Stories

Anyone who was ever involved with Jan de Jong for any length of time has a story to tell about him. He was that sort of character. I asked Harry Hartman, a former student that has featured quite often in previous blogs, if he had any stories about De Jong, and if he'd be OK with me sharing them. He did, and he is.

Any story I share with you about Jan you can use and share with whoever you like.

I remember me attacking Jan with a sword and I holding back, afraid to slice his skull. He just stepped aside and said: 'the meaning is to hit me,not to wave it [the sword] like a flag.' The same story when we used a bludgeon.'Don't hold back,the thing is made for hitting' Jan himself never held back.

That most definitely sounds like De Jong.

I remember seeing him in his 70s or maybe 80s, demonstrating kusurigama (sickle and chain) defences against a katana (sword). The katana was wielded by Robert Hymus, a senior instructor of De Jong's who was very 'warrior-like' in his approach to martial arts. What you saw was this 'old guy' with an inferior weapon 'stalking' a fitter, younger, aggressive, trained warrior armed with a sword, who was slowly retreating through the sheer will that was De Jong.

Hymus tells the tale of a session he had with De Jong when preparing for the knife vs unarmed free fighting shodan grading. He, the younger, fitter, aggressive, trained warrior was armed with the knife; and De Jong was unarmed. Straight out of the blocks, De Jong kicks Hymus' hand and the knife ricochets off the ceiling. Hymus is confounded: 'You've always instructed us never to kick when confronted with a knife. Why did you do that?' De Jong explains: 'Because I could.'

De Jong and myself were doing some training for a demonstration at a Norway summer camp (though their idea of summer and mine are quite different). He was armed with the kusurigama, and this time I was the katana wielding adversary. I'd attack with a downwards strike, which he would sidestep while ensnaring the blade with the chain and attacking the side of my neck with the sickle. I'd lean to the side a little, which De Jong was unhappy about. He explained that it didn't look good. So, using sheer willpower to overcome my sense of self preservation, I attacked and did not lean to the side. I then felt a trickle of blood running down my neck. 'That's why I lean to the side', I exclaimed. 'That time I thought you were going to lean to the side', De Jong explained.

Oh, and who can forget De Jong's massages? De Jong is a qualified physiotherapist. In my formative training years, an inexperienced student took me across his bended knee so that my back went from convex to concave in milliseconds. De Jong took me into the instructors changeroom which had a massage table. 'Dear God in heaven', I thought, 'what have I ever done to you to deserve this.' His massage could be legally classified as assault. However, he might of thought he was one hell of a masseuse because when he asked if the injury is feeling better I'm quite sure that 100% of his 'patent's' would have enthusiastically replied in the affirmative (simply to avoid any further punishment).

The way he threw you on the mat!! One day we did a demo at an institution for juvenile delinquents. Outside the building on the grass we demonstrated some throws and locks. Some smartaleck reckoned he could free himself out of a certain lock and make a counter attack, so Jan invited him to try. Can you imagine what happened?

Hymus tells the story when De Jong went to instruct the Australian Special Air Service Regiment (SAS) that the troopers were not all that convinced about this 'old guy' telling them what to do. So, the very first trooper looked to put this old guy in his place, much to his personal distress. Needless to say, respect was paid following that painful demonstration.

Once we did a demo in a dancehall.Jan asked me to attack him [any attack] So I dived [with a yell] forward aming for his legs,the next thing that happened I landed between chairs and tables.I still remembered that the other day.

We were conducting a seminar in Holland once and De Jong was explaining something to the participants - in Dutch. I don't speak Dutch. He then turned and faced me to demonstrate a technique that he had been talking to the participants about - in Dutch. I had no idea what attack he wanted, let alone what defence he was going to demonstrate. He gestured his impatience, so, I figured, what the hell. I rushed forward with a high punch, and promptly found myself on my back looking up at De Jong, who asked: 'Why did you try and hit me?' 'Because I don't speak Dutch', I explained. He then laughed and shared the story with the seminar participants, who also laughed at my expense. This is part and parcel of being an uke, so I'm told.

De Jong was never aloof. I recall a seminar in Aalborg, Denmark, where one particular instructor was celebrating some milestone. The head instructor approached De Jong for his help in a particular tradition. De Jong 'decided' to teach handcuffing techniques in the next session, with the aforementioned instructor being accepted as the willing volunteer. When De Jong had handcuffed the aforementioned instructor, he stepped aside while the other instructors took the handcuffed instructor outside and pelted him with pepper. Some strange Danish tradition, so I'm told.

Much like the Gammel Dansk (Old Danish) tradition. Gammel Dansk is a Danish alcoholic beverage. Our host informed us that a Danish tradition is to start the day with a shot of Gammel Dansk. I hate spirits. So, I knocked the shot back in one take, and my displeasure was evident in my face - much to our host's amusement. He then informed me/us that I had to have another shot otherwise I would be walking around in circles because only one leg had been filled. I can see a certain logic in the argument, but ...

I always loved the story about De Jong grading Peter Clarke his wakizashi grading for third dan. Now Peter is the consummate martial artist. At the end of the grading, De Jong congratulates Peter for passing the grading, but, he explained he had to fail him for the first technique because it wasn't the right defence. Peter was confused: 'What do you mean? That's the defence you taught us.' 'Yes, I know,' said De Jong, 'but I taught you the wrong technique.' ... De Jong could afford to do those sorts of things in gradings because it was never ever a question of whether a candidate would pass with his instructors, it was only a matter of by how much.

If anyone has a story to share and wouldn't mind sharing it with the world, please write to me.

