Aiki Man
Aiki Man
Aiki Man
Central Aikido
Introduction
What is Aikido?
History of Aikido and O-Sensei
General Principals of Aikido
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Central Aikido
Dojo Culture
A Point of Etiquette
Anatomy of the Dojo
All About Bowing
Entering & Leaving the Dojo
Stepping on the Mat
Opening & Closing Class
Dojo Cleaning & Other Points of Etiquette
A Note on Japanese Names & Titles
The Senpai/Kohai Relationship
The Gi & the Hakama
Weapons Training
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Aikido Training
Being Uke
Appropriate Ukemi
When Aikido Gets Tough
Some Common Problems
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Introduction
Why a Student Handbook?
Here we hope to answer all your questions, asked
and unasked, about your aikido training and dojo
experience. While the handbook is an expansion of
the USAF New Student Guide, much of the content
is new and unique to this edition, drafted expressly
for our students. We want to express our deep
gratitude to Yamada Shihan and the Technical
Committee members who made the original
Student Guide.
There are many things when starting Aikido that
are often strange and confusing. Not being born in
Japan and raised in the dojo, it can be hard to
figure out the etiquette and customs. It can even
be difficult for students who have had previous
martial arts training. The way a dojo operates may,
at times, seem antiquated. You may catch yourself
wondering why we do these strange things after
all, were not in Japan. What you learn is
important, but so too is how you learn it. Moreover,
uniformity between dojo means you can attend
classes elsewhere, even join other dojo, and not
have to always start over. You can attend
seminars and know what to expect, and what
others expect of you. You can travel abroad, even
to Japan and Hombu Dojo and fit in. Think of the
dojo culture as driving a car. If we all know the
rules, we all stay safe. Its the one rogue car going
speeding down the wrong lane that causes the
head-on collision.
We hope, through this handbook, to provide you
with the means to understand the culture and
etiquette, and find your lane. We aim to make it
easier for you to practice Aikido in a safe,
respectful environment. It is meant to be a starting
point into the culture, but does not cover
everything. It is also not meant to be read in one
sitting, but instead taken in pieces and digested as
you near your first kyu test. And read again later as
you advance through the ranks.
We hope this answers all your questions, even the
ones you didnt know you had, and sets you well
on your way in your practice of Aikido. You may
find you have questions not answered here, or that
you need more clarification. Your senior students
and instructors are always here and happy to help
guide you on your way.
Welcome to Aikido
As a new student, you have made a commitment
to study Aikido; a commitment we hope you will
pursue with sincerity. The process of learning this
art is a journey and on it you will experience new
ideas, physical challenges and no small degree of
frustration. Just remember, all of us have stood
where you are now standingat the beginning. We
understand how it feels to immerse yourself in a
new environment that is exciting, confusing and
even somewhat intimidating.
People study Aikido for many different reasons.
You may be drawn to the art for exercise, self
defense, spiritual development, self realization or
any number of reasons. All are valid and all have a
place in Aikido. The art is infinitely flexible and
adaptive and will meet any/all of those needs for
the sincere practitioner. Like any truly worthwhile
endeavor, it will not always be easy. However, if
you persevere, you will find that your life will be
enriched in many ways. Consistent Aikido practice
improves ones physical conditioningstrength,
balance, flexibility, coordination, cardiovascular
healthand ones mental conditioningselfconfidence, concentration, perception, alertness,
and concern for others. Aikido teaches one how to
focus mind, body, and spirit into a vital, perceptive,
and engaging sense of awareness. In short, Aikido
is a vehicle for physical, mental and spiritual
transformation.
However different our reasons may be for coming
to practice, we all share a common medium,
Aikido, and through that medium, a common
culture. In addition to learning new ways of moving
and being in your body, you are also entering into
an environment which is steeped in aspects of
Japanese culture which may seem somewhat
esoteric even to modern Japanese. It is the
purpose of this guide to provide you with an
understanding of the dojo environment and the
cultural framework within which our training takes
place. It is our hope that this guide will encourage
you as you start on your path and help you to feel
welcome in the world of Aikido.
What Is Aikido?
The name Aikido is composed of three Japanese words/kanji:
ai (harmony)
ki (energy/spirit)
do (way or path)
Aikido is a paradox: it is an extremely effective form of self defense but it is also considered by many to be
a path of peace and reconciliation. Some dojo lean more towards one side of this equation than the other.
Dont forget that the Founder, O-Sensei arrived at his deep state of understanding only after many years of
rigorous, martial training; it would be extremely presumptuous to think that we can start where he left off!
