombe Wado (Somerset); Matthew Baker 8th Kyu. Gunnislake Wado (Cornwall); Horsham Wado (Sussex); Newcastle Wado/Kenpo (Tyne & Wear); Victoria Anderson 1st Dan, Matthew Anderson 1st Dan, James Anderson 1st Dan, Elizabeth Seccombe 1st Dan, Matthew Seccombe 1st Kyu, Nick Seccombe 1st Dan, Pascal Fintoni 1st Dan. Pomphlett Wado (Devon); Woolwell Wado (Devon); Yealmpton Wado (Devon); Welcome to British Wadokai! British Wadokai Grade Promotions/Registrations Burgess Hill Wado (Sussex); Cirencester Wado (Gloucestershire); Cranleigh Wado (Surrey); Cranleigh School Wado (Surrey); Gunnislake Wado (Cornwall); 25/11/13. Natasha Cummings 9th Kyu. Horsham Wado (Sussex); Mikel Malone 9th Kyu. Newcastle Wado (Tyne & Wear); Pomphlett & Plymstock Wado (Devon); 17/11/13. Michael McPherson 1st Kyu, Andrei Kuznetsov 6th Kyu, Safaa Sindi 6th Kyu. Examiner; Gary E Swift Kyoshi. Woolwell Wado (Devon); Yealmpton Wado (Devon); 17/11/13. Claire Nash 9th Kyu (1st Class). Examiner; Gary E Swift Kyoshi. Congratulations to you all! Kata Within a Kata The performance of a Kata can be different from one person to another. Each one of us has slightly different timing, body structures, mechanics, and personalities that that are often reflected in the way we conduct our performance. After many years we do personalise our Kata, to certain degrees, but we should never violate the fundamental principles contained within. When we learn to drive a car we are taught the basic methods of changing gear (returning our hands to the steering wheel after each gear-change), steering (hands in the correct position, clock-face positions of 10 to 2, or 20 to 4, etc.). Mirror, signal, manoeuvre, etc. After these basic driving rules have been mastered, and the driving-test has been successfully passed, we tend to drive the way we feel comfortable and to adapt and adopt various personal driving habits (although, especially in my case, some bad ones). When we come to teach others how to drive, do we teach them our modified way of driving? No, we have to go back to the basics and teach from scratch. I feel that this is the same (or should be) as our Wado. We teach the fundamental principles in Kihon-waza, so these are encouraged within our Kata - moving from one technique to another in much the same way. After many years of training within the Kata, we tend to infuse our personality into the Kata, but, unlike driving a car, we should identify and not include any bad habits or shortcuts. Our personality comes from within the Kata, thus making this our own Kata within the Kata. Every practitioner of a Kata may look identical, but upon closer inward inspection this is not so. We are not attempting to be clones of the personalities of those who teach us the Kata, we are, and must preserve, ourselves. We have adopted our own personal mechanics and personality within it. Don t become the Kata, but let the Kata become you. Gary E Swift, 8th Dan. Picture; Justin Swift (6th Kyu).

5 Page 5 FREE Wado Self Defence Course, 3rd November Wado Self Defence tactics and Goju-randori were the themes for this year s FREE British Wadokai Course. Venue was the Zanshin Wadoryu Karate Club at Burgess Hill, Sussex. Students from the Surrey and Sussex Clubs were present and were all bombarded with some simple and also some challenging (but effective) routines. The Goju-randori allowed students the opportunity to free fight using Wado arm-locks and takedowns, plus other Wado techniques, such as elbow, open-hand and knee strikes (which are normally banned in sport-karate competition). Those present: Ian Hunter 7th Dan, Gordon Hoare 6th Dan, Jim Taylor 5th Dan, Oren Teichmann 1st Dan, Robbie Baldock 2nd Dan, Mark Brown 1st Dan, Mark Brightey 4th Kyu, Daniel Brightey Mu-kyu, Chris Holland 6th Kyu,

6 Page 6 Gemima Delgado 4th Kyu, Kieran Malone 6th Kyu, Mikel Malone 9th Kyu, Peter Collier 4th Kyu, Megan Collier 4th Kyu, Helen Woods 1st Kyu, Allan Kerr 2nd Kyu, Scott Martin 1st Kyu. GOJU-ITTAI - 'Hard soft unification'. The two practices of Go-ho and Ju-ho that are harmonised together. Go-ho refers to the striking and kicking elements, while Ju-ho refers to the grappling methods taught, and Ittai is unification of these two elements. Although generally taught as separate methods they are in fact harmonised together in practise until the 'separation' of these elements become unnoticeable in combat. Practised within the British Wadokai Schools of Karate-do, as Goju-randori (hard-soft free-sparring). GOJU-RANDORI Hard soft sparring. The British Wadokai practise of sparring whereby all the Wado elements may be performed; including wrist-locks, armlocks, elbow-strikes, knee-strikes, sweeps and takedowns, etc. GO-SHIN - 'Hard mind'. A collective term for a selfdefence oriented attitude or state. Commonly refers to 'self-defence'. GOSHIN-HO - 'Hard mind move/s. A collective term for 'self-defence techniques'. A collective term for any technique, or techniques, used primarily for a self-defence situation. GOSHIN-JUTSU - 'Hard mind method'. A collective term for a method of combat-techniques used primarily for self-defence situations.

