Damn, you are good. I get Jeet kune do, Shotokan, Goyuryu, Aikido and Wu Shu meanwhile. Thanks bro.

Here's Tong Bei
Fighting Style:Tong Bei
Used By:Frost
First Appeared:Mortal Kombat:Deadly Alliance
Tongbei Quan or back-through Chuan, also called Tongbi Quan or arm-through Chuan, is one of the schools popular in north China. Due to its long history, it boasts of various names in different places, such as the Wuxing (five elements-metal, wood, water, fire and earth), six-combinations, five-monkey, axe-hitch and the Shaolin. Although there are different names, the different styles of Tangbei Quan are all based on the same Chuan theory and have the same origin. The major schools and styles of Tongbei Quan are as follows:
1. In 1937 Wu Tianxu wrote in his book Tongbei Quanshu that this school of Chuan had been called the back-through which was later changed to the white ape school and long-armed ape school. Qing Dynasty practitioners called it the traveling, traveling Chuan or Chang Quan (long-range Chuan).
2. Some say that Tongbei Quan was created in the period of the Five Dynasties (907-960) or in the Song Dynasty (960-1279). One theory is that it was created by Han Tong, recorded in some Chuan literature as one of the 18 Chuan masters of the ancient times. Another proposition says that it was created by Chen Tuan in the early Song Dynasty and in the middle of the Qing Dynasty Lu Yunqing taught it to Qi Taichang. In his book Wushu Theory, Xu Yusheng wrote that Chen Tuan, also called Chen Tu'nan, lived in seclusion in Mount Hua during the Five Dynasties. He could sleep for 100 days without getting up. Emperor Taizong of the Song Dynasty conferred a designation of Dr Xiyi on him. Chen was said to have created 12 sitting exercises.
3. Huang Zongxi, a well-known scholar of the Ming Dynasty (1368-1644), wrote in his Essay of Southern Thunderbolts, that Tongbei Quan was the best among all Chuan schools. Later, Huang Baijia in his biography of Dr Wang Zhengnan said that Tongbei Quan is Chang Quan or long-range Chuan. The arm-through Chuan can thus be said to have been popular in the Ming Dynasty.
4. According to the Chuan chronicles by Xiu Jianchi (1931), Qi Xin of Zhejiang went to teach the back-through Chuan at Gu'an in Hebei Province in the middle and latter half of the Qing Dynasty. His style was then called Qi-style Chuan which was later named as Tongbei or back-through Chuan. Qi's son, Qi Taichang improved and developed the Chuan techniques. People then divided Tongbei Quan into an old style (represented by father) and a new one (represented by son). The old style emphasizes simplicity and power whereas the new style concentrates on exquisiteness and suppleness. Many masters emerged in this school later. Tongbei Quan now in practice is generally divided into two styles. One has been passed down from Qi Xin, the father and the other from Qi Taichang, the son. Xiu Jianchi, a successor to the new style, combined the best elements of his predecessors and left his theoretical summaries on stances, methods and philosophy of the Chuan to his followers, Xiu's writings are precious materials for the study and research of Tongbei Quan.
Originally Tongbei did not refer to a school of Chuan but to a way of exercise. "Tong" (through) means to pass through and reach, "Bei" (back) means the human back. When the exercises are done, power is generated from the back to pass through the shoulders and then reach the arms. In this way, heavy blows can be delivered at the arm's length to control the opponent. Tongbei Quan emphasizes the combination of inner core and outward application. It takes the five elements as its core and back-through as its application. Back-through Chuan takes the five elements of traditional Chinese philosophy as its basic theory. This philosophy holds that the heaven is a big world while the human being is a small one. The five elements of the heaven are metal, wood, water, fire and earth while those of the human being the heart, liver, spleen, lung and kidney. The five elements of Chuan are wrestling, batting, piercing, axing and boring. The Chinese Chuan philosophy believes that everything in the world finds its roots in the five elements while all Chuan schools are also based on its five elements. The following table demonstrates the interrelations among the five elements of the heaven and those of the human being and Chuan:
Lung-metal-wrestling-exploding-lightening Liver-wood-batting-pushing-fog Kidney-water-piercing-hammering-star Heart-fire-axing-hitting-thunder bolt Spleen-earth-boring-tossing-arrow
Back-through Chuan is characterized by movements based on birds and animals-monkeys, eagles, cranes and cats.