Blocking Techniques - Response to Comments

The following are extracts to the blog I posted on blocking techniques. The first:

Interesting exploration of blocking/evading/facilitating etc. A traditional "block" can be all of these things, or I guess none of them depending on how you look at it. I'm always interested to find out more about how Jan De Jong taught.

Firstly, thank you for letting me know you found my essay interesting. Secondly, exploring 'how you look at it' is revealing. Two former senior students of the Jan de Jong Self Defence School have approached me to take them through to shodan. I read something recently which expresses my view of shodan:

What is the amount of time an average student takes to get black belt? Answer: Average students don't get black belts.

The Jan de Jong Self Defence School jujutsu grading sheets for shodan refers to it as an 'Instructor's Grade'. That is the way shodan was explained to me by some of the senior instructors. First kyu (black and white) was a fighter's grade, and shodan was an instructor's grade. That may be overstating the case in the former, but a review of the grades in shodan will definitely confirm the latter.

My aim is that anyone who is graded shodan by me is a world-class instructor. This entails 'standing on the shoulder's of giants.' De Jong produced very good instructors; my challenge is to do even better. The way I intend to do this is by going beyond Jan de Jong jujutsu, going beyond the martial arts, to reference biomechanics, psychology, physiology, etc. to produce even better instructors.

Returning to 'how you look at it'; a quality instructor should be able to identify and explain the purpose of each and every movement in a technique, in a defence. Many, many instructors can tell you how to do a technique or defence, where they fall down is in explaining the 'why' of the 'how'. And we have to go beyond 'shoehorning' and 'this is the way we did it'.

The 'soft' blocks are often used to position either the attackers arm/leg or your own to facilitate the next movement in the defense cycle.

It was certainly my understanding of why we used empty or brushing blocks on certain techniques, yes the sabaki 'protected' you from being struck, but the hand position facilitated the defensive technique, be it lock or throw (takedown? have you answered that question yet!).

Congratulations 'Aus-Samurai'. It appears that you might be a student of the school or one of its derivatives. It also appears that you have thought about the function of certain blocks beyond the explanation given by certain instructors; often summed up in, 'this is how we did it.'

Absolutely! The soft blocks purpose are not to block, rather, they are to position a body limb in order to execute another movement. That seems such a simple explanation, but it is often not considered because we are considering a 'block'. In Jan de Jong jujutsu, and in many martial arts, the concept of a block needs to be reconceptualised. How do you reconceptulise a block; ask, 'what is its function?'

I'd agree with your explanation concerning a brushing block, but an empty block? An empty block is no block at all. An empty block is a bob and weave in boxing parlance. A bodymovement is used to evade the attack, but since there is no block, by definition the hands are not positioned to facilitate a defensive technique. The 'empty block' category of blocks is a catch-all category. When no block is used for any purpose.

Ah, now you appear to ask the question concerning the difference between a throw and a takedown. A distinction I initially campaigned on. Fair enough. I've moved way beyond that now so, the next blog will explore the distinction between throws and takedowns, and given this blog is dedicated to Jan de Jong and his jujutsu, it'll use the distinction used within the teachings as a case study.

Thank you for you comments.

Blocking Techniques

This blog is inspired by one I read on japanesejiujitsu.blogspot.com entitled 'Block This!' It's also inspired by the use of blocks within Jan de Jong jujutsu (JDJJJ).

'Every strike is a block, and every block is a strike.'

A good block can be quite jarring and can cause damage or stun your opponent. A good block is actually the initial set up or entry into the next technique. More accurately, it can be thought of as being part of the technique itself, whatever that may be.

Most times, an effective block does just enough to move the incoming strike off its target or line.

A good block, especially for in-close systems like Jiu Jitsu, only needs to redirect the incoming force slightly. Quite often, we don’t meet the attack with any force whatsoever, we just re-direct or guide it off to the side or past us as we shift out of the path, using your opponent’s strength and momentum against them.

Ultimately, everything you do in the martial arts should reduce/protect you from injury, put you in a better position, or put your opponent in a worse one. Ideally, you’ll do all three at the same time. Effective blocking is one tool in achieving these goals.

I do not disagree with anything the author writes. The goal of my work is to provide the means by which to analyse and better understand the methods taught by all martial arts and those activities associated with preparing a person to survive a violent encounter.

The author's comments are not only reflective of most jujutsu, but most martial arts. If a block is used to protect oneself from injury, what does that imply?

Jan de Jong introduced the mon system at the front end of his grading system to introduce the student to the 'basics' of the system before tackling the more practically oriented kyu system. The development of the mon system, as explained by De Jong, was influenced by his work with developing a close quarter combat system for the Australian Army, and in particular the Special Air Service (SAS). Thus, 'he divided the skills into phases', as is the standard teaching method adopted by the army.

The comment - divide the skill into phases - comes direct from Gerry Carr's Sport Mechanics for Coaches:

Divide the skill you're interested in coaching into phases. This process is important because it makes your job much easier when you look for errors in your athlete's performance. Quite simply, it stops you from becoming confused by trying to watch too much of the skill at the same time.

Carr, in this description, seriously underestimates the benefits of adopting this approach to analyse, teach, assess, train, and correct martial arts students.

Explicitly dividing the skill into phases is very, very rare in the martial arts. Jigoro Kano, the found of judo, is one notable exception. He divided judo techniques into kuzushi-tsukuri-kake, unbalancing-fitting in-technique execution. Nakayama, in the classic, Dynamic Karate, divides a skill into pre-, during, and post- execution of a karate technique when analysing and explaining stances. (So does injury science in terms of analysing an injury event)

De Jong intuitively understood the phases in the defences taught by JDJJJ. These are reflected in the mon grades, although it takes some extrapolating then to adopt the process to analyse defences. One which was not commonly adopted by most of the instructors, preferring instead to continue with the traditional approach. The division is:

Taisabaki-kuzushi-waza; bodymovement-unbalancing-technique.

