Bujin
06-01-2001, 01:53 AM
Dear friends,
I have been a member here since the beginning of the year but only as a lurker because my knowledge is far less to most other subscribers. Actually, this is my first post.
Recently I was corresponding with a colleague in the USA who is a teacher of SPM and it made me remember the wealth of knowledge that exists on this forum. I am hoping that someone more knowledgeable than I can help me with an idea I have been nurturing for several years?
Having been in Fujian several times over the years to research this phenomenon, I am reasonably familiar (in theory) with the principal schools of Fujian He-quan, Yongchun quan, Dragon, White Eyebrow boxing & a few others. What I am trying prove, through re-constructing/configuring the defensive portions of two-person drills (a hypothesis I have) is that hsing represents application lessons already learned.... not the other way around. My hypothesis introduces the idea that two-person drills classically served as the common standard through which habitual acts of physical violence could be methodically recreated and defensive themes meticulously re-enacted in a safe learning environment until a functional spontaneity ultimately unfolded and mastery gained. I believe, and am trying to prove, that quanfa hsing represent the defensive legacy of well-known/"famous" quanfa pioneers who brought together the most comprehensive of their individual defensive responses, used in two-person drills (I refer to these individual elements as solo composites), to develop mnemonic devices culminating the lessons already learned. Naturally, such individual forms must have also reflected the signature-base physical characteristics of each pioneer and his/her perception of what each composite represented: i.e. movements of the universe/nature/animals etc: Wind whistles around the tree; dragon spinning its tail; marauding tiger; crane on a rock etc.
The two-person drills of SPM, quite possibly the progenitor-style from which much of this stems (although others maintain that Arhat quan/Monk Fist boxing predates SPM) represent one tradition that I have only limited exposure in but am hoping that someone here can help me.
In all honesty, I am not looking to take up SPM, but rather, only better understand the historical roots & technical theories of this Fujian-based eclectic tradition (as nurtured by the Okinawans during the mid-to-late 19th century) that I have been pursuing.
I am looking to study old video footage of SPM two-person drills and self-defence applications. Is there anyone here who can steer me in the right direction or refute this theory?
I have thick but resilient skin :-) and I thank you for your consideration.
Patrick McCarthy
[This message was edited by Bujin on 06-01-01 at 05:10 PM.]
I have been a member here since the beginning of the year but only as a lurker because my knowledge is far less to most other subscribers. Actually, this is my first post.
Recently I was corresponding with a colleague in the USA who is a teacher of SPM and it made me remember the wealth of knowledge that exists on this forum. I am hoping that someone more knowledgeable than I can help me with an idea I have been nurturing for several years?
Having been in Fujian several times over the years to research this phenomenon, I am reasonably familiar (in theory) with the principal schools of Fujian He-quan, Yongchun quan, Dragon, White Eyebrow boxing & a few others. What I am trying prove, through re-constructing/configuring the defensive portions of two-person drills (a hypothesis I have) is that hsing represents application lessons already learned.... not the other way around. My hypothesis introduces the idea that two-person drills classically served as the common standard through which habitual acts of physical violence could be methodically recreated and defensive themes meticulously re-enacted in a safe learning environment until a functional spontaneity ultimately unfolded and mastery gained. I believe, and am trying to prove, that quanfa hsing represent the defensive legacy of well-known/"famous" quanfa pioneers who brought together the most comprehensive of their individual defensive responses, used in two-person drills (I refer to these individual elements as solo composites), to develop mnemonic devices culminating the lessons already learned. Naturally, such individual forms must have also reflected the signature-base physical characteristics of each pioneer and his/her perception of what each composite represented: i.e. movements of the universe/nature/animals etc: Wind whistles around the tree; dragon spinning its tail; marauding tiger; crane on a rock etc.
The two-person drills of SPM, quite possibly the progenitor-style from which much of this stems (although others maintain that Arhat quan/Monk Fist boxing predates SPM) represent one tradition that I have only limited exposure in but am hoping that someone here can help me.
In all honesty, I am not looking to take up SPM, but rather, only better understand the historical roots & technical theories of this Fujian-based eclectic tradition (as nurtured by the Okinawans during the mid-to-late 19th century) that I have been pursuing.
I am looking to study old video footage of SPM two-person drills and self-defence applications. Is there anyone here who can steer me in the right direction or refute this theory?
I have thick but resilient skin :-) and I thank you for your consideration.
Patrick McCarthy
[This message was edited by Bujin on 06-01-01 at 05:10 PM.]