Unlimited Martial Arts

Jeet Kune Do (Chinese: 截拳道, lit. "Way of the Intercepting Fist") is a martial arts system developed by martial artist and actor Bruce Lee.

System

Jeet Kune Do (JKD) is the name Bruce Lee gave to his combat philosophy in 1967. Originally, when Lee first began researching various fighting styles, he gave his martial art his own name of Jun Fan Gung Fu. However not wanting to create another style that would share the limitations that all styles have, he instead gave us the process that created it. JKD as it survives today – if one wants to view it "refined" as a product, not a process – is what was left at the time of Bruce Lee's death. It is the result of the life-long martial arts development process Lee went through. Bruce Lee stated that his concept is not an "adding to" of more and more things on top of each other to form a system, but rather, a winnowing out. The metaphor Lee borrowed from Chan Buddhism was of constantly filling a cup with water, and then emptying it, used for describing Lee's philosophy of "casting off what is useless". He also used the sculptor's mentality of beginning with a lump of clay and hacking away at the "unessentials"; the end result was what he considered to be the bare combat essentials, or JKD.

Bruce Lee, and thus JKD was heavily influenced by European boxing and fencing. Although the backbone concepts (such as centerline, vertical punching, and forward pressure) come from Wing Chun, Lee stopped using the Wing Chun stances in favor of what he considered to be more fluid/flexible fencing and boxing stances. Lee stated that they allowed him to "flow" rather than being stuck in stances. For instance, instead of using footwork to position the body for maximum fighting position vis-a-vis the opponent, JKD uses flowing "entries" that do not require "bridges" from Wing Chun. Bruce Lee wanted to create a martial art that was unbounded and free. Later during the development of Jeet Kune Do, he would expand that notion and include the art for personal development, not just to become a better fighter. To illustrate Lee's views, in a 1971 Black Belt Magazine article, Lee said "Let it be understood once and for all that I have NOT invented a new style, composite or modification. I have in no way set Jeet Kune Do within a distinct form governed by laws that distinguish it from 'this' style or 'that' method. On the contrary, I hope to free my comrades from bondage to styles, patterns and doctrines."

While practicing European wrestling, Lee was once pinned by an opponent, who asked what Lee would do if he found himself in the situation in a real fight. Lee replied, "Well, I'd bite you, of course". One of the theories of JKD is that a fighter should do whatever is necessary to defend himself, regardless of where the techniques used come from. Lee's goal in Jeet Kune Do was to break down what he claimed were limiting factors in the training of the traditional styles, and seek a fighting thesis which he believed could only be found within the event of a fight. Jeet Kune Do is currently seen as the genesis of the modern state of hybrid martial arts.

Jeet Kune Do not only advocates the combination of aspects of different styles, it also can change many of those aspects that it adopts to suit the abilities of the practitioner. Additionally, JKD advocates that any practitioner be allowed to interpret techniques for themselves, and change them for their own purposes. For example, Lee almost always chose to put his power hand in the "lead," with his weaker hand back, within this stance he used elements of Boxing, Fencing and Wing Chun. Just like fencing, he labeled this position the "On Guard" position. Lee incorporated this position into his JKD as he felt it provided the best overall mobility. Lee felt that the dominant or strongest hand should be in the lead because it would perform a greater percentage of the work. Lee minimized the use of other stances except when circumstances warranted such actions. Although the On-Guard position is a good overall stance, it is by no means the only one. Lee acknowledged that there were times when other positions should be utilized.

Lee felt the dynamic property of JKD was what enabled its practitioners to adapt to the constant changes and fluctuations of live combat. Lee believed that these decisions should be done within the context of "real combat" and/or "all out sparring". He believed that it was only in this environment that a person could actually deem a technique worthy of adoption.

Bruce Lee did not stress the memorization of solo training forms or "Kata", as most traditional styles do in their beginning-level training. Lee often compared doing forms without an opponent to attempting to learn to swim on dry land. Lee believed that real combat was alive and dynamic. Circumstances in a fight change from millisecond to millisecond, and thus pre-arranged patterns and techniques are not adequate in dealing with such a changing situation. As an anecdote to this thinking, Lee once wrote an epitaph which read: 'In memory of a once fluid man, crammed and distorted by the classical mess.' The "classical mess" in this instance was what Lee thought of classical martial arts.

Bruce Lee's comments and methods were seen as controversial by many in his time, and still are today. Many teachers from traditional schools disagreed with his opinions on these issues.

Principles

The following are principles that Lee incorporated into Jeet Kune Do. He felt these were universal combat truths that were self evident and would lead to combat success if followed. The "4 Combat Ranges" in particular are what he felt were instrumental in becoming a "total" martial artist. This is also the principle most related to mixed martial arts.

JKD practitioners also subscribe to the notion that the best defense is a strong offense, hence the principle of "Intercepting". Lee believed that in order for an opponent to attack someone they had to move towards them. This provided an opportunity to "intercept" that attack or movement. The principle of interception covers more than just intercepting physical attacks. Lee believed that many non-verbals and telegraphs (subtle movements that an opponent is unaware of) could be perceived or "intercepted" and thus be used to one's advantage. The "5 Ways of Attack" are attacking categories that help Jeet Kune Do practitioners organize their fighting repertoire and comprise the offensive portion of JKD. The concepts of Stop hits & stop kicks and simultaneous parrying & punching were borrowed from European Fencing and comprise the defensive portion of JKD. These concepts were modified for unarmed combat and implemented into the JKD framework by Lee. These concepts also complement the other principle of interception.