I apologise for saying this as logically speaking, at first glance one has to be skeptical about the realistic possibilities of using dim mak effectively. IT seems almost surreal that two acivated pressure pooints can KO a person. I mean, how do we even know it works if we cant try it out. I mean there are vids and all, but all these are done by people highly skilled in this art, which we are not, and while believable that they can do it, there are doubts over whether we can do the same thing. Take this eg. Once you get your opponent into a hammerlock, striking or pressuring the acupoint located directly beneath one's nose is supposed to make the hold more painful. does that really work?? I still am interested in this art though, but i hope to know if it really is useful even for people who are not highly trained in dim mak. can u get it to work?? I alo wonder if it is possible to use dim mak in combination with other forms of martial art that one may already know

You're right to be skeptical.
Anybody can use the techniques - an 8 year old if he knew how, but you really need to be quite specific about what you're doing. You have to know whether to rub, strike or touch certain areas, you have to be accurate as hell, you have to know how much pressure to apply, you have to know how long you need to apply pressure for in order to achieve the desired effect etc etc. It does have practical uses, and anybody can use the techniques if they know them, but my personal opinion is that there are a large number of techniques that you just wouldn't be able to put to practice in reality. You're just far more likely to catch an elbow in the temple while you're trying to rub or touch a certain spot while your foe is standing in a certain position.

Of course you can. It's simple cross-training really. Although you should really consider what art you're involved in first, and ask yourself how it's going to fit in. I personally don't think there's much point in trying to incorporate dim mak techniques into your taekwondo training for example.
...Then again, i'm pretty anti-MMA and disagree with a lot of cross-training.
There's a lot to be said for tradition. Anyway, as cool as being able to use pressure point ko's to your advantage would be, you'd be far better off learning something more useful, or trying to perfect the techniques you already know, because it doesn't take a rocket scientist to figure out that if you tried half of those sorts of things on a skilled muay thai fighter, you'd be out-cold within seconds.

There is a reason why pressure point fighting seems attractive. which is practical use. when in a streetfight, anything less than prefection in martial arts gets thrown out of the window. dim mak can be used within the boundaries of grappling, which occurs more often than not in the real world.
Yes, i do know that anyone can use dim mak with the correct technique and knowhow. but all these can be learnt, and will one be able to use at least a few of these points after knowing their ins and outs. I do think it is possible that dim mak can be learnt through pure memorisation, at least to some extent. Angles, force and even time can be learnt through books and manuals...

Fighting style: Jeet Kune do (Jeet Kun Do )
Used by: Johhny Cage
Used when: MK Deadly Alliance
Jeet Kune Do is a relatively new martial art, developed by the martial arts master, Bruce Lee. Bruce Lee began his martial arts career studying Wing Chun Kung Fu under grandmaster Yip Man in Hong Kong, and then taught his art in the U.S. as Jun Fan Kung Fu.
Lee began by taking the best and most practical aspects of Wing Chun and combining these with elements of western boxing; trapping and grappling; and influences from a variety of other martial arts. This developed into a fighting style that he named Jeet Kune Do, the "Way of the Intercepting Fist".
Jeet Kune Do is not a new style of kung-fu or karate. Bruce Lee did not invent a new or composite style, nor did he modify a style to set it apart from any existing method. His concept was to free his followers from clinging to any style, pattern, or mold.
The effect Jeet Kune Do had was to expose the Chinese martial arts to the world, which subsequently created a worldwide rush by westerners to learn these martial arts. It also stimulated interest in the other martial arts including Japanese, Okinawan and Korean. No other man has had more influence on the spread of martial arts to the world than Bruce Lee.
Origin of Jeet Kune Do: U.S.
Founder of Jeet Kune Do: Bruce Lee - late 1960s
Famous students are Dan Insonato, Larry Hartsell

