Strategy in Amatai no Shugo-ryū (Part 3)

One might well ask, “What is the difference between strategy and tactics, or between tactics and technique?” Well, they are each distinctively different; yet, they also go hand in hand. Remember, we have defined strategy as a plan of action that is intended to accomplish a specific goal. Tactics can be defined as a procedure, or a set of maneuvers which one engages in to achieve a particular end or goal. So then, strategy refers to one’s general plan of action and one’s tactics are the methods used in order to accomplish the plan.

Methods can be categorized even further into techniques. Techniques, with practice, will instill in one the intuitive response that will enable one to act within a tactical frame of mind and efficiently accomplish their strategic goals through the interaction of the sword.

As mentioned above, strategy, tactics and techniques go hand in hand and thus, often overlap. It is important to keep in mind however, the distinctions between them. Too illustrate, let us consider a reaction to a straight, downward strike with a katana. The basic goal, the strategy, is to cut the opponent without being cut. There are numerous ways to accomplish this particular goal. One tactic that could be employed to achieve this end would be to move to one’s side, then counter strike. A technique which could be utilized to do this would be for one to step forward and to the right with the right foot, whle rasing one’s sword overhead; then pivot back and out of the way with the left foot while executing a downward cut or lateral, decapitating strike.

Strategy then, is something that is accomplished by means of tactics, which in turn, consist of techniques. By being aware of the different facets of each encounter, one allows themselves the opportunity to focus their attention in such a manner that the effectiveness of one’s training is taken full advantage of. By examining an encounter in broad terms, one can determine their goal. By narrowing one’s perspective, one can then determine what tactic(s) best suit the accomplishment of that goal. Having done so, one should then select the techinque0s) which will make up the tactics and then practice them until they are literally done without conscious thought: automatic or intuitive. Practice, however, does not stop there. One needs to practice and practice more until one’s reflexive abilities and knowledge are such that we perform them at the very instant they are needed. One might consider it in this way: one’s goal is reflexive abilities and knowledge that “kick in” automatically the second they are required. The tactic to accomplish this goal is study and practice of the techniques we are taught.

As will be discussed later, the value of all of this extends well beyond the walls of the dojo. If one pursues their goals in this exact manner, one can accomplish great things and have a significant and pleasing upon their character.

Copyright 2009 by Hayato Tokugawa and Sekishinkan Tokugawa Dojo. All rights reserved.

Strategy in Amatai no Shugo-ryū (Part 2)

To cut the opponent while avoiding being cut is in one sense largely external, because it depends, in part, on technique and strategies which are taught and learned. The second goal, to progress in the direction of perfection of character, is more internal, as it comes from within each of us; yet, it is equally as valid. Both of these objectives are keys to the proper practice of the art of swordsmanship and every subsequent goal is derived from them.

To cut an opponent while at the same time not being cut is, as noted above, a largely external goal. It relates to one’s physical actions as well as to those of their opponent. If one thinks about it, however, “to cut an opponent while not being cut” is also a theoretical goal, in that in modern Japanese society, we do not typically use the katana as a weapon. The modern trend is to place far less emphasis on the killing ability of the katana and instead focus on its character as a tool by which one adds or modifies character and self-discipline. It is however, necessary to keep in mind the true, fighting purpose of the katana. One must maintain a concept of the practical reasons for the art of swordsmanship; thus anchoring one to a sense of martial practicality. Each decision one makes; how to hold a sword, how to stand, how to move, how to think; must be based on the actual principles of fighting with the katana; otherwise one’s actions are no longer fixed in the art and its traditions.

Within our dojo, “to cut an opponent while not being cut” is taken quite seriously, both in discussion of tactics and techniques, as well as in practice. Wearing full bogu[i], it becomes a practical matter of not being “whacked” by bokken or shinai – both potentially a painful experience. The intent of such a practice, among others, is not a competition, but rather to take matters one step further in providing a real, tangible means of fixing in one’s mind in the true, practical aspects, traditions, and history of swordsmanship.