7 Page 7 British Wadokai British Wadokai Coaching Course Those who attended and passed the Level 3 Comprehensive Instructor Course (Assistant to Leading Instructor): Mark Overthrow 5th Dan, Guy Sparham 1st Dan, Sam Robathan 2nd Dan, Jodie Robathan 2nd Dan, Darran Queenan 2nd Dan, Johannes Janson, Mark Allen, Neil Craze, Trevor Wickett 4th Dan, Sean Parker, Chris Barnett, Richard House 3rd Dan. I would like to thank Ian Hunter Renshi for travelling all the way from Surrey to Plymouth to give up his valuable time and some of his immense knowledge, much appreciated. Gary E Swift Kyoshi. Agenda Opening up a Club. Adequate Qualifications. Policies. Instruction. Membership training/attendance cards (awareness of expired licence/insurances). The Importance of Forming a Committee. Lesson Plans. Creating a Lesson Plan. Dealing with parents. The body in action How the body works. Teaching Methods. Practical demonstrations. British Wadokai Policies. Information resources & sources. Health & Safety in the Dojo. Coaches Charter. Have your qualifications ready! Beginners Handouts. Keeping good accounts. Keeping a Register. Keeping an Accident Book. Your responsibilities. Discipline in the Dojo. Focus on grading progression. Child Protection in the Dojo. Recognising the risk. Avoiding the risk. Transporting children on a regular basis or in an emergency (parent didn t collect, etc.). Gradings. Examiners Charter. Examiners information. No First Aid Incident Response. Emergency protocols. Emergencies & first aid. Good judgement comes from bad experience, and a lot of bad experience comes from bad judgement!! Gary E Swift Kyoshi (City & Guilds (SITO Level 3), Diploma (GDL) in Law). Address: 57 South Hill, Hooe, Devon. PL9 9PT. Tel: garyswiftkyoshi@yahoo.co.uk Ian Hunter Renshi (BSc. Hons). Address: Magnolia Cottage, 4 Woodside Close, Chiddingfold, Surrey. Tel: ; ianhunter01@live.co.uk

8 Page 8 Why do we practise the second Kata, Pinan Nidan, before the first Kata, Pinan Shodan? History of Pinan Kata. 'Peace & tranquillity'. Pin(g): 'Peace', An: 'Tranquillity'. Also known as Ping-an, Ping-yan. Refers also to 'peaceful period'. The five Kata developed by Itosu-Yasutsune in First taught in Public Schools in Okinawa. The five Pinan Kata are Pinan Shodan, Pinan Nidan, Pinan Sandan, Pinan Yodan and Pinan Godan. Pinan Kata are the fundamental Kata significant to the Shuri-te Karate styles as Wado-ryu, Shito-ryu, Shorin-ryu and Shoto-ryu. Pinan forms were developed by Itosu-Yasutsune (AD ) in 1903 and were the first Kata ever taught and incorporated into Okinawan public schools. His ideas for these Kata are said to have stemmed from either Chiang-nan (Channan) or Ku-shanku (there is some debate as which). Known also as Ping-an or Heian (referring to the Heian 'peace & prosperity' period). The Pinan ( 平安 ) Kata are a series of five empty hand forms taught in many karate styles. The Pinan Kata originated in Okinawa and were also said to be adapted by Anko Itosu from older Kata such as Ku-Shanku and Gojushiho into forms suitable for teaching karate to young students (breaking the Kata into the five elemental forms we see today). When Gichin Funakoshi brought karate to Japan, he renamed the Kata to Heian. The name comes from the Japanese Heian Period ( 平安時代, Heian jidai? ) and is the last division of classical Japanese history, running from 794 to The period is named after the capital city of Heian-kyō, or modern Kyoto. It is the period in Japanese history when Buddhism, Taoism and other Chinese influences were at their height. The Heian period is also considered the peak of the Japanese imperial court and noted for its art, especially poetry and literature. Although the Imperial House of Japan had power on the surface, the real power was in the hands of the Fujiwara Clan, a powerful aristocratic family who had intermarried with the Emperor of Japan. Heian ( 平安? ) means "peace and tranquillity" in Japanese.The Chinese translation of Pinan is "safe from harm". Korean Karate (Tang Soo Do) systems also practice these Kata; they are termed, "Pyungan", which is a Korean pronunciation of the term "pin-an". The Pinan Kata were introduced into the school systems on Okinawa in the early 1900s, and were subsequently adopted by many teachers and schools. Thus, they are present today in the curriculum of Shitō-ryū, Wadō-ryū, Shōrin-ryū, Isshin-ryu, Kobayashi-ryū, Kyokushin Shōrei-ryū, Shotokan, Matsubayashi-ryū, Shukokai, Kosho-ryū Kempo, and several other styles. One of the stories surrounding the history of the Pinan Kata claims that Itosu learned a Kata from a Chinese man living in Okinawa. This Kata was called "Chiang Nan" in Chinese, and later became known as "Channan", an Okinawan/Japanese approximation of the Chinese pronunciation. The original form of the Channan Kata is lost. Itosu formed 5 Kata from the long Channan Kata which he thought would be easier to learn. The 5 Kata were Pinan Shodan, Nidan, Sandan, Yodan, and Godan. Pinan Dai (The Great Pinan). The Great Pinan, now rarely practised outside of Okinawa, is an amalgamation of all the five Pinan Kata. The order in which the five Kata are performed is changed from that of the simple and basic training order (above) and in this order the five Kata blend naturally from one to another, without any breaks forming one elaborate and intricate Kata. This Kata although Okinawan in origination encompasses the basic Buddhist elements and is performed in their order of earth, water, fire, air and ether as also outlined by Kōbō Daishi (Kūkai) of the Japanese Heian (Pinan) period. Current practice The Pinan are taught to various beginner ranks according to their difficulty. The Kata are all loosely based on an I-shaped embusen or shape. These Kata serve as the foundation to many of the advanced Kata within Karate, as many of the techniques contained in these Kata are contained in the higher grade Kata as well, especially Kusanku. In certain styles, Pinan Shodan and Pinan Nidan are inverted - what certain styles call Pinan Shodan is what others now call Heian Nidan, and viceversa. For example, the Kata Shotokan calls Heian Shodan, styles such as Wado, Shūkōkai and Shitō-ryū call Pinan Nidan. So, why was Pinan Shodan swopped with Pinan Nidan in practising order? The answer to this is quite simple. In Wado-ryu Pinan Nidan is taught prior to Pinan Shodan, due to Pinan Nidan is easier to learn, due to its more fundamental principles, as a 'first' Kata (the implications of Junzuki, etc., with front leading-hand techniques). Pinan Kata were developed by Yatasune Itosu as intermediate Kata to the much longer main Kata of Shorin-Ryu, Ku-Shanku. He did not make them up however, they were based on much older training forms called Channan, which had their origin in China. In Shoto-ryu Master Funakoshi considered Pinan Shodan too difficult for an introductory Kata; so when he initially developed Shotoryu he changed Pinan Nidan to Heian Shodan and Pinan Shodan to Heian Nidan (this was so his students would not be confused by the 'practising' order). In Wadoryu Karate, Ohtsuka kept the name the same but emphasised that Pinan Nidan be taught first. So basically, even though Pinan Nidan is the second Kata it is taught first, and Pinan Shodan second, as Pinan Nidan is the easier, more beginner-friendly Kata. Two subtle differences : Above, Gichin Funakoshi (Founder of Shotoryu) demonstrates the Shotokan Heian Nidan. Below, Ohtsuka Hironori (Founder of Wadoryu) demonstrates the Wado Pinan Shodan.