Be like water

Lee believed that martial systems should be as flexible as possible. He often used water as an analogy for describing why flexibility is a desired trait in martial arts. Water is infinitely flexible. It can be seen through, and yet at other times it can obscure things from sight. It can split and go around things, rejoining on the other side, or it can crash through things. It can erode the hardest rocks by gently lapping away at them or it can flow past the tiniest pebble. Lee believed that a martial system should have these attributes. JKD students reject traditional systems of training, fighting styles and the Confucian pedagogy used in traditional kung fu schools because of this lack of flexibility. JKD is claimed to be a dynamic concept that is forever changing, thus being extremely flexible. "Absorb what is useful; Disregard that which is useless" is an often quoted Bruce Lee maxim. JKD students are encouraged to study every form of combat possible. This is believed to expand one's knowledge of other fighting systems; to both add to one's arsenal as well as to know how to defend against such tactics.

Economy of motion

JKD students are told to waste no time or movement. When it comes to combat JKD practitioners believe the simplest things work best.

Stop hits & stop kicks

This means intercepting an opponent's attack with an attack of your own instead of a simple block. JKD practitioners believe that this is the most difficult defensive skill to develop. This strategy can be a feature of some traditional Chinese martial arts.

Simultaneous parrying & punching

When confronting an incoming attack, the attack is parried or deflected and a counter attack is delivered at the same time. Not as advanced as a stop hit but more effective than blocking and counter attacking in sequence. This is also practiced by some Chinese martial arts.

No high kicks

JKD practitioners believe they should target their kicks to their opponent's shins, knees, thighs, and mid section. These targets are the closest to the foot, provide more stability and are more difficult to defend against. However, as with all other JKD principles nothing is "written in stone". If a target of opportunity presents itself, even a target above the waist, one could take advantage of the situation without feeling hampered by this principle.

Learn the 4 ranges of combat

• Kicking
• Punching
• Trapping
• Grappling

Jeet Kune Do students train in each of these ranges equally. According to Lee, this range of training serves to differentiate JKD from other martial arts. Lee stated that most but not all traditional martial systems specialize in training at one or two ranges. Bruce Lee's theories have been especially influential and substantiated in the field of Mixed Martial Arts, as the MMA Phases of Combat are essentially the same concept as the JKD combat ranges. As a historical note, the ranges in JKD have evolved over time. Initially the ranges were categorized as short or close, medium, and long range. These terms proved ambiguous and eventually evolved into their more descriptive forms although there may still be others who prefer the three categories.

Five Ways Of Attack

• Single Angular Attack (SAA) and its converse Single Direct Attack (SDA).

• Hand Immobilization Attack (HIA) and its counterpart Foot Immobilization attack, which make use of trapping to limit the opponent's function with that appendage.

• Progressive Indirect Attack (PIA). Attacking one part of the opponent's body followed by attacking another part as a means of creating an opening.

• Attack By Combinations (ABC). This is using multiple rapid attacks, with volume of attack as a means of overcoming the opponent.

• Attack By Drawing (ABD). This is creating an opening with positioning as a means of counter attacking.

Three Parts of JKD

JKD practitioners believe that techniques should contain the following properties:

• Efficiency - An attack that reaches its mark
• Directness - Doing what comes naturally in a learned way.
• Simplicity - Thinking in an uncomplicated manner; without ornamentation.

Centerline

The centerline refers to an imaginary line running down the center of one's body. The theory is to exploit, control and dominate your opponent's centerline. All attacks, defenses and footwork are designed to preserve your own centerline and open your opponent's. Lee imported this theory into JKD from Wing Chun. This notion is closely related to maintaining control of the center squares in the strategic game chess.

The three guidelines for centerline are:

• The one who controls the centerline will control the fight.
• Protect and maintain your own centerline while you control and exploit your opponent's.

Branches

Although Bruce Lee officially closed his martial arts schools two years before his death, he allowed his instructors to teach privately. Since his death, Jeet Kune Do has split into different groups. There are two major branches:

• The Original (or Jun Fan) JKD branch, whose main proponents are Taky Kimura, James Lee, Jerry Poteet, and Ted Wong; these groups principally teach just what Bruce Lee taught, and encourage the student to further develop his or her abilities according to Bruce Lee's teachings.

• The JKD Concepts branch, whose main proponents are Dan Inosanto, and Larry Hartsell; these groups have continued to modify Jeet Kune Do, under the philosophy that it was never meant to be a static art but rather an ongoing evolution, and have incorporated elements from many other martial arts into the main fold of its teachings (most notably, grappling and Kali/Escrima material).

To understand the branches of JKD it is important to understand the difference between the two "types" of Jeet Kune Do:

• A. JKD framework This type of JKD provides the guiding principles. Bruce Lee experimented with many styles and techniques to reach these conclusions. To Lee these principles were truisms. The JKD framework is not bound or confined by any styles or systems. This type of JKD is a process.

• B. JKD Personal Systems This type of JKD utilizes the JKD framework along with any techniques from any other style or system to construct a "personal system". This approach utilizes a "building blocks" manner in which to construct a personalized system that is especially tailored to an individual. Lee believed that only an individual could determine for themselves what the usefulness of any technique should be. This type of JKD is thus a product.

Lee believed that this freedom of adoption was a distinguishing property from traditional martial arts.

