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This post was originally published as an article in a dedicated KarateForums.com Articles section, which is no longer online. After the section was closed, this article was most to the most appropriate forum in our community. It has taken me a long time to write this because I have been thinking so much about what I've gone through and the lessons I learned. I've decided to express how it all happened and let you take away from it what you will. What I learned enhanced my knowledge of the martial arts and opened my eyes to the true impact of our ability as martial artists. I have some training in the use of weapons, but none as unique as the ulu knife (pronounced oo-loo). I lived in northern Canada for a period of time. While there, I was taught how to use the ulu in exchange for secretly teaching women's self-defense. To the public, I worked as a janitor/handyman for a public building, during fake book club meetings in exchange for learning how to use the ulu for skinning and cooking. What Is an Ulu? It is a single-edged, crescent-shaped blade set perpendicular to the handle using no more than two tangs. The blade can be as little as 6 centimeters (a few inches) to 31 centimeters (12 inches)! The curve makes it easy to work around bone to cut blubber and meat. The shape makes the bulk of the force come down in the middle of the blade; thus when cutting bone and sinew, a rocking motion is used to cut. It's very efficient at it, too! Especially with a practiced hand. It is also used for food prep to cut and shape meat, vegetables and blubber. It's quite useful for cutting and shaping snow for shelter construction, and I've even seen it used to cut hair, as a replacement for scissors in tailoring and sewing. Here is what a modern ulu looks like: http://www.karateforums.com/articleimg/modern-ulu.jpg Credit: Alan Sim (CC BY-SA 2.0) Legality Since the blade is perpendicular to the handle, it is illegal in Canada (where I live) and other nations. This is due to the desire to limit possession and use of anything that can be used as a pushing blade. There is an exception for the indigenous people of Canada and, when I moved back "south," I had to leave it back there. Before you consider purchasing one, please review the law in your area. Grip There are a few grips you can use when holding the ulu. First, and most common, is wrapping your fingers around the grip with the tang between the middle and ring fingers and the thumb pressing down on the middle finger's first knuckle. In other words, your basic fist. Another common grip is between index and middle finger so it doesn't interfere with wedding rings. The thumb is usually on the end of the handle (like when you held a joystick back the day for playing Atari or Nintendo!) or along the lateral side of the index finger Style The use of the ulu for self-defense is not unique. My instructor said the style was used by others but that it wasn't the most common she'd seen. Because there is no formal school or association, many just go with their own style, which flows down the family line. She knew a few styles and decided to teach me this one in particular because she believed it was applicable to what she'd learned from me. One of the main things I taught her was frame of mind. In self-defense, it is my belief that your frame of mind must be that of an acknowledgement (if not acceptance) of the fact that you will hurt someone. You must act decisively to remove yourself from the situation in order to save life and limb. I felt both impressed and grateful that she felt I was worthy to learn it - mainly because there is a lot of racism and discrimination toward Caucasian people in that region. After all, I wasn't a neighbor, I was a stranger from far away. Outsiders weren't taught these things - it was their knowledge and their culture. Despite these obstacles, she shared this knowledge with me, and I'm thankful. This style, she explained, has no name but is broken into two distinct modes. The first is "warning," where the intent is to scare off the opponent. The second is "consequence," where the intent is to end the fight in the most efficient manner possible. Warning "A simple cut" is the goal, nothing more. Most encounters that include the ulu knife are over at this point. The cut desired is only about a centimeter long (just over a third of an inch for you imperial types), and the depth isn't as important as the pain it inflicts. This forces the potential attacker to focus on the pain and the immediacy of the danger. The ulu knife wielder must by definition take the initiative to both control the situation and give themselves a moment to increase distance from their potential attacker. This warning wound functions to prove something else: I am dangerous. There are two main ways to perform this warning. The first is a slash. The technique is a simple small-arc slash with the hand returning to its original position. The middle of the ulu is not necessarily the point of contact with the skin, it can be anywhere along the edge. The hand always ends where it began. The angle of the arc doesn't matter. The second is straight-on. A forward thrusting of the ulu with the basic fist grip. It is delivered straight and to the point with no flourish. It is almost completely identical to gyaku-zuki (straight punch). I really enjoyed learning this because it is very similar to Shotokan's one strike mentality. If that one strike doesn't kill or disable the opponent, then the fight has been taken out of them. Highly practiced users can execute a simple cut so fast that you aren't fully aware of their arm moving. If they had one ulu in each hand, then it should be impossible to determine which ulu cut you. Many users do their best to keep the altercation at this stage. Cut after cut, scarring your opponent serves quite well to remind the attacker both of your expertise and the danger they're in. Even if the situation escalates, most ulu wielders will not move on because they typically know who their attacker is, due to small populations. I remarked that if someone kept abusing an ulu wielder they would accrue a lot of these small scars. My teacher responded "yes," and that it did happen from time to time in some communities. Those people were referred to as "slow learners" and were sent to be counseled or submit to band law. Consequence This series of techniques are very much like the pragmatic peoples of the