History of Bando

As recounted from documents published by the

American Bando Association








Table of Contents

Brief Bando Overview................................................................................3
Bando History .............................................................................................4
The Mongols Invade....................................................................................................5
Rise of Post-Mongol Burma ........................................................................................5
Conquered by the British.............................................................................................6
Burmese Martial Arts Go "Underground" ....................................................................6
Rescued from Oblivion: The Military Athletic Club ....................................................6
Nationalism.................................................................................................................7
The Japanese Occupation: "Independence" ..................................................................8
U Ba Than Gyi and the Systemization of Bando ..........................................................8
Resurgence of Bando Boxing ......................................................................................9
The Common Thread: "Principles" ............................................................................ 10
Animal Systems: A Repository for Principles ............................................................ 11
Bando comes to America ..........................................................................13
The Evolution of Bando in the U.S. ........................................................................... 13
What is Bando Today: Overview.............................................................15
Kickboxing................................................................................................................ 15
Middle Style.............................................................................................................. 15
Animal Systems......................................................................................................... 16
Weapon Systems ....................................................................................................... 16
Internal Systems ........................................................................................................ 17
Health Practices......................................................................................................... 17
Special Programs....................................................................................................... 17
Brief Bando Overview

The primary Burmese martial arts system practiced in the U.S. today is "Bando."
The word "Bando" is a hybrid, composed from the Burmese "Ban" and the
Japanese suffix "do"; it is generally held to have three primary meanings:

1. A "way of discipline";
2. Systems of defense;
3. The art of fighting, or combat.

Bando is a composite or synthesis of numerous traditional personal combative
systems from Burma. Bando, as it is practiced in the U.S., was introduced in the
late 1950's by Maung Gyi, and is promulgated today in the U.S. by the non-profit
"American Bando Association, Inc." Maung Gyi is now known as Dr. U M. Gyi,
after earning his doctoral degree. He serves as the Grandmaster of American
Bando. Although he retired from leadership of the ABA recently, he still maintains
a vigorous, rigorous teaching schedule with students across the U.S.

A date of 1968 has also been reported as to Bando's introduction in the U.S., but
this refers to the later-created American Bando Association, as opposed to the
first classes instructed by Dr. Gyi.

For the broad purposes of this article, we can identify three key periods of time in
the evolution of Bando as we know it today. First, it is generally held that Bando
traditions practiced in the U.S. today by Dr. Gyi's students can be traced to
around the time of Christ. Second, it is thought that the first Bando traditions
became more readily recognizable around 300 A.D. The third milestone date is
the exposition of what could be recognized as "modern" Bando around 1,500
A.D.
Bando History

As indicated earlier, some writers contend that Bando's beginnings can be dated
to the time of Christ. This view holds that the Bando system promulgated in the
U.S. today ("Hanthawaddy Bando") evolved initially as the indigenous fighting
system of the Pyus of Northern Burma. Subsequent contact with traveling priests,
merchants, and diplomats of the Roman Empire, Ceylon, India, Tibet and China
greatly influenced the philosophical and technical evolution of combative systems
in Burma.

For example, Roman contacts in the area have been verified by archaeologists
as early as 132 A.D. Documented visits from Roman ambassadors occurred in
97 and 121 A.D. These records compliment the grace, elegance and hospitality
of the ancient Pyus. Chinese contact (T'ang Dynasty), a visit by Marco Polo and
other influences have been corroborated.
The early and advanced development of Burmese civilization is also well-known.
The famous pagoda city of Pagan has been referred to as early as 108 A.D., but
there is considerable skepticism as to this date. In any event, the splendor of the
kingdom remains uncontested.

The Ayegyi warrior-monks (First Burmese Empire 1057-1287 A.D.) added
philosophical and religious aspects to the evolving Pyu combative systems.
These monks also contributed sophistication in certain physical aspects of the
system (while maintaining its combative orientation). Dr. Gyi has begun to teach
the Bando Monk System (see discussion later), a remarkable non-violent martial
art.

The Pyu monks are believed to have been highly skilled in boxing, archery,
sword and stick fighting. Some historians speculate that these monk arts may
have been influenced by Chinese systems. A recent (twentieth century) change
in these systems came with the infusion of the warrior codes of the Gurkhas into
Bando, along with emphasis upon use of the famous Gurkha short-sword, the
kukri.

