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The 10 Basic Cuts Of Shim Soo Do

In Shim Soo Do™ there are 10 basic cuts. These "cuts" are the basis of all Korean Sword cuts and thrusts. Any other type of thrust or cut is merely a variation of these 10 basic cuts.

The 10 Basic Cuts are practiced as 2-Handed and 1-Hand Cuts or motions. These are part of Shim Soo Do's promotional examination requirements. As with all Shim Soo Do techniques, the movements must be precise, and are therefore practiced on a regular basis in Shim Soo Do™ classes. The practitioner must be able to control even the most minute movement of the sword in order to insure exactness and precision. The 10 Basic Cuts are practiced both at normal speed and in a slow-motion to help insure the accuracy of the Cuts.

The sword is worn with the sharp edge of the blade facing upward. The scabbard is thrust through the belt to hold it in place.

The following is a chart giving not only the names of the Cuts, but the order in which they are taught and should be practiced:

Cut Number Name Of Cut
Cut Number 1 Straight downward
Cut Number 2 Downward 45" to the Left
Cut Number 3 Downward 45" to the Right
Cut Number 4 Horizontal (right or left)
Cut Number 5 Straight Upward
Cut Number 6 Upward 45" to the Left
Cut Number 7 Upward 45" to the Right
Cut Number 8 Straight Thrust
Cut Number 9 Inverted Thrust
Cut Number 10 Horizontal Thrust

https://www.youtube.com/watch?v=ZxxC1f2Zod0&list=PLwU3uzaIa9oMYysrTcetzqTJ6jOrb7wPt&index=8

Gum History Historia de la Espada Coreana

Korean Cha-Ru (Tonfa)
byGrand Master James S. Benko
Historical Background

Cha-Ru in Korean (tonfa in Japanese) means “handle” It was believed to be used as part of millstones. The projecting k**b was inserted into a hole in the mill’s upper stone, and the longer shaft was used as a handle to rotate it against the lower stone for grinding grain and rice.

It is difficult to know for sure where the tonfa originated, and it has many stories about its origins. Many cultures have claimed it originated in their country, and many of the claims are from around the same era, making it unclear as to which culture as a legitimate claim.

The one claim that has the most evidence is that this is a martial arts weapon used by the inhabitants of Okinawa. While it seems to be prevalent in the Okinawan martial arts, historians have traced its origins it China, Indonesia or Southeast Asia. Many martial arts were brought to Okinawa from China including weapon arts. This most assuredly included the cha-ru or weapons similar to it. The cha-ru may also be found in Thailand, Malaysia, Vietnam, and Cambodia.

The Okinawan version of the cha-ru was a traditional weapon was taken back to Japan by the Japanese martial artists as were several of the Okinawan empty hand martial arts styles. After the Japanese invaded and subjugated the people of Okinawa, and then re-named it “tonfa”. The cha-ru has since been integrated in several Japanese martial arts.

The Kingdom of the Ryukyu Islands and their governments were eventually taken over by the central Japanese authorities in 1879 forcing the Okinawans to speak only Japanese, follow Japanese customs and traditions. Only the Japanese language was to be taught in schools. It was the same tyrannical domination which had been forced upon the people of Korea since 1910, until Korea regained its independence after the defeat of the Japanese in 1945.

The Baekje Kingdom of ancient Korea was primarily the agricultural heart of Korea. Its lush plains, warmer climate and rich soil made the region a farmer’s paradise. It was generally this area from which the Korean cha-ru (handle) emerged due to the abundance of farms which proliferated this section of the country.

Strikes and Blocks

Strikes and blocks using the cha-ru are similar to martial arts movements. Blocks with the shaft of the cha-ru are similar to those performed with a forearm block. In fact, the forearm usually rest against the shaft of the cha-ru to give added support to the block. The huke yo pal moke makee (rising outer forearm block), or almost any other type of forearm block, are executed the same with or without the cha-ru, with one exception, the cha-ru practitioner holds on to the grip of the cha-ru for added power.