Taisabaki/bodymovement - I now refer to that as a 'phase' rather than as a specific technique, or movement. Different bodymovements may be used during all three phases, however, the taisabaki phase refers to the evasive movement. These phases DO NOT imply that these methods are used in each defence. If so, this method could not be used to analyse defences taught within ALL activities associated with preparing a person to survive a violent encounter.

Was a bodymovement used to evade the attack? If so, which bodymovement (a discussion for another time)? If not, how did you avoid being hit? The obvious answer is: you used a block.

The explanation of blocks by the above author in terms of protecting oneself implies that bodymovements are not being used to evade an attack. If they were, the blocks would not be needed for this purpose. Aikido, and JDJJJ rely on bodymovements to a great extent as part of their tactics. They rely on bodymovements to evade an attack. So, when a block is used, you have to ask, 'What is the purpose of that block?' It's no longer to protect you because the bodymovement did that.

'Blocks are unbalancing' - this was an explanation I received when I asked the question, if an answer was proffered. It was suggested by some instructors that blocks are (a) unbalancing, and (b) are categorised as pushing, pulling, hard, soft, grabbing, or empty.

PHYSICAL unbalancing requires applying a force to the opponent to stop, start, speed up, slow down, or change direction of their 'weapon'. That is undeniable as that is the mechanical definition of a force. And a force is simply defined as a push or a pull. So, pushing and pulling blocks - unbalancing? OK. Grabbing, ditto. Hard blocks are the impact types of blocks the above author refers to. Unbalancing? Hmmm. Soft blocks are deflection blocks, or as JDJJJ refers to them as, brushing blocks. Unbalancing? Empty blocks refers to no blocks at all (remembering that bodymovements are used to evade the attack). Unbalancing? Not likely. The 'shoehorn' answer for soft and empty blocks is that the attacker would stumble because they didn't meet the resistance they expected. Really? It can happen, no doubt, but are you going to base your defence on the fact that the opponent will fall off balance because they didn't hit you?

The answer to the dilemma is that (a) the categorisation of blocks was used by De Jong in pencak silat, with no link to unbalancing, and (b) it was adopted as theory by some in jujutsu. The theory did not explain the practice, so, the solution is to 'shoehorn' an explanation, or, worst of all, is to change effective technique is to fit with defective theory.

This discussion leads to the heart of the matter: 'What are your blocks used for?' Protection, then bodymovements are not being used to evade an attack. If bodymovements are used to evade an attack, and a block is used, what is its purpose? It, by definition cannot be to protect from the initial attack. It can be used to unbalance, as in pushing, pulling, and grabbing blocks. Therefore, these blocks are unbalancing in the kuzushi phase. If they don't unbalance an opponent, but they are used in the kuzushi phase, this then leads us to look at what the kuzushi phase is. This leads to the question, 'What is the purpose of kuzushi?'

What is the purpose of kuzushi? A question long debated. The simple answer is; it facilitates the execution of a technique. It makes it easier to do a technique. So, when a block, or even a strike, is used in order to enable you to execute a technique, it is also a facilitator. Thus, it could be argued that the kuzushi phase is more accurately thought of as the facilitator phase. What, if anything, is being used to facilitate the execution of a technique? Unbalancing, a block, a strike? A jab in boxing could be considered to facilitate the execution of the knockout right cross.

Two final points. Firstly, what is the point of 'deflection', or brushing, blocks when a bodymovement is used, such as commonly used in pencak silat? Secondly, a comment on the abovementioned blog explains that uke (receiver) refers to the attacker that receives the technique in jujutsu, judo, and aikido, but refers to the defender who receives the techniques from the attacker in karate. It reflects different ways of looking at the violent experience, but does the different viewpoints reflect anything about the 'perspectives' of the different martial arts? These questions are only raised for speculative purposes only.

Tsutsumi Hozan Ryu Jujutsu - Style Over Substance - Response to a comment

I received the following comment to my previous blog titled 'Tsutsumi Hozan Ryu Jujutsu - Style Over Substance'. The comment deserves a response that is not hidden away in the comments section of this informal history of the 'School of Jan de Jong.'

This is a great subject and touches on some important matters - can you speak of the evidence linking Tsutsumi Masao to Tsutsumi Hozan Ryu, other than his name was Tsutsumi, quite a common name - for example he is not listed in the lineage shown in the BRD.

Thank you for your kind words and support.

In response to your question, there is no direct evidence linking De Jong's instructors, the Saito brothers, with the Tsutumi Hozan ryu tradition, nor the Tsutsumi tradition. In fact, they are two different schools, and there is no grading certificate issued by De Jong that refers to Tsutsumi Hozan, only Tsutsumi. There are many possible explanations for this anomaly, but they are only conjecture.

There is one instructor in particular who has to associate his background with a traditional warrior school. I find it fascinating to contemplate if it was ever definitevly proven that the Saito's were not part of the Tsutsumi Hozan Ryu tradition, what would that mean for him? Would he have to re-evaluate the very basis of his understanding of his combative methods?

When I've discussed these issues with said instructor, his explanation, verbally and in print, is that it is an 'oral tradition'. There is obviously an oral tradition phenomenon, but in this case I'd suggest it's possibly more an example of 'shoe horning'.

