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Karate: My Art, or Watashi no Karate-jutsu - Investment Decisions in Advanced Manufacturing Technology: A Fuzzy Set Theory Approach - Humbug (The X-Files: Middle Grade, #5) - Lady Honor's Debt (The Baxendale. FBI Homepage with links to news, services, stories and information of interest to the public.
Notice you can read the title as “It is not BUNK.I say Watson!” or equally “It is not Bunk.i Say Watson!” It’s all on context and interpretation. It’s a funny thing how one research topic open so many others to consider. When I began to consider what Itosu was describing in his 1908 letter, realizing how much of his dreams were being shared with his students efforts, especially in their initial attempts to describe Okinawan karate. The body of material we have today from the ongoing efforts of the translators of those early works is impressive, but there is much more yet to come and I believe we will find each new translation gives us something new to consider. So many of the discussions on the arts the past few decades could have been made easier and more productive if we had access to this wealth of information.
No one book tells a full story, they were really the first attempt to communicate with a larger Japanese martial public, but together they tell quite a story. In Itosu’s letter it seems remarkable he doesn’t mention kata at our distance on time. I think it is logical that Karate in general was so known on Okinawa (many festival demonstrations) that Karate and kata were likely synominous.
But when Itosu talked about how technique could be used he very much focused on direct (or oral) transmission from the instructor. Buku bahasa inggris untuk sd kelas 3. They may have been tied to the kata usage or they may have been something else as Shiroma Shimpan dictates. On the other hand when his students wrote to explain and share what karate represented, they all turned to defining kata. Each of Funakoshi’s works included Itosu’s kata.
Mabuni Kenwa’s writings, in deference to Funakoshi sharing mainly the Itosu kata of his teachings, began sharing the Hiagonna kata. So did Hanashiro Chomo, who was among the oldest of those openly sharing karate tradition. Each sharing singularly tells one story, but as a group what they shared tells us much more about the older traditions. An example Hanshiro’s ‘Jion’ kata from Nakasone’s “Karate Do Taikan’. He clearly demonstrates the strikes are towards the head (and you can find various Shorin groups still practicing the kata that way. On the other hand the Jion practiced by Shito-ryu and by Shotokan have dropped the strikes to the chest not the head.
I think it makes a case that older striking tradition was to the head. Note how this ties into a comment by Motobu. From “Motobu Choki – Karate My Art” translated by Patrick & Yuriko McCarthy Page 31 19. When punching to the face, one must thrust as if punching through to the back of the head. Sure different tradition but still from the same small island, and as in the early 1920’s many instructors shared together for a few years the idea may have moved along. Pinan Kata Now many Itosu’s students kept Itosu’s Piana Kata traditions alive.
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Karate: My Art, or Watashi no Karate-jutsu - Investment Decisions in Advanced Manufacturing Technology: A Fuzzy Set Theory Approach - Humbug (The X-Files: Middle Grade, #5) - Lady Honor\'s Debt (The Baxendale. FBI Homepage with links to news, services, stories and information of interest to the public.
Notice you can read the title as “It is not BUNK.I say Watson!” or equally “It is not Bunk.i Say Watson!” It’s all on context and interpretation. It’s a funny thing how one research topic open so many others to consider. When I began to consider what Itosu was describing in his 1908 letter, realizing how much of his dreams were being shared with his students efforts, especially in their initial attempts to describe Okinawan karate. The body of material we have today from the ongoing efforts of the translators of those early works is impressive, but there is much more yet to come and I believe we will find each new translation gives us something new to consider. So many of the discussions on the arts the past few decades could have been made easier and more productive if we had access to this wealth of information.
No one book tells a full story, they were really the first attempt to communicate with a larger Japanese martial public, but together they tell quite a story. In Itosu’s letter it seems remarkable he doesn’t mention kata at our distance on time. I think it is logical that Karate in general was so known on Okinawa (many festival demonstrations) that Karate and kata were likely synominous.