So, is Aikido a path of peace or a martial art? The answer is, if it isnt both, it is neither.
Although Aikidos techniques are derived from centuries old Samurai battle tactics, the art in its modern
form was created during the first half of the twentieth century by an extraordinary martial artist, Morihei
Ueshiba (1883-1969). Ueshiba (referred to by his students as O-Sensei, (
or
"Great
Teacher") was a remarkable individual. As a young man, he studied and became expert at several
traditional forms of Japanese martial arts including sword and spear arts as well as empty hand combat
(Jiu-Jitsu). A deeply spiritual man, O-Sensei brooded over the futility of a path based on violence and
domination over others. Leading a life of austerity and rigorous training, he struggled with this dilemma for
many years. In a moment of profound awakening, O-Sensei realized that winning at the expense of
another was, at best, a temporary victory which ultimately leads to ones own destruction. The essence of
this revelation is contained in his statement, "Masakatsu Agatsu" (true/correct victory is victory over
oneself). Transformed by this spiritual insight, O-Senseis technical mastery evolved into a martial art of
refinement and astonishing power, fundamentally different from those which preceded it.
"The secret of Aikido," he wrote, "is to harmonize with the movement of the universe and bring ourselves
into accord with the universe itself." In his later years, O-Sensei maintained that the warriors path is a path
of love ("AI"), a way to overcome the discord within ourselves and bring peace to the world, "To make the
heart of the universe one's own heart." He said, "Aikido is not an art to fight with or defeat enemies. It is a
Way to bring all people together as one family. The essence of Aikido is to put oneself in tune with the
guiding principles of the universe. Those who have grasped the inner meaning of Aikido have the universe
within themselves".
O-Sensei taught that true awareness is not grasped by intellect alone. "This is not mere theory," he said.
"You must practice it." Aikido offers us the opportunity to put these high ideals into practice and make them
manifest in the physical reality of our day-to-day existence.
At the core of almost all philosophical interpretations of aikido, however, we may identify at least two
fundamental threads: (1) A commitment to peaceful resolution of conflict whenever possible. (2) A
commitment to self-improvement through aikido training.
Nidai Doshu
Kisshomaru Ueshiba
1921-1999
On the technical side, aikido is rooted in several styles of jujitsu (from which modern
judo is also derived), in particular daitoryu-(aiki)jujitsu, as well as sword and spear
fighting arts. Oversimplifying somewhat, we may say that aikido takes the joint locks
and throws from jujitsu and combines them with the body movements of sword and
spear fighting. However, we must also realize that many aikido techniques are the
result of Master Ueshibas own innovation. On the religious side, Ueshiba was a
devotee of one of Japans so-called "new religions", Omotokyo. Omotokyo was (and
is) part neo-Shintoism, and part socio-political idealism. One goal of Omotokyo has
been the unification of all humanity in a single "heavenly kingdom on earth" where all
religions would be united under the banner of Omotokyo. It is impossible sufficiently
to understand many of O-sensei's writings and sayings without keeping the influence
of Omotokyo firmly in mind.
Despite what many people think or claim, there is no unified philosophy of aikido.
What there is, instead, is a disorganized and only partially coherent collection of
religious, ethical, and metaphysical beliefs which are only more or less shared by
aikidoka, and which are either transmitted by word of mouth or found in scattered
publications about aikido.
Some examples: "Aikido is not a way to fight with or defeat enemies; it is a way to
reconcile the world and make all human beings one family." "The essence of aikido is
the cultivation of ki." "The secret of aikido is to become one with the universe."
"Aikido is primarily a way to achieve physical and psychological self-mastery." "The
body is the concrete unification of the physical and spiritual created by the universe."
And so forth.
Sandai Doshu
Moriteru Ueshiba
1951-
After O-Sensei passed away on April 26, 1969, the Japanese government
posthumously declared Morihei Ueshiba a Sacred National Treasure of Japan.
O-Sensei's son, Kisshomaru Ueshiba, inherited the title Doshu (Leader of the Way).
He continued his fathers work at Hombu Dojo (Aikido World Headquarters) until he
passed away in 1999. Today, O-Sensei's grandson, the third Doshu, Moriteru
Ueshiba, continues to enlighten the lives of men, women and children from over
seventy countries throughout the world.
You are now a part of a world-wide network of Aikido practitioners. As such, you may
soon find yourself meeting, interacting and making friends with Aikido practitioners
from around the world.
