Shotokan Karate-Do
TNT School of Martial Arts Shotokan Karate-Do 1
Table of Contents
Karate History 3
Martial Arts Biography of Joshua Carrick 2
The Founder of the National Karate Association 4
Karate Philosophy 5
Dojo Etiquette and Attitude 6
At the Dojo: Procedures and Protocol 7
Shotokan Code of Ethics 8
Dojo Kun 9
What is a Sensei? 10
What is Deep Breathing? 11
The Kiai 12
Practice Intelligently 13
Positive Self-talk 14
Kata Training 15
TNT School of Martial Arts Shotokan Kata Cirriculum 16
The Origins of Shotokan Kata 17
Karate as Self-Defense 19
Karate as a Sport 20
Master Gichin Funakoshi’s 20 precepts of Karate-Do 21
Student Summary Sheet 22
Important Points to Remember 23
Karate Terminologies 24
Karate Kyu Exam Evaluation 25
Kyu Grading Requirements 26
Appendix: Kyu Academic Self-tests 30
Self-test 1: Yellow Belt exam (8
Self-test 2: Orange Belt exam (7
Self-test 3: Green Belt exam (6
Self-test 4: Blue Belt exam (5
Self-test 5: Purple Belt exam (4
Self-test 6: Brown Belt exam (3
Self-test 7: Brown Belt exam (2
Self-test 8: Brown Belt exam (1
th kyu) th kyu) th kyu) th kyu) th kyu) rd kyu) nd kyu) st kyu)
Martial Arts
Joshua Carrick
Mr. Joshua Carrick was born 1975 in Lindsey Ontario, Canada, but did most of his growing up in the New Tecumseth area and began his Traditional Karate-Do training in 1983 at the Bolton Japan Karate Association. He studied with 5
Mr. Joshua Carrick returned to Shotokan Karate training in 2002 under chief instructor 6
Mr. Joshua Carrick has been a member of Karate Ontario for several years, and represented Ontario at the Nationals in 2005 Halifax, Nova Scotia. He’s been competing at both Karate Ontario tournaments, and open tournaments since the 1990’s. Mr. Carrick‘s traveled to Japan and Okinawa to further his training; While in Tokyo, 2005, Joshua Carrick completed a three day instructors training seminar at the J.K.A. (Japan Karate Association) head quarters.
Mr. Carrick has maintained Red Cross First Aid Certification, and completed Level 1 Karate coach (N.C.C.P.) National Coaching Certification Program.
2
Biography of th degree Sensei I. Fung, and with 8th degree Master T.Okuyama of ISK, who granted him a 1st degree Shodan in 1993. In 1994, Mr. Carrick decided to pursue other forms of martial arts. He trained with Sifu Don Munce, a student of Martin and Michael Macnammara for 7 years in a style of Kung Fu and Kickboxing. After competing in full contact amateur kickboxing 1994 to 1999 and achieving 1 bronze, 2 silver, and 1 gold in the Eastern Canadian Championships Montreal, Quebec, and in 1999 Joshua Carrick represented Ontario at the Nationals in Calgary, Alberta; at the W.K.A. (World Kickboxing Association) National Kickboxing Championships and receiving the title of Golden Gloves Full Contact Fighter, for the cruiser-weight division. th degree Shihan Brad Jones. Mr. Carrick has been actively involved in coaching and instruction at the Brad Jones School of Karate, achieving his 2nd degree Nidan in 2004, and 3rd degree Sandan in 2007.
Karate History
The word "Karate" has been known since the 1920’s; however the roots of the art extend back well over a thousand years and possibly to the 5
It was on the Island of Okinawa, the traditional point of contact between the Chinese and the Japanese cultures, where combat techniques developed and self-development aspects were introduced. Over a long period of time a combative art, known as Tang Hand or Tang Te, developed from a blend of kempo and Te (hand) which was a form of fighting used by the local people.
During the Japanese occupation of Okinawa (1609-1868), the use of weapons was prohibited, which forced the people to fight with their bare hands. Some Karate techniques are difficult to explain today since they were originally used against weapons. Over a period of some 300 years different forms of Tang Te evolved in various areas of the island. In 1902 the Okinawan government introduced Karate into the secondary school system. Itosu was the first instructor; Gichin Funakoshi was also an instructor of this program. It was at this time that a systematized and methodological approach to learning this combative art developed which later became popular among the public.
