Wushu Festival

Wushu Festival

Chinese Kungfu Characteristics

Chinese Kungfu Characteristics 
 
       As one of the earliest and long-lasting sports. Wushu has developed its own characteristics over time. Major characteristics are listed below:

1. A fight stressing the use of legs
Because of its long history incorporating differences in culture. ideology. region and usages. Wushu has developed into a great variety of schools and styles. While some schools emphasize the use of fists and hand technique. others emphasize leg technique and footwork ( Fig . left ) Some take interest in the variation of acts whereas others prefer simplicity. Some focus on keeping opponents at armˋs and legˋs length while others like to fight in close contact. The assortment of schools and styles displays the colorful features of Wushu and gratifies the various needs of people.

2. Wushu includes the use of many weapons.
Chinese ancients named the Wushu arsenal the ˋˋEighteen Arms.ˋˋ but there are many more in use. Almost all fights are accompanied by weapon usage of one kind or another. The combination of fist fights and weapon usage allows for a fuller and more efficient application of Wushu skills while sh-arpening the insight of combat and control and enriching the program of Wushu exercise.

3. The combination of offence and defence is the essence of Wushu.
Implications of offence and de-fence permeate the complete gamut of Wushu exercise. They are fully demonstrated in both practice and real combat. Even a solo practice implies the atmosphere of offence and defence against an imaginary opponent in time and space. Wushu masters have systematically summed up the con-tradictions of offence and defence and established a set of theories and techniques on combat.

4. The movement of the human body is only the external display of Wushu.
Wushu is by no means limited to the external movement. but also emphasizes the full display of the internal temperament. mental attitude and potential of the human being. The practice of Wushu not only strengthens the bones and muscles but also the internal organs and intelligence. Coordination and cooperation are called for with each and every movement of the hand. eye. body. foot and form of movement. Wushu stresses that the mind directs the circulation of air flow within the body and that the inner circulation of air generates the external strength. so demonstrating the combination of external and internal forces. Cultivating air flows inside the body in order to improve the basic structures inside the body is an important purpose of Wushu exercises .

5. Ingenious applications of substantial and insubstantial blows are incorporated in the movements and forces of Wushu. Motion and stillness alternate with each other. while hardness and softness su-pplement one another. greatly enhancing the artistic expression and the practicality of Wushu. and de-monstrating its inclusive and equilibristic nature. Once in action. the movements can be as fast and forceful as a gust of wind. while being still. the body looks as steady as a mountain. Hard blows are like lightning and thunderclaps. whereas soft punches are like breezes delicately caressing willow twigs. Human feelings and abilities are clearly demonstrated through the rhythmic movements of opening and closing. and the emotions excited in doing exercises.

Emei Gongfu

INTRODUCTION OF O-MEI GONGFU

      The other two martial mountains, Songshan and Wudangshan, are associated with external and internal Gongfu respectively. Although Shaolin Gongfu has internal practices, it is more renown for its external Gongfu because it focuses on conditioning the body, developing physical power and expressing an outward manifestation of strength. Likewise Wudangshan Gongfu has some external methods, but its reputation stands as the home of many internal or soft styles of Gongfu and qigong. O-Mei emphasizes both internal and external methods equally. Unlike Shaolin and Wudangshan, O-Mei does not have a single dominant philosophy. She is not centrally organized, so its martial arts have naturally grown to be more diverse. O-Mei Gongfu is reminiscent of Wudang philosophy melded with Shaolin techniques, although some consider it to be a little closer to Wudang due to the heavy Taoist influence.
      O-Mei Gongfu is composed of over 200 different styles of Gongfu, collected over the last 2000 years. And it is still growing. She still absorbs styles from all over China. Following the 1937 Sino-Japanese war, many northern Chinese grandmasters ended up in Sichuan. They brought with them an assortment of different fighting styles, expanding the breadth of O-Mei Gongfu within this century.
      It is said that O-Mei Gongfu can be divided into five pai and eight men. Pai means school or system; Men literally means gate, but in Gongfu it refers to a specific school or lineage, often the result of reformations in a method by a revolutionary master. One Pai may include several Men, but not the other way around. The five Pai are Huangling Pai (emperor's clothes), Dianyi Pai (point), Qingchen Pai (named after a place), Tiefo Pai (Iron Buddha) and Qingniu Pai (black cow.) The eight Men are mostly named after family surnames; they are Zhen Men (monk), Yue Men (after famous Song General Yue Fei), Zhao Men, Du Men, Hong Men (red), Hua Men, Zi Men, and Hui Men. O-Mei is also famous for its sword method, as well as Sun-clan fist, Du-clan fist, Huolong (fire dragon) and its monkey and eagle imitative boxing.