There are many who confuse the JKD Framework with a JKD Personal System (IE. Bruce Lee's personal JKD) thinking them to be one and the same. The system that Bruce Lee personally expressed was his own personal JKD; tailored for himself. Before he could do this, however, he needed to first develop the "JKD Framework" process. Many of the systems that Bruce Lee studied were not to develop his "Personal JKD" but rather was used to gather the "principles" for incorporation in the JKD Framework approach. The uniqueness of JKD to Lee is that it was a "process" not a "product" and thus not a "style" but a system, concept, or approach. Traditional martial arts styles are essentially a product that is given to a student with little provision for change. These traditional styles are usually fixed and not tailored for individuals. Bruce Lee claimed there were inherent problems with this approach and established a "Process" based system rather than a fixed style which a student could then utilize to make a "tailored" or "Personal" product of their own.

Focus	Acrobatic, Kicking
Country of origin	Brazil
Famous practitioners	Mestre Bimba, Mestre Pastinha, Mestre João Grande
Olympic Sport	No

Capoeira is an Afro-Brazilian martial art, game, and culture created by enslaved Africans in Brazil during the 16th Century. Participants form a roda (circle) and take turns playing instruments, singing, and sparring in pairs in the center of the circle. The game is marked by fluid acrobatic play, feints, subterfuge, and extensive use of groundwork, as well as sweeps, kicks, and headbutts. Throughout the game, a player must avoid a sweep, trip, kick, or head butt that may knock him or her on the floor. Less frequently-used techniques include elbow-strikes, slaps, punches, and body-throws. Capoeira has evolved from one main form, known as "Capoeira Angola", into two other forms known as "Capoeira Regional", and the ever-evolving "Capoeira Contemporânea".

History

"Negroes fighting, Brazil" c. 1824.
Painting by Augustus Earle depicting an illegal capoeira-like game in Rio de Janeiro

From the 16th to the 19th centuries, Portugal shipped slaves into South America from western Africa. The South American country of Brazil was the most common destination for African captives with 42% of all enslaved peoples shipped across the Atlantic. Most commonly sold into Brazil were Akan, Igbo, Yoruba, Dahomean, Muslim Guineans, Hausa, and Bantu (among them Kongos, Kimbundas and Kasanjes) from Angola, Congo and Mozambique.

These Africans brought their cultural traditions and religions with them to the New World. One theory suggests that capoeira originated from a fern courtship dance in Angola used by suitors of young women, however, this is only one of many disputed theories. There is contention as to whether the game arrived with enslaved Africans or whether Africans refined a preexisting Brazilian game. One catalyst for capoeira was the homogenization of African people under the oppression of slavery. Capoeira emerged as a way to resist oppression, secretly practice art, transmit culture, and lift spirits. Some historians believe that the indigenous peoples of Brazil also played an important role in the development of capoeira.

Batuque and Maculelê are other fight-dances also developed by African-descended populations that are closely connected to capoeira. There are also engravings and writings that describe a now-lost fighting dance in Cuba, the baile del maní, with two Bantu men moving to the yuka drums.

After slavery was abolished in 1888, the freed people often moved to the cities of Brazil. With employment scarce, many joined or formed criminal gangs. They continued to practice capoeira, which in time became associated with anti-government and criminal activities. As a result, capoeira was outlawed in Brazil in 1890. The punishment for practicing it was extreme (practitioners would have the tendons on the backs of their feet cut), and the police were vicious in their attempt to stamp out the art. Capoeira continued to be practiced, but it moved further underground. Rodas were often held in areas with plenty of escape routes, and a special rhythm called cavalaria was added to the music to warn players that the police were coming. Capoeira practitioners (capoeiristas) also adopted apelidos or nicknames to make it more difficult for police to discover their true identities. To this day, when a person is baptized into capoeira at the batizado ceremony, they may be given an apelido.

Legal persecution of the art faded eventually.

Mestre Bimba made a major contribution to the preservation of the art by opening the first academy for instruction in capoeira. This was a significant development because it eventually led to the legalization of the art in Brazil, and allowed capoeira to gain popularity at a time when the art could possibly have died out. A notable example of the influence of Mestre Bimba's system of formal instruction took place in 1937, when he was invited to perform with his students at an event at which Getulio Vargas, the president of Brazil at that time, was present. Vargas was so impressed with the discipline and devotion of Mestre Bimba's students he declared capoeira the national sport of Brazil. Mestre Bimba also had a major impact on the practice and method of instruction of the art, and introduced changes that affect the practice of the art to this day. Because of these changes Mestre Bimba remains a controversial figure. Prior to the legalization of the art, the public associated the art of capoeira with the poor underclass, criminal activity, and negative stereotypical elements of the afro-Brazilian population. In order to alter the image of the art in the eye of the public, Mestre Bimba removed many of the rituals and traditions of the art of capoeira for practice in his academy. Because of the negative stereotypes associated with capoeira, he called his capoeira Uma Luta Regional de Bahia (A regional fight from Bahia). Mestre Bimba's capoeira is now called capoeira regional, and subsequently many modern forms of capoeira not directly derived from Bimba's teaching are also called regional. Mestre Bimba's capoeira continued to gain popularity, but eventually an effort was made to prevent the art from losing its traditions and rituals.

In 1942, Mestre Pastinha opened the first formal academy for instruction in the traditional form of the art, known as capoeira Angola. Mestre Pastinha's efforts prevented capoeira Angola from being lost as newer, modernized forms of the art gained popularity.