The Pyu monks taught various systems at either Ghaza Khunit Kyaung (Seven
Schools of Arts) or Kho Kyuang (Nine Schools of Arts). Royal princes, noblemen
and military personnel all received formal training in martial arts at these schools.
Up to the era of King Thibaw, the last Burmese king (1878-1885 A.D.), warriors
who were highly skilled in the martial arts were designated as "Royal Boxers."
Their names were recorded on the Royal treasury scrolls. Hence the term "sport
of Kings" for Burmese Boxing (or "Letwhay"). Full Members (black belts) of the
American Bando Association are entitled to wear the Royal Boxers Ring.

When compared with its status as the Sport of Kings, the art of Burmese Boxing
today is all but extinct in Burma (now called Myanmar), according to the reports
of visitors to Burma in the 1980s and 1990s. It is no longer practiced by
professional boxers whose time is chiefly devoted to training. Instead, farmers
and peasants in rural areas box on festival days, but their lifestyle and economic
condition does not allow for full time training. This contrasts dramatically with the
situation in Thailand relative to Muay-Thai.

Given the declining state of traditional full-contact boxing in Myanmar today,
Bando boxers in the U.S. do their best to carry on the traditions of Royal Boxers.
Each November, the ABA stages an annual Kickboxing Tournament in
Columbus, Ohio.

The Mongols Invade

The grand civilization of the first Burmese Empire was devastated by Mongol
invasion of Genghis Khan in the 13th century; it would take the Burmese some
200 years to restore peace and unity. Despite the clear military superiority of the
invading Mongols, the Burmese resisted against all odds.

After suffering ultimate defeat at the hands of the Mongols (including the fall of
Pagan), the Burmese continued to harass and attack the conquering Mongols.
One is reminded of the resistance in Afghanistan following the Soviet invasion of
that country. With the assistance of the fierce Shan tribesmen in Northern Burma,
the Mongols suffered a particularly punishing guerrilla war across the mountains
of Burma.

Rise of Post-Mongol Burma

A Second Burmese Empire was established during the lifetime of the warrior-king
Bayinnaung (1551 A.D.). However, after his death, the kingdom disintegrated. It
was not until 1758 that a third warrior-king, Alaungpaya, successfully and fully
reunified the nation. He was killed at the siege of the Siamese (Thai) capital of
Ayuthiya. He had already expelled the French and burned the British trading
posts. Alaungpaya's son continued the war, and, in a savage act of revenge,
conquered and devastated the Siamese capital in 1767 A.D.

The pagodas, temples, relics and irreplaceable cultural artifacts in the capital
were decimated as the rampaging Burmese sacked the capital.

Dr. Gyi points out that to this day, the Burmese people carry the guilt of this
cultural atrocity. The virtual demolition of a great cultural and religious center was
an act of unrestrained vengeance.

Conquered by the British

After repulsing forces from China, the Burmese then pressed West into India,
seizing Assam. There, the Burmese encountered an immovable object directly
astride their path of conquest: the British Empire. Three bloody Anglo-Burmese
Wars resulted: 1824-26, 1852 and 1878. Losing these wars, Burma became a
subjugated Asian Colony of Britain, annexed to India.

With this accomplished, the British set about ruthlessly suppressing indigenous
Burmese combative systems, both empty-hand and weapon-oriented. This action
was calculated to inhibit rebellion, but it also nearly destroyed the precious
cultural artifact of indigenous and highly-developed Burmese combative systems.
This process is not unlike the suppression of indigenous martial arts on Okinawa.

Burmese Martial Arts Go "Underground"

Prior to World War II, Burmese combative systems had been generally termed
"Thaing," with at least nine major systems, each linked to the primary Burmese
racial/ethnic groups: Burmese, Chin, Chinese, Indian, Kachin, Karen, Mon, Shan
and Talaing, each with a different manifestation of the art. Nonetheless, these
systems had been driven "underground" for nearly a century as World War II
approached.

Only a select few were taught the arts in secret by the Masters, so the young
could carry on the knowledge of the past. In the land where Bando Boxing had
been the "Sport of Kings", it had now become a criminal act. Under Sections 109
and 110 of the Code of Criminal Procedure, imposed by the British, Burmese
"Letway" boxers and Thaing/Bando practitioners were classed as "vagrants" and
"habitual criminal offenders."