I have acquired a copy of your often referred to work Jan De Jong the man his school his jujitsu system - you yourself attempt to espouse this link, unsuccessfully. What helped change your mind?

You are absolutely correct, and I'll never back away from it. I do, in fact, espouse the link with Tsutsumi Hozan Ryu in the publication that I produced for Jan de Jong and the Jan de Jong Self Defence School. I reproduced the accepted, and propagated, version of the history of the school. I confirmed each and every sentence in that publication with Jan de Jong, and a number of senior instructors who were included in the editing process. In hindsight, I should have explained the basis for this historical version of the history of the jujutsu Jan de Jong was teaching. You live and learn, your knowledge expands, and your questioning of accepted doctrine develops and produces questions that lead to discovery.

What changed my mind? I haven't necessarily changed my mind, but more the way I accept the accepted doctrine. I don't reject the notion, but neither do I unquestioningly accept the orthodoxy (as is the norm in many martial arts schools, and despite the protestations otherwise, also in the Jan de Jong Self Defence School). If you are telling me we have an association with a historical tradition, (a) demonstrate it, and (b) demonstrate why it matters.

Associating one's self with a traditional school is a part of Japanese martial arts tradition. Hell, it's a part of Western culture as well. You gain credibility or prestige by associating yourself with something that has the perception of credibility or prestige. This can have different perceptual impacts. For instance, the Brazilian Jiu-jitsu fraternity might sneer at the association with a traditional Japanese martial arts tradition.

Given Tsutsumi Hozan Ryu is associated with kumi uchi, which involved grappling in armour, you could argue its teachings are largely irrelevant today, if those teachings followed tradition. 'The teachings evolved' - so how much value is invested in the origins in grappling in armour?

I wonder if de Jong actually made this link between tsutsumi hozan ryu and tsutsumi masao himself if other would be historians did it for him?

Maybe there was an insecurity element which was coped with by an association with a Japanese tradition - by either the Saitos or De Jong. Who knows? For me, this issue is a red herring, other than for the instructors who have to associate themselves with the Tsutsumi brand. Yes, I said 'brand'. After all, that is what it is.

I can mount a STRONG argument that De Jong developed the dan and mon grading system. I would also argue the same for the kyu system. It is a very good system. It has room for improvement, but that I put down to the 'fact' that it was a first attempt. I would suggest that it speaks volumes to the credit of De Jong that he developed this system. The instructors that the system produced are world class. That is not just my opinion, it is the opinion of many others throughout Western Europe, Australia, New Zealand, and various parts of Asia. In fact, I would suggest that to continue to suggest he was a 'librarian', simply transmitting wisdom develop by past masters seriously underestimates the contribution of De Jong; the insights of De Jong; the conceptual skills of De Jong. The continued association of De Jong with Tsutsumi does, in my opinion, a disservice to De Jong.

You could refer to 'conservatism' when discussing this issue. I discussed the idea of publishing a book with De Jong on many occasions. He didn't want to do so because, in his words, 'they wouldn't need me any more.' That is an obviously short sighted viewpoint, but, we have to respect it based on the environment that produced it. I tried to suggest, you do tours of Australia and Northern Western Europe. Wally Jay does tours of the WORLD. You have a school with over 1,000 students (at one time); Jay has always only had a very small school. Jay's reputation, his demand, was based on one (maybe two) small, very basic, books on jujutsu. Jay does not teach a 'system' - he teaches, in his books, a series of 'tricks'. The strength of De Jong's teachings was his systems approach. ... To this day I am still frustrated.

I agree - the notion that the ryuso of tsutsumi hozan ryu left takenouchi ryu to pursue a certain modern method of training for his students is ridiculous and shows a lack of understanding of koryu jujutsu.

There is one important note to raise here, that of transparency - if some teahcers still claim to teach tsutsumi hozan ryu, people are being mislead. Real koryu jujutsu is a cultural asset and the few teachers in Australia whom are qualified to teach it would have spent a long time pursuing this knowledge.

Obviously I do not disagree, to a degree. The statement about teaching Tsutsumi Hozan Ryu does need to be qualified, until definitive support is provided either way. But that would be the case in another world that is not the fantasy world of the martial arts.

Now I'll continue this stream of thought, and maybe paddle down a couple of tributaries inspired by this comment.

The Tsutsumi brand. Of course Jan de Jong Martial Arts Fitness (1) promotes the proposition that they teach Tsutsumi Hozan Ryu jujutsu. As does Hans de Jong Self Defence School (2), Indian Ocean Dojo (3), and South West Self Defence School (4).

#1 is the school that evolved out of the Jan de Jong Self Defence School, headed by Paul Connolly and Maggie de Jong. To suggest it is the continuation of the same school would be correct, if, there had not been signifcant changes introduced (see below). The other schools were formed by former instructors of the Jan de Jong Self Defence School/Jan de Jong. #2 is the school formed by De Jong's son, the longest serving instructor within the De Jong tradition. #3 is Rob Hymus' school, and #4 is Jamie Francis' school he established in the south of Western Australia.

Debbie Clarke established Southern Cross Bujutsu which teaches Peter Clarke's Tsutsumi Jugo Ryu. He rebranded the style of jujutus he's teaching to refelect what he considers to be a significant change in method. Or simply to rebrand - see Friday's Legacies of the Sword for a discussion on this issue which has been around as long as there have been martial arts traditioins.