 

Wudang Gongfu

       Wudang Gongfu, one important school of Chinese Martial Arts, has a very

long history. Wudang Gongfu, incorporating the ways to keep healthy and prolong

the lifespan and collecting the skills to fight, is not only a special school of

Martial Arts, but also a whole system of Martial Arts theory.
       Wudang Gongfu, as a culture, taking root in the fertile soil of thousand-

year long Chinese civilization, containing profound Chinese philosophical

theories, has combined traditional notions of Taiji, Yinyang, Five-element,

Eight-diagram into boxing theories, boxing skills, exercise and attack policies,

tantamount to studying the laws of life activities. So we can say that Wudang

Gongfu is the crystallization of Wudang Taoism in the process of studying life.
It is said that when Zhang-Sanfeng, the founder of Wudang Boxing, was self-

cultivating in Wudang Mountain; he met a fight between a magpie and a snake. That

the magpie was flying up and down to attack and the snake was shaking its body

and raising its head to fight back gave him some inspiration and understood Taiji

theory so that had created Wudang Boxing.
       The original legend of Wudang Gongfu and the pose of the snake in the

fighting have visually demonstrated the gist of Wudang Gongfu: to overcome the

strong in a gentle way and to win by striking only after the enemy had struck; to

ascertain one's position and then defeat the enemy.
      After many boxing masters' enrichment and development, Wudang Gongfu has

many derivative schools and kinds, such as, Taiji Boxing, Form-and-will Boxing,

and Eight-diagram Palm; Taiji Spear and Taiji Sword; Qingqong, Hard Gongfu, feats

and some kinds of Qigong. From then on, Wudang Gongfu has walked out of the deep

mountain and become an important school of Chinese Martial Arts.

Brief Introduction of Wushu (Chinese Gongfu)

     Diversified Forms

    Wushu is very rich in form and content, encompassing hundreds of styles and thousands of routines, each with its own distinctive features. Changquang (Long-Range Shadow Boxing) is characterized by speed and vigour, while taijiquan is noted for its slow and gentle movements. One category of wushu forms is called xiangxingquan, which portrays the movements and postures of various animals, as exemplified by houquan (Monkey's Shadow boxing) and tanglangquan (Mantis' Shadow Boxing). Then there is the humorous zuiquan that describes a drunkard who is "drunk in appearance but not in mind" and is sober enough to outwit his opponent.

    Roughly speaking, wushu may also be divided into barehand exercises and exercises with weapons. There are a few dozen kinds of weapons employed in wushu exercises, mostly modelled on ancient types. Although the significance of their role in modern warfare has diminished since the invention of firearms, their value in wushu training remains to this day.

    Nowadays wushu is practised in the form of pre-arranged routines, either by a single person fighting an imaginary foe, or by tow or more partners in a simulated combat -- barehand versus barehand, weapon versus weapon, and barehand versus weapon. There are also "free combats" in which a contestant is free to use all kinds of wushu techniques--kicks, blows, holds and throws-in order to knock down the opponent. To minimize injuries, rules are being worked out to govern this kind of contest.

    Exercises for the Millions

    The reason why the time-honoured art of wushu has taken deep root among the broad masses lies in its proven value in health-building. According to the philosophy of traditional Chinese medicine, wushu exercises consist of both "external" and "internal" work, the former meaning movements of the body, the hands and the feet and expressions of the eyes, and the latter being related to "the spirit, willpower, vital energy and strength." The two aspects are combined as movements are guided by consciousness so as to achieve "a unity of body and mind." Thus, constant practice of wushu helps not only to strengthen muscles and bones, but also to regulate the central nervous system and improve the cardiovascular, digestive and respiratory functions.

    As wushu exercises are highly varied in intensity as well as in form, they offer an abundant choice to people differing in age, interest and health condition. Besides, one needs only a small space and very simple equipment for their performance. So wushu can be easily promoted as a participation sport. In recent years, coaching centres have mushroomed in cities and towns all over the country. Numerous people in poor health are reported to have benefited from constant practice. To add to its prestige, wushu is now used in many hospitals and sanatoriums as an effective therapy for chronic diseases.

    As a performing art, wushu plays an important part in China's 360 kinds of local operas, which consist of four elements: singing, acting, dialogue and fighting. Many operas are featured by battle scenes with thrilling wushu movements. Wushu has also found its way into modern dance-dramas, lending them a strong national flavour and enriching the language of choreography. Kungfu films produced at home and abroad, which are full of wushu actions performed by Chinese masters, have a great appeal to cinema-goers.

    Going far beyond China's boundaries, wushu has become increasingly popular in many parts of the world. The Japan Shorinji Kempo Organization, founded by the late master Doo-shin So after learning wushu at the Shaolin Monastery in China's Henan Province, boasts a membership of more than a million. The National Chinese Wushu Association of America, founded in 1978 has 4,000 members in 27 cities in the United States. In 1980, a six-nation kungfu league was formed by Sweden, Italy, France, Britain, West Germany and Spain. As the birthplace of wushu, China has in recent years sent her best masters on performance tours abroad and received group after group of foreign wushu enthusiasts coming on study missions.

    Every nation has her fine cultural traditions to contribute to the treasure house of human civilization. It is most gratifying to note that Chinese wushu, as a common asset of mankind, is flourishing as never before for the well-being of the people.

 

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