Rescued from Oblivion: The Military Athletic Club

As the clouds of what would become World War II hung over Asia, the British
authorities in Burma permitted small scale martial arts training under government
sponsorship and rigid controls (in order to prevent the spread of these disciplines
into the populace as a whole). This was accomplished through the establishment,
in 1933, of the famous "Military Athletic Club."

The Club was first formed by nine Gurkha officers (including Dr. Gyi's father, U
Ba Than Gyi). These nine men were determined to restore full vigor to the
ancient fighting arts of India, Tibet, Burma, and China. The group also was intent
upon integrating some aspects of Japanese arts. As of 1966, information on the
Founders of the Military Athletic Club was as follows (ages as of 1966):

1. Yogi Abehanada Indian, 76 years old, retired near Darjeeling, India
2. C. C. Chu Chinese, 80 years old, returned to mainland China
3. K. Khan Pakistani, 69 years old, retired in Karachi, East Pakistan
4. U Zaw Min Burmese, 70 years old, retired in Tongoo, Burma
5. G. Bahadur Gurkha, 79 years old, retired in Darjeeling, India
6. Saw Ba U Karen, 66 years old, retired in Insein, Burma
7. Dowa Naung Kachin, 71 years old, retired in Mogong, Burma
8. Boji Mein Sa Arakanese, 63 years old, retired in Rangoon, Burma
9. U Ba Than (Gyi) Burmese, 81 years old, retired in Twante, Burma

Guruji Gonju Bahadur was the first Chairman of the Club. Initially, beyond the
Founders, there were some 90 members. In 1936, selected non-military men
were allowed to participate due to their high level of martial / combative
knowledge and skill. In 1939, total membership was increased to 300.

The training in the Military Athletic Club was extremely stark, rugged, brutal and
realistic. From the perspective of todays legal environment in the United States,
such training is inconceivable. For example, it is reported that 15 members
collapsed and died during a series of incredibly rigorous training drills. Some 33
members are said to have died of injuries during the group's annually staged
private combat bouts.

Lord Mountbatten (then High Commissioner of His Majesty's Imperial and
Colonial Forces in Asia) reportedly attended one of these tournaments in 1937.
After viewing these life and death contests, he is said to have made his historic
remark: "Beautifully brutal art . . . I'm happy they're on our side." General Orde
Wingate is said to have called the members of this private military club "Bando
Bastards."

Nationalism

During the same time, small sects of thama (ones who use Burmese fighting
arts) trained secretly in the Hanthawaddy district and elsewhere. Burmese youth
movements of the 1930s also used these combative systems for the purpose of
defying the British and to emphasize the nationalistic ideology which was
becoming more prominent.

After the successful invasion of Burma by the Japanese, Burmese nationalists
were genuinely happy the British had been driven in disarray from Burma. The
Japanese encouraged revival of Burmese combative arts. The humiliating British
defeat is well described in the literature: Belden, (1944), Slim (1957), and
Segrave (1943), are but a few of the popular "I was there" descriptions of those
desperate days.

In Burma, a "trust Japan" campaign for gaining the confidence of the populace
was instituted throughout Burma. From the perspective of the martial arts, the
key organizations were the East Asia Youth League and the Japanese-Burmese
Budo Association During this time, some Japanese influence was added to the
Burmese arts, particularly from the arts of Aikido and Jiu-Jitsu.

The Japanese Occupation: "Independence"

On January 22, 1943, Premier Tojo of Japan announced that Burma would be
given her freedom and independence. This was looked upon by many Burmese
citizens as final deliverance from the British occupation and its concomitant
oppression of their own culture. Instead, a puppet government was installed by
the Japanese.

The new government was determined to establish an unbreakable grip on the
populace. Its most horrifying tool was the use of the Japanese Secret Police
(KEMPETAI). The KEMPETAI's actions seemed to be deliberately modelled after
the Nazi Gestapo. The KEMPETAI shocked not only the Burmese, but many
high-level well-educated Japanese military personnel. Thus, initial admiration and
support of the Japanese turned into hatred. Burmese troops led by General Aung
San eventually joined the Allied cause.