This era was a milestone of a dramatic change in the mode of instruction of the art of capoeira. Previously, capoeira was passed on in secret, usually from a relative such as one's father or uncle, or in a small group setting where several young people in a particular community would receive guidance from elder practitioners from that community. During this era, the academy system became the predominant form of participation in the art. Presently, there are capoeira academies on almost every continent of the world.

Another significant change that occurred due to the proliferation of capoeira 'schools' is the participation of middle and upper class members of the population. Presently, some Mestres participate in seminars where they discuss the need to make the art available to poor blacks who can not afford the cost of training in an academy. This is an issue of concern to practitioners who recognize the importance of making the art available to people who come from the culture that invented the art in the first place.

After the sport was brought to the United States, the only school that ever incorporated it with academic subjects as an in-school class was created, and is known as Hoggetowne Middle School, located in Gainesville, Florida.

Etymology

The derivation of the word "capoeira" is under dispute, as there are several possibilities:

• The Portuguese word "capoeira" derives from the word capão, which translates as capon, a castrated rooster. The sport's name may originate from this word since its moves resemble those of a rooster in a fight.

A Capoeira "fight" is one that implies that the purpose is a pretend cock fight, whereby men participate to show off their skills rather than fighting to actually kill or harm an opponent. Though this gymnastic almost dance-like display can appear to be a fight, participants are expected to restrain themselves from inflicting grievous harm upon one another. Hence, all participants are reminded by the word Capoeira, that the intent of the "fight" should remain one with the restraint of the show-off, yet castrated, rooster called Capão. These showy cock like fights are mock fights of skill between performing "capão" in the mock cockfight pen known as the "capoceira". Capoeira is an extreme display of a cockfight-like competition of one-up-man-ship between show-off cocky "roosters" absent deadly intent.

"Capoeira" has several meanings, including any kind of pen where poultry is kept, a fowl similar to a partridge, and a basket worn on the head by soldiers defending a stronghold. "Capoeira" is also what people used to call a black inlander who mugged travelers.

• Afro-Brazilian scholar Carlos Eugenio has suggested that the sport took its name from a large round basket called a capa commonly worn on the head by urban slaves selling wares.
• The word could derive from two Tupi-Guarani words, kaá (leaf, plant) and puéra (past aspect marker), which literally means "formerly a forest", referring to an area of forest that had been cleared by burning or cutting down. In such places a thick, low secondary vegetation would grow, making it a good place for those who escaped slavery and bandits to hide. According to this etymology, the term was first used as a synonym of outlaw, especially the type of outlaws that would evade justice by escaping to the jungles, to be only later applied to the fighting art most of them knew.
• Kongo scholar K. Kia Bunseki Fu-Kiau has posited that "capoeira" could be derived from the Kikongo word kipura, a term used to describe a rooster's movements in a fight and meaning to flutter, flit from place to place, struggle, fight, or flog.

Music

A capoeira bateria led by Mestre Cobra Mansa featuring three berimbaus and a pandeiro.

Music is integral to capoeira. It sets the tempo and style of game that is to be played within the roda. The music is composed of instruments and song. The tempos differ from very slow (Angola) to very fast (São Bento Regional). Many of the songs are sung in a call and response format while others are in the form of a narrative. Capoeiristas sing about a wide variety of subjects. Some songs are about history or stories of famous capoeiristas. Other songs attempt to inspire players to play better. Some songs are about what is going on within the roda. Sometimes the songs are about life, or love lost. Others are lighthearted or even silly things, sung just for fun. Capoeiristas change their playing style significantly as the songs or rhythm from the berimbau commands. In this manner, it is truly the music that drives capoeira.

There are three basic kinds of songs in capoeira. A ladainha (litany) is a narrative solo usually sung at the beginning of a roda, often by the Mestre (Master). These ladainhas will often be famous songs previously written by a Mestre, or they may be improvised on the spot. A ladainha is usually followed by a chula or louvação, following a call and response pattern that usually thanks God and one's teacher, among other things. Each call is usually repeated word-for-word by the responders. The ladainha and chula are often omitted in regional games. Finally, corridos are songs that are sung while a game is being played, again following the call and response pattern. The responses to each call do not simply repeat what was said, however, but change depending on the song.

The instruments are played in a row called the bateria. Three instruments are berimbaus, which look like an archer's bow using a steel string and a gourd for resonance. It is played by striking the string with a stick, and the pitch is regulated by a stone. Legend has it that, in the old times, knives or other sharp objects were attached to the top of the berimbau for protection and in case a large fight broke out. These three bows are the Berra boi (also called the bass or Gunga), Medio, Viola, and lead the rhythm. Other instruments in the bateria are: two pandeiros (tambourines), a Reco-Reco (rasp), and an Agogo (double gong bell). The Atabaque (conga-like drum), a common feature in most capoeira baterias, is considered an optional instrument, and is not required for a full bateria in some groups.

The capoeira roda

A sit-down roda held in a capoeira academy.

The "roda" is the circle of people within which capoeira is played. People who make up the roda's circular shape clap and sing along to the music being played for the two partners engaged in a capoeira "game" ("jogo"). In some capoeira schools an individual in the audience can "buy in" to engage one of the two players and begin another game.

The minimum roda size is usually a circle of about 3 metres (10 feet) in diameter. They are often larger, up to 10 metres in diameter (30 feet). The rhythm being played on the berimbau sets the pace of the game being played in the roda. Slow music limits the game to slow yet complex ground moves and handstands.