Based on received information, it would appear that a member of Jan de Jong Martial Arts Fitness has gone from 3rd kyu to 1st dan in approximately a year (confirmed by Youtube postings). Congratulations. Under De Jong's grading system, there are 18 seperate gradings to complete from 3rd kyu to 1st dan. Admitedly, they are not all physical grades. Simplistically, that is 1.5 grades per month. I did get Maggie de Jong through 5 or 6 dan grades in 4 or 5 weeks, but that was only because (a) she was already trained, (b) I trained her specifically for those gradings, and (c) I understood the difference between teaching and training.

The Jan de Jong Self Defence School produced very good teachers, but did not produce trainers. I had to learn that skill on my own, as I taught private pupils, then I extended that approach to my classes. However, 3rd kyu to 1st dan in a year without a 'coach' - that is seriously impressive under the De Jong system. That student would be the equivalent at least of Hymus and Clarke, which, based on Youtube vision, can not be supported.

If we work on the proposition that the very fast promotion of this individual is a compromise on the system or standards that De Jong introduced, how does that impact on the Tsutsumi brand? What does that say about the jujutsu taught by Hans, Paul, Peter, and Jamie? Nothing? Something? It is standard practice to change the name of your brand when it is assocatied with negative connetations. See WorldComs history.

What commitment do the individuals have to the common brand? You obviously cannot force an unrelated individual/organisation to comply with a particular standard. A standard that will refelect upon your product.

De Jong did not understand this issue. He agreed that another school could refer to their teachings as Tsutsumi Hozan Ryu. They had been significantly influenced by De Jong's teachings, but they had not adopted his grading system, and hence his teachings wholesale. Forever in a day, the product of that system will be representative of De Jong's school. You only have to look at Pat Harrington's The Principles of Jujitsu to see that it is preserved for posterity that that school is now a continuation/inheritor of the De Jong/Tsutsumi Hozan Ryu tradition. We need an astrix in the diagram.

The commentor that motivated this blog referred to 'transparency'. I'm all for transperecny. Let's examine what we provide as support for our teachings. End of line, if De Jong's teachings are not based on a centuries old Japanese tradition, is that better or worse? I think you know my opinion.

Tsutsumi Hozan Ryu Jujutsu - Style over Substance

Controversy time.

I went to see a former instructor of mine who is a very dear friend. He is experiencing certain health problems. A unique clique had visited him on Saturday night which a bout of flu had prevented me from joining. When I visited aforementioned former instructor/vd friend, one of the first things he raised with me was the unique cliche's interest in the origins of the jujutsu taught by Jan de Jong and my study that casts doubts over the transmitted story.

Jan de Jong Martial Arts Fitness (JDJMAF; Maggie de Jong and Paul Connolly (MdJ&PC)): 'The style of Ju Jutsu taught at Jan de Jong Martial Arts Fitness is based on Tsutsumi Hozan Ryu Ju Jutsu whose origins can be traced back to 14th century Japan.'

Yes - Tsutsumi Hozan ryu (THR) is a martial tradition that can be traced back to 14th century Japan. Is the style of jujutsu taught by JDJMAF, and all those taught in schools derived from the original Jan de Jong Self Defence School (JDJSDS), based on THR? Now that is a/another question.

Who cares? Obviously some people do because they are at odds to continue the association with THR. In fact, they appear to base the credibility of their teaching upon the association with the ancient martial tradition of THR. To MdJ&PC's credit, they do not appear to fall within that category as they reference the supposed historical links to THR only in passing.

What is the evidence supporting the proposition that the jujutsu taught by De Jong originated with THR? It consists entirely of De Jong's assertion that his instructors, the Saito brothers, told him that the jujutsu they were teaching him was that of THR. The same brothers whose first names De Jong never learnt.

When I raised this issue with an unnamed senior instructor with his own school now, his explanation for this anomaly referenced 'oral history'. Oral history - would you go into court to prove your case with 'he said he said'? Would that even meet the burden of proof for circumstantial evidence? How much credibility would you gain in historical circles with this sort of evidence and explanation?

Peter Clarke (Southern Cross Bujutsu), a senior, if not the senior, instructor with JDJ reflects the ambivalent nature of some with the link to THR. He is the founder of Tsutsumi Jugo Ryu Jujutsu (TJR):

The Tsutsumi Jugo Ryu Jujutsu system (TJR) is a modern martial art which traces its origins to Jan de Jong Jujutsu, the jujutsu of Minoru Mochizuki and Tsutsumi Hozan Ryu jujutsu a system dating back to around late 1300 or early 1400 in Japan. ... Tracing back the history and development of martial arts systems is often difficult. ... Jan de Jong said that he started at the age of seven and graded 3rd Dan in 1939, just before leaving Indonesia for Holland. Whilst the background of his instructors is sketchy at best, he understood that their instructor was Maseo Tsutsumi.

Clarke, being a lawyer, specifically references the hear-say nature of the evidence supporting the link with THR.

Tsutsumi Jugo Ryu means Tsutsumi jujutsu from Australia. It acknowledges its foundation in Tsutsumi Hozan ryu and that its more recent genesis is from Australia with the contribution of Jan de Jong and his varied background in martial arts. TJR is not a traditional style and varies considerably from the traditional school of Tsutumi Hozan Ryu which reputedly continued in Tokyo Japan until the 1980s. Precisely what comprised Tsutsumi Hozan Ryu that was passed on by the Saito brothers to Jan de Jong remains a mystery and a source of some speculation.

Hmmm. TJR acknowledges its foundation in THR - or alleged foundation. TJR varies considerably from the traditional school of THR - a ryu which nobody has any detailed specifics on concerning what they actually taught. Precisely if what comprised THR was what the Saito brothers passed on to JDJ remains a mystery and a source of, now, a great deal of speculation.