The Japanese staged a major offensive to conquer India, using Burma as a base
for the attack. After some of the bloodiest battles in Asia, the Japanese were
defeated. (V-J Day remains a holy day for American Bando practitioners.) The
Japanese suffered as many as 150,000 dead, wounded and missing.
Bando After the War

U Ba Than Gyi and the Systemization of Bando

Dr. Gyi's father, U Ba Than Gyi, became a key part of the post-war Burmese
government. A brilliant scholar and masterful martial artist, U Ba Than Gyi had
played a key role in the establishment of the Military Athletic Club in pre-World
War II Burma. Now, he would find himself in an ideal situation to further the goals
of the Military Athletic Club: U Ba Than Gyi would become the director of the
Burmese program of physical education and athletics. To Bando's great benefit,
U Ba Than Gyi seized the opportunity to travel throughout the country under the
auspices of the government. He sought out masters of the martial arts throughout
Burma from many styles and systems.

The British had originally suppressed the native Burmese martial arts, as had
been the case with the rulers of Okinawa. And, as was the case in Okinawa, the
indigenous Burmese martial arts had not disappeared altogether. Instead,
masters and families had kept the suppressed systems alive in secret. Now, U
Ba Than could travel the nation openly and confer with these living legacies.

U Ba Than was particularly interested in organizing the knowledge of the
surviving masters in Burma. Their arts had been preserved within close-knit
family structures, or perhaps disguised for preservation in the form of folk dance
(as in China and Okinawa), or in forms of entertainment, such as the theater and
the opera, as in the Chinese opera. In addition, some clever progenitors had
hidden the essence of some systems in the guise of sports activities, channeling
aggression and conflict into an arena between two men as opposed to training
groups to undertake resistance against the government.

Eventually, martial artists from many styles came to visit the Elder Gyi's (U Ba
Than Gyis) compound and demonstrate their various systems. Those
demonstrations were very demanding. "Masters" who could not perform on their
promises faced a series of aggressive "reality checks".

For example, Dr. Gyi relates the story of one "master" who claimed his martial
prowess would allow him to defeat ten attacker simultaneously. A test was
arranged by the Gyis at a soccer field. Ten attackers were arrayed against the
"master". The "master" was simultaneously attacked by all ten.

Resurgence of Bando Boxing

As he undertook to gain widespread credibility and acceptance across stylistic,
racial/ethnic and class lines, U Ba Than organized the traditionally brutal and
savage indigenous Bando Boxing, in an attempt to make it safer and to reduce
injuries and fatalities. At that time in the early post-World War II period, Bando
Boxing was not yet "Westernized." The Thais, however, proved less resistant to
change and fairly readily westernized Muay Thai.

U Ba Than Gyi's son, Maung Gyi (Dr. Gyi), was a participant in these bouts.
These brutal experiences made an indelible impression on Dr. Gyi. To this day,
he insists that Bando be highly effective in combat.

Reviving Bando Boxing was a critical way to establish credibility for U Ba Than
Gyi with the "underground" martial arts culture. His involvement in the Military
Athletic Club and his force of personality all combined to uniquely qualify U Ba
Than Gyi as the man who could elicit the essence of the underground systems
from the remaining masters.

One enormous problem facing U Ba Than Gyi was the difficulty encountered in
resurrecting and reviving systems without offending the holders of the
knowledge. A keen political balancing act was needed to satisfy the demands of
surviving "traditional" masters, heads of family systems, various monk sects and
ethnic groups. Thus, as U Ba Than traveled the country and contacted a growing
network of such persons, he interviewed them and gained their confidence
gradually.

As he began to perceive the nature of what had been driven underground, U Ba
Than Gyi concluded that a real part of the Burmese culture had been threatened
with extinction. In Burma, the martial artist lived as a critical part of the society.
Not only could one punch and kick, but was a kind of Renaissance Man or
"Renaissance Woman."

The Burmese martial artist was, traditionally, in addition to being a repository of
knowledge concerning methods of harming or killing the individual, a repository
of knowledge concerning health and medicine. Frequently, martial artists were
indigenous medical practitioners to whom the community turned for treatment
from illness and injury.

Moreover, the martial artist in Burmese society was sought after by the populace
for his or her understanding of nature, animals, plants, the elements, geography,
language and customs, as well as historical fact and cultural traditions.
Frequently, because of their advantages in these areas, they were called upon to
act as arbitrators of disputes, or as judges. Thus, the Burmese martial artist, prior
to the British suppression of the arts, had served in a highly respected position in
the society. Therefore, the presence of the martial artist in a community or in a
given situation, was the presence of a person of wisdom (a physician,
herbologist, scholar, warrior, philosopher, jurist) and was the symbolic infusion of
great power and justice into a community environment or an inter-personal or
inter-group transaction.