Dynamics Of Aikido
The essence of all Aikido technique is the use of total
body movements to create spherical motion around a
stable, energized center. Even when a technique
appears to be using only one part of the body, close
observation reveals the aikidoka's movements are, in
fact, total body movements. Properly executed, some
techniques are spectacular; sending an opponent flying
through the air. Others are small, deft movements that
immobilize the aggressor. Both results are achieved
through precise use of leverage, inertia, gravity, and the
action of centrifugal and centripetal forces. Ultimately, it
is the energy of the attack itself which brings down the
attacker.
Aikido Training
The final aim of Budo is personal transformation. Its
goal is the creation of integrated human beings who are
able to bring the totality of their wisdom and capabilities
in order to resolve a problem. Yet philosophical
discussion is rare in the dojo (training hall). The focus is
highly practical. Constant repetition to master the
fundamentals of movement, timing and breathing is the
fundamental requirement. Students train themselves to
capture the opponent's action and redirect it with
techniques of martial efficiency and power. At the same
time, they become aware of the tendency to overreact to
opposition, and learn to remain centered under all
conditions.
Most practice is done with a partner. Each works at his
or her own level of ability, alternating as uke (the
attacker), and nage (the one who receives the attack).
Both roles are stressed as each contributes skills that
enhance overall sensitivity and control.
Increased stamina, flexibility, and muscle development
occur naturally as a result of training, but the techniques
themselves do not depend on strength for effectiveness.
Since Aikido's movements and techniques arise from
the most efficient utilization of the entire being, great
power can be developed by the practitioner, regardless
of physical strength. Aikido practice encompasses a
broad range of training styles, and allows people to train
based on their individual stage of development. As a
result, Aikido can be practiced by men, women and
children of all ages.
Centering
The aikidoka develops a relaxed posture in which the
weight of the body is directed towards its physiologic
center in the lower abdomen. Gravity is no longer a
force to be overcome. Rather it serves to support and
stabilize posture. As a result, ordinary movement
assumes an appearance of grace and economy. The
effects of centering are mental as well as physical. In
addition, vitality increases, the senses are sharpened,
and one is less affected by the irritations and
annoyances of daily living. This state is referred to in
Japan as having hara, or strong ki. It is a manifestation
of the inner quality which aids the student of Aikido to
develop to his or her fullest potential in every area of
life.
O-Sensei left as his legacy six guidelines for Aikido, known as the "Reminders in Aikido Practice". While
Doshu, Kisshomaru Ueshiba, the son of OSensei states in his book, The Spirit of Aikido, that since these
guidelines were written in 1935 some of the language may seem archaic. He has thus offered an
interpretation on his father's teachings.
O-Senseis
Reminders in Aikido Practice
Doshu's Interpretation of
Reminders in Aikido Practice
Thus, while the USAF was originally divided into four regions, this is no
longer the case. The geographic regions became less relevant as
students from each region became teachers, many of whom moved
outside of their original regions. Since a students primary loyalty is to
his/her teacher and the central USAF organization, it no longer made
sense to maintain a structure based on geographical boundaries.
Hence, in 2005, the USAF was reconfigured as one organization.
There are currently over two hundred USAF Aikikai affiliated member
dojo.
The USAF currently has 25 Shihan within North America.
Central Aikido
In April 2009, Cliff Fuller and Tom Burden, coming from two very
different Aikido backgrounds, founded the Aikido @ Central student
organization of the University of Central Missouri. Originally a group
for the practicing non-organization specific aikido, it quickly became
evident that to practice techniques, someone had to teach them. By
October the club had integrated into the Blue Springs Aikido
Schools organization. In 2012 Central Aikido and Blue Springs
Aikido split and Central became a full dojo of its own.
Our Lineage
Moruhei Ueshiba, Founder
1883-1969
Our Mission
The mission of Central Aikido, its instructors and officers, is to provide a
traditional Aikido training environment in a cohesive and effective manner.
Transmitting and perpetuating the philosophy, discipline and techniques of
Aikido as established by the Founder.
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Dojo Culture
The word "dojo" literally means "Place of the Way". In other words, it
is a space specially set aside for the practice of a particular path or
Way. In a philosophical sense, O-Sensei once said that his aikidoka
carry their dojo with them, in their heads. In a practical sense, it is
where you practice budo. A combination of the philosophy and the
practical gives you an Aikido dojo.
The dojo is NOT merely a gym or health club and should not be
treated as such. Even if the space in which you practice is located in a
recreation center or other facility and the mats are stored in a closet
before and after training, it is important that you respect the mat area
as a special place for a special activity. Even when the mats are not
out. The dojo is more than just a space; it is a community of like
minded individuals and also the repository of many years of sincere
effort on the part of all the aikidoka who came before you.