I can't realy say anything about Jeet Kune Do specifics, since as it is mentioned above, it has no strictly defined form. So I just go on with it's founders history:
There are many stages in the development of Bruce Lee’s fighting art. Most people say three. I prefer to say four! I look at the five years of wing chun gung fu training that Bruce Lee had in Hong Kong as being extremely important to his development. The other three stages can be defined as the Seattle period, the Oakland period and the L. A. Chinatown period.
Wing chun gung fu was, and is, a very important part of Bruce Lee’s fighting method. Many practitioners of Jeet Kune Do today tend to downplay the importance of wing chun, saying that Bruce Lee had almost completely discarded wing chun toward the end. I feel that they do this because that is the easy way out! By continuing to downplay the importance of wing chun, they cleverly avoid having to actually get in there and learn what wing chun is all about!
Patrick Strong, one of Bruce Lee’s original students from the Seattle period, and a close personal friend of mine, told me that Bruce Lee practiced sil lim tao, the first wing chun form, at least five to eight times every day! He knew that this form was important to his structure. It strengthens your foundation and economizes all of your movements. Although you may not see the sil lim tao form when you see Bruce Lee move, that doesn’t mean that all of the benefits gained from it’s practice are not there!
After over twenty years of training in Bruce Lee’s art, I found that going back to wing chun, back to the roots of the art, did wonders for strengthening my structure! Now I am practicing the sil lim tao form a minimum of five times per day! I have found that most of Bruce Lee’s students who are highly proficient in his art have gone through this same process of re-discovering their roots. Wing chun gung fu training greatly strengthens your structure! Anyone who tells you differently is just not with it! It’s just that simple!
Bruce Lee’s wing chun gung fu training came directly from Yip Man, who at the time was the Grandmaster of the system, and two of his most prominent disciples, Wong Shun Leung and Cheung Chuk Heng (William Cheung). It is a known fact that although Bruce Lee did not learn the entire system before leaving for the United States, he learned more than enough to draw the most important benefits from the training! The bottom line is this, wing chun gung fu does indeed form the foundation, or nucleus, of the Jeet Kune Do method of fighting!
Bruce Lee’s first school in the United States was in Seattle, Washington. There he taught what was then referred to as Jun Fan Gung Fu, which was a modified form of wing chun. Bruce Lee’s Chinese name was Lee Jun Fan, thus Jun Fan Gung Fu essentially meant Bruce Lee’s Gung Fu! His first student and assistant instructor there was a man named Jesse Glover. Jesse still teaches today, and calls his approach non-classical gung fu.
When classes got larger and Bruce Lee opened a formal school, Jesse chose to just continue training with a few friends rather than be a part of the school, continuing to sharpen the techniques that he had learned from training with Bruce. Bruce Lee’s assistant instructor at the Jun Fan Gung Fu Institute was a man named Taky Kimura. Taky continues to operate the Jun Fan Gung Fu Institute today in Seattle. He is a big part of the organization known as the Bruce Lee Foundation and he works hard to do his part to preserve the original teachings of Bruce Lee.
From Seattle, Bruce Lee moved to Oakland and opened the second Jun Fan Gung Fu Institute there. His assistant there was a man named James Yimm Lee.
Apparently the Chinese martial arts community there had a problem with Bruce Lee accepting the “gwai lo”, or foreign devils, as students! They sent one of their fighters, a young sifu named Wong Jak Man, to challenge Bruce Lee. If Bruce Lee lost the fight, he would no longer teach non-Chinese. If he won the fight, he would earn the right to teach whomever he pleased without further conflict.
Although Bruce won the fight, it did not go as well for him as he would have liked! His opponent’s style somewhat nullified the effectiveness of his wing chun techniques. He felt that it had taken him too long to finish the fight and he was far too winded when it was over. He felt that his stubborn adherence to the wing chun style had hindered his effectiveness in the fight. This forced him to go back and re-think his methods, as well as become more involved in physical training. This was the planting of the early seeds that would become Jeet Kune Do.
In an early letter to one of his students, Bruce Lee described a new method of fighting that he was developing. He stated that it would consist of techniques from wing chun gung fu, boxing and fencing. He also stated that this new art would be “it”! This “it” became Jeet Kune Do, the Way of the Intercepting Fist.
Bruce Lee’s last Jun Fan Gung Fu Institute was in Los Angeles, California. The location was 628 College Street, in L. A. Chinatown. Bruce Lee’s assistant instructor at this kwoon was Daniel Inosanto. It was here that Jeet Kune Do further developed and flourished. Bruce Lee continued to update Taky Kimura and James Yimm Lee on the developments of his art.
When Bruce Lee got more involved in acting and movie making, he decided to close all of his schools. Rather than have a formal school, he told the students to just get together for informal workouts and training sessions. Unfortunately, James Yimm Lee passed away about six months before Bruce Lee, and the Oakland group dispersed. Taky Kimura continued to teach in the basement of his grocery store in Seattle and Dan Inosanto taught a small group in his back yard.
On July 20th, 1973, the world’s greatest martial artist passed away at the age of thirty-two! His students did not know what to do at that point. Their guiding flame had burned out! Although they almost gave up, Taky Kimura continued teaching in the basement of his store in Seattle and Dan Inosanto, along with Richard Bustillo (another L. A. Chinatown student), opened a school called the Filipino Kali Academy in Torrance, California. Taky Kimura continued to teach Jun Fan Gung Fu and Dan Inosanto taught both Jeet Kune Do and the Filipino martial arts.
Today there are several different versions, or approaches to Jeet Kune Do, all claiming to be legitimate and all claiming to be what Bruce Lee would have wanted! One group is referred to as Jun Fan Jeet Kune Do. This group prefers to continue practicing the art as it was developed, practiced and taught by Bruce Lee. Another group is referred to as Jeet Kune Do concepts. This group, led by Dan Inosanto, trains in many different martial arts, applying Bruce Lee’s principles to the training. Our group, known as Hardcore Jeet Kune Do, practices the original teachings of Bruce Lee, but in our own unique way. Then there are other lesser known groups, each claiming to be legitimate versions of Jeet Kune Do. The bottom line here is this, the further away you get from the three earlier mentioned groups, the less legitimate you are and the further away from Bruce Lee’s original teachings you get!