Gichin Funakoshi was born in 1868 and first studied his Karate techniques which Shuri-te and Shorin masters Anko Itosu and Yasutsune Azato. Funakoshi practiced calligraphy and published his work under his pen name "Shoto." The school where he taught Karate became known as the Shotokan (Shoto’s school). Later his students and many outsiders acknowledge his style of teaching as Shotokan Ryu; Funakoshi did not refer to his methodology as such.
In 1917, Funakoshi was invited to give demonstrations in Japan and the Japanese were so impressed that, in the early 1920’s, Karate was introduced into the Japanese elementary school system and given its currently accepted name Karate. As Karate became more popular, many other Okinawan experts came to give instruction in other systems which, although different from each other, were based on the same common principles. For a short time, at the end of World War II, the teaching of martial arts was outlawed by the American forces, but the ban was soon lifted.
Many western service men in Japan during and after the war studied Karate and spread it to Europe and the America’s. An increasing number of Japanese instructors also moved overseas. During the late 1950’s and the 1960’s this process accelerated and by the 70’s Karate was practiced extensively throughout the world. Unfortunately, this accelerated process resulted in many instructors without the knowledge required to fully understand the martial arts of Karate-Do. These instructors created many splinter groups and "home- made" systems (styles).
The Japanese Master Funakoshi Gichin who introduced Karate-Do to Japan in 1921, said that "the essence of Karate-Do is the art of being non-violent"
3 th century B.C. According to legend, a Buddhist monk named Bodhi Dharma took unarmed combat techniques, practiced in India, with him to China. There he developed a system of physical training based on yoga breathing methods and a Chinese unarmed fighting method called "Kempo." China’s advanced knowledge of acupuncture improved the kempo techniques by making use of weak points in the human body. In 628 A.D. a 12 chapter book appeared which was a curriculum for physical fitness (massage therapy) but did not discuss fighting techniques. The author of this book claimed to be a student of Dharma. This is the legend of the beginnings of Karate but can not be taken as factual history. In truth little is know about the early development of Karate until the 17th century in Okinawa.
4
The Founder of the National Karate Association
In order to bring some unity to Karate, the Federation of All Japan Karate-Do Organizations (FAJKO) was formed in Japan in 1964 and most of the major schools became affiliated with it. A similar process has gradually taken place in the western countries. A multi-style World Karate Championships was organized in Tokyo in 1970.
The most visible differences between the traditional styles of Karate and other forms of Karate is that the training objective of traditional styles, including its competition rules, specifically require each technique to have sufficient maximum force (kime) to meet the objective of the technique up to and including the "finishing blow." As well, the technical aspects of the physical techniques require the development of force from a strong and stable base (stance). Other kicking and punching sports do not have competition rules or training methodologies that demand such exacting requirements of their techniques. With this distinction, the training methods and biomechanics of traditional Karate are much different from other versions of the sport.
In addition, traditional systems of Karate require that a strong emphasis be placed on the development of the human qualities of the individual students.
Traditional Karate was introduced to Canada by Masami Tsuruoka. Often referred to as the father of Canadian Karate, the Canadian born Tsuruoka studied in the 1940’s under Dr. Chitose one of Japan’s leading instructors. After returning to Canada in 1954, Mr. Tsuruoka organized the first Karate competition ever held in Canada and laid the foundation for the formation of the National Karate Association.
In 1964, he and four other instructors incorporated the National Karate Association (N.K.A.) in the cities of Toronto, Winnipeg, Calgary, Montreal, and Quebec. From its humble beginnings the organization grew, through the dedication of its founding members, to its present size.
Today, Karate in Canada has become a highly organized activity. The N.K.A. represents various styles of traditional Karate in all ten provinces and two territories. Recognized as the national sport governing body of Karate by the Federal Government, the N.K.A. is eligible for funding from sport Canada. The N.K.A. promotes and develops traditional Karate throughout Canada and Canadian Karate competitors are currently recognized at the international level.
The N.K.A. sponsors a national championship annually, which is part of a four tournament grand prix evaluation system, and by this means its team is selected to represent Canada at international events.
Karate Ontario, is the sports governing body in Ontario for the practice and sport of Karate, represents the province as a branch of the N.K.A. Karate Ontario is managed by an elected Board of Directors together with volunteer administrators and utilizes the Ontario Sports Center’s Non-Resident Sport Office for administrative and contact purposes.
Membership with Karate Ontario is through affiliated clubs. All club instructors are verified by Karate Ontario to be suitably qualified. Each club registers all of its individual members with the organization. The constitution of Karate Ontario clearly identifies the rights of all its members and participants, its manner of conducting the affairs of the association, and the duties of the elected Board of Directors and volunteer administrators.