If Clarke expresses some doubts, albeit inconsistently, with the historical origins of the jujutsu he is teaching, why then does he specifically and emphatically link his jujutsu style with those said-same historical origins? Now that is the more intersting question.

There is not a grading certificate in existance presented by JDJSDS that references THR. For the vast majority, excluding those presented to Clarke, Robert Hymus, and Connolly, they all refer to Tsutsumi Ryu Jujutsu. The latter refer to Jan de Jong Jujutsu, partly due to my petitioning supported by historical precedent for the changing of the reference to his own style of jujutsu.

Tsutsumi ryu is a completely seperate and different ryu to THR within the traditional Japanese martial arts schema. When I brought up this issue with certain senior instructors, who surprisingly were unaware of this anomoly, they suggested that Tsutsumi was an abbreviation of Tsutsumi Hozan. Was the explanation simply an example of shoehorning?

Karl Friday (in Legacies of the Sword) and Cameron Hurst (in Armed Martial Arts of Japan), two professional academics studying the martial traditions of Japan, explain that it was common for teachers to associate their schools to well-known martial traditions/schools for credibility purposes. This practice is not unheard of today, with respect to more than simply martial art schools. This fact, along with common sense, suggests adopting the auditing attitude of 'professional scepticism' (as discussed in a previous blog).

The most extreme example of associating with the historical origins of THR is Robert Hymus' Indian Ocean Dojo: 'The school teaches the strategies, tactics and techniques of Tsutsumi Hozan-ryu jujutsu'. There is absolutely no evidence to support this ascertain other than 'he said he said'.

It appears that the hereditary line of Tsutsumi Hozan-ryu jujutsu ended with Tsutsumi Masao's death, and as a comprehensive martial system the ryu effectively ceased to exist in Japan. The ryu continued to be practised outside of Japan by one of Tsutsumi Masao's students, Saito Sensei. Saito left Japan in the 1900s, and established a school of Tsutsumi Hozan-ryu jujutsu in central Java in the town of Semarang.

There is evidence to support the fact that the hereditary line of THR ended with Tsutsumi Masao's death, and that the comprehensive martial system and ryu effectively ceased to exist in Japan, and that Saito Sensei established a school in the town of Semarang, central Java, in the early 1900s. That is all the evidence supports. The fact that the school (including all those associated with the former JDJSDS) teaches the strategies, tactics and techniques of THR jujutsu is pure conjecture.

Tsutsumi Hozan-ryu jujutsu is a complete system of heiho or martial strategy, involving a range of weapon arts that are integrated with unarmed tactics and techniques to provide a highly effective and adaptable system of fighting.

That statement is an obvious over extension of the capabilities of the jujutsu system taught by JDJ. Many of the weapons kata included within the JDJ grading system can be traced back to other martial arts systems. Traced back, if you're prepared to question and study like myself. Traced back, if you have no vested interested in preserving a historical link with an ancient martial tradition.

I have no agenda. Greg Palmer, an instructor and very dear departed friend wrote:

In 1658 Tsutsumi Yama Shironorakami Hozan broke away from the Takenouchi Ryu to begin the Tsutsumi Hozan Ryu, now usually referred to as the Tsutsumi Ryu. He did this in order to use the Reflex method of training and grading for his students.

This is reproduced on Hans de Jong's website (Hans de Jong Self Defence School). There is absolutely no evidence to support that contention. In fact, a unique feature of De Jong's teachings is the use of the 'reflex method', aka shinken shobu no kata. If it didn't come from THR, where it came from becomes a far more interesting question.

Style over substance. Form over function. For those of you simplistic thinking individuals, do not dismiss the issue. The origins of your methods matters.

The origins matter - sort of. Do you want to learn how to defend yourself by learning a system developed through the experience of combat or one that is developed by someone with no experience of combat? If you answer in the affirmative, do you want to know that person/styles combat experience to better assess the merits of that system (and to your particular circumstance; a qualification that is often overlooked).

This essay is in no way aimed at, nor accomplishes for other than those defensive inviduals, in diminishing De Jong's teachings. On the contrary. It enhances them. Jigoro Kano, found of Kano jujutsu, later Kodokan judo, did not hesitate in acknowledging the source of his insights. In fact, he specifically acknowledges the source of his insights that are included within his system. The evidence would suggest that De Jong developed his grading system to a large, if not entire, degree. Unfortunately, he seemed reluctant to take credit. Possibly because of the credibility link with historical origins and present practicalities. For me, I have far greater respect for De Jong if, as I suspect, he developed his entire system himself, based on his studies, experience, and research.

For those that appear to need to associate their teachings with a historical tradition, even though there is no evidence to support such association ...

Jan de Jong Pt 20 - Jan de Jong Self Defence School: Towards 2000

Jenny Armstrong wrote an article that was published in Blitz magazine circa 1999 titled: 'Jan de Jong Self Defence School: Towards 2000'. She provides, in my opinion, one of the best descriptions of Jan de Jong.

It is soon evident that while martial arts may be his (most-valuable) 'hobby', as he will describe it, a variety of topics hold an interest for him. He has a keen and probing mind, yet open to life's new experiences. Although in his seventies, Jan de Jong has an iron firm hand-shake and the mental engagement of a much younger person. His appearance is like that of a sturdy unquailable, colonial gentleman - wearing a button-up top in a life-essence red, his grey beard adds a distinguished frame to his face; his eyes are attentive and sharp.

Yet there is none of the pompousness that the word 'colonial' tends to evoke. Rather there is a tendency for laughter, a certain irreverence even, which makes him instantly likable.