Fighting style: Aikido
Used by: kano
Used when: MK Deadly Alliance
Aikido is considered to be a non-aggressive style, as the Aikido student does not instigate the attack. The basic principle of Aikido is "Do not fight force with force". Aikido uses very few punches and kicks. Instead, the attackers force is redirected into throws, locks and restraining techniques. Size, weight, age and physical strength differences of the opponents play only a small role, as the skilled Aikido practitioner is able to redirect the attackers energy, keeping his attacker in a constant of unbalance.
To be effective, Aikido takes longer to learn than most other martial arts. Aikido can be practiced to a late age because this martial art does not rely on flexibility, muscle speed, or strength. Thus it has become especially popular with women and senior citizens.
Aikido training teaches the use of several martial arts weapons such as Tento, Jo and Bokken. There is also a sport style of Aikido named Tomiki Aikdo.
Morihei Ueshiba, now called O-Sensei ("Great Teacher"), founded the martial art known today as Aikido. Born in 1883 in Wakayama Prefecture, Japan, he dedicated himself to becoming strong after seeing his father assaulted by political opponents. He sought out and studied under masters in many traditional martial arts eventually becoming expert at a number of styles of jujitsu (unarmed combat), kenjitsu (sword fighting), and sojitsu (spear fighting). Dissatisfied with mere strength and technical mastery, he also immersed himself in religious and philosophical studies. The stories of his immense physical strength and martial prowess are impressive enough, but more important is the legacy of nonviolence and human integrity he left to mankind.
In early 20th-century Japan, involvement in the martial arts was a competitive and dangerous business. Contests, feuds and rivalries often resulted in injuries and even deaths. The formulation of Aikido dates from an incident that occurred in 1925.
In the course of a discussion about martial arts, a disagreement arose between O-Sensei and a naval officer who was a fencing instructor. the officer challenged O-Sensei to a match, and attacked with wooden sword.
O-Sensei faced the officer unarmed, and won the match by evading blows until his attacker dropped from exhaustion. He later recalled that he could see opponent's moves before they were executed, and that this was the beginning of his enlightenment. He had defeated an armed attacker without hurting him - without even touching him.
O-Sensei later wrote: "Budo (the martial way) is not felling the opponent by our force; not is it a tool to lead the world into destruction with arms. True budo is to accept the spirit of the universe, keep the peace of the world, correctly produce, protect, and cultivate all things in nature."
O-Sensei continued to practice and teach aikido into his old age. Observers would marvel at his martial abilities, vitality, and good humor; he was still giving public demonstrations of aikido at age 86, four months before his death.
After he passed away on April 26, 1969, the Japanese government posthumously declared Morihei Ueshiba a Sacred National Treasure of Japan.
O-Sensei's son, Kisshomaru Ueshiba, inherited the title "Doshu" (Leader of the Way). After his death in January of 1999, the title was passed on to his son, Moriteru Ueshiba.
Today, Aikido is practiced by men, women, and children in over 50 countries; O-Sensei's teachings enlighten the lives of thousands of people all over the world.