The perfection of character, an internal end, relates directly to the state of one’s mind and spirit. It is equally a real goal although difficult to achieve. It is possible through practice to improve one’s awareness, thought patterns, self-discipline, even one’s integrity and ability to live harmoniously within the community, in keeping with the principles of Wa-Dō. Granted, there is no actual need to develop the skills of sword fighting; yet, there does exist a true need for one to refine themselves and to work toward the betterment of themselves and their community.

The more one follows their quest to accomplish the first goal, the more one makes press along the path to the second. Time spent well in practicing kata, in drills, and in other training with the sword, the more the internal goals are achieved. Therefore, when one speaks of strategy, one addresses both the most successful ways to use a sword and the most effective ways to utilizing swordsmanship to fashion one’s spirit.

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[i] Bogu (防具 ) is the specially developed protective armor used in Japanese martial arts, particulary in Kendō. A complete set consist of: men (面 ), the facefask and shoulder protector or helmet; the dō (胴 ) or torso protector; the kote (小手 ) or hand and forearm protectors (long, extended gloves); tare (垂れ) the leg and groin protector.

The men which protects the face, neck and shoulders, consists of a facemask with several horizontal metal bars, running across the entire width of the face, from the chin to the upper forehead. To this is attached a long, rectangular, thick cloth padding, which curves over the top of the head and extends to cover the shoulders. A plate to protect the throat is also attached to the bottom of the facemask. The men is held in place with a pair of cords, which wrap around the head and are tied at the back. Note that the men is left open for ventilation and thus the back of the head is left unprotected. This is primarily due to the fact that there is no prescribed nor permitted stroke to the back of the head.

The main component of the dō is the curved stomach and chest protector. In its modern form, the dō has a distinct bulge, which helps convey the force of a strike away from the soft, middle areas of the torso. Lacquered bamboo has traditionally used however, molded plastic or fiberglass is now frequently used instead. The dō is held in place from the shoulders by two diagonal ties from the shoulders and a small set of ties at the back.

The kote are gloves that resemble long-sleeved mittens, designed specifically for Kendō. While they look cumbersome, they indeed provide a high degree of mobility for hands and writs in gripping in gripping and wielding the shina (the traditional split bamboo “sword” of Kendō.

The tare is a thick, padded, cloth belt that wraps around the waist and ties under the front flap. The padded flaps that hang from the belt protect both the upper legs as well as the groin area.

Strategy in Amatai no Shugo-ryū (Part I)

Saya no uchi. Saya no uchi no kachi. Victory with the sword still in the scabbard. The words almost shout at the swordsman, exhorts him, to remember that physical combat is always the last resort. No matter how confident one may think they are, how many techniques they may know, a master of strategy will always find a way to win without fighting. This is a message that is not unique to our dojo; rather, it has been passed down through the ages.

Sun Tsu once said:

To fight and conquer in all your battles is not supreme excellence;

Supreme excellence consists of breaking the enemy’s resistance without fighting.

Did not Miyamoto Musashi make this a central point of his Go Rin No Sho, The book of the Five Rings? Did not Yagyū Munenori, founder of the Edo Branch of Yagyū Shinkage-ryū from which Amatai no Shugo-ryu draws so much, preach this very thing time and again?

The path to mastery of Amatai no Shugo-ryū, Yagyū Shinkage-ryū, or any form of Kenjutsu is long indeed. Before anyone can achieve success by virtue of intellect or willpower, they must have a deep understanding of the principles of swordsmanship and of a nature which will allow them to act in keeping with those principles. One can only acquire this through constant, long-term practice and the study of strategy; which includes the old texts by those Musashi and Yagyū Munenori, among others.

Simply put, strategy is a plan of action with the intention of accomplishing a specific objective. A true swordsman practices his art with two very definite objectives in mind:

• To cut the opponent while avoiding being cut.
• To progress in the direction of perfection of character.