9 Page 9 The Pinan Kata series also demonstrates aspects of individual concepts that many may not be aware of. If we take Ku-Shanku and break it down we can then identify these elements and recognise and understand them into the Kata of their own. Although all Kata generally demonstrate a dropping movement at the start, we can also take each Pinan and dissect certain elements from them and form individual concepts from each of them. The more advanced the Pinan, the closer to Ku-Shanku we get with the more advanced principles of motion and technique included For example: Pinan Nidan: This demonstrates the fundamentals of Junzuki, where the same hand is being used with the leading foot. All fundamental Karate movement derives from Junzuki and is delivered from these initial principles. Pinan Shodan: This Kata introduces the practitioner to Gyakuzuki. However, a more important, and very often overlooked principle, are the concepts of contradicting forces of the striking/blocking movements. These principles are apparent in our Kihon-Gumite where the body shifts one way and the contradicting energy is used in the technique. Pinan Sandan: This Kata forms the basis of the complimentary forces, where the body twists and the striking/blocking technique follows the flow of the body movement. Although touching on the principles of double-movement a more apparent observation of Irimi and set-up techniques for throwing and take-downs are also noticeable. Pinan Yodan: This Kata utilises forward double movement, whereby the double-blocks are used in harmony in an up & down (ten-chi) motion. Double & multiple movement/s on singular hip and body movement, allowing double techniques to flow from one body rotation, are also being demonstrated. Additionally, we can also see the demonstration of motion as demonstrated in Pinan Shodan and Pinan Sandan. Pinan Godan: This Kata utilizes double-handed techniques demonstrating both complimentary forces and contradicting forces. Additionally, we also see demonstration of other two-handed tactics and elements not already obvious in the previous Pinan Kata but are contained within the Ku- Shanku Kata. For example, jumping, rising and dropping movements, etc. Pinan Godan could also be considered an introduction to some of the elements and principles contained within Chinto Kata. However, even with all this said and done, we can also see many of the obvious advanced principles present in our Pinan, including that of Noru, etc., even within Pinan Nidan. So we should never fall into any trap of restricting Pinan Kata to simple fundamentals, but we should also still be aware of many of the advanced principles present in much of our own Tai- Diagram description Sabaki - Pinan can be an irony of their own. Diagrams. Examples of complimentary and contradicting forces within relation to the body and technique. We must also consider that of direction of both eye-contact and direction of intended technique within the technique & body rotations to get the value and interpretation of the full movement. Gary E Swift Kyoshi. Rotation of technique Rotation of body Pinan Shodan Direction of technique Direction of body rotation Body Rotation of technique Rotation of body Pinan Sandan Rotation of technique Rotation of technique Rotation of body Rotation of technique Rotation of technique Rotation of body Rotation of technique Rotation of technique Rotation of body Two-handed example Two-handed example Two-handed example

10 Page 10 和道流 Wadoryu Terminology for the Traditional British Wadokai Dojo DICTIONARY OF WADO-RYU & RELATED KARATE TERMINOLOGY A ACALA - Also known as Ācalanātha, Āryācalanātha, Ācala-vidyā-rāja and Caṇḍamahāroṣaṇa. In Vajrayana Buddhism, Ācala (alternatively, Achala or Acala in Sanskrit, Fudo in Japan) is the best known of the Five Wisdom Kings of the Womb Realm. Acala means 'The Immovable One' in Sanskrit. Acala is also the name of the eighth of the ten stages of the path to become a bodhisattva. Acala is the destroyer of delusion and the protector of Buddhism. His immovability refers to his ability to remain unmoved by carnal temptations. Despite his fearsome appearance, his role is to aid all beings by showing them the teachings of the Buddha, leading them into self-control. He is seen as a protector and aide in attaining goals. Temples dedicated to Acala perform a periodic fire ritual in devotion to him. The Buddha Akshobhya, whose name also means 'the immovable one', is sometimes merged with Acala. However, Acala is not a Buddha, but one of the Five Wisdom Kings of the Womb Realm in Vajrayana as found in the Indo-Tibetan tradition, as well as the Japanese Shingon sect of Buddhism. As 'Fudō myō-ō', Acala is considered one of the Thirteen Buddha in Japan. Acala is typically depicted with a sword for subduing demons in his right hand and a rope for catching and binding them in his left hand. He has a fearsome blue visage and is surrounded by flames, representing the purification of the mind. He is often depicted seated or standing on a rock to show his immovability. His hair commonly has seven knots and is draped on his left side, a servant hairstyle in Buddhist iconography. He is frequently depicted with two protruding fangs. One tooth points downwards representing his compassion to the world, while the other tooth points upwards representing his passion for truth. ACU-POINT & ACU-POINT STRIKING - The pressure-points and vital-point, used for both the healing and striking skills. Known as: China; Bih-chi, Dian-mai, Dian-xue, Dian-xue-biqi, Hsueh-dao, Jing-luo, Tien-hsueh, and Xue. Korea; Geup-so, Giap-sool, Jiap, Kup-so, Maek-chigi, and Yakjom. Japan; Ate-mi, Gen-kotsu, Kyu-sho, Keimyaku-hiko, Keimyaku-iho, Keiraku-hiko, Sappo, Sei-ho, and Yubi-waza. India; Marma, Marma-adi, and Vajramushti. ACU-PRESSURE - Originating from the art and science, similar to Acupuncture, where the use of pressure and massage replaces that of needles to the Hsueh-dao (vital energy points). In healing, certain 'points' are prohibited with needles, as they may cause injury, so the advantage of pressure replaces the point of the needle. The practitioner of Acupressure understands more fully the potential of healing and injuring with acupoint-pressure. In injuring, these points can be used to stun, paralyse, render unconscious, and even kill the victim if applied in the correct way. In the book of Hsi-yuan-lu of AD1247, there are diagrams indicating all these 'vital-points' on the human body. It is believed that there are over 300 of these points, although there are only 108 major stunning and killing points, and out of those, 36 are actually 'major' lethal points. Acupressure, as well as Acupuncture, is a widely accepted and a most effective method of healing and