Hits usually aren't made but feigned or just shown, although this depends directly on the rhythm played by the berimbaus. In some rhythms (e.g., Benguela) strikes are generally shown but not finished while in others (e.g., São Bentro Grande da Regional) the players have more freedom to strike each other. Slow games are often seen as finesse games, less impressive for the casual viewer. Faster music allows for more circular momentum which is key to gaining "big air" in the roda. Note, however, that it is the specific toque played on the berimbau, regardless of its speed, which dictates the type of game to be played.

For the participants, the roda is a microcosm of life and the world around them. Most often in the roda, the capoeirista's greatest opponent is himself. Philosophy plays a large part in capoeira and the best teachers strive to teach Respeito (Respect), Responsabilidade (Responsibility), Segurança (Safety/Security), Malicia (Cleverness/Street-smarts), and Liberdade (Liberty/Freedom).

Modern capoeira is often criticized by more traditional practitioners of capoeira as being in the process of losing its "playfulness" and dialogue, in the sense that many capoeiristas tend to focus more on impressive acrobatics or the martial elements than the playful interaction with the other player in the roda. Dominance in the roda is much psychological and artistic as it is a question of who winds up tumbling to the floor.

Capoeira is uniquely social. Networking with other groups and students from other teachers can teach a capoeirista more about the art and improve their skills.

The game

Capoeiristas outside Faneuil Hall in Boston.

Capoeira does not focus on injuring the opponent. Rather, it emphasizes skill. Capoeiristas often prefer to show the movement without completing it, enforcing their superiority in the roda. If an opponent cannot dodge a slow attack, there is no reason to use a faster one. Each attack that comes in gives players a chance to practice an evasive technique.

Ginga

The ginga (literally: rocking back and forth; to swing) is the fundamental movement in capoeira. Capoeira Angola and capoeira regional have distinctive forms of ginga. Both are accomplished by maintaining both feet approximately shoulder-width apart and then moving one foot backwards and then back to the base, describing a triangular 'step' on the ground. This movement is done to prepare the body for other movements.

The rest of the body is also involved in the ginga: coordination of the arms (in such a way as to prevent the body from being kicked), torso (many core muscles may be engaged depending on the player's style), and the leaning of the body (forward and back in relation to the position of the feet; the body leans back to avoid kicks, and forward to create opportunities to show attacks). The overall movement should match the rhythm being played by the bateria.

Attacks

Capoeira primarily attacks with kicks, sweeps, and head strikes. Some schools teach punches and hand strikes, but they are not as common. Some scholars have speculated that this is because the art was originally developed by handcuffed slaves fighting against their guards but this is highly unlikely as slaves were just as often restrained by the feet and/or neck. Another, more probable explanation for the primary use of feet is the common West African belief that hands are for creation and feet for destruction. Elbow strikes are commonly used in place of hand strikes. "Cabeçada" or Headbutts are common- as they are in many of the fighting arts of the African Diaspora. Knee strikes are sometimes seen. Capoeira also uses acrobatic and athletic movements to maneuver around the opponent. Cartwheels called "aú" (a very common acrobatic movement), handstands (bananeira), headspins (pião de cabeça), hand-spins (pião de mão), hand-springs (gato), sitting movements, turns, jumps, flips (mortal), and large dodges are all very common in capoeira though vary greatly depending on the form and rhythm. Fakes and feints are also an extremely important element in capoeira games and the setting of "traps" or illusory movements are very common.

Defenses

Capoeira defenses consists of evasive moves and rolls. A series of ducks called esquivas, which literally means "escape", are also staple of a capoeiristas' defensive vocabulary. There are typically different esquivas for every step of the Ginga, depending on the direction of the kick and intention of the defender. A common defense is the rolê, which is a rolling move that combines a duck and a low movement. This move allows the defensive player to quickly evade an attack and position themselves around the aggressor in order to lay up for an attack. It is this combination of attacks and defense which gives a game of capoeira its perceived 'fluidity' and choreography.

Other evasive moves such as rasteira, vingativa, tesoura de mão or queda allow the capoeirista to move away or dangerously close in an attempt to trip up the aggressor in the briefest moment of vulnerability (usually in a mid-kick.)

A capoeirista performing the au batido.

Combinations

There are also styles of moves that combine both elements of attack and defense. An example is the au batido. The move begins as an evasive cartwheel which then turns into a blocking/kick, either as a reflexive response to a blocking move from the opposing player or when an opportunity to do so presents itself, e.g., at an opponent's drop of guard. Two kicks called meia lua de compasso and armada are usually combined to create a double spinning kick.

Chamada

The Chamada is a ritual that takes place within the game of Capoeira Angola. Chamada means 'call', and consists of one player 'calling' their opponent to participate in the ritual. There is an understood dialogue of gestures of the body that are used to call the opponent, and to signal the end of the ritual. The ritual consists of one player signalling, or calling the opponent, who then approaches the player and meets the player to walk side by side within the roda. The player who initiated the ritual then decides when to signal an end to the ritual, whereby the two players return to normal play. The critical points of the chamada occur during the approach, and the chamada is considered a 'life lesson', communicating the fact that the approach is a dangerous situation. Approaching people, animals, or life situations is always a critical moment when one must be aware of the danger of the situation. The purpose of the chamada is to communicate this lesson, and to enhance the awareness of people participating in the ritual.