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A Point on Etiquette
Hygiene
Where we are on our journey is reflected by where we stand in the dojo.
Regardless of where you stand, high or low, all students arrive there the
same way through the front door. And how you enter it is as important
as what you do when youre on the mat. Training doesnt begin when
sensei calls class to order. It doesnt begin when youre in your gi and on
the mat. It is daily, in every moment, but more to the point, its on the way
to the dojo. And you should arrive there early.
As we head to the dojo our minds should be heading there as well,
putting us in the mind of what we are going there for. Begin setting the
rest of the day aside. Pulling up outside with speakers blaring and tires
squealing is not appropriate. Approaching the dojo door with raised
voices, stumbling through laughing and giggling is no sign of maturity,
and should be highly discouraged. Of course we want your time in dojo to
be pleasant, even joyous. But you never know what is going on inside,
and what you are possibly disrupting.
Etiquette is about respect, for ourselves and others.
Food
No chewing gum, food, or
smoking in the dojo. Water
and "sport" drinks are the
exceptions.
It is advised that you do NOT
eat a large meal before a
class. If you are fasting, it is illadvised to workout in class. If
you are hungry, a light meal or
snack is best. This is
especially true in the summer
or during seminars. Large
meals can cause cramping
and water loss as your
digestive system tries to work
while you are highly active.
Drink sufficient water before
and after class.
Never talk while sensei is talking. Its rude and distracting both to sensei, but also to the other students.
Before, during and after class never sit with your back to O-Sensei or with your feet stretched out to the
kamidana. This is disrespectful on multiple levels. You are in a dojo, not your livingroom. Always remember
that, even if you dont care for all the spiritual connotations and etiquette, others in the dojo do. And you
have to work with them.
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Anatomy of a Dojo
A traditional dojo draws much of its layout from the Shinto faith, with a healthy smattering of Taoism. While
it is not a religious structure, centuries of tradition have dictated its layout. Each part has its own name and
meaning. Some dojos use the following terms incorrectly, possibly believing them interchangeable. They
are not. The layout described below indicates how Central Aikido is, as well as the ideal for a dojo.
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Bowing, A How To
A standing bow (rei)
Standing, with your heels together,
bow from the waste with your back
straight and your arms at your sides.
(Making fists or other flamboyant hand
gestures as well as verbal
exclamations are considered overly
militaristic and should be avoided).
Formal or sitting bow (seiza rei)
Kneel with your knees approximately
two fist-widths apart with your big toes
either touching or right over left. Your
body should be erect with good
posture (pelvis forward, back straight)
but not rigid. Women sit with their
knees together.
Place your left hand down first, then
your right creating a triangle with your
index fingers and thumbs. Lower your
torso with your back and neck straight
and bow from the waist. Do not allow
your rear end to rise up. Rise back to
original seiza position with your right
hand returning to your thigh, then your
left. When rising from seiza, step
forward with your right foot first, then
bring the left foot forward to create a
standing posture.
Note: Seiza is the proper way to sit
whenever you are on the mat. Never
sit with your feet extended or
leaning/slouching on the mat. If you
have a medical condition which does
not permit sitting in seiza, you may sit
with your legs tucked cross-legged or
anza.
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to train. If you get dizzy or need to "catch your breath", it is acceptable to sit quietly on the edge of the mat
until you feel ready to go on.
You should be on the mat several minutes prior to the start of class. If you are unavoidably late, wait at the
edge of the mat in seiza until the Instructor acknowledges you, and then bow toward the kamidana and the
Instructor before joining practice. Please make every effort to be seated on the mat before sensei begins
class. Under NO circumstances should you go onto the mat when sensei and students are bowing at the
start of class. Students arriving late for class should quickly do a few warm-up exercises off the mat and
then bow in and sit in seiza on the edge of the mat. Wait for the instructor to admit you to the class.
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Other Points
The instructor should be referred to as "Sensei"
during class instruction and not by his first
name or surname.
When approaching the instructor, students
should not pass between him and the picture of
O-Sensei. If the student approaches to ask a
question or he calls you to him, the student
should bow first. Never call for the instructor
across the mat or beckon for instruction. If the
instructor is close by, quietly raise your hand
and wait to be acknowledged. Then bow and
say: "onegai shimasu" (oh-nay-guy she-mahs).
If sensei comes to help you and your partner, it
is best to sit seiza and watch attentively; unless
sensei is having you do the technique. Once
sensei is done helping you and is leaving, a
seated bow and verbal thank-you are
appropriate.