relaxing. See (China) Ann, An-mo, Bih-chi, Hsueh-dao, Jingluo, Tien-hsueh, Tui-na. (India) Susruta-samhita. (Japan) An-ma, Atemi-waza, Sei-ho. (Korea) Kup-so. See also Acupuncture, Ayurveda, Samhita (India). Bubishi (Japan). Hsi-yuan-lu, Huang-ti-nei-ching (China). See also Feng-Yiquan. ACU-PUNCTURE - Originating from a Chinese healing art and science of medicine in which needles are placed to 'points', known as the Hsueh-dao, on the body. These 'points' are located on the Jingluo, energy channels (meridians), through which Chi (Ki, Gi) or vital energy flows. Restores the body to good physical and/or mental health. It is often included as part of the healing arts studied by many students of martial-arts. A-GE - 'Rising'. Refers to any technique, or movement, that makes an upward directional movement. AGE-RU - 'Raise'. AGE-UCHI - 'Rising strike'. AGE-UKE - 'Rising block'. A Karate blocking technique generally used for head defences. AGE-ZUKI - 'Rising punch'. A Karate punching technique delivered in a semicircular manner from the hip. It would then be delivered upwards to the target. AGURA-WO-KAKU - Informal sitting position, cross-legged. AI - 'Harmony'. An encompassing term that can also mean 'uniformity', 'mutual', 'together/ness', 'concentrate', 'concentration'. AI-DACHI - 'Harmony stance'. Both partners face each other in the same stance, both in right or both in left for example. AI-GAMAE - 'Harmony position'. Both combatants facing each other in the same position, either both in left or both in right stance for example. AI-HANMI - 'Harmony half-body'. Both combatants facing each other for combat in the same position, both in left or both in right for example.

11 Page 11 AI-HANMI-GAMAE - 'Harmony half-body position'. Both combatants face each other, for combat, in the same fighting position as one another, both in left or both in right fighting stance for example. AIKI-NO-SEN - 'Initiative of harmonious meeting'. Refers to taking advantage of the opponent's situation. AI-NUKI - 'Ai-Nuki', which means that you do not 'crash' with your opponent, but naturally move to a good position to defeat him using his own power. Physically you never get hurt - mentally you never have arguments. This is the meaning of the 'Wa' in Wado. Harmony inside and outside yourself through 'Ai-Nuki'. Ai-Nuki derives from the art of Japanese swordsmanship. The highest teaching (Okugi) of sword, called Aiki, refers to a method of escaping unharmed without cutting your partner. It is also called Ai-Nuki. In the Yagyu style of sword it is Katsu-Jin-Ken, the sword that gives life (Satsu-Jin-Ken is the sword that kills). Within Muto-dori-no-kata and Tantodori-no-kata you have a choice of taking life or giving it. See also Muto-dori-no-kata and Tanto-dori-no-kata. AI-TE - 'Mutual hand'. Normally associated with the opponent or partner in combat or in combat practise. Two opponents facing each other in readiness for combat. AI-UCHI - 'Mutual slaying'. A term, originally used in samurai combat, where both warriors have dealt a 'mortal' cut at one another at the same time. The term is also used in traditional martial-arts competitions and tournaments etc., to suggest that both combatants have delivered successful techniques simultaneously. AI-WA - 'Harmony and peace'. The initials also stand for the '(A)lliance of (I)nternational (Wa)do-ryu'. An organisation, which is the forerunner of the International Wado Federation, founded by Sensei Gary E Swift Kyoshi to unify autonomous Wado groups throughout the world for the benefit of mutual technical understanding and exchange. (Foundations established in 1976). A-KA - 'Red'. Colour. Also refers to the red-belt competitor in a contest. See Aka-obi. AKA-OBI - 'Red belt'. Normally regarded as one of the beginning colour belt ranks for a student in Okinawan and Japanese martial-arts. Also refers to the red competitor in a contest. See also Shiro-obi and Ao(i)-obi. AKI-GASSHAKU - 'Autumn camp'. A martial-arts autumn training camp. ANTEI - 'Balance'. One should take care of balance in kata or in every fight for that matter. But kata itself has to be also in balance in its execution. The balances of breathing, technique, force, speed etc. See Hantei. AO Blue. Colour. Also known as Aoi. Also refers to the blue-belt competitor in a contest. AO-OBI - 'Blue belt'. Normally regarded as one of the intermediate colour belt ranks for a student in Okinawan and Japanese martial-arts. Also refers to the blue competitor in a contest. See also Shiro-obi, Aoi-obi and Aka-obi. AOI Blue. Colour. Also known as Ao. Also refers to the blue-belt competitor in a contest. AOI-OBI - 'Blue belt'. Normally regarded as one of the intermediate colour belt ranks for a student in Okinawan and Japanese martial-arts. Also refers to the blue competitor in a contest. See also Shiro-obi, Ao-obi and Aka-obi. ARAGAKI-ANKICHI - A student of Kyan-Chotoku who later became a master of Shorin-ryu Karate. The Karate master who was believed to be also responsible for the development of the Kata Ni-sei-shi, Sochin, and Unsu. ARAGAKI-SEISHO - An Okinawan Kung-fu master who trained in South China (Fukien). It is believed that he introduced his skills into Okinawa during the mid 1800's. ARIGATO - 'Thank you'. A phrase commonly used in Japan and in the Japanese Dojo. Domo-arigato Thank you very much. ARIGATO-GOZAIMASU 'Thank you very much'. AROSHI - See Atoshi. ASHI - 'Foot' or 'support'. ASHI-ATE - 'Foot strike' or 'leg strike'. ASHI-BARAI - 'Foot sweeping'. ASHI-FUMIKAE - 'Changing feet'. During fighting it may be necessary to change stance from left to right, or right to left etc. ASHI-HAKOBI - Refers to the four types of moving footwork when attacking or defending. The four types are Ayumiashi, Hiraki-ashi, Okuri-ashi, and Tsugi-ashi. ASHI-SABAKI - 'Foot work', 'foot control', or 'foot movement'. ASHI-WAZA - 'Foot techniques' or 'leg techniques'. A collective term for footwork. A-TE - 'Strike' or 'striking'. Also known as Uchi. ATE-MI - 当て身 'Body strikes'. A collective term for acupoint striking. See Atemi-waza. ATE-MI-WAZA - 'Body striking techniques'. A collective term for the training in techniques normally delivered to the vulnerable and pressure points of the human body. See Acupressure and Gen-kotsu, and Sappo. ATE-WAZA - 'Striking techniques'. A collective term for the striking techniques used in Karate and other Japanese martial-arts. ATO Backwards. A general term. See also Ushiro. ATO-NO-SEN - 'Taking the initiative backwards'. Refers to performing a counterattacking tactic while in retreat. ATO-SHI - 'Downward'. Also known as Otoshi, Aroshi, and Oroshi. ATOSHI-EMPI-UCHI - 'Downward elbow strike'. ATOSHI-GERI - 'Downward kick'. ATOSHI-KAKATO-GERI - 'Downward heel kick'. A downward axe-kick in Karate.