Fighting style: Krav Maga
Krav Maga is an Israeli army method of unarmed combat now gaining popularity all over the world. It is considered a "no-nonsense" method of self-defence for a variety of situations. Originally developed during the liberation fighting of Israel, Krav Maga is now practiced by the entire Israeli military - especially its elite forces.
Krav Maga combines elements of boxing, Judo, and Jujitsu as well as the use of weapons such as knives and sticks. This weapon technique is taught to deal with modern day street situations where guns and knives are often involved. There are no kata or other traditional martial arts training exercises.
The techniques of Krav Maga are highly practical and effective for the street. Individuals can attain a high level of profiency within a relatively short period of instruction.
Picture shows Eyal Yanilov, the World Head Instructor for the International Krav Maga Federation (IKMF).
Origin of Krav Maga: Israel
Popularised by: Imi Lichenfield who introduced it to the military forces of Israel
The literal meaning of Krav Maga is "contact combat or battle"
HISTORY:
Krav Maga’s development began in Israel in the mid forties when the underground liberation organizations were fighting for the independence of the State of Israel. It was the fighters of these early liberation forces that originally put Krav Maga into practice. After the establishment of the State of Israel, Krav Maga was adopted as the official martial art taught to the Israeli defense forces.
It was Imi Lichtenfeld, the inventor and developer of Krav Maga (who became a career IDF officer and chief instructor at the army's physical training facility at the Wingate Institute) that integrated Krav Maga into the military’s training. Paramount in his teaching was that it could be learned quickly, and would be effective for both men and women regardless of a person’s size.
Lichtenfeld was a tremendous athlete and had been a champion in both boxing and judo. He was also an expert in jiu-jitsu, a trapeze acrobat and dancer. This background, experience and the knowledge he thus obtained, became the foundation for the development of what came to be known in Israel as Krav Maga, the Israeli military’s hand to hand combat training system.
Today Krav Maga self-defense is taught all over the world to civilian populations. In addition it has been “adopted officially by numerous Federal, State, and Local Law Enforcement Agencies.”
The explosive popularity and growth of Krav Maga is a testament to its principles of simplicity, effectiveness, and physical fitness.
DESCRIPTION: Krav Maga by definition is for self-defense in up close situations. The training is designed for practical usage in the every day reality of our modern world. Whether dealing with an unarmed assailant, guns, knives, or clubs, students (both men and women) learn to use basic skills and moves in conjunction with any one of a number of other learned moves to fend off an attack.
Emphasis is placed on using and accentuating a person’s natural instincts and reactions to be prepared to adapt and improvise in new and changing situations and to defend with the attitude to survive.
Krav Maga is not an eclectic martial art system, nor a traditional martial art that has katas (forms) or specific sequences that must be followed. Neither is it a sport or competitive event. It is a modern and highly effective method of self-defense, which has developed and continues to develop new and unique techniques for defense against not only unarmed attacks, but also those involving weapons of all types.
Its goal is safety for its practitioners and has only one rule. “USE EVERYTHING.”
TRAINING:
The unique training methods of Krav Maga immediately involve students in developing skill, speed, endurance, strength, accuracy, co-ordination, and the “attitude and confidence that they can defend themselves.” Instruction allows students to learn, grow, and develop at a pace that suits their individual needs.
Krav Maga promotes health, vitality, personal motivation, and a “can do” attitude.