When changing partners during class, one
should acknowledge the partner you are leaving
as well as the new partner with a seated bow.
Your partner is not an opponent. It should be a
pleasure to be uke as well as nage. Each
movement in Aikido teaches the principles and
spirit of Aikido and should be practiced
sincerely.
It is the responsibility of the higher ranked
members (senpai) to see to the rules of
etiquette are understood and followed by the
members of the dojo. The members of higher
rank should assist the beginners in learning
proper bowing techniques, beginning exercises,
and ukemi.
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A Note on Honorifics
Japanese honorifics are often times
used inappropriately by Westerners
and in the wrong forms. Other times,
the placement changes the meaning.
As a title, an honorific is used as a
suffix after the surname. Some can
be used by themselves. However, in
some cases they can define a persons
role. For example, your instructor is
referred to as Surname Sensei (ie.
Fuller Sensei). To say sensei Fuller is
the equivalent of saying the instructor
is Fuller. In such a case, it would be
more appropriate to say "senseiwa
Fuller-san" (The teacher is Mr. Fuller).
Many Westerners have a very limited
understanding of Japanese honorifics,
even in a dojo. It is common, therefore,
to see instructors referred to by Sensei
Surname, Sensei Given Name, and
even Given Name Sensei. While it
would be nice to correct this error, it
would be rude to do so. And, in some
cases, this is done deliberately to
create a more relaxed air in the dojo.
When in such situations, follow the
lead of the other students.
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becoming more common for the younger generations of Japan to prefer not to be addressed with an
honorific. But do not expect this to be the case.
Another rule to consider is uchi-soto distinction (inside-outside). When referring to a third person you use
an honorific, except when referring to your family members to a non-family member, or someone in your
company when speaking to a customer or someone form another company.
Common Honorifics
San The most commonplace honorific. Western equivalents would be "Mr.", "Miss", "Mrs.", or "Ms." Used
for either gender and in both formal and informal contexts.
Chan A diminutive suffix, used to express that you find a person endearing. Thus, using chan with a
superior's name would be condescending and rude. Most commonly used for females, and generally to be
avoided in dojo.
Kun Used by persons of senior status in addressing or referring to those of junior status, or by anyone
when addressing or referring to male children or male teenagers. It can also be used by females when
addressing a male that they are emotionally attached to or have known for a long period of time. Not often
used in dojo.
Sama A markedly more respectful version of san. It is used mainly to refer to people much higher in rank
than oneself and sometimes toward people one greatly admires.
Senpai, Khai and Gakusei Senpai is used to address or refer to one's seniors. Students of the same or
lower grade are not Senpai they are referred to as Khai or Gakusei. Instructors are also not senpai. Like
"Doctor" in English, Senpai can be used by itself as well as with a name. Due to the phonological rules of
the Japanese language, although spelled senpai, the n sound turns to an m sound, thereby being
pronounced sempai.
Khai A junior, the reverse of senpai, but it is not normally used as an honorific.
Gakusei means student and is not normally used as an honorific.
Sensei Literally meaning "former-born", this is used to refer to or address teachers (and other
authority figures). It is used to show respect to someone who has achieved a certain level of mastery in
an art form. As with Senpai, Sensei can be used not only as a suffix, but also as a stand-alone title.
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In the dojo, a junior student will refer to senior students as "senpai". Unlike in a normal school, where age
groups are kept together, in the dojo a younger individual may be senpai to an older kohai. Seniority in a
dojo is marked by when someone started, and their rank. It is not unheard of for a higher ranking member
of a dojo to refer to a lower rank as senpai where the lower rank has been there much longer than the
other. This is not very common in the West.
Kohai, as the junior, are the ones that do most of the duties around a dojo in regards to upkeep. While this
may seem elitest to many Westerners, one should keep in mind that the senpai were once kohai
themselves. It should also be noted that a senpai in a dojo often has other duties to attend to, usually in an
administrative capacity. Senpai, especially those of dan rank, are expected to assist the sensei, as well as
mentor younger or less experienced students. It is also often the senpai that fold senseis hakama after
class.
More than simple seniority, senpai implies a relationship with reciprocal obligations, somewhat similar to a
mentoring relationship. A kohai is expected to respect and obey their senpai, and the senpai in turn must
guide, protect, and teach their kohai as best they can. Senpai/kohai relationships generally last for as long
as the two people concerned stay in contact, even if the original context in which the senpai was senior is
no longer relevant.