Armstrong nailed it. She also writes that 'immediately on meeting him he is easy to talk to.' Too true. I recall a letter De Jong once showed me. It was written by a young mudansha ('one without a black belt';kyu-level practitioner) who had attended one of his seminars in Europe. The letter expressed the author's surprise and gratitude that De Jong had paid him personal attention during the seminar. De Jong paid mudansha and yudansha (black belt holder) the same amount of respect and attention.

De Jong had a way with people, but not in a manipulative or self-serving way. There wasn't a person on a grading day, the student or the guests they invited, that didn't feel special and appreciated. De Jong paid as much attention, if not more, to the guests the student had invited. The comments directed toward the student at the end of the grading were often for the benefit of the student's invited guests.

Other possible applications of jujutsu techniques fascinate him, as does any phenomena or new technique he feels may be added to jujutsu to make it stronger (he describes himself as a postage stamp collector, collecting new techniques).

De Jong's reference to himself as a 'postage stamp collector collecting new technique' can, I believe, be found in his grading system, if not the grading system itself, as I've argued in previous blogs.

Armstrong wrote of my role as uke (receiver) to De Jong's tori (taker):

His explanation of the concept is enforced by demonstrations on his (apparently) hapless instructor John Coles. Fortunately, John is aware of the techniques and seemed to know what to expect (a rather painful demonstration of a wrist-lock had earlier given me a decent appreciation for his methods and I was happy for him to demonstrate on John and not me).

Recall Armstrong's reference to 'iron firm hand-shake'. A student of De Jong's in Holland during WWII, Kees van Deijk, also remembered De Jong's grip when he wrote to me in 2004: 'I knew Jan during the years 1944-1947. The first thing that struck me was that he was rather thin, but it appears that he was a strong person, in particular his hands/fingers.'

I recall the 'hapless instructor John Coles' tapping-off before De Jong could apply the joint-locking technique he was proposing to demonstrate for the participants of his European seminar one year. De Jong was a little annoyed and asked me not to tap-off before he had applied the lock. I informed him I was tapping-off because his grip was crushing my hand. For the record, he didn't ease up on either his grip nor his expectation that I wouldn't tap-off before he'd applied the lock.

I will always remember the last time I saw De Jong. I visited him at home about three weeks before he passed away on 5 April 2003. I was shocked to see the ravages that cancer had exacted upon this once vital man. He was skin and bone. We chatted, as we often did, and the conversation turned to jujutsu, as it often did. As soon as the conversation turned to jujutsu, he propped himself up into a sitting position on the couch he had been lying on. He thrust his emaciated arm in direction and instructed me to grab it. Feeling more than a little self conscious, I grasped his forearm. No sooner had I done so than he had adroitly disengaged my grip and applied a lock. I wasn’t surprised at the skill, that was a given, even under these circumstances. What I was astonished at was the strength of the grip of this man who was quite obviously being ravaged by this horrible disease. This was still the grip that could force me to tap-off from the pain of the grip alone. This was still the grip that Armstrong referred to as, and found it sufficiently memorable to remark upon, an 'iron firm hand-shake'. This was the same grip that Van Deijk remembered from more than 50 years previous, being applied by a 'rather thin [person], but it appeared that he was a strong person, in particular his hands/fingers.' His grip, for me, has come to represent his life force. Forever strong, and unreliant upon the physical limitations of the human body.

The last thing De Jong gave me was a series of photocopied images he'd pasted together to form a series of moves. He wanted me to study and demonstrate them at the pencak silat instructor's class. The last thing he asked me to do was to bring him what I'd written on my then proposed how-to book on his jujutsu because he wanted to contribute to it. His mind was still active, and he was still working on his martial arts right up until his death. His body may not have been up to the task, but that didn't stop him.

Through writing these blogs I've had the opportunity of studying the 'school of Jan de Jong'. This study has been revealing, and it has led me to a greater appreciation of De Jong's legacy. It provided the wonderful opportunity of making contact with students from De Jong's past, like Van Deijk and Harry Hartman. This led to their generous donation of their photographs taken during those times (including De Jong as a boy scout in pre-WWII Indonesia).

Writing these blogs provided me with the opportunity of discovering a copy of the Jan de Jong: the man, his school, and his ju jitsu system booklet that I wrote for De Jong, in which he wrote: 'Thanks for all your help! Jan de Jong OAM, 9th dan'. This booklet was a self-published affair and was sold by the De Jong organisation throughout Australia and Northern Europe. The content forms the base for much of the content on the Jan de Jong Martial Arts Fitness website, albeit unattributed.

I think I'll leave the story here. However, the story will be updated from time to time I'm sure. I'll sign off the Jan de Jong story with Van Deijk's words:

Now that I'm writing (typing) I see Jan before me (often with his smile), who gave me jujutsu lessons, which formed a part of my character in my life. I will never forget him!

Jan de Jong Pt 19 - What Does a Black Belt Mean?

The photograph to the right was taken in the mid-1990s of Maggie de Jong demonstrating a hojo jutsu (rope tying art) technique on me at a seminar given by Jan de Jong in Sweden. Firstly, it was the 1990s, so both Maggie and myself have aged somewhat. Secondly, the very blond hair of mine is explained by my desire to assimilate with my very dear Swedish friends, or, maybe I was bored one day in Helsingborg and was talked into a 'dye-job' by Maggie and a very cute blonde female Swedish hair stylist. As a footnote to this story, De Jong was not happy with my new look.

What does a black belt mean? The above photograph suggests it might be useful for tying someone up. Mr Miyagi, from the classic Karate Kid (and don't dismiss that movie) explains to Daniel that, 'In Okinawa, belt mean no need rope to hold up pants.' All very practical observations, but belts are also symbolic in the martial arts. Symbolic of status, proficiency, knowledge, ... mastery?