Recognizing this, U Ba Than Gyi gave these surviving masters the deference
they deserved, and asked that they share with him, for posterity, their knowledge.
The reaction to Gyi's shrewd and genuine inquiries was outstanding; some 200
masters met with him, taught him and demonstrated their methods, disclosing the
history and context of their heritage.

The Common Thread: "Principles"

As he pursued the laborious process of systematizing this huge body of evolved
knowledge, U Ba Than began to realize that, despite varied origins, purposes,
outward manifestations and historical contexts, all martial systems shared, at
their root, certain immutable and common principles. He also noted that there
was an inevitable overlap between related (but not identical) systems.

For example, the Cobra and Viper shared many similarities, as did the various
cat systems, such as Black Panther and Tiger. It was just this sort of organization
of previously disconnected and inchoate knowledge that was U Ba Than Gyi's
great contribution, achievement and breakthrough.

U Ba Than asked this question: How do we share this knowledge with other
interested individuals in a limited time? Many of the systems included as an
integral part of their existence a rich and complex body of legend, myth, religious
practice and encrusted tradition. These qualities required years, even a lifetime
of study in order to assimilate the system.

As he engaged in cultural archaeology, restoration and preservation of the
Burmese martial arts culture, the impossible task facing U Ba Than Gyi was this:
how do you test the validity of the myth? He began to sort out family legends,
stories, myths and traditions which could not be verified, and began to reduce his
information to a system of principles. He left his son volumes of encrypted notes
on the systems and principles he unearthed.

Animal Systems: A Repository for Principles

U Ba Than Gyi began to see that once these foundational principles could be
discerned, articulated and removed from needlessly mythic contexts, a hierarchy
of principles, strategies, tactics and techniques could be constructed. This would
provide, he reasoned, a coherent, comprehensive, and consistent approach to
martial disciplines across virtually all stylistic lines. The Elder Gyi established this
structure. He organized, sifted, and classified his tremendous wealth of
knowledge gained from hundreds of masters over many years.

In U Ba Than Gyis approach, a set of combative behaviors was termed as a
system. The system dealt with offense, defense, counter-offence and the like.
The system consistently utilized the pervasive and sound underlying principles
Dr. Gyis father had discovered to formulate reasoned responses within a chosen
context. For example, this meant that a large and heavy man chose Bull or
Python.

U Ba Than Gyi removed other indigenous components of the behaviors which he
felt were not necessary to understanding and manifesting the underlying
principles. An example of these "removed" components could be beliefs in
numerology, astrology and various superstitions.

Instead of creating a new mythology, the Elder Gyi took what we might recognize
as a very Western and scholarly approach. He utilized the animal systems he
constructed as a composite framework for particular strategic thoughts, tactical
decisions and physiological weapon selection. But why did he choose animal
systems to be the expository mechanism for his unique synthesis of fundamental
cross-style principles? Why not a geranium style?

The answer remains rooted in myth shared cross-culturally down to the present
day in numerous cultures, and across racial/ethnic boundaries. For example,
there is the powerful German Eagle (and the American Eagle), the Russian Bear.
Further, family crests in Europe feature animals of certain types as symbols for
the family unit.

Dr. Gyi explains that we can only conclude, therefore, that a fundamental and
powerful part of the human psyche is clearly fascinated with and identifies with
animals.

U Ba Than Gyi chose the animal systems as unique repositories of the various
principles for a wide variety of reasons, not the least of which was a three-fold
analysis of why martial artists had instinctively imitated animals historically. First,
there seemed to be a mystical attachment to certain animals along historic and
cultural lines which increased the likelihood of students undertaking rigorous
training to master the system. Second, we are humans feel awe for these
animals and the grace of their motions. Thirdly, we feel that by acting as an
animal, we escape from ourselves and in turn liberate ourselves from societal
strictures of behavior and response. We liberate our instinctive levels of personal
physical capabilities, what other systems may attribute to chi or ki.


Bando comes to America

Dr. U M. (Maung) Gyi is the son of U Ba Than Gyi, and was sent to many
grandmasters of the various Burmese systems and disciplines by his father, in
order to learn and assimilate the teachings his father had systematized. Dr. Gyi
also competed in the brutal Bando Boxing bouts staged by his father's
organizations in Burma. Dr. Gyi found himself in Washington, D.C. during the
early 1960s.