north: up front and no beating around the bush. None of these techniques are meant to wound but rather only to kill. The consequence being death. It is a big change from "wound and then back off," that's for sure. Once the lethal techniques are in play, that's pretty much where they're going to stay. I was told that this is done in the rarest of circumstances, and we should hope it never comes down to it. It's interesting to note that the techniques themselves are still simple straight forward attacks. They target only four places: the crook of the elbow, the brachial artery, the throat and the face. My instructor would only teach me all four attacks at once rather than one at a time. She taught it in this manner because if you miss, the attack will continue, and one of the others must land. You trained these four targets in order, based on which of the four targets was the easiest to get to first. The other three occur immediately afterward. This represents the commitment to ending the life of the attacker. Once you are in a position where you cannot escape and you have no options, you must act. This is why she refused to break it down into four separate techniques. "Too much thinking," she said. In real combat, there is no time to mull over where to go, so this style goes to all four places. Simplicity is key. I can sum up these attacks in one word: brutal. In targeting the soft spots, the goal is to bleed the target and limit their ability to counter. Once the attack has "landed," the ulu wielder simply steps back and waits for the attacker to bleed out. The entire mindset changes in a split second from motherly to a dispassionate lethality. Once moving away from warning, the ulu wielder doesn't hesitate. They take initiative and end the conflict, period. I saw this change in my teacher's eyes and face. It was truly terrifying. There is a certain detachment when you see a predator like a bear take down prey. This mindset, she said, is important. You step outside of your emotions and do what is necessary. You must be aware of the surroundings and of your instincts, because when it's over, you come back to yourself. "Then you can cry because you're human again." As an aside, I'd like to mention where she spoke about mindset paralleled Shotokan in another interesting manner: Mind Like the Moon (Tsuki No Kokoro) and Mind Like the Water (Mizu No Kokuro). These phrases have significant meaning for karateka, and possibly to you, based on your own training. Essentially what she is talking about is a simpler-stated version of both of these concepts. The former referring to the moon: as the light from the moon covers everything so too does an unclouded mind see everything. The latter referring to water: using knowledge gained from mind like the moon, you gain an insight or intuition. Use of this intuition/instinct allows you to react more appropriately to danger, making your techniques more effective. Elaborating more on this is for another article; suffice to say that she came to this understanding without training by a martial arts master. Rather, this knowledge was passed down to her. Observations It is interesting to note that this lethal mindset is a relatively new one in ulu use. In the past, everyone needed everyone else due to their small numbers. After all, if you were a small group hunting caribou, could you truly afford to punish one of the few people who could hunt for the community? You'd diminish your chances of getting food, thus risking everyone. Due to this, people dealt with conflict using public jeers, chants, etc., meant to humiliate their antagonists. The one who was most humiliated at the end was the loser, and everyone moved on with their lives. The "attacker" would still be able to help hunt and support the rest of the community. The "defender" would feel justice was served by publicly humiliating their antagonist. In modern times, the antagonist agrees to submit to law based on the decision of the elders/band council. I remember asking about the consequence techniques and why these were developed. The answer was simply this: "pride, alcohol, drugs, stupidity or evil." She also implied that modern North American society had influenced people to no longer care about the authority nor punishments of their elders and laws. The last thing she said to me: "Thank you for reminding me about my body and how strong it is. You're welcome for learning the ulu. Use it to cook for your family. If you must step outside of your emotions, remember to come back to them. Or you'l' look like an idiot and the [Royal Canadian Mounted Police] will arrest you, and I will hate you forever." Her training put some things into perspective for me. Certain techniques I'd been using in the past now have new meaning. A light has been shed on the lethality of the techniques I already knew. Before learning ulu, a punch was a punch. It was meant to defend me. Yes, I could hurt someone seriously, but it never really sank in that if I punched someone in the sternum, their heart could stop. I hadn't allowed myself to truly consider the lethality of gyaku-zuki. Now I understand. The consequences of weaponless techniques upon a real life opponent's body are different now. The few fights I've been in, during my life, were resolved using techniques that could kill given the right circumstance. The most damage I've done to another person was a fractured hip bone, a very serious injury. It was delivered in the mindset of protecting myself - not in the mindset of ending my attacker's life. That technique could very well end a life. The weapons I've trained in cause damage to the body. I've learned how to break a bone with a bo, break a nose with a yawara, etc. Those techniques now have greater meaning as well, because of the type of damage they can do. This only increases the responsibility we, as martial artists, have to the rest of society. If we constrain our actions within our conscience, reinforced by sound reason and the guidance of our instructors, we can always make the right decision on the use of force. Could I use empty hand techniques with such lethality if it came down to it? I have trained for years to control myself and the techniques I use to such a degree that I can use 100% speed and power and only strike the gi of my sparring partner. After much introspection, the short answer is yes, I could, but the long answer is I really, really hope it never comes down to that. I hope the same for you.