The founder of Canadian Karate was Mr. Masami Tsuruoka,
He established the National Karate Association in 1964.
Karate-Do Philosophy
5
Understanding the principles and philosophy of traditional Karate-Do is essential for all its participants. Karate is often sensationalized by some people as a brutal method of fighting. The purpose, objectives, and goals of Karate should not be limited to its physical appearance. The relationship between a lifetime of martial arts and the necessity of using Karate skills in a mature and responsible way has been taught for many centuries.
Unfortunately, sensationalism and commercialization of martial arts together with accelerated exportation of instructors to the West, seems to have resulted in a loss of these concepts all too often. Karate should not be practiced solely as a fighting technique. In order to make effective use of the fundamental techniques and to maximize development of Karate athletes, the philosophical aspect of traditional Karate as an art of self defense must not only be recognized but must also play a prominent role.
Traditional Karate is a martial art and students should train with an appropriate attitude exemplifying the goals and principles of the martial art. A strong emphasis should be placed on metaphysical aspects of the art rather than on the physical techniques. Proper training must apply to the body and the mind in conjunction.
Traditional Karate systems emphasize character building aspects as a foremost principle with respects for instructors, colleagues, and opponents alike. Principles taught to students can be summarized by the following words; character, sincerity, effort, etiquette, and self-control. This is the true way for a martial art such as Karate-Do.
Consequently, a true follower of Karate-Do should strive for perfection in both the philosophical and physical aspects of the art. This will particularly enhance all athletes’ abilities in the execution of Karate techniques in practice, competition, or self defense.
Karate-Do (the way of the empty hand) implies more than is immediately obvious. In an often quoted passage Gichin Funakoshi described the state of mind and body to which the Karate-ka (Karate practitioner) should aspire. He used the image of a mirror:
"As a mirror’s polished surface reflects whatever stands before it; and a quiet valley carries even small sounds, so must the student of Karate render their mind empty of selfishness and wickedness in an effort to react appropriately to anything they might encounter. This is the meaning of kara in karate."
As a result, the name Karate was chosen to convey the ideas of emptiness since students are expected to empty their minds of all thoughts and emotions in pursuit of their Budo (martial art way, or way of the warrior). An incorrect mental attitude would inevitably have an adverse affect on even the most skilled technician, and Karate-ka must train to the point of automatic reaction where external considerations will not interfere with their calm mental state of impassivity or emptiness.
This is not to say that Karate training is done in a mindless state, but rather is free from inhibiting thoughts of doubt, confusion, or fear.
Analogies to water are also referred to in many martial art readings’ such as:
"Smooth water reflects the image of all that is whit in its range. If the Karate-ka’s mind is in such a state, they will be able to immediately comprehend their opponent’s movements and respond appropriately. However, if the surface is disturbed, the result will be a distortion of the images it reflects with the equivalent results on the Karate-ka’s mind."
Another analogy refers to the mind as being like the moon:
"As the moon shines on everything within its range the Karate-ka is to be constantly aware of the totality of the opponent and their movements. If the clouds were to block the light, a correct appreciation of the opponent’s movements would become more difficult to asses and the right approach would escape. The will must connect mind and body so that the mind does not function in isolation and there can be a physical reaction in unison with the order given by the mind."
Another link between mental and physical components is defined as focus (kime). Focus is the art of concentrating all one’s mental energies on a specific target in an instant. The analogy has been drawn of a person trapped in a blazing room being able to produce on demand the strength to knock down the door, a task normally found quite impossible. Kime involves a spontaneous concentration of energy, often referred to in the martial arts as "chi" or "ki," which flows from the pelvic region to the extremities and points of contact. To generate maximum speed, the striking limb is kept relaxed until immediately before impact. On impact, the muscles of the body contract and the student emit a "kiai" which is propelled by the muscles of the lower diaphragm.
Psychologically this assists with a total commitment to the technique and the muscular effort involved adds to the power produced. It should be noted that the "kiai" need not produce any sound. The object is to transmit, via the correct use of stance, breathing, and timing, the muscular power of the whole body down a striking limb moving at maximum speed, to focus on a
given object. In conjunction with the mental concentration, this exertion of energy is instantaneous and is collectively withdrawn in the next instant in preparation for another technique.