In the dojo it is encouraged for senior students to mentor junior students. Senpai assist their kohai in their
test preparations, points of etiquette, and help introduce them to the wider world of Aikido and the many
great Sensei and Shihan they have met over the years. While your sensei will do all these things, they
simply cannot do this one-on-one with every student in the dojo. It is also often a kohais senpai that is their
uke during testing.
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Weapons Etiquette
There are specific ways of handling a
weapon (particularly the sword). These
rituals evolved not just as social formalities,
but as ways to make the handling of deadly
weapons safer for all concerned. Some dojo
place more emphasis on these formalities
than others. Always treat weapons with the
respect you would show any other deadly
weapon. You should not regard these as
mere "imitations" of "real" weapons. These
are quite real; many people throughout
history have been killed in duels with bokken
and Japanese police and security forces still
use jo for riot control and other duties.
Never handle another persons weapons
without permission.
Students should "bow in" their weapons,
essentially dedicating them to O-Sensei
before training. Holding it horizontal before
you, bow to O-Sensei's picture. When
finished, bow it off.
Treat all weapons like they are real.
Consider a bokken (wooden sword) as a live
blade, with an actual cutting edge. Learn
how to carry weapons properly.
When beginning the class place weapons
at the side of the mat ensuring the blade
edge and tip of your bokken are pointing
away from the Kamidana.
When watching a demonstration, set your
weapon on your left, blade out. Neither the
blade edge or the tip should face the
Kamidana, however.
When handing a bokken or tanto to
another person, the handle should be in your
left hand and the edged part of the blade
should face youthe person handing off the
sword. This is a courtesy in the highest form.
It makes it difficult for you to attack them(if
you notice that your partner isnt handing the
weapon back to you in the same fashion,
please appreciate that your partner might be
very much higher ranked).
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Aikido Training
Points on Safety
This is Aikido, not tae kwon do. It is not about
speed or strength, and if you make it a practice
session of those, serious injury can occur.
Aikido requires repetition to refine and perfect
each move. When practicing a technique,
practice until sensei tells you to stop. Don't do it
twice and then stop. Don't chat. Don't try
something else. This cheats you, and your
partner, and is the primary cause of someone
getting hurt (even the chatting, which is a
distraction).
Do not struggle. If you find your uke is not
moving, do not fight it. This is not a competition.
Acknowledge that you're doing something wrong
and address it. Struggling to force uke to move is
not Aikido, and can lead to serious and
permanent injury for either uke, or yourself. Get
assistance to do the technique properly.
At all times, respect your opponent, without
exception. Your uke is your partner and deserves
to have the same respect and concern for safety
as you.
It is nage's responsibility to protect uke. This is
best done by performing the technique properly.
Sometimes by knowing when uke is about to be
thrown into a bad direction. Nage must look after
uke as uke is in your care and under your control.
It is uke's responsibility to protect uke. Know
where you are. Know when you are about to roll
into a wall or another group. Its self-preservation,
nage may have all their concentration on the
technique.
Practice
Your sensei will impart what wisdom and technical
experience they can, but it is only a portion of what
you will learn. If you are to master each technique
and make it rote, it rests entirely on you, in your
earnest practice of the technique, in repetition, and
your attention to detail.
Every technique we do involves interaction between
nage and uke. Nage and uke must connect, even
before practicing. Each will learn from the
experience, regardless of who is uke, but they will
learn more if there is a connection.
It is uke's responsibility to help nage to perfect the
technique. When practicing, uke should cooperate
appropriately for nage to execute the technique and
learn. Especially with beginners. As nage becomes
more skilled, cooperation will not be necessary.
Some techniques may seem strange as we adapt to
not injury uke. However, for Aikido to work uke
MUST attack with intent. Uke must attack with
singular intent. Without intent there is no attack. It's
just someone stumbling into nage, defense is not
necessary, and sometimes not even possible. Intent
is NOT speed. Intent is NOT strength. Intent is
moving your body along the actual and proper path
of a real attack, regardless of speed.
While in class, PRACTICE THE CURRENT
TECHNIQUES AS SHOWN BY THE SENSEI. IT IS
NOT THE TIME TO DIVERT TO OTHER
TECHNIQUES OR VARIATIONS. This confuses
less experienced students, often confuses you,
cheats both you and your partner from learning
properly, and can be distracting to other groups,
depriving each of valuable practice time.
To become a good nage, you MUST become a good
uke. You cannot be one without the other. A good
uke follows the lead given, rather than going where
he thinks he should go. Even though the initial
impetus is supposed to come from uke, from a static
position it is nage who leads. It is as difficult to
become a good uke as a good nage, and more
important to your health.