To cut the opponent while avoiding being cut is in one sense largely external, because it depends, in part, on technique and strategies which are taught and learned. The second goal, to progress in the direction of perfection of character, is more internal, as it comes from within each of us; yet, it is equally as valid. Both of these objectives are keys to the proper practice of the art of swordsmanship and every subsequent goal is derived from them.

THOUGHTS FROM A TAKAYAMA ROOFTOP: Some thoughts by Aoi Tokugawa-sensei on Japanese Thought, Samurai, and Bushido.

THOUGHTS FROM A TAKAYAMA ROOFTOP:

Some thoughts by Aoi Tokugawa-sensei on

Japanese Thought, Samurai, and Bushido.

I think of history as a series of lines, not dots. Many of the small things, the small day-to-day things that occurred maybe be regarded as dots, for example a fire, a storm, a flood; but not the major events (a war, a coup, a regime change, etc.). These things are connected to other events of the past with a straight line. The same can be said of the history of thought.

The evolution of thought definitely occurs at the various turning points in the history.
It does not pop into the mind as if God’s own voice. In order for thought to spread through society, it requires a background that people can accept. For example:

Why didn’t European Chivalry take root in Japan?
Why didn’t Islam religion take root in Japan?

I have never seen a Japanese who perform prayers five times in a day and abstain from food, nor do we accept Muslim dogma. Why?Because we Japanese have no background, no history which would permit us to accept it.

The “background” I mention could be anything from a shared history (and shared experiences) to a shared culture (shared thought, aesthetics, character). It could possibly extend to a shared DNA:Japanese DNA inherited from our ancestors – the ancient Japanese.Much of what we are is carried in our DNA; however, this is not something unique to Japanese but common to all the people in the world. No one completely understands the evolution of DNA or how national and social characteristics are passed along, but it would seem that they are. It is part of what makes a Japanese, Japanese, and all Japanese thinking, our viewpoint of the world and ourselves come, in part, from it.

Why do Japanese love Sakura? Because we are Japanese. That is all that needs to be said.

Samurai and Kamikaze pilots must have seen their life in Sakura.Yet, there are people who think that the Sakura is an icon of militarism. Certainly there is a relationship between Sakura and militarism: it is true so I won’t try to deny it. However, for the majority, when we see Sakura, everyone senses its beauty. No one thinks, “Oh! Militarism has blossomed. Oh! Sakura is terrible!”

What I want to discuss in this blog, in the future, is Japanese thought. But do not be too concerned, as I will not harp on the matter of DNA as I mentioned briefly above – it is too difficult a topic for most people, including myself.

The thought has form but no form; we cannot touch it or hold it, but the form reveals itself in human’s behavior.

When it comes to the Japanese thought, the first thing that comes to mind is Bushido.

“Loyality” exists in Bushido thinking as a major principle. Did every samurai obey it? The answer is no. The actual, historical samurai is different from the popular image of samurai (cool and gentlemanly); an image we receive from movies and literature. Because the historical samurai is different from the “pop” samurai, some are inclined to say that Loyalty was a quality that didn’t exist in samurai.

They felt hunger, they felt pain when a sword cut them; and to die, was terrible. Some of them hated even the thought of hari-kiri: “No, no, I don’t want to die that way!”
The existence of such samurai is to be expected, because they were human beings: not supermen. A few were even brats; yet aside from them, we can see the form of Loyalty in the good, ethical behavior of the samurai.

Thanks to Nitobe Inazo and his book on Bushido and the film The LastSamurai, I think everyone has a bit of knowledge now about Bushido and the Hagakure. However, few seem to know about Shido, which is vastly different from Bushido as described by Nitobe or in theHagakure.

Shido was born as Japan became peaceful society during the Edo Period, parented by such men as Soko Yamaga, Sorai Ogyu who were Confucians. How is Shido different from Bushido? Let me show you a bit of the difference through example.