During the ritual, after the opposing player has appropriately approached the caller of the chamada, the players walk side by side inside the circle in which the game is played. This is another critical situation, because both players are now very vulnerable due to the close proximity and potential for surprise attack.

Experienced practitioners and masters of the art will sometimes test a student's awareness by suggesting strikes, head-butts, or trips during a chamada to demonstrate when the student left themselves open to attack. The end of a chamada is called by the player that initiated the ritual, and consists of a gesture inviting the player to return to normal play. This is another critical moment when both players are vulnerable to surprise attack.

The chamada can result in a highly developed sense of awareness and helps practitioners learn the subtleties of anticipating another person's intentions. The chamada can be very simple, consisting solely of the basic elements, or the ritual can be quite elaborate including a competitive dialogue of trickery, or even theatric embellishments.

Volta ao mundo

Volta ao mundo means 'around the world'.

The volta ao mundo takes place after an exchange of movements has reached a conclusion, or after there has been a disruption in the harmony of the game. In either of these situations, one player will begin walking around the perimeter of the circle, and the other player will join the 'around the world' before returning to the normal game.

Malandragem

As students master the basic moves, their game naturally acquires a more cunning slant as they begin to perfect the art of trickery, or malandragem. This involves a lot of improvisation and modifications of basic moves into a flurry of feints and fakes to trick the opponent into responding wrongly. These attempts can be blatant or subtle at discretion of the players. Effective malandragem lies in the development of sharp observation skills and a keen innate ability to anticipate the moves of the opponent and prepare an appropriate response. Some capoeiristas take this aspect of the art to heights akin to the guile of theatrics and drama. Games displaying elaborate performances and even staging skits reenacting historic cultural aspects of capoeira are commonly demonstrated amongst the most learned of the arts.

Styles of capoeira

Capoeira has two main classifications: traditional and modern. Angola refers to the traditional form of the game. This is the oldest form, approximately 500 years old, with roots in African traditions that are even older, and is the root form from which all other forms of capoeira are based. Modern forms of capoeira can be classified as Regional and Contemporanea.

Capoeira Angola

Capoeira Angola is considered to be the mother form of capoeira and is often characterized by deeply held traditions, sneakier movements and with the players playing their games in closer proximity to each other than in regional or contemporanea. Capoeira Angola is often mis-characterized as being slower and lower to the ground than other major forms of capoeira. However, this is a common misperception as some of the fastest and intriguing games can be found in Capoeira Angola rodas.

The father of the best known modern Capoeira Angola schools is considered to be Mestre Pastinha who lived in Salvador, Bahia. Today, most of the capoeira Angola media that is accessible in the United States comes from mestres in Pastinha's lineage. He was not the only Capoeira Angola mestre. However, he is the best known mestre who helped bring more traditional Capoeira philosophy and movements into the modern setting of an academy.

Capoeira Regional

Regional is a newer form of Capoeira. Regional was developed by Mestre Bimba to make capoeira more mainstream and accessible to the public, and less associated with the criminal elements of Brazil. The regional style is most often composed of fast and athletic play.

Later, so called modern regional came to be (see the next section about capoeira Contemporânea). Developed by other people from Bimba's regional, this type of game is characterized by high jumps, acrobatics, and spinning kicks. This regional should not be confused with the original style created by Mestre Bimba.

Regional ranks capoeiristas (capoeira players) by ability, denoting different skill with the use of a corda (colored rope, also known as cordel or cordão) worn as a belt. Angola does not use such a formal system of ranking, relying instead upon the discretion of a student's mestre. In both forms, though, recognition of advanced skill comes only after many years of constant practice.

Capoeira Contemporânea

Contemporânea is a term for groups that train Angola and modernized capoeira simultaneously. This is controversial because many modern practitioners argue that Angola must be practiced alone, or that regional can only be practiced alone for the student to truly understand the form of the game. Other practitioners argue that a capoeirista should have a working knowledge of traditional and modern capoeira, and encourage training both forms simultaneously. This is an issue of great disagreement amongst capoeiristas.

The label contemporânea also applies to many groups who do not trace their lineage through Mestre Bimba or Mestre Pastinha and do not strongly associate with either tradition.

In recent years, the various philosophies of modern capoeira have been expressed by the formation of schools, particularly in North America, which focus on, and continue to develop their specific form of the modern art. This has become a defining characteristic of many schools, to the point that a seasoned student can sometimes tell what school a person trains from, based solely on the way they play the game. Some schools teach a blended version of the many different styles. Traditionally, rodas in these schools will begin with a period of Angola, in which the school's mestre, or an advanced student, will sing a ladainha, (a long, melancholy song, often heard at the start of an Angola game). After some time, the game will eventually increase in tempo, until, at the mestre's signal, the toque of the berimbaus changes to that of traditional Regional.

Each game, Regional and Angola stresses different strengths and abilities. Regional emphasizes speed and quick reflexes, whereas Angola underscores a great deal of thought given to each move, almost like a game of chess. Schools that teach a blend of these try to offer this mix as a way of using the strengths of both games to influence a player.

Capoeira in popular culture

As capoeira's popularity spreads throughout the world, so does its use in popular culture. Capoeira players (Capoeiristas) have been seen in television commercials, video games and music videos for a number of years. The well known game Tekken included the characters Eddy Gordo and Christie Monteiro, who both fight in the style of Capoeira.