The punches common to the martial arts are also used with the cha-ru. A chirigee (punch) can be executed with the cha-ru by striking with the head portion of the cha-ru. A pon tay sudo ter ri kee (reverse knife-hand strike) is performed by striking with the grip head portion of the cha-ru.

The base section of the cha-ru may be used to generate backward elbow strikes to an opponent. The swinging action of the cha-ru can be compared to the kicks of a martial artist. Downward kicks, turning kicks, reverse and spinning kicks, can all be simulated by the flipping and spinning motions of the cha-ru.

Trapping Techniques

Traps and disarms are also part of the cha-ru’s arsenal for defense. Both the grips and shafts of the cha-ru may be used for trapping the opponent’s arms and restraining an opponent and/or his weapon.

X-blocks can prove quite effective in trapping a weapon or the arm holding a weapon. Once the X-block is applied, the arm and/or weapon can be re-directed creating an opening for a quick counter-attack. The X-block is formed by crossing both of the cha-ru's shafts, thus pinning the attacking arm or weapon between them.

Holding the shaft of the cha-ru, you can hook the grip around the opponent's neck, thus trapping him and cutting off his air. The wrists and arms of the opponent may be trapped by crossing the shaft of the cha-ru over them, then by applying pressure, inducing pain.

The hooking of the cha-ru around the opponent's next, either from the front or back, may be used to pull him to the ground or execute a thowing technique. Once on the ground a follow up strike or joint-locking technique may be applied. The cha-ru may also be used to pin the opponent's arm behind his back to better control and/or disable him.

Disarms

Disarms are also part of the repertoire of the cha-ru’s multitude of combinations. The cha-ru may be used to strike the hand or arm of the person holding a weapon thus effectively disarming him. By using traps and then dislodging a weapon held by an opponent, the cha-ru can be useful in these types of disarms.

One of the primary rules self-defense is to "control the opponent's weapon". Disarm techniques are essential for controlling the opponent's weapon. A disarm will help ensure you will have a much better chance of defeating your aggressor.

Multiple Range Capabilities

A distinct advantage of blocking or striking with the cha-ru is that of being able to extend its range beyond the length of the arm. By swinging the cha-ru in a circular manner while holding on to the grip, the shaft of the cha-ru provides added length thus making it easier to strike or block an opponent from a distance. This “added length” also helps enable the practitioner to keep opponents at a distance.

The range of the cha-ru may be varied. Holding it close against your forearm permits defenses and counter-movements at close range. When swinging the cha-ru while holding onto the grip, the user is able to defend and attack at both medium and long ranges. This ability to rapidly alter the ranges of attacks and defenses makes the cha-ru a versatile and extremely useful weapon for self-defense.

Though the head of the cha-ru is used for punching at close range or applying pressure to vital nerve related targets, by pointing the base toward the opponent as you grasp the grip of the cha-ru, and punching with it, the punch now becomes long range. This ability to rapidly very the range of punches, strikes and blocks can be very useful in any confrontation.

Variable Height Possibilities

One of the most useful methodologies for defending with the cha-ru is its ability to block, strike and counterattack with speed and accuracy at varied heights.

A rising block to defend against a downward attack can be simultaneously executed with low-section strike to the opponent’s knee. Blocking an opponent’s kick to the groin area can quickly be followed up with a high-section swinging strike to his head and a mid-section punch with the head of the cha-ru.

By dropping down onto one knee, a flurry of rapid cha-ru blocks and strikes can catch an opponent totally off guard. On the other hand, as an opponent executes a strike toward your knee, the cha-ru practitioner can either swing the cha-ru downward to block the attack, or jump into the air moving backwards while at the same time extending the cha-ru and striking the opponent in the head or other vital target.