12 Page 12 ATOSHI-HIJI-ATE Japan. 'Downward elbow strike. Also known as Aroshi-empi-uchi. ATOSHI-UKE - 'Downward block'. ATO-SURI-ASHI - 'Rearward sliding/gliding foot'. Refers to the backwards sliding steps. Also known, in respect to the initial footwork within Ohyo and Kihon-gumite, as Nijiri-ashi. ATO-UCHI - 'Delayed strike'. A term used to suggest 'feinting techniques'. A-U - 'To meet' (verb). A general term referring to something (including a surface) meeting or joining another, etc. AUN - 'Harmony breathing'. The fundamental types of breathing generally used in martial-arts include: Aun; harmony or diversion breathing, Ibuki; tension breathing, In-ibuki; passive/internal breathing, Nogare; Emphatic breathing, Zen; natural or basic breathing. A-WA-SE - 'Simultaneous' or 'combined'. Awase (noun): To match with (from the verb awaseru ), which in turn comes from the verb au. AWASE-WAZA - 'Combining techniques' or 'simultaneous techniques'. Joining techniques together. AWASE-ZUKI - 'Simultaneous punch'. To deliver two punches at the same time. For example, as the parallel twinpunch techniques present in Ni-sei-shi or Ni-ju-shiho Kata etc. AWASE-UKE - Awase (noun): To match with (from the verb awaseru ); which in turn comes from the verb au. Awase: Matching with an opponent. To match movement with someone else's. When deflecting, your hand moves to coincide with the opponent's punch. See also Sokumen-awase-uke. AYUMI-ASHI - 'Walking step'. Take one step forward or one step backward. Step through with the rear leg; rear foot now becomes front foot. Makes up a considerable amount of distance but has the disadvantage of speed. Ayumi- Ashi is of the four types of Ashi-Hakobi (moving footwork when attacking or defending). The four types of Ashi- Hakobi are Ayumi-ashi, Hiraki-ashi, Okuri-ashi, and Tsugi-ashi. Taken from the British Wadokai Wado-Comprehensive, available from Next month B. Bowing on/off Etiquette The traditional method of lining up in the Dojo is quite simple. On the command of Seiretsu students must line-up quickly and quietly in the proper grade/rank order (highest ranks starting from the front-right working down to the lowest ranks on the rear-left) in equal rank & file in the Kiritsu (informal attention) position (Musubi-dachi), as per diagram. You must not pass in front of higher graded ranks to do so, filter in from the rear and side of your own line. All Sensei stand facing the rank & file of students. In the event that there is more than one Sensei, the highest graded Sensei would usually be positioned at the left of the lower ranked Sensei (this would then be in correct rank position during the 'Shomenni-rei', where the highest ranks must be on the right in the line-up). Bowing-on Procedure The kneeling-bow comes, historically, from the process of the Japanese feudal past. Even when kneeling we have katana-sabaki (swordawareness movement). With the feet remaining together (musubi; as if ankles tied throughout the whole process - This is also for the process of hakama-sabaki (hakama-awareness movement)) the right knee touches the ground first, allowing the sword to remain unhindered on the left hip and the hakama un-hindering any leg movement, then the left knee follows with knees 1 to 2-fists distance apart (for easy movement to recover). On bowing the left hand is placed on the floor first whilst still looking forward, this allows us to still view ahead and able to draw the sword with our right hand. The right hand is then placed on the floor and our heads drop forwards (although our peripheral sight is still constantly observing our visible surroundings) to make the bow (do not linger in this position). Raise the head and return the right hand to the thigh and reverse the process. The left leg moves out (still remaining with the feet together) then simply stand up. So, to sum up, a bow is for respect but it is also a demonstration of loyalty and trust towards higher ranks/grades; plus a mutual understanding towards your peers.