Whitening

The concept of “whitening”, “embranquecimento”, or “bleaching”, was discussed widely beginning of the nineteenth century throughout Brazil. Even though this concept was intended to combat the racist view of Brazil by European theorists, this whitening theory, which was supported mainly by the Brazilian elites at the time, was obviously founded on racist assumptions of white superiority. Whitening influenced the art in at least two ways, demographically and aesthetically. More white people play or involve with Capoeira throughout the region of Brazil. And the practice of Capoeira demonstrate the “embranquecimento” or “whitening” values or style. For example, observers constantly describe Capoeira as “clean” in relation to whitening. Modern day capoeira consist of flowing movements, uniforms, and accepted rules are required to be abided to.

Special events

Capoeira regional groups periodically hold Batizados ("baptisms" into the art of capoeira). Members being "baptized" are normally given a corda (cord belt) and an apelido (capoeira nickname) if they haven't already earned one. Batizados are major events to which a number of groups and masters from near and far are normally invited. Sometimes a Batizado is also held in conjunction with a Troca de Corda (change of belts), in which students already baptized who have trained hard and been deemed worthy by their teachers are awarded higher-ranking belts as an acknowledgment of their efforts. Such ceremonies provide opportunities to see a variety of different capoeira styles, watch mestres play, and see some of the best of the game. Sometimes they are open to the public.

Batizados and Trocas de Corda do not occur in capoeira Angola, which does not have a system of belts. However, some contemporary schools of capoeira have combined the study of both arts and may require their students to be learned in the ways of capoeira Angola before being awarded a higher belt.

Samba de roda

Performed by many capoeira groups, samba de roda is a traditional Afro-Brazilian dance that has been associated with capoeira for many years. The orchestra is composed by pandeiro (tambourine), atabaque (drum), berimbau - viola (berimbau with the smallest cabaça and the highest pitch), chocalho (rattle - a percussion instrument), accompanied by singing and clapping.

Important Mestres

• Manuel dos Reis Machado, A founder of the regional style, and one of the foremost authorities on capoeira.

• Vicente Ferreira Pastinha, a founder of the first organized Angola academy

Muay Thai is traditional martial art that has been developed in Thailand. For many martial artists, Muay Thai also known as "the art of all members", because the practitioners (or fighters) almost use all of the body parts as their weapon in the competition. That body parts consist of hands, feet, elbows and knees.

The high kicks in the head seem to make a stronger effect in the competition. In spite of this, the special skilled fighter who has many experience in the tournament declare that the low kicks, the elbow attacks, and the knee attacks are more damageable and more causing destruction for the enemy.

The fighters who take part in the competition, especially whose native fighters from Thailand, usually do a long ceremony and an act established by custom before the fight. They usually do that due to the religious reasons. Despite it, that also useful for stretching the muscles and to make the fighters ready enough to fight in the tournament.

The training for Muay Thai is known for its being strong and its firmness. It aims to harden the eight parts of the body. So even they being hit with the shinbone, they will not be hurt. This because the Muay Thai fighters' shin is often being hit with a wood stick to make their shinbone hard enough. They usually kick with the shinbone instead of with the foot.

Muay Thai has influenced a lot on developing of the modern kickboxing which afterwards has been created in North America, Europe, and Japan.

Almost every act of moving in Muay Thai use the whole body, while turning the hip to every kick and every blow with the fist. As a result, the attacks and the defense in Muay Thai are slower than many other striking form martial arts but more powerful than those.

Also known as	French foot fighting, French Boxing
Focus	Striking
Hardness	Full contact
Country of origin	France

Savate (pronounced: [savat]), also known as boxe française, French boxing, French Kickboxing or French Footfighting, is a French martial art which uses both the hands and feet as weapons and combines elements of western boxing with graceful kicking techniques. Only foot kicks are allowed, unlike some systems, such as Muay Thai and Silat, which allow the use of the knees or shins. Savate is perhaps the only style of kickboxing in which the fighters habitually wear shoes (savate being a French synonym for "old shoe"). A practitioner of savate is called a savateur (male) or savateuse (female).

Martial art

Savate takes its name from the French for "old boot" (heavy footwear that used to be worn during fights). The modern formalized form is mainly an amalgam of French street fighting techniques from the beginning of the 19th century. Savate was then a type of street fighting common in Paris and northern France. In the south, especially in the port of Marseille, sailors developed a fighting style involving high kicks and open-handed slaps. It is conjectured that the kicks were done so as to allow the kicker to use a free hand for balance on a rocking ship's deck, and that the kicks and slaps were used on land to avoid the legal penalties for using a closed fist, which was considered a deadly weapon under the law. It was known as jeu marseillais ("game from Marseille"), and was later renamed chausson ("slipper", after the type of shoes the sailors wore). In contrast, at this time in England (the home of boxing and the Queensberry rules), kicking was seen as unsportsmanlike. Traditional savate or chausson was at this time also developed in the ports of North-West Italy and North-Eastern Spain.

The two key historical figures in the history of the shift from street-fighting to the modern sport of savate are Michel Casseux (also known as le Pisseux) (1794–1869), a French pharmacist, and Charles Lecour (1808–1894). Casseux opened the first establishment in 1825 for practicing and promoting a regulated version of chausson and savate (disallowing head butting, eye gouging, grappling, etc). However the sport had not shaken its reputation as a street-fighting technique. Casseux's pupil Charles LeCour was exposed to the English art of boxing when he was defeated in a friendly sparring match by British pugilist Owen Swift around 1830 and felt that he was at a disadvantage, only using his hands to bat his opponent's fists away, rather than to punch. He trained in boxing for two years before, in 1832, combining boxing with chausson and savate to create the sport of savate (or boxe française', as we know it today). At some point la canne and le baton stickfighting were added, and some form of stick-fencing, such as la canne, is commonly part of savate training. Those who train purely for competition may omit this. Savate was developed professionally by LeCour's student Joseph Charlemont and then his son Charles Charlemont.