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Senior Student
When I was first beginning, one of
my seniors taught me an important
lesson: the classes that are often
the most powerful are those that I
go to when I feel most like not
going.
There are many creative ways that you can safely continue your
training working around whatever physical (or emotional) circumstances you are facing. There is one basic
set of tools weve found to be incredibly helpful for the treatment of most injuries:
R.I.C.E.
Rest. Ice. Compression. Elevation.
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What happens when the Aikidoist lets go of an attacker at a critical moment? The attacker goes flying
across the room and falls.
Yes, it is like dancing.
Yes, it works.
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Testing Eligibility
Each level of testing requires a
minimum of classes attended
since the last test. This does not
include watching videos, reading
books, or even training on your
own at home. A day at a seminar
is counted as one day. Reaching
this minimum does not guarantee
you may test. Not making the
minimum does not completely
remove you ability to test, either.
In some rare cases sensei may
wave a few classes for the
student who clearly is ready.
Yudansha (Black Belt) testing is conducted most often by Shihan members of the Technical Committee,
usually at one of the major annual Camps or Seminars. You are encouraged to attend testing even if you
are not eligible so that you can observe the level of training that is expected at each rank. Testing provides
an opportunity for students to demonstrate their ability to perform under pressure. As one moves up in
rank, the tests become more free-form, meaning you are not told in advance what to expect. The
Yudansha tests are physically and emotionally exhausting, often taking place in front of hundreds of
spectators and fellow students. Suffice it to say, when you achieve rank in the USAF you know you have
earned it. (Sometimes when a person has a physical or age related handicap and they have practiced
sincerely to the fullest extent of their ability, the test may be modified or waived based on the persons
commitment and positive contribution to the art.) Upper Dan ranks are granted by the Technical Committee
based on the individuals long term commitment and continuing progress in Aikido. All Dan ranks are
registered and approved by Hombu dojo, Aikido World Headquarters. Upon receiving a Yudansha book,
you should continue to maintain good records and remember to present your book when attending
seminars as this record will impact your fulfilling future Dan rank testing requirements. When visiting other
dojo, it never hurts to have your book with you.
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Kumi Waza
(partner techniques)
Hanmi (ai and gyaku)
Atemi (shomenuchi, yokomenuchi & tsuki)
Tai No Henko
Kokyu dosa
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Whats Next?
So, whats after Sandan? What are the
requirements for those tests? The answer seems
to surprise most people. After Sandan is Yondan,
Godan, and so forth. But there are no more tests.
Even getting to Sandan is sometimes not tested.
At this level in your training, at this point of your
journey, going through rote techniques will not help
you advance. Unlike other martial arts, Aikido has
no kata to learn to advance. It is about the art,
about your growth, not about if you can remember
a 37 step form to which you cant figure a purpose.
At this stage, advancement is through teaching
and a deeper mastery of the art. Your
advancement is by recommendation, either from
your sensei, the head of the USAF, or even your
peers in other dojo. It comes from your dedication
to the art, the dojo, and the USAF.
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Appendix I
Useful Phrases & Lexicon
Names of Techniques: It will help to know that most Aikido techniques are named in three parts, such as
Shomenuchi Kaitennage Ura. The first word is ukes attack (shomenuchi = front strike to head); the second
word is the Aikido technique to be performed by nage (kaitennage = arm-rotary throw); the third word is the
direction in which the technique is performed (ura = behind).
Aikikai Organizational name for Aikido Headquarters.
Aikido concepts
Dan Black belt level.
Masakatsu Victory of
Dojo Cho The operational head of the dojo. A title.
correctness, precision,
Domo Arigato Gozaimasu Formal thank you.
righteousness.
Domo Arigato Gozaimashita Formal thank you for what has been
Agatsu Victory over self.
received. Past tense.
Katsuhayahi Victory over
Doshu Head of the Way. A title.
light, over speed.
Dozo Please. Go ahead, please continue.
Hakama Skirt-like pants worn over gi pants.
Henka waza Switching from one technique to another.
Hombu (Dojo) Aikido World Headquarters, Japan
Kaeshi waza Counter techniques.
Japanese numbers
Ki Spirit, energy.
Ichi One.
Kohai A junior to one who has trained longer and comes before. A matter
Ni Two.
of seniority but also an intangible awareness of place in the martial group.
San Three.
Kokyu Breath power.
Yon, shi Four.
Kyu All ranks below Dan level.
Go Five.
Roku Six.
Maai Spacing, proper distancing.
Shichi, nana Seven.