For me the line is more like it doesn't matter whether you succeed or fail in whatever you do so long as you aren't a passenger in life. We do what we do and we train how we train because we choose to be present for those things

This summer I saw a quote written on a whiteboard. It was the kind of office that always put up a quote to inspire, or motivate etc. Here it is: the outcome doesn't matter what matters is to be there for it what ever it is good or bad kinda like right now It definitely helped motivate me to keep training during a super busy and stressful summer. What other kinds of motivation tools do you find you use?

For me is boils down to mutual respect. Loyalty is something that eventually comes along after long periods of training. We aren't simply learning an MA either. We learn a lot about life and how to cope with stressful situations. This engenders a great deal of loyalty on its own. Respect and consideration is going to crop up as a result but it doesn't necessarily mean specific actions, in my opinion, occur as a result. For example lets say one MA student takes his sensei (etc) out for supper. This is both considerate but also social. Some may even view it as sucking up! LOL. But for the two of them perhaps its something more meaningful. For me I don't do things like that. I show my loyalty by always considering what I'm being taught and told by my sensei. Everything said during training has a meaning to it, and leads to more meaning and learning. Everything said outside of training may also have merit too.

I've used my MA experience in several papers for Kinesiology-related classes, and a Psychology mid-term paper. Very useful topics to relate to many aspects of academia.

I've used some of my workouts as emotional outlets. This can be very therapeutic. Who hasn't worked a bag while angry, just to let off steam? It really helps. As for the cardio and workout aspect, any kind of physical training really assists in elevating mood and improving sleep. These are therapeutic on their own already.

Great topic! For me it was public speaking, and leadership. I'd practice what I'd say in my head or with my brothers. I'd do it again and try to match up the nuances of my personality with what I needed to say and what I needed to get done. It made a big difference because I was able to give myself permission to mess up.

As I recall the original wasn't named Shoto Kai but rather Dai Nihon Karate-do Kenkyukai; Its been known as Dai Nihon Karate-do Shotokai since 1936, I believe. The main split seems to have been about the nature of competition. Competing made you not want to use full speed & power as this could risk serious injury or death of one's sparring partner. Thus one had to change their method of fighting, diluting the technique and also going against Funakoshi's original wish that karateka shouldn't compete at all. As I recall, they do the same kata but their movements flow moreso than in Shotokan.

This all boils down to class control. If the instructor doesn't have proper control, nor endeavours to keep it, there are going to be issues. Something else to consider is that sometimes people, both children and adults, may act out because they're frustrated and that is how they act it out. Perhaps they're not getting what is being taught, and are too afraid to speak up. A conversation from the instructor (or chief instructor) may be all that's needed.

Well deserved

Sorry but the argument "it won't work because jujutsu" won't fly here. This forum is for discussion so tell us why you think it worn't work and please do so in a professional manner. We aren't out to prove which system is better in this forum. If you want to discuss such things, please go to Comparative Styles and Cross Training here: http://www.karateforums.com/comparative-styles-and-cross-training-vf33.html To LeighSimmsMA. Taking anything Abernethy teaches is great, and experimenting with it is the whole point of his methods. Making it work in different situations is also creative and fun. I was first taught it was an augmented block that functioned as a strike that pushed an opponent away, giving you more room to use in defending yourself. Since then I've seen many interpretations and many of them are pretty good. Do you have a different angle so we can see how you're grabbing the hand/arm? I agree in part with your first statement. Not all movements in kata are directly related to an attack or defence. But part of bunkai is finding one via creative thinking and experimenting given different scenarios. I disagree with your statement about testing & sparring. Not all confrontations occur in the typical sparring scenario. It is a great arena for such testing of course and can't be discounted, but it cannot be the sole method for testing what works. Just because this technique is the opening part of a kata doesn't necessarily mean the application being presented to you is occurring during a fight. This could be the very first technique in one, or perhaps it is a method for a good samaritan to get someone to stop assaulting someone else.

On the surface I agree basics are seen. I just see more areas to apply different bunkai than the heian/pinan katas. I believe it adds a bit more to them.

Welcome to the forum Glad to have you.

In my system it's only black because they believe other-coloured belts are too flashy.

There is some amazing conversation here! I really enjoy reading everyone's opinions and ideas. This said I must say that to say Kata in general teach one to move is unfair. - There is a belief kata is all about teaching combat during the most used & predictable lines. - There are those who argue katas are the performance aspect of their system and don't think twice. - There is reason to argue that kata is mostly about bunkai and thus for education and training. - An old sempai once admitted she believed kata were filler content for training, used solely for developing muscle memory. - A good friend of mine once said they were mechanisms for meditation and vehicles for higher consciousness. - I read a book claiming kata were merely an evolution of dances. Like Highland dancing, for example. As for me, I think all of these things can describe kata. Some I agree with and others not so much. The point is that we do them, and we do them often, even using them to demonstrate our skill during rank examination. Why take something that seems performance-related or obsolete and train students in it generation after generation? There are secrets to be learned, insights to be gained, and experimentation to be had. In any sense the kata is critical to my personal training regimen. For each one I learn I believe I gain more knowledge and even challenge what knowledge I already have. Does kata help me move? Yep. But there is so much more.