13 Page 13 O-Rei in Wadoryu Karate. Sensei: 'Seiretsu' (line up in correct ranks and files). Sensei signals the Sempai to acknowledge the start of the bowing-on procedure. Sempai: 'Seiza' (all kneel). Those who are unable to kneel (due to injury, etc.) must stand together, at the rear of the Dojo, to perform the standing-version, in Kiritsu, and rejoin the group upon completion of the O-rei (bowing ceremony). Sensei: 'Dojo kun' (Dojo maxims). Deshi: Dojo Kun (acknowledgement of command.). Sensei: 'Reisetsu O Mamori' (stick to the rules of the Dojo). Deshi: 'Reisetsu O Mamori'. Sensei: 'Shingi O Omanji' (be loyal to your Instructor). Deshi: 'Shingi O Omanji.' Sensei: 'Jojitsu Ni Oberesu' (students & Instructors are not all one, never take advantage of his friendship). Deshi: 'Jojitsu Ni Oberesu.' Sensei: 'Shinkenmi Ni Tesseyo' (be serious in your efforts). Deshi: 'Shinkenmi Ni Tesseyo'. Sensei: 'Mokuso' (quiet thought) - Students and Instructors shut their eyes for a moment of meditation to clear the mind of outside distractions etc., concentrating on the task ahead of serious Karate training and the concepts of the Dojo-kun. Sensei: 'Mokuso Yamae' (stop meditating) all students and instructors open their eyes and look to the front. The Sensei will turn to face the Shomen (front), towards the Kamiza (shrine). Sempai: Shomen Ni Rei (bow to the front) all bow. The Sensei turns to face the class. Sempai: 'Sensei Ni Rei' (bow to the Instructor) all bow. Sempai: 'Otaga Ni Rei' (bow to each other) Deshi bow. Sempai: 'Kiritsu' (come to attention) - all must stand at once, with the Sensei, to the attention stance Musubi Dachi) all bow together with the Sensei. British Wadokai Tai-Sabaki Course I come with empty hands! British Wadokai Standardisation Course Part 4. 8th December 2013 Includes all British Wadokai Tai-sabaki of I- dori-no-kata, Tanto-dori-no-kata, and Mutodori-no-kata. Instructor: Gary E Swift Kyoshi. Venue: The Scout Hall, Swindon Road, Horsham, West Sussex, RH12 2HF. Time: 10am-2pm. Price of Course: 15. For further details and booking, please contact: Paul Elliott 7th Dan. Tel; ; semka@btopenworld.com

14 Page 14 Professionalism and Commercialism in the Martial-arts To me a Professional is someone who is profoundly proficient with his subject matter in every aspect. His knowledge should be encompassing and almost limitless. He may make a living out of his art, but he doesn t sell-it. He would be modest, honest, well educated in his art, and concerned about his students as individuals, rather than that of coins entering his Dojo. He would also be the sort of person that would be dedicated to his students, his art, and also to himself to insure that he had the best possible tuition for his own progression and development. Someone who is commercially motivated would be very unlikely to know his subject matter as he should - He is the armchair martial-artist. He would be very reluctant to attend training sessions and courses to expand his own knowledge. He would also plan numerous money making ventures at every opportunity. Very likely would have a glitzy attitude about what he is trying to Do you train because you enjoy training, or do you train just to grade? If you train just to grade then you will never fully understand Wadoryu Karate-do! sell, and make attempts at all sorts of eyecatching ways to entice new students into his money-making factory. Gimmicks and enticements are the name of the game for the Commercial Entrepreneur. This cowboy attitude is in complete opposition to our traditional Martial-arts, and has been the bane since the start - But how can we protect beginners who are unaware? It is up to us, as instructors and students, to make people aware and to pinpoint the clues. Very often these schools are stand-alone, which means the school itself would be teaching a hybrid or base version of the style they are promoting, so they are restricting the student s development to move further than the club itself. Firstly, a beginner would need to know if the school is part of a National Organisation that teaches the exact same style. Ask the instructor who he trains under and how much training he does under his own Chief Instructor. Does he teach more than he trains? If he is a 1st to 3rd Dan instructor he would need to be training under regular instruction at LEAST three time a week - so check this out. If we are to attempt to learn and promote real/ traditional Martial-arts, and move on to find the real professionals, we must be able to recognise, and avoid, these commercially motivated schools and treat them for what they are. They are only concerned with one objective - making money for themselves! Commercialism is the cancer of Professionalism. Gary E Swift Kyoshi. Juniors Black-belts? Who d ave em? Some people remark about Junior Black-belts, in respect to them not being able to handle themselves in a real crisis in the street. I agree, I think a 12-year boy would probably find it a great challenge to be able to get himself out of trouble if, for example, he was attacked by a drunken yob (or two) coming straight at him without warning. However, what we need to do is put things into perspective. Put the boy into a playground with a similar aged bully (or bullies) and he would be more than capable of handling himself. Many years ago, in fact, one of my very own junior black-belts was faced with just that scenario in the playground, he performed admirably and was able to subdue his attackers (all three of them) with confidence and ease, resulting in the bullies being severely reprimanded by the school. The older we get the stronger we get, and we become more capable, especially if we have the advantage of martial-arts under our belts (no pun intended). However, how many of us have thought and considered the other end of the scale? How many 80 (plus) year old 8th, 9th and 10th Dan s would be able to cope with a couple of yobs coming straight at him without warning? Gary E Swift Kyoshi. Picture right: William Edmunds (aged 12) Junior 1st Dan.

15 Page 15 The Black-belt Grading & the Relationship with the Young Student The Black belt has been always been the focus for the all Karate Kohai for as long as there's been Karate in the UK. Most people who start Karate dream of one day possessing that coveted Black belt. It must be remembered that a black-belt grade is something more than just 'another' grade that must be passed. All Yudan gradings require much more practise and dedication than that. It is always recommended, and usually expected, that anyone attempting any Yudan grade must be already training at least three times a week at a regular Dojo, and at least every other day at home. There is no such thing as a borderline grade, you either pass it well or fail. Percentage marks for Kyu grades are normally averaged out to 65% to pass - Black-belt grades are 82% (72% for under 18). Basically; Shodan grades tell us that you are 'proficient' in the understanding of fundamental techniques (also reflected in the 90 minute written examination), terminology, history, anatomy, vulnerable points, dojo etiquette, rules, etc., etc. A Nidan grade means that you have instant knowledge in all aspects of Wado-ryu technique & terminology. You should be loyal & dedicated 100% and train regularly at a Dojo, as well as training at home almost every day, of course. Home training can also be reflected in the standard of the Gyo, as this is almost totally practised with your partner at home, as very little time will be dedicated to this in the Dojo. It goes without saying, of course, that most aspects of Karate training are normally 'perfected' within the home-training environment once learnt from the Dojo environment. A student of 18 or below would rarely pass for Nidan, due to the fact that these stipulations are very strict and difficult keep up. There are too many distractions for them; girls/boys, video games, 'hanging-out' with mates, and generally doing the 'teenage thing'. An applicant for Nidan must be absolutely committed to Karate, which is so very rare in the youth of the West, as interest wanes in almost every activity a teenager attempts. I have found from personal experience that a 'mature' mind required for a 'master' grade starts well into the late 20's/early 30's, hence the minimum age for 3rd Dan applications being 20 years of age. So, where do we stand with the junior as far as black-belt grades are concerned? Well as a 'general' rule of advice, if you are between 10 & 17, and 100% dedicated & proficient, attempt the grade. If you pass between % you will be awarded Kohai-Shodan (from 16 you will be re-assessed for full Shodan). You will not be permitted to attempt Nidan until you have been re-assessed. If you pass your grade at 82% or above, you will awarded your full Shodan, even if you are below 18. If you are 18 and above, you will be assessed as a senior. If you are considering Nidan, and 100% dedicated, loyal, & proficient, attempt the grade. For Sandan you will need to already be an Instructor of a club. For a maturity point of view, it would also be an advantageous to be over the age of 25 (although the minimum age for Sandan is 20). You will be assessed as ADULTS from the Nidan grade upwards. So unless you are really serious about your Karate training EVERY DAY, have a mature attitude, help out in the Dojo (teaching, keeping the discipline, etc.), and eat/drink/sleep Karate - then forget it! Gary E Swift Kyoshi.