Misogi (purification) rites of breathing or water used to purify body and
Hachi
Eight.
mind; to remove various impurities and restore our true image. O-Sensei
Kyu, ku Nine.
considered all Aikido techniques to be forms of misogi
Ju Ten.
Mukyusha Those not yet having attained kyu rank. A.K.A. "nokyu".
Nage Throw, or the one who throws.
Omote Movement toward the front of uke.
Onegaishimasu May I be of service or please grant me this favor.
Aikido foundation
Randori Free style, random multiple attackers.
techniques
Rei Formal bow.
Ikkyo First form.
Reigi Etiquette or courtesy.
Nikyo Second form.
Senpai Student/Instructor above your rank. A person may be sempai to
Sankyo Third form.
other kohai but they are also kohai or a junior student to someone else.
Yonkyo Fourth form.
Sensei Teacher.
Gokyo Fifth form.
Shihan Senior Instructor. "Teacher of Teachers".
Shikaku Dead cornerukes blind spot.
Shikko Knee walking.
Suwari waza Kneeling techniques.
Tai Sabaki Body movement.
Tanto Knife.
Uke The person receiving the technique (attacker).
Ukemi The knack or art of falling.
Ura Towards the back.
Waza Techniques.
Yudansha Dan, black belt rank.
Yukyusha Kyu, not yet having attained black belt rank.
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Appendix II
Central Aikido Constitution
Article I
Name
The name of this organization shall be known as the Central Aikido
Article II
Purpose
The purpose of this organization is to practice the art of aikido.
Through this practice, promote the ideal of harmonious interaction with others.
Provide an aerobic work out which fosters healthy mind body integration.
Article III
Active membership of this organization shall be extended to anyone who:
Is a student, faculty, staff of UCM or family member of the aforementioned, and has the desire to practice
aikido.
Article IV
Section 1:
Officers
The officers of this organization shall be president, vice president, and treasurer. Other office positions
may be created as needed.
Section 2:
Qualifications of officers
Active members who have good standing within the organization shall be eligible to hold a position of
office. Nominees must adhere to UCM officer qualifications, if applicable. Any office positions not defined in
the constitution may be held by non-UCM members.
Section 3:
Election of officers
The election of officers shall be as follows:
Candidates are nominated by a member in good standing.
Candidates elected by a majority of the members who are present at the meeting.
Election of the officers shall be held every year in April, or as needed to fill vacant offices.
Office positions not defined by the constitution may be filled wither by election or by appointment.
Section 4:
Term of office
The term of office shall begin in full at the onset of fall classes, and lasting until the onset of fall classes the
following year. Exceptions are for when an officer graduates and/or leaves their office early. Elected
officers will work with existing officers to learn their duties until their term begins.
Section 5:
Duties of officers
Duties of the president:
To represent the organization, its ideals, and its members.
To inform the members of the organization of any affairs concerning the organization.
To insure that the duties of the organization's officers are carried out.
Duties of the vice president:
To carry out the aforementioned in the absence of the president.
To see to the publicity of the organization.
To keep attendance of the practice sessions, and record the techniques.
To keep a list of members.
Duties of treasurer:
To receive and disburse all money of the organization and be responsible for its account.
To carry out duties as the primary advisor and chapter may specify.
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Section 6:
Officer approval and reassignment
As a part of UCM, and associated with the United States Aikido Federation, continuity and competency are
important in officers. Therefore, to maintain quality operations, the primary faculty advisor and approved
instructors of the advisor may block or reject an office nomination, and retain the right to remove an officer
for lack of competency or conduct reflecting poorly on the organization.
Article V
Primary Faculty Advisor
Duties of the primary faculty advisor:
To teach aikido, or to designate someone to teach, such as in his absence.
To support the organization, and with the chapter members work toward fulfilling the organization's
purpose.
Article VI
Practices
The organization shall practice at such a time as decided by the membership for each semester.
The practice time may be changed due to the primary faculty advisor's schedule. And in accordance with a
majority vote by the members, assuming room availability.
Special practices may be called by the primary faculty advisor with member's approval.
A member may be asked not to come to practice by the primary faculty advisor if the member in harmful to
other members, or to UCM or the Warrensburg community.
Article VII
Dues
There will be no dues at this time.
Members will have the option to pay yearly dues to a national aikido organization (United States Aikido
Federation).
Members may vote to collect dues for special occasions, or aikido events.
Article VIII
Amendments
This constitution shall be amended by a two-thirds vote of the active members present at any given
meeting. The amendment in question must have been introduced at the previous meeting.
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