Using combinations of ducking, bobbing, weaving, jumping, side-stepping, and kneeling maneuvers, the cha-ru practitioner can release a barrage of techniques to confuse and overpower even the most experienced opponent. Staying in one position does not fit the techniques of the cha-ru. The defender is constantly moving in order to make it harder for the opponent to strike or entrap him. Swinging a the cha-ru in a pattern, such as a figure eight, the cha-ru practitioner forces his antagonist to be on constant guard, not knowing if any one of the swinging cha-ru will strike him at any movement.

Weapon of Last Resort

Though many martial artist see the cha-ru as a weapon used for self-defense. It must certainly have been a weapon used only as a last resort. A farmer, if threatened, could most assuredly choose a much more practical tool to be used for self-defense than the cha-ru. This is not to say that the cha-ru would not be an effective defensive weapon should the need arise.

A scythe, used to cut crops or heavy vegetation would be a much more logical choice. A sickle (nat in Korean), used to cut rice or foliage, could have been found on most any farm and it too could help the defender in a self-defense situation. A pitchfork is yet another farm implement which could double as a defensive weapon which most farmers would have readily had available to them.

It seems highly unlikely that if any of these other tools were available, that a person would not choose the cha-ru over one of them. Both the pitchfork and scythe can more easily keep and opponent at a distance during a confrontation. These tools are much more ominmous looking to a potential attacker than the cha-ru. However, amny martial artist continue to use the cha-ru as a traditional martial arts weapon.

The Korean Ji Pang E (Cane)
by Grand Master James S. Benko, Ph.D.

History of the Korean Ji Pang E (Cane)

It was almost sunset as Jong Shim made his way down the narrow street toward his home. Suddenly three men appeared in front of him and demanded his money. The bandits could see this was a man of wealth and their efforts were going to be well rewarded. So when Jong refused to give them his valuables they rushed in to teach time a lesson. However, it was the bandits who were about to receive their first lesson in the use of the deadly Korean Ji Pang E (cane).

The first bandit's head snapped backward from a blow that was delivered so fast he never saw it coming. The second bandit charged forward attempting to crush Jong's head with a staff. But the staff never found its target, and the bandit felt a hard jolt and a piercing pain in his back as the ji pang e struck a hyel do (vital point). The man dropped to his knees helpless, unable to move his legs. The third bandit drew his knife and thrust it toward Jong's stomach. The bandit saw the knife go sailing through the air just a split second before he found himself airborne. A moment later he found himself in a crumpled heap on the ground next to his friends.

The confrontation was over in just a few seconds, and Jong was unhurt as he stood looking at the bandits sprawled on the ground. They were unconsciousness and completely at Jong's mercy.

As the first man regained consciousness, he saw Jong bent over one of the other bandits. Jong was applying healing pressure to the man's back, and soon the man was able to move his legs again. Jong methodically went from one bandit to another until each was able to stand on their own. The bandits, puzzled but grateful by this act of kindness, quickly left, more knowledgeable men. They had learned what an effective weapon the Korean cane could be in the hands of an expert like Jong Shim. Only much later did they discover Jong was an instructor of martial arts for the guards of the royal family of the Korean Kingdom of Silla.

In Today's society it is against the law to carry almost any type of object which may be deemed as a weapon. The cane may very well be one of the last "permissible" weapons available which you can carry to defend yourself without violating the law. Fortunately, the cane is easy to learn, versatile and an extremely effective weapon for self-defense.

The use of the cane in not uncommon to other mu do (martial arts). Many of the Korean martial arts include some instruction in the use of the ji pang e for self-defense. To see how the cane was used as a defensive weapon in ancient times, let's take a look at its evolution in Korea.

Korean monks sometimes carried the cane during their travels. The cane served them in several different ways; it was used to help them maintain their balance climbing hills and over rough terrain, and it was also used to help the monks defend themselves from bandits and wild animals during their travels throughout the country. Some Buddhist temples had animals they raised, and the monks would used their canes to help oversee their herds and flocks. If the temple was attacked, the cane could quickly become a defensive weapon, used to drive the invaders off.