16 Page 16 Money for Nothing, and your Grades for Free? Not in British Wadokai You Don t! British Wadokai people have to work very hard, to get the results, to get the grades and recognition. That s the way it s always been, and that s the way it s always going to continue. Many students, and even Black-belts, these days seem to think they can get the recognition of promotion without actually contributing or doing anything for themselves or the organisations they belong to. Some styles of Karate even allow Kyu graded students (some even as low as 6th Kyu) to run their own Dojo! Without even mentioning the legalities of the situation, how can someone without even an understanding of the fundamental techniques of the style ever be able to impasses knowledge to another? Obviously another case of the blind leading the blind We ve probably seen them all in our time, high in grade but low in standard & knowledge. They turn up at the Dojo and expect everything to be handed to them on a plate. However, these people don t last long, as they don t want to work or commit themselves to any long-term dedication. Yes, they may seem initially very keen and loyal, but let s not beat around the bush, they are NOT dedicated. In British Wadokai we have a minimum time-lapse duration of 3-months (12 sessions) between Kyu grades, and a year for each required Dan level for Yudansha grades (which should also include the required 4-training courses for each of those years). For Yudansha, this is a minimum of 50 hours Dojo training per year, plus the 12 hours of essential Course sessions. Not much (just over 5-days full training per year for each relevant Dan), when it s put into this type of perspective, but it does reflect why most students need to wait a little longer to get it together, sometimes allowing students to wait a little longer so as their knowledge can catch-up. Obviously, as the student goes through higher grades it s only understandable that more accumulative knowledge and time is required, this is perfectly natural. These time-lapses are mainly designed for those who train more than once a week and can keep up with the requirements, so those who train just once a week would need more time. But there are still those among us (thankfully not many) who seem to think that only a few sessions a year is enough, even to go for Black-belt! Personally, I very often find that it s the ones who don t place much effort or emphasis into their own training that ask when the next grading is... Drop-out rates are high, as the standards and expectations that are required are also high. The message is very clear - If you want to get on in British Wadokai Karate, you must commit to hard training! If you don t want to commit to hard training then join an organisation that suits your needs ( Amway Karate and the usual High Street instant grades in the commercially motivated McDojos ); this way it allows you to get the coloured belts you want very quickly without any effort expected at all on your part, except from your bank account, as there are plenty out there more willing to take your money, and not your sweat, for your grades! But I know who I would have more confidence in, when faced with an adversary on the street or Dojo - a well-trained thoroughbred British Wadokai Member! Gary E Swift Kyoshi. Black-Belt Promotions within the Samurai Enlighten Mushin Karate Academy (Associate Members of British Wadokai) Julie Jeffries 1st Dan 24/11/2013 examiner Paul Elliott Written 100% Practical 86%. Ray Brown 3rd Dan 24/11/2013 examiner Paul Elliott Practical 85.3%. Steve Coles 3rd Dan 24/11/2013 examiner Paul Elliott Practical 83.55%.

17 Page 17 Yon-shin 四心 The British Wadokai s principle of Yonshin relates to the combination of the required four-minds of partner-work and combat-work. Usually, only three principles are considered, and these are Zenshin, Tsushin and Zanshin. However, I believe that the principle of Mushin is neglected, and should form a very important part in this process of combat psychology, even with all the implications of Zenshin, Tsushin and Zanshin. So, in British Wadokai, we have the four principles of Shin, which include; Mushin, Zenshin, Tsushin and Zanshin. MU-SHIN - 'No mind' or 'empty mind'. A placid & receptive state of mind that is attained throughout combat. A state of mind that has to be attained in combat as well as meditation. The training of the mind to help to attain the ability to react spontaneously without thought. Mushin ( 無心 ; Chinese Wu-hsin; English translation "no-mindedness") is a mental state into which very highly trained martial artists enter during combat. The term is shortened from mushin-no-shin ( 無心の心 ), a Zen expression meaning mind of no mind. This relates to a mind not fixed or preoccupied by thought or emotion and thus open to everything. For the origin of the mushin concept, see Muga-mushin within the British Wadokai s Wado Comprehensive Wado Terminology. Mushin is achieved when a fighter feels no anger, fear or ego during combat. There is an absence of discursive thought, and so the fighter is totally free to act and react towards an opponent without hesitation. At this point, a person relies not on what they think should be the next move, but what is felt intuitively. A martial artist would likely have to train for many years to be capable of mushin. This allows time for combinations of movements and exchanges of techniques to be practised repetitively many thousands of times, until they can be performed spontaneously, without conscious thought. The legendary Zen master Takuan Sōhō said: The mind must always be in the state of 'flowing,' for when it stops anywhere that means the flow is interrupted and it is this interruption that is injurious to the well-being of the mind. In the case of the swordsman, it means death. When the swordsman stands against his opponent, he is not to think of the opponent, nor of himself, nor of his enemy's sword movements. He just stands there with his sword which, forgetful of all technique, is ready only to follow the dictates of the subconscious. The man has effaced himself as the wielder of the sword. When he strikes, it is not the man but the sword in the hand of the man's subconscious that strikes. However, mushin is not just a state of mind that can be achieved during combat. Many martial artists, particularly those practising Japanese martial arts such as Aiki-do or Iai-jutsu, train to achieve this state of mind during kata so that a flawless execution of moves is accomplished; that they may be achieved during combat or at any other time. Once mushin is attained through the practicing or studying