At that time, the Japanese systems were openly recognized and practiced in
New York, Washington, D.C. and Korean Tae Kwon Do was also coming to
prominence. The American martial arts community was begun by servicemen
returning from the Orient, such as Chuck Norris and Joe Lewis and others. They
shared the skill and knowledge they had acquired overseas with the American
public, which was responsive to this new art from the East.

The early American martial arts scene was distinguished and noted for its lack of
commercial undertakings for profit and exploitation. Americans like the
competitive aspects of the arts, and also felt it was exciting to learn the mysteries
of the ancient East. Then, commercial schools were established in the wake of
movie sensationalism. They provided mystic misinformation and stereotypes,
such as the magic death touch, etc.

Dr. Gyi was a pioneer in the establishment of non-commercial martial arts in the
U.S. He served as a chief referee and tournament director for many major
tournaments and events in the 1960s. He served on the Board of Directors of the
United States Karate Association (USKA) and of the Professional Karate
Association.

Dr. Gyi served as referee at the famous 1975 Bill Wallace/Joe Corley fight in
Atlanta. He is noted and recognized as a founder and pioneer of the American
legitimate martial arts community, along with other names such as Richard Kim,
Robert Trias, Peter Urban, Don Nagle, Henry Cho, Jhoon Rhee, Joe Lewis,
Chuck Norris, Ed Parker and countless others.

Today, Dr. Gyis Bando is taught nationwide, and thousands of students train or
have trained under the demanding tutelage of the Grandmaster or his students.

The Evolution of Bando in the U.S.

Dr. Gyi originally taught what might be viewed as a very Japanese-oriented
martial art, because this was what the American public in the early 1960s
understood and was ready for. The earliest training in Bando occurred under Dr.
Gyi in Washington, D.C. in the late 1950's and early 1960's. The training was
stark, realistic and hard. Bando tournament fighters developed a reputation for
fierce rushes and strong, heavy contact. A number of Bando pioneers date from
this period, such as Rick Niemera, Joe Manley, Lloyd Davis and Dr. Geoff
Willcher.

Dr. Gyi then moved to Ohio, pursuing his doctoral degree in communications,
which he earned after a three year period of study. At this time, many of the
Washington, D.C./Maryland group of black belts also relocated as they finished
college or found new career interests, and the nationalization of Bando was
underway.

As the level of skill and conditioning in Bando practitioners increased, Dr. Gyi
introduced Burmese Bando Boxing in the 1970s as a brutal full-contact arena for
Bando practitioners to expand their knowledge of endurance, power and mobility.
The 1980s saw Dr. Gyi open up training in the various animal systems to Bando
black belts, as a means of perpetuating the underlying principles he has set out
for us, based on his own knowledge and training. Dr. Gyi also began to teach
deeper aspects of the kukri and dha in the 1980s.

In the 1990s, Dr. Gyi began to introduce grappling (Naban) and meditative and
health aspects of the system (Monk system), as well as additional animal and
weapons forms -- always stressing combative use and efficiency.

Now retired from his career as a university professor, Dr. Gyi concentrates on
passing on his Bando knowledge to his students, both old and new. With new-
found freedom of time, he travels the U.S. teaching practitioners of Bando and
other systems about the global, universally applicable martial principles
presented in his Bando system.

Dr. Gyi has encouraged his students to think creatively about martial systems
and to continue to expand their understanding of how fundamental Bando
principles operate and are applied. As a result, substantial body of literature has
emerged on topics such as strategy, tactics and stepping.

More recently, he has begun to share more openly Bando's esoteric and
demanding Monk System, a "non-violent martial art" based on altruistic spiritual
and ethical principles. Dr. Gyi has continued to reaffirm the fundamental qualities
of Bando by stressing speed, surprise and style (intelligently and efficiently
designed actions accomplishing the design purpose of the art).

What is Bando Today: Overview

Bando is a multi-faceted martial art, with roots in China-Burma-India. The system
was brought to America in the late 1950s by Maung Gyi (now Dr. U M. Gyi,
Grandmaster.) It is practiced by a small group of dedicated students and
teachers here in the U.S. under the auspices of the non-profit American Bando
Association.