Types Of Canes

There are primarily three different types of canes. The first type was from five and one-half to seven feet in length and curved like a hook at one end, similar to the canes carried by shepherds. The second type of cane was about waist-high, straight, with either a k**b or short straight handle. The third type of cane is the type most commonly used both in the past and today. It is about waist-high, straight and has a curved (hook-type) end used as the handle. The common people favored it for its practicality.

The Shepherd's Cane

There are primarily three different types of canes. The first type was from five and one-half to seven feet in length and curved like a hook at one end, similar to the canes carried by shepherds. The curved portion of the cane was quite often used for the application of kwan jyel sul (joint manipulation techniques). This was the type of cane the monks used for herding animals and sometimes as a walking pole on their travels.

Sometimes, in order to escape from bandits, a monk would use the curved portion of this long version of the cane, to hook a high branch of a tree, climb up the cane to the branch, then pull the cane up with him. This another example of how certain monks got the reputation of being able to become invisible. The monk could remain hidden in the tree until the bandits had moved on. If it became necessary, he could use the cane to strike the bandits as they passed under the tree, or he could use the hook portion of the cane to pull them off of their horses. When the encounter was over the monk would again hook the cane to the branch, climb down, then continue on his way.

Another favorite tactic the monks used was to hook the top of a high wall with the ji pang e, then pull themselves to the top of the wall and over. A perfect example of how they could "walk through walls".

The Aristocrat's Cane

The second type of cane was about waist-high, straight, with either a k**b or short straight handle. This type of cane was not as popular with the monks because it was not as practical for their needs. However, the straight cane was used very often by the hwa rang, members of the upper classes, and members of the royal families.

The cane became not only a sign of importance and wealth, but a deadly weapon for self-defense. Many times the handle bore the crest of the family, and was made of gold or silver with jewels embedded in it. In some cases a blade was concealed in the cane. A sharp pull on the handle and the blade would be ready for action. For the upper classes the straight cane was what suited their needs for both appearance and self- protection.

During the sixth century, Korea was divided into three separate Kingdoms; Koguryo, the largest of the three, was in the north, Baek-Je, the second largest was located in the southwest portion of the Korean peninsula; and Silla, the smallest of the three Kingdoms, was in the southeast. It was in the Kingdom of Silla where a group of young warriors called the Hwa Rang (flowering youths) were created. The hwa rang were instructed in several different forms of defense were also part of Buldo mu do (Buddhist martial arts); kwan jyel sul (joint manipulation), hyel do sul (striking vital points of the body), and ji pang e sul (cane techniques). They were instructed in the use of the cane by Korean monks including the famous Won Kang. As part of their specialized training, the hwa rang trained in the application of techniques using the cane for striking, throwing, controlling, and the application of kwan jyel defenses. They also carried the cane as a sign of their social position and status.

The Everyday Cane

The third type of cane is the type most commonly used both in the past and today. It is about waist-high, straight and has a curved (hook-type) end used as the handle. The common people favored it for its practicality. Korean Buddhist monks also used this type of cane for self-defense because the hooked portion aided them in the application of kwan jyel techniques, allowing for better control of an opponent without the use of excessive force.

Today the cane may be used as a means to defend yourself. You need not use an excessive amount of force to subdue an opponent, you can use kwan jyel techniques to immobilize the opponent by using the cane to help augment the techniques. The elderly can use kwan jyel techniques with a cane for self-defense with very little training.

The cane, combined with kwan jyel techniques, is one of the most practical and useful tools for self-defense you may find today. Be sure to use extreme caution when working with cane techniques. You will be able to exert much more power than you believe you can when you use the leverage of the cane to give added strength to your techniques. Always let your instructor guide you each step of the way with your training.