of martial arts (although it can be accomplished through other arts or practices that refine the mind and body), the objective is to then attain this same level of complete awareness in other aspects of the practitioner's life. Mushin is very closely related to another state of mind known as Heijoshin, wherein a complete balance and harmony is attained in one's life through mental discipline. Musashi Miyamoto, the great swordsman, alighted to these mental states briefly, and his conversations with Jattaro were often repeated in Japanese folklore as lessons to be learned for the practice of one's life. Mushin and heijoshin are closely related to the teachings of Buddhism, specifically Zen teachings, and indeed the more mental aspects and attributes draw heavily from these philosophies. Also known as Mushin-no-shin and Mu-ju-shin. Zanshin Remaining mind. The Kanji (character) for Zanshin have the meanings of remain (zan) and mind (shin). The term is usually interpreted as referring to a mental state in which you continue to focus your attention on your opponent and the surrounding environment. There is another interpretation, however, which is that the characters for Zanshin can also refer to the phrase Kokoro-wonokosazu ( Leave nothing of the spirit behind ). This means giving of yourself so completely that nothing remains to be given and so that nothing is held back. When practicing Karate this means giving your absolute all to the performance of each and every technique. Mushin (no mind) - Zenshin (the mind before) - Tsushin (the mind during) - Zanshin (the mind after) should merge as a singular progression. Of course, at all times, one should be open, receptive and ready. Zanshin is also a quality made up of a few other basic ingredients: Kamae; Posture, Metsuke; Far Look, Ma-ai; Engagement Distance and finally Kiai; Expression of Spiritual-Union (abdominal-shout). This state of heightened awareness should exist before, starting, during, and after technical execution, hence the principles of Mushin, Zenshin, Tsushin, Zanshin and again back to a placid/neutral mind of Mushin. It is worth remembering that before, starting, during, and after Kata; receptive-awareness must be present at all times, pausing for a moment before and afterwards, absorbing your surroundings after its completion to help you develop Zanshin. Gichin Funakoshi, the father of Modem Karate, said avoidance of combat is the best strategy and when you are unconsciously aware of the world around you; you can avoid the majority of situations that arise. Thus we should try to maintain Yon-shin constantly, and by doing so begin noticing things we would not necessarily of noticed all around us and world wide. Gary E Swift (7th Dan) Kyoshi. What is a Black-belt? A black-belt is merely a qualification that leads one to the basic understanding of the fundamental principles of our Karate style Only a fool will look to this as the end aim... A black-belt is not the end, but the beginning, of the search for perfection, true knowledge and clarity! In fact, we should train even MORE, not less, once we achieved a black-belt. If you think that nobody cares if you re alive, try missing a few mortgage payments! Some of the articles and photographs used, within this publication, may have come from various sources within the Internet. British Wadokai fully appreciates and acknowledges the rights of the original owners, and in most cases the sources have been identified and mentioned where possible.

18 British Wado Federation & British Wadokai Equipment Order Form Official British Wado Federation and Wadokai Clothing & Equipment British Wado Kai T-Shirt, available to anyone, with screen-printed badge, which are available to all members and families for Sizes are in adults sizes; ONLY large and extra-large left in stock, so hurry! SORRY, no small children s sizes left. Limited Edition; so available only while stocks last! P&P Free! British Wado Kai 85mm Cloth 4.50 each, P&P Free! NB: All badges to be worn on left breast or arm. British Wado Kai Blazer Badges ( 15.95). P&P Free! These badges are available to all British Wado Kai Black-belts, Instructors, Judges & Referees. British Wado Federation ties (below) are also available to all British Wado Kai Black-belts, Students and Family Members. British Wado Kai Grade Syllabus, Wado Comprehensive, Wado Terminology & Martial Arts A to Z - NOW COMPLETE on TWO 1GB British Wado Kai FLASHDRIVES! P&P Free! Download your updated Wado Comprehensive onto your own PC or Laptop. All up-to-date registered BWK Licensed customers will also receive FREE updates as & when they become available and sent to you direct by (please remember to include your address on application). The Wado-Comp FlashDrives are stuffed with the COMPLETE Wado Comprehensive, Wado Kata from Pinan to Suparinpei, all Sanbon-gumite, Ohyo-gumite & Kihon-gumite, I-Dori-no-kata, fighting techniques, and rare historical footage of many of the old masters of Wadoryu Karate. The 1GB British Wado Kai FlashDrives are priced at (pair) and comes fully-loaded. For example, within the A to Z of Martial-arts alone there are almost 800 pages, the Comprehensive has are over 300 pages of information and pictures, including ALL the technical requirements for Black-belt Written Examinations, within the British Wado Kai Karate-do Federation. There are further separate files containing all the pictures and movements required for every grading, plus taisabaki video-files for all Kyu grades and written-examination questions & answers for help in your revision. P&P Free! Once download onto your computer you have the FlashDrives available to keep all your valuable information. British Wado Federation Ties ( 13.95). P&P Free! These ties are available to all British Wado Federation Black-belts, Instructors, Judges & Referees. British Wado Federation ties are also available to all British Wado Federation Black-belts, Students and Family Members. Please contact us to order yours now! Please allow 14 Days for delivery. Size Reference SY MY LY LY XS L M S XL XXL Chest (In) 26/28 28/30 30/32 30/32 32/34 42/44 38/40 34/36 46/48 50/5 BWK Badges, T-Shirts and Wado Comprehensive FlashDrive Order Form Name Address British Wado Kai Licence Number Telephone Number Address Please delete: BWK Tee-shirt/BWF Tie/BWK Cloth Badge/BWK Blazer Badge/BWK Wado Comprehensive * For clothing orders: Size Reference (see chart) Please send order form & remittance (P&P Free!) payable to British Wadokai) to: British Wadokai Karate, 57 South Hill, Hooe, Plymouth, Devon. PL9 9PT. Available to British Wadokai & British Wado Federation Members Only (unless indicated)