In the film The Last Samurai, there are lines of dialog that clearly illustrate Shido. In one of the last scenes of the film, after the death of Katsumoto (Ken Wtanabe) in battle against the government forces lead by the Meiji Era oligarch, Omura; the central character Algren (Tom Cruise) has an audience with Emperor Meiji and presents him with Katsumoto’s sword.

“Tell me how he (Katsumoto) died,” said the Emperor.

“I will tell you how he lived,” answered Algren.

Here then, in these two lines,is the difference between Bushido and Shido, layed out for us. How to die is Bushido. How to live is Shido. It is said that Bushido is the philosophy of death; Shido is the philosophy of life.

There are those who regard Shido (those who even know of it) as the opposite extreme of Bushido; yet, I disagree. Bushido and Shido are bound together by the same core of thought: To die with honor, one must live with honor. As one lives honorably, one may then die honorably, just as the cherry blossom (Sakura).

There were many samurai who based their lives on the principles of Shido; such as Byako-tai, the men of the Shinsengumi, the 47 Ronin.In simple terms, they were the personification of loyalty and products of loyalty.

Later, I will tell you of the 47-Ronin and through their thoughts and behavior, I believe we will be able to see and better understand Japanese thought and Shido. We might even talk more about Japanese DNA!

*There are many terms in the Japanese language and thus in Japanese history which are difficult to translate into English. I will use the Japanese words and then attempt to explain their meanings and concepts to the reader. Also, please bear in mind that this is not an academic paper, but simply my thoughts, my blog, so I will write it in my own, humble style.

THE CORE OF BUSHIDO

THE CORE OF BUSHIDŌ

If we wish to find the core of Bushido, we must I think, look at it in its historical context. To do that, I would like to use a metaphor, first put forward by Nitobé Inazo in his book on Bushidō, worn as it may be; I think it is still viable. Certainly, we do not need all the flowery rhetoric or the cryptic European references of Nitobé to grasp what is truly simple.

If we think of Bushidō as the sakura, the cherry blossom, and think of how plants live, our search may become clearer. Japan, of course, is the soil and without the proper soil, no plant can flourish. Some will whither and die quickly, others will struggle over a long time, trying to survive, but never growing beyond some stunted weed. Japan, more than anywhere in the world, was the right “soil” for Bushidō.’ The seeds came to Japan long ago from China, who in many ways is the “Mother of Japan”. The seeds came in the form of Confucius and then his disciple Mencius. If one wishes to understand Bushidō, then look to the seeds themselves: Analects by Confucius and simply The Mencius. Along with these two great fathers came Wang Yang-ming and Lao Tse; thus, the great seeds of Asian thought came riding across the sea to eventually take root in Japan.

The sakura, like any plant, not only needs soil, it needs nourishment and Shintō was just such nutrition for Bushidō. Native to Japan, growing out of the sea with the land, it was there waiting to embrace Bushidō and to give it all that it could. Perhaps the greatest gifts of Shintō were its sense of patriotism, loyalty, reverence for ancestors, and the love of family and parents, which from its birth, lay at the very heart of Bushidō, as it does today. Look in any dojo and you will see the character of Shintō present: from the walls to the etiquette of those who practice there.

Seeds, soil, nourishment, are fine but our analogy still lacks something. The sakura needs sun and rain which was supplied in abundance by first Buddhism and later its refinement of Zen, which went directly to the growth and development of the samurai character – the Samurai Spirit, and provided for the growth and development of Bushidō on the most personal of levels.

Bushidō was exclusive only to Japan. Despite Nitobé’s analogies to European chivalry, they are as different as night and day. Bushidō could only have existed in Japan. It was so destined.