Savate was later codified under a Committee National de Boxe Francaise under Charles Charlemont's student Count Pierre Baruzy (dit Barrozzi). The Count is seen as the father of modern savate and was 11-times Champion of France and its colonies, his first ring combat and title prior to World War One. A student of the Count, Baron James Shortt of Castleshort, established boxe francaise/savate in the United Kingdom and Ireland. Defense de la Rue is the name given to those methods of fighting excluded from savate competition.

In competitive savate, there are four allowed kinds of kicks, and four kinds of punches.

• Kicks:
  

1. fouetté (literally "whip", roundhouse kick making contact with the instep), high, medium or low
2. chassé (side or front piston-action kick), high, medium or low
3. revers ("reverse" or hooking kick making contact with the sole of the shoe), high, medium, or low
4. coup de pied bas (literally, simply "low kick", a front or sweep kick to the shin making contact with the inner edge of the shoe, performed with a characteristic backwards lean) low only

• Punches:

1. direct bras avant (jab, lead hand)
2. direct bras arrière (cross, rear hand)
3. crochet (hook, bent arm)
4. uppercut (either hand)

Perhaps the ultimate recognition of the respectability of savate came in 1924 when it was included as a demonstration sport in the Olympic Games in Paris. Despite its roots, savate is a relatively safe sport to learn. According to USA Savate, "savate ranks lower in number of injuries when compared to American football, hockey, football, gymnastics, basketball, baseball and inline skating".

Today, savate is practiced all over the world by amateurs: from Australia to the USA and from Finland to Britain. Many countries (including the United States) have national federations devoted to promoting savate. Savate was also featured in the first Ultimate Fighting Championship tournament, where Dutch savate champion Gerard Gordeau beat a sumo wrestler and an American kickboxer before a submission loss to Brazilian Jiu-Jitsu fighter Royce Gracie in the final round.

Modern codified savate provides for three levels of competition: assaut, pre-combat and combat. Assaut requires the competitors to focus on their technique while still making contact; referees assign penalties for the use of excessive force. Pre-combat allows for full-strength fighting so long as the fighters wear protective gear such as helmets and shinguards. Combat, the most intense level, is the same as pre-combat, but protective gear other than groin protection and mouthguards is prohibited.

Many martial arts provide ranking systems, such as belt colors. Savate uses glove colors to indicate a fighter's level of proficiency (unlike arts such as karate, which assign new belts at each promotion, however, moving to a higher color rank in savate does not necessarily entail a change in the color of one's actual gloves, and a given fighter may continue using the same pair of gloves through multiple promotions). Novices begin at no color. Promotion tests allow the fighter to graduate successively to blue, green, red, white and yellow. Competition is restricted to yellow glove rank and above, fighters at white glove rank are considered to be instructors in training, and yellow gloves are required to teach what they know to others and can attend a combat competition. Silver gloves are the highest regular rank in savate. However, golden gloves are awarded to savate pioneers and leading exponents by their national committees. White gloves and lower ranks can be attributed by the teacher but for the higher ranks, the fighter must take a real exam.

In Popular Culture

• In the Transporter films, the main character Frank Martin's fight style (though never defined as any style) bears a strong resemblance to savate.
• Gambit and Batroc, Marvel Comics characters who are both savateurs.
• Professor Calculus from Tintin's comics was a savateur.
• Vorstedt in Lethal Weapon 2 was a savateur.
• In the novel Starship Troopers, one of the martial arts taught to the Mobile Infantry is savate.
• In the film Who Am I, there was a fight scene where Jackie Chan fought with two fighters, one of the fighters uses savate.
• The main character in Le Pacte des Loups (Brotherhood of the Wolf), Grégoire de Fronsac, uses savate in the rare moments when he is seen fighting.
• In the film Jules and Jim, the two eponymous characters are seen practicing savate.
• Vega from the Street Fighter video games has a fighting style which is partially based on savate.
• Lee Chaolan from the Tekken video game series does not have a set martial art, but borrows a variety of maneuvers from other styles, and several of his moves are based on savate.
• In the film Nikki, Wild Dog of the North (1961), two of the characters fight using savate.
• Caroline, a British-Korean teacher in Unbalance x Unbalance, was a Savate practitioner.
• Japanese pro-wrestler Takuma Sano is known for the frequency with which he executes the rolling savate kick (or rolling solebutt), a spinning back kick to the gut, like the revers. His official shirt shows Sano in mid-kick, with the word "savate" written underneath.
• In the manga and anime One Piece, Sanji, the chef of the Straw Hat Pirates and his mentor "Red Leg" Zeff uses a fictional fighting technique called Red Leg which is very similar to savate. Many of this technique's attack names are French words referring to various dishes.
• Savate was featured in the fourth episode of The History Channel's show Human Weapon on August 10th 2007.
• The fictional character Sherlock Holmes was said to be an expert in baritsu (a typographical error for the real martial art of Bartitsu, which incorporated savate and French/Swiss stick fighting along with boxing and jiujitsu).