Dojo Etiquette
And Attitude
KARA TE DO 6
(empty) (hand) (the way)
Karate is taught in a training hall called a "dojo." A dojo can take many physical forms, from a school gym to a converted bowling alley or a basement. It is not the physical shape or size of the dojo that is important but rather the attitude and the spirit of the students towards the place of learning. The dojo is almost a sacred place. Most dojo’s allot some time for the practice of meditation. In some, it begins and ends the training session and may last anywhere from a minute to half an hour. At the end of meditation, and upon entering or leaving the dojo, each student must bow to the front of the dojo to show a sign of respect. Respect is an integral part of Karate-do and it is shown at all levels. The lower belts show respect to those of higher ranking, with the ultimate respect being shown to the "Sensei." These gestures comprise a formalized ritual that is part of Karate-do etiquette which determines how one behaves in the dojo, during a sparring match and at tournaments. Etiquette will only be an empty shell of physical movement until made to come alive by a student’s positive attitude. In developing student’s positive attitudes we will stress both the virtues of respect, kindness, courtesy, patience, humility and the drive to develop personal skills to the maximum possible.
At the Dojo:
Procedures and Protocols
7
dent of Karate
You are now a student of Shotokan Karate-Do.
Presented here are a few guidelines that will make it easier for you to study Karate-Do in the traditional manner.
1. Please take off your shoes before you enter the Dojo.
2. Please SIGN IN, each time you come to class.
3. Should your uniform come undone while in class etiquette requires that you turn away from the front of the Dojo, and fix your Gi quickly. Your uniform should be clean and tears repaired.
4. Please remember class begins and ends on time. Should you be late, observe etiquette by kneeling quietly at the door and wait to be invited into class.
5. Upon entering and before leaving, the students must bow toward the front of the Dojo.
6. Training at least two classes a week is recommended.
7. If you do not feel well in class, raise your hand, to get the instructors attention. Never leave the Dojo without permission.
8. When you are sitting in the Dojo, sit on your knees of sit cross-legged with your back straight.
9. Finger and toe nails must be kept short to prevent injury to oneself or partner.
10. Boisterous behavior, foul language, or loud talking is not permitted in the Dojo.
11. Students will behave at all times like ladies and gentlemen both inside and outside of the Dojo.
12. No jewelry shall be worn during class. Only a white Karate-Gi, or approved training clothes, will be worn in the Dojo at any time. Leave your valuables at home. Female students should wear a plain white T-shirt under their uniform (Gi).
13. A violent, argumentative, of belligerent attitude during class will result in dismissal.
14. In the Dojo, the head instructor will be addressed as "Sensei," the other black belts will be called "Sempai," and any adult belt shall be referred to as "Mr., Mrs., or Miss."
15. You are expected to show courtesy and respect to higher belts and instructors. You will receive the same in return as well as the added benefit of the higher belt’s knowledge and experience.
16. Criticism of other Karate-ka is not permitted.
17. Under no circumstances will any form of karate be taught by any member to any non-member.
18. No alcohol will be taken before class. Chewing gum or eating candy during class is forbidden.
19. All protective equipment is the responsibility of the student to bring to each class.
20. There will be no sparring without the express permission of the Sensei.
21. If you are off training for a month or more, it is customary to wear a white belt after you return to practice to indicate that you have been away and may not be in top condition.
8
1. SEEK PERFECTION OF CHARACTER
JINKAKU KANSEI NI TSUTOMERU KOTO
2. BE FAITHFUL
MAKOTONO MICHI O MAMORU KOTO
3. ENDEAVOUR
SHOTOKAN CODE OF ETHICS DOJO KUN
DORYOKU NO SEISHIN O YASHINAU KOTO
4. RESPECT OTHERS
REIGI O OMONZURU KOTO
5. REFRAIN FROM VIOLENT BEHAVIOUR
|
KEKKINO YU O IMASHIMERU KOTO
OSSU Is a phonetic expression, formed out of two characters. The first character means "to push" or "control" and determines the pronunciation of the whole term. The second character has a literal meaning of "bear, endure and suffer." The expression ossu was created in the Japanese Navel School and is universally used for everyday expressions such as thank you, please, I understand, sorry, greeting someone etc., as well as inside the world of Karate nearly ever time a response is required. In Japan it is, for the Karate-ka, "The word of words." Ossu must not be uttered loosely by the vocal cords and the upper third of the body, but, as ever thing in Karate the word should be spoken from the lower abdomen. Spoken while performing a bow, the word ossu expresses respect, sympathy and confidence to the partner. Ossu also tells the teacher (sensei) that the instructions were understood and that the student will do their best to follow them. At the ceremony, before and after training there is no Ossu during the salutations to the front of the Dojo, only a silent bow. There’s Ossu when salutations to the sensei or sempai at the beginning of class as a request to go together in the Way of Karate Do, and at the end of the lesson, in thanks. |
Student Manual