Emotions and Forms: Uniquely Japanese

Emotions and Forms: Uniquely Japanese

Much of my formal education and training had been in science and law; both disciplines based upon logic. As I grew older, and hopefully wiser, and as a student of traditional Japanese Budō and Bushidō, I began to read and study about the Japan of past days; and as I experienced life in Japan, not only in the dojo but in the small towns and villages, away from the cities, I began to think about such Japanese things as jōcho (emotion) and katachi (forms of behavior). People took tradition seriously. They often enjoyed dressing in kimono; they enjoyed eating together as a family, gathered around a low table in the living area of a simple home. People who were too loud or boisterous were given a cold shoulder. I witnessed Japanese unspoken communication and personality projection. Away from the cities, the national character was entirely different. Customs and traditions, sincerity and humor, were considered of much greater value than the logic I had learned and trained in at school. Of course there were some people who clamored for “more”, “more is better”, “modern is better”; yet, those who shouted for more reform to the modern ways, were discreetly criticized by the elders as “lacking a proper sense of humor.”

I began to realize that, yes indeed, logic had its place, but aesthetics, emotions and forms of behavior could be equally important if not more; things uniquely Japanese. When I mention “aesthetics,” I am speaking of such things as nihonjin no shizenkan, the concept of nature. When I say “emotion,” I am not speaking feelings such as joy, anger, sympathy, sadness or happiness, which we learn about in school and which we all experience naturally; I am refereeing instead to emotions that are cultivated through cultural experience; such emotions as natsukashisa, a sense of yearning for the lost, an mono no aware, an awareness of the pathos of things. By “forms,” I mean the code of conduct that has been with us for centuries, derived from Bushidō, the samurai code of ethics.

When considered together, these are the things that make Japan and the Japanese special, unique in the world. Just as Nitobé Inazo pointed out that Bushidō was the foundation of Japan’s national character, so also are these others. Even as far back as the Meiji Restoration, both emotions and forms of behavior began to go into a gradual, imperceptible decline. The rate of decline was accelerated in the Showa Era and sustained extensive deterioration after World War II, as the country suffered from Americanization and free market principles which reached deep into the Japanese heart to exert their influence on Japanese society, culture and its character as a nation. Even the Japanese educational system, has served to erode the Japanese pride and confidence in their country, largely at the hands of revisionist politicians and historians. People, particularly in the cities began to forget those things that were the country’s traditional emotions and forms of behavior, the things that should have given them the pride to be uniquely Japanese. Instead, the country falls prey to the logic and reasoning of the West and the decline continues through a process of globalization, which is nothing more than an attempt at making the world homogenous. Japan must find the means to realize and preserve its individuality and to recapture its simplicity in living, its emotions, and its forms; thus, remaining forever, uniquely Japan.

The Dichotomy of Amatai-no-Shugo-ryū

The Dichotomy of Amatai-no-Shugo-ryu

In training and practicing Amatai-no-Shugo-ryū, the thinking man cannot help but waver between Wa-Dō, the Way of Peace and Harmony, and its martial relevance; that is between peace and its martial applications, the Way of War. in due course, the wise man trains against realistic, honest intentions to do harm: intense intentions that seem to pervade the society we live in. One has but to watch the nightly news or read the morning newspaper in order to become acutely aware of the intentions and actions that fill our society. One learns to apply the techniques of Amato-no-Shugo-ryū with equal intent and intensity, as demonstrated and expressed in the techniques which are both powerful and effective; while at the same time, maintaining a sense of inner peace and benevolence, particularly focused at the community we live in and the people around us.

The honesty of intent and intensity are important in training on both a martial, aesthetic and spiritual level. In order for one to progress on their Way, one must be honest and genuine with themselves, particularly in matters of discipline and training. Any desire to train and progress must come from deep inside; it must be something that one is willing to make an honest commitment to and to keep that commitment with honor. One also needs to be honest, both with themselves and with their sensei as to the reason(s) why one is traning. Is it discipline and training? If so then there must be a indisputable commitment of intent to the training and discipline required by Amatai-no-shugo-ryū.

Intent is of the spirit and mind; intensity is of the body. When both share equally in an honest commitment toward the dame goal, this harmony can provide the basis and potential for a personal and spiritual awakening and enlightenment.