The Association is unique in that its purpose is to honor and support veterans.
Dr. Gyi has retired from active involvement in the Association, but continues to
maintain a demanding teaching schedule.

During the past half-century, Dr. Gyi has raised up a cadre of senior students
who are now Masters in their own right. Grandmaster Gyi has appointed Masters
for the various Bando animal systems and other arts, such as Kukri and the
Monk System. The Bando system is comprehensive and diverse, even eclectic.

Kickboxing

Bando kickboxing has been practiced in the U.S. since the 1970s. This full-
contact sport has its roots in Burma (now called Myanmar), where it was once
known as the Sport of Kings. Royal Boxers were maintained as part of the
Royal Court. Today, however, the Sport of Kings is not widely practiced in its
homeland. Grandmaster Gyi modified the brutal kickboxing art of Burma for
American use, eliminating some targets and some techniques.

Today, Bando kickboxing is led by Master Dale Minor of Ohio, a legendary
Bando kickboxer. Each year in November at the time of Veterans Day, in a
unique tournament honoring veterans, Bando kickboxers compete with each
other and with kickboxers from other systems to honor veterans, to test their
skills and to practice brotherhood in the martial arts.

Middle Style

Bando also offers a rich tradition within its Middle-Style disciplines. For
example, middle style fighting resembles karate tournament fighting, but is not of
the typical point start-and-stop variety. Instead, fighters compete with
controlled/limited contact for an entire round and judges make an overall
assessment of the fighters technique, skill, strategy and conditioning in awarding
the match. In the annual Middle-Style Nationals (held on Memorial Day weekend)
Bando middle-style fighters meet and compete under rigorous rules, including
round-robin fighting. Excellent conditioning is a must for these events.

The Middle Style Nationals also provide a forum for form competition in Bandos
stick systems (long stick, short stick) and bladed systems (the Gurkha kukri and
the dha). Empty hand forms from various Bando disciplines are also involved in
the form competitions, including Bandos animal systems.

The Middle-Style nationals also feature seminars from leading Bando Masters,
so that students from across the nation can have the opportunity to meet and
train with Grandmaster Gyis direct lineage students. On rare occasions, the
Grandmaster himself will conduct a seminar.

Animal Systems

American Bando includes the following major animal systems: Boar, Bull, Cobra,
Eagle, Panther, Python, Scorpion, Tiger and Viper. Each of these nine systems
has a Master, personally trained for years by Grandmaster Gyi and designated
as the leader of the animal system. These Masters, in turn, may appoint a
Second, or apprentice Master, to inherit the system from them at some point in
the future. Each animal system has unique weapons systems as well, some of
which are still in the process of transmission by Grandmaster Gyi to the animal
masters.

Weapon Systems

Bando features several families of systems for the long stick. These forms are
typically done with a stick which is longer than the typical six foot karate bo
staff. Lengths of seven feet are common, adjusted for the practitioners own
height. In addition, Bando also contains short stick forms which range from police
baton drills to the difficult Wizard System. In the Wizard System, skillful
manipulation of the stick and the use of unorthodox angles of attack combine to
make the stick apparently disappear and reappear, always to the
disadvantage of the opponent. There is a Wizard long stick system as well. And,
as indicated above, there are animal system stick weapons.

Bladed weapons are also taught to more senior students. The weapon which is
symbolic of American Bando is the Gurkha kukri short sword. Grandmaster Gyi
has designated a Master for the kukri. The Burmese dha is also taught in Bando,
with several challenging forms available to black belt students.

Internal Systems

Bando systems range broadly from clearly hard and external systems (such
as kickboxing) to softer and more internal approaches. One of Bandos most
unique systems is the Monk system, which is described by Grandmaster Gyi as a
non-violent martial art. The Monk system emphasizes evasion, trapping and
locking, as well as non-lethal strikes, all with a view to avoid or minimize harm to
the attacker.

Health Practices

Bando also involves health related practices. There are forms and practices
simply for meditative purposes, and there is the practice of Min Zin, similar in
concept to Chinese Chi Gung (Qigong). Grandmaster Gyi has also introduced
yoga systems involving the use of staffs, ropes and partners for static and
dynamic flexibility training and for meditative purposes.

Special Programs

Bando offers special programs for training of law enforcement officials and
military personnel. Also, training is offered for senior citizens designed to
maintain or improve balance and flexibility, and some Bando schools also have
well-developed youth programs.