Recall from previous blogs that Jigoro Kano, the founder of Kodokan judo, was the initiator of the black belt to signify ... something. When I was researching the development of the coloured belt system for the kyu grades, I came across these comments regarding the black belt from the International Judo Federation(IJF):

The ranking system in judo includes two types of ranks -kyu and dan grades. The dan grades are the more senior grades of judo, and are signified by the wearing of the black belt. High dan holders from 6th to 8th dan have the option of wearing a checkered red-and-white belt instead of their black belt; 9th and 10th dan holders have the option of wearing a red belt.

The kyu grades are signified by non-black belt colors. The original system of judo developed in Japan included 6 kyu ranks. In current-day judo around the world, however, each country is recognized to have its own ranking system, and its own promotion policies and criteria. ... The only common denominator across countries and organizations is that all beginners begin at white belt, and all dan holders wear a black belt. ...

While each country and organization has its own criteria and policies for the conferral of rank, there is a general consensus that the change from kyu to dan, that is, from 1st kyu to 1st dan, represents a qualitative development in the student. The student awarded the black belt has developed some degree of proficiency in the various techniques of judo. In particular, he or she will have developed one or several tokui waza [favourite technique], and will have demonstrated its effectiveness in competition against same rank opponents. More importantly, this student will have shown enough maturity, commitment, and fortitude to be a serious student of judo, having internalized some of the values and ethics of the educational system of judo. While the general public often believes that wearing a black belt means that one is an expert, in reality the awarding of the 1st degree black belt in judo signifies instead that the student is now truly ready to begin learning judo.

The acclaimed Neil Ohlenkamp expresses similar sentiments:

Professor Kano was an educator and used a hierarchy in setting learning objectives for Judo students, just as students typically pass from one grade to another in the public school system. The Judo rank system represents a progression of learning with a syllabus and a corresponding grade indicating an individual's level of proficiency. Earning a black belt is like graduating from high school or college. It indicates you have achieved a basic level of proficiency, learned the fundamental skills and can perform them in a functional manner, and you are now ready to pursue Judo on a more serious and advanced level as a professional or a person seeking an advanced degree would.

OK. According to the IJF, a student who attains a black belt is ready to begin learning judo. And according to Ohlenkamp, it indicates a basic level of proficiency and that the fundamental skills have been learnt and can be employed in a functional manner, and now the student is ready to pursue the study of judo. Does this describe the qualities of an expert that the IJF suggest the general public ascribes to the holder of a black belt?

What does a black belt mean? Is it the equivalent of a high school diploma as Ohlenkamp suggests, or is it the equivalent of an undergraduate degree? Should we be replacing the word is with should be? This also raises the question of what do higher black belts mean? Are they suppose to be the equivalent of post graduate degrees?

What does a black belt mean? Recall from previous blogs on the Jan de Jong jujutsu grading system that shodan includes practical, revision, theory, teaching, first aid, and more gradings. Is this a belt/qualification that signifies a student is ready to begin learning, or, is this a grading that is designed to produce a teacher, or an expert.

In the latter part of his life, De Jong expressed the concerned that the quality of his instructors/black belts may not be appreciated because of the different perceptions of a black belt in the world. He was toying with the idea of including the grading requirements on the black belt certificates to advertise the extensive requirements to obtain a black belt under his grading system. Unfortunately I had to rain on his parade and, while I acknowledged the merit of what he was trying to do, I had to suggest that nobody actually looks at most martial arts grading certificates.

Is this just a theoretical discussion? Absolutely not! Those who have continued teaching after De Jong's demise have assumed a responsibility for what they teach, and their grading system. THEY have to answer the question, what does a black belt mean in their grading system. Most adopt what was handed down to them from De Jong (although I suspect it was also developed by De Jong). But some, or only one that I know of, Peter Clarke of his Tsutsumi Jugo Ryu, is looking critically at the grading system he inherited. Clarke is like an ice berg. He is a powerful force of nature, but dear God in heaven he moves slowly. Not physically, because I vividly remember seeing him move so fast with a particular technique in our instructor's class that it is embedded in my memory as a slow motion, flicker frame movement. Clarke is a lawyer by profession, so everything he does is considered, but then everything he does is considered. We've discussed the disproportionate length of time it takes to get a black belt in Jan de Jong jujutsu compared to most other martial arts. At the heart of the discussion, at the heart of the solution, is, what does a black belt mean.

A logical extension of this argument which is suggested above is, what do the gradings past shodan actually mean. If, as the IJF and Ohlenkamp suggest, shodan is the beginning of one's learning experience, then it's obvious ... sort of. You should question, what is each and every grading contributing to my knowledge base or proficiency. And I don't exempt De Jong, or his instructors that have followed on to head their own schools. What does each and every grade from shodan onwards contribute to the knowledge base or proficiency of the student? I have to confront this question as I am in the position of grading the prospective sixth person to complete the Jan de Jong jujutsu grading system - Jamie Francis. We both, initially, wanted him to go through all of the gradings that I and the other four sandans went through. However, as I critically examine these gradings, I ask myself, and wonder, what is this grading adding to his knowledge base or proficiency. In turn, this causes me to reflect on the entire grading system.

This blog is intended to encourage the reader to reflect on what a black belt means to them. It's not meant to take anything away from the endeavours or achievements of those aspiring and tirelessly training towards their black belt. It's simply meant to encourage the reader to critically evaluate what their black belt means, and what other people's black belts mean, and to not ascribe any preconceived notions to those who are wearing black belts.