Yet, how can one be devoted to martial arts and at the same time to the Way of Peace? Wa-Dō only comes through strength: mental, moral, emotional, spiritual, and physical strength. Peace through weakness is acceptance of defeat and acquiescence. Strength, be it mental strength, moral strength, emotional, spiritual and/or physical allows peace to be a choice. Amatai-no-Shugo-ryū allows one to develop and train themselves for that choice. Amatai-no-Shugo-ryū makes a conscious choice of peace through strength. It is not the embodiment of war but rather the spirit of caring protection and peace: for the individual, community, and society. History has demonstrated time and again that hose who challenge peace and harmony do not have an appreciation, or a respect, or the ability to respond to a passive, compliant approach to peace. Those who want control and power, be it on a personal, community, or even national level, often take this passive, accommodating, yielding position of peace as permission to follow their own agenda. While fighting to end wars has brought only a temporary pace, it has proven to be the only means to stop tyranny, whether on a personal or social level. It therefore becomes incumbent on a martial art or collection of arts as in Amatai-no-Shugo-ryū to develop within a philosophical framework in which peace, harmony, and responsiveness to threat are themselves harmonious and thus do not add to the aggression around us. Rather than responding with passivity or fear, Amatai-no-Shugo-ryū stands ready to confront conflict, to redirect aggressive energy and direct it back against itself, without adding more aggression, until the aggression is subdued and a threat no longer viably exists. One who studies Amatai-no-Shugo-ryū thus stands ready to respond directly to aggression, whether it is directed at them personally, at friends or family, or at their community, with honesty and strength of character, using only the aggressive energy directed at him without adding to it.

THOUGHTS FROM A TAKAYAMA ROOFTOP

QUESTIONS ABOUT BUDŌ

A constant source of amusement for me is the fact that in the West, people are actually surprised to hear Japanese Bujutsū and Budō spoken of as “arts”. In Japan, when speaking of art, we are talking about shapeless expressions of the Japanese soul, the “Inner Japanese.” One who is not familiar with Japanese culture does not easily understand this; rather, people in the West tend to regard Japanese martial arts as art, only in terms of uniquely thought out and executed physical techniques or ignore artistic qualities completelyl; fascinated instead by the glamour of martial arts as portrayed in movies and television. The West fails to understand that Japanese art transcends physical skill, be it Budō, Shodō, Sumi-e, or the tea ceremony.

What connection could there possibly be between Japanese Bujutsū and Budō with such Japanese aesthetic principles of wabi (simplicity) and sabi (rusticity)? How are they combined with the pragmatic nature of the Japanese? Is there truly a difference between Bujutsū and Budō? These questions, common in the West, I hope to address here.

SELF-DEFENSE FOR TEENS: USING YOUR HEAD

We have all seen it in the movies: a girl walks through an isolated parking lot and suddenly; an evil-looking guy jumps out from behind a SUV. The girl jabs the attacker in the eyes with her keys or maybe she kicks him in a certain sensitive place. Either way, while he is squirming on the ground, she leaps into her car and speeds off to safety.

Certainly she did everything right in terms of physical self-defense techniques; but, there is a second part of self-defense that does not involve using physical techniques. That second part includes trying to do everything possible to avoid fighting someone who threatens or attacks you. Self-defense includes using your head before using your hands and feet.

INSTINCT, INTUITION, AND COMMON SENSE

People, and that means girls as well as guys, who are threatened and should know how to physically defend themselves if it becomes necessary, but the very best way to handle any attack or threat of an attack is to try to get away. One way to avoid a potential attack before it ever happens is to trust your instincts. Your intuition, combined with your common sense, can help you get out of trouble. For example, if you are running alone on the school track and you suddenly feel like you are being watched, that could be your intuition telling you something. Your common sense would then tell you that it is a good idea to go back to where there are more people around.

SAFETY TIP

When the elevator doors open, does that suspicious-looking person in the corner make you feel uneasy? Do not get on (or get off if the person who makes you uncomfortable is getting on). If you are riding the elevator and you begin to feel afraid, get off on a floor where you know that you will find other people. Your safety is all about trusting your own judgment.