But when Itosu talked about how technique could be used he very much focused on direct (or oral) transmission from the instructor. Buku bahasa inggris untuk sd kelas 3. They may have been tied to the kata usage or they may have been something else as Shiroma Shimpan dictates. On the other hand when his students wrote to explain and share what karate represented, they all turned to defining kata. Each of Funakoshi’s works included Itosu’s kata.
Mabuni Kenwa’s writings, in deference to Funakoshi sharing mainly the Itosu kata of his teachings, began sharing the Hiagonna kata. So did Hanashiro Chomo, who was among the oldest of those openly sharing karate tradition. Each sharing singularly tells one story, but as a group what they shared tells us much more about the older traditions. An example Hanshiro’s ‘Jion’ kata from Nakasone’s “Karate Do Taikan’. He clearly demonstrates the strikes are towards the head (and you can find various Shorin groups still practicing the kata that way. On the other hand the Jion practiced by Shito-ryu and by Shotokan have dropped the strikes to the chest not the head.
I think it makes a case that older striking tradition was to the head. Note how this ties into a comment by Motobu. From “Motobu Choki – Karate My Art” translated by Patrick & Yuriko McCarthy Page 31 19. When punching to the face, one must thrust as if punching through to the back of the head. Sure different tradition but still from the same small island, and as in the early 1920’s many instructors shared together for a few years the idea may have moved along. Pinan Kata Now many Itosu’s students kept Itosu’s Piana Kata traditions alive.
...'>Watashi No Karate Jutsu Pdf(20.09.2018)Karate: My Art, or Watashi no Karate-jutsu - Investment Decisions in Advanced Manufacturing Technology: A Fuzzy Set Theory Approach - Humbug (The X-Files: Middle Grade, #5) - Lady Honor\'s Debt (The Baxendale. FBI Homepage with links to news, services, stories and information of interest to the public.
Notice you can read the title as “It is not BUNK.I say Watson!” or equally “It is not Bunk.i Say Watson!” It’s all on context and interpretation. It’s a funny thing how one research topic open so many others to consider. When I began to consider what Itosu was describing in his 1908 letter, realizing how much of his dreams were being shared with his students efforts, especially in their initial attempts to describe Okinawan karate. The body of material we have today from the ongoing efforts of the translators of those early works is impressive, but there is much more yet to come and I believe we will find each new translation gives us something new to consider. So many of the discussions on the arts the past few decades could have been made easier and more productive if we had access to this wealth of information.
No one book tells a full story, they were really the first attempt to communicate with a larger Japanese martial public, but together they tell quite a story. In Itosu’s letter it seems remarkable he doesn’t mention kata at our distance on time. I think it is logical that Karate in general was so known on Okinawa (many festival demonstrations) that Karate and kata were likely synominous.
But when Itosu talked about how technique could be used he very much focused on direct (or oral) transmission from the instructor. Buku bahasa inggris untuk sd kelas 3. They may have been tied to the kata usage or they may have been something else as Shiroma Shimpan dictates. On the other hand when his students wrote to explain and share what karate represented, they all turned to defining kata. Each of Funakoshi’s works included Itosu’s kata.
Mabuni Kenwa’s writings, in deference to Funakoshi sharing mainly the Itosu kata of his teachings, began sharing the Hiagonna kata. So did Hanashiro Chomo, who was among the oldest of those openly sharing karate tradition. Each sharing singularly tells one story, but as a group what they shared tells us much more about the older traditions. An example Hanshiro’s ‘Jion’ kata from Nakasone’s “Karate Do Taikan’. He clearly demonstrates the strikes are towards the head (and you can find various Shorin groups still practicing the kata that way. On the other hand the Jion practiced by Shito-ryu and by Shotokan have dropped the strikes to the chest not the head.
I think it makes a case that older striking tradition was to the head. Note how this ties into a comment by Motobu. From “Motobu Choki – Karate My Art” translated by Patrick & Yuriko McCarthy Page 31 19. When punching to the face, one must thrust as if punching through to the back of the head. Sure different tradition but still from the same small island, and as in the early 1920’s many instructors shared together for a few years the idea may have moved along. Pinan Kata Now many Itosu’s students kept Itosu’s Piana Kata traditions alive.
...'>Watashi No Karate Jutsu Pdf(20.09.2018)