DE-ESCALATING A BAD SITUATION

An attacker is not always a stranger who jumps out of a dark alley. It is sad but true that teens can be attacked by people they know. That is where another important self-defense skill comes into play. This skill is something self-defense experts and negotiators call de-escalation.

De-escalating a situation means speaking or acting in a way that can prevent things from getting worse. A classic example of this is giving a robber your money rather than trying to fight or run. But de-escalation can work in other ways as well; for example, if someone harasses you when there is no one else around, you can de-escalate things by agreeing with him or her. You do not have to actually believe the taunts; of course, you are just using words to get you out of a tight spot. Then you can redirect the bully’s focus (“Oh, I just heard the bell for third period”), and calmly walk away from the problem.

Something as simple as not losing your temper can help de-escalate a situation. Learn how to mange your own anger effectively so tht you can talk or walk away without using your fists or weapons.

Although de-escalation won’t always work, it can only help matters if you remain calm and don’t give the would- be attacker any extra “ammunition”. Whether it is a stranger or someone you thought you could trust, saying and doing things that do not threaten your attacker can give you some control.

REDUCE YOUR RISKS

Another part of self-defense is doing things that can help you stay safe. Here are some tips from the experts:

Understand your surroundings. Walk or hang out in areas that are open, well lit, and well traveled. Become familiar with the buildings, parking lots, parks, and other places you walk. Pay particular attention to places where someone could hide, such as stairways and bushes.

Avoid shortcut that take you through isolated areas.

If you are going out at night, travel in a group.

Make sure your friends and parents know your daily schedule (classes, sports practice, club meetings, etc.) If you go on a date or with friends for an after-game snack, let someone know where you are going and when you expect to return.

Check out hangouts. Do they look safe? Are you comfortable being there? Ask yourself if the people around you seem to share your views on fun activities. If you think they are being reckless, move on.

Be sure your body language shows a sense of confidence. Look like you know where you are going and act alert.

When riding on public transportation, sit near the diver if possible and stay awake. Attackers are always looking for vulnerable targets.

Carry a cel phone if possible. Make sure it is programmed with your parents’ phone number.

Be willing to report crimes or suspicious people and activities in your neighborhood and school to the police.

TAKE A SELF-DEFENSE CLASS

The best way, really the only way, to prepare yourself to fight off an attacker is to take a self-defense class. We cannot teach you all the right moves and techniques here. They are something that you must learn in person.

A good self-defense class can teach you how to evaluate a situation and then decide what you should do. Self-defense classes can also teach special techniques for breaking an attacker’s grasp and other things that you can do to get away. For example, attackers usually anticipate how their victim might react. He might be expecting that kick to the groin or jab to the eyes. A good self-defense class can teach you ways to surprise your attacker and to catch him or her off guard.

One of the best things people gain from a self-defense class is self-confidence. The last thing you want to be thinking about during an attack is, “Can I really do this self-defense tactic?” It is much easier to take action in an emergency if you have already had some practice and experience (“Oh, I did this in class with sensei last week!”).

A self-defense class should give you a chance to practice your moves. If you take a class with a friend, you can continue practicing on each other to keep the moves and techniques fresh in your mind long after the class is over.

Sekishinkan Tokugawa Dojo will begin offering classes in Self-Defense in Tajimi, Gifu Prefecture, in the early spring of 2010. A variety of classes will be offered both in English and Japanese, including: Self-defense for Kids, Self-Defense for Teens, Self-Defense for Adults, Self-Defense for Seniors, plus a long-term, extended class, The Art of Self-Defense. If you are in the Tajimi area and would be interested in taking such a course, please contact us at:

info@takayamabudokai.com

SAFETY TIP

If you ever need help, draw attention to your situation by shouting out specific words like “Help” or “Police.” Commands like “No!” or “Get away!” or “Back off!” are excellent attention getters if you feel threatened.