Fighting style: Nan Chuan/Nan Quan
Used by: Raiden
Used when: MK Deadly Alliance, MK Deception
Nan Quan (also called Southern Fist) is another form of Chinese boxing with a rather long history and a lot of schools and one of the more dynamic styles of Wushu. While just as dynamic as the the Long Fist style, Nan Quan concentrates more on arm and full body techniques, with less emphasis on the high, acrobatic kicking elements found in Long fist.
Nan Quan, which is relatively popular in various parts of GuangDong Province, each system having different style and features from the others. To form this series of Chinese boxing, the essentials of the different postures of the various schools were systemized and summed up. As a result, a series of systematic and integrated United Nan Quan has been created. It has very powerful and intense form and terse postures which enable every part of the body to be fully toughened, so young people are very eager to practise. Practicing the various styles within the Nan Quan system gives one great benefits.
In addition to the Nanchuan, the Changchuan and T'aich'i are the other common styles you can see at a WuShu tournament. Also, at the highest levels of competition, unique and new styles can be seen, but they are often created or developed by the participant and are not able to be outlined here. Both the Changchuan and T'aich'i are beautiful to watch and are not done justice by such small entries.
INTRODUCTION TO THE CHANGCHUAN:
When we generalized earlier about the Nanchuan, we can continue to do so with the Changchuan. Therefore, if the Nanchuan gets it's style from the plains an fields, the Changchuan gets its style from the mountains. Powerful legs make for powerful jumps and great endurance makes for great speed. The performer of this routine utilizes these skills to create a constant, non-stop display of jumps and kicks. It might be said that this routine is the style that most think of when they think of WuShu.
Let's take a look at some of the more interesting moves in the routine:
Jumping-Spinning Lotus Kick: a beautiful move that can quickly be described as a jumping 360-degree outside crescent kick.
Balancing on One Foot: after the initial speed of the routine, it comes to a graceful pause with this move.
Jumping Front Kick: after a quick dash, the performer elevates into this high kick.
Jumping-Spinning Inside Crescent Kick: a good looking kick. The landing is a very important point for the judges.
Circle Arms and Slap Floor in a Crouch Step: classic Changchuan style. The kind of thing that makes it's way into films and video games (i.e. Tekken 3 and Mortal Kombat 4).
Skip Step and Butterfly Spin: another beautiful move that brings the performer parallel to the ground.
Quick Sweep: quickly going from a left bow stance, to a right legged sweep, and back up into a left bow stance.
Flash Palm and Empty Step: watch a Jet-Li movie and you'll witness a perfect Changchuan style empty step.

Here's Zi Ran Men.
Fighting Style:Zi Ran Men
Used By:Tanya
First Appearance:Mortal Kombat:Deception
Ziran Men (nature Chuan) was created by Dwarf Xu of Sichuan Province in the late years of the Qing Dynasty. Xu's style of Chuan was standardized by Du Xinwu of Cili County of Hunan Province. Du followed Xu for eight years to learn the nature Chuan and came to understand the essence and secrets of the martial arts.
Nature boxers do not pursue tricks nor do they emphasize mastery of unique skills. Instead, they pay attention to tempering the mind, spirit and air flows inside the body and to the good application of eyesight, fist plays, footwork and movements of the body. They can fight their opponents with whichever part of their body they see fit and they can even launch attacks in situations which others would think impossible.
They believe that to practise combative basics is to practise breathing and vice versa. The mind guides the flow of air inside their bodies and when the mind reaches a certain point so does the air flow, and when the mind stops so do the movements. All movements follow the natural feeling and thinking. When nature boxers play lightly they are also steady and when they play heavily they are not clumsy. The hands are played along a straight line and fist plays are so fast that others cannot see them during a bout. There is hardness in the suppleness and vice versa.
Nature Chuan is now practised in Fujian and Hunan provinces of China
Coming Soon:Kuo Shou,Baji Quan,Mian Chuan

Here's Baji Quan
Style:Baji Quan
Used By:Li Mei
First Appearance:Mortal Kombat:Deadly Alliance
Baji Quan or the eight extremes Chuan is also known as the open-door eight extremes Chuan, which is one of the traditional Chinese Chuan schools. Baji Quan is known for its force-fullness, simplicity and combative techniques. According to Wushu proverbs: "For ministers, Tai Chi Quan is used to run the country and for generals, Baji Quan is used for defending the country." From this it can be seen that Baji Quan holds a significant position among various Chinese Chuan school. The Meng Village of Cangzhou in Hebei Province is the birthplace of the Eight Extremes and while it is mainly practised in north China, it is also found in some places in the south. The Wu-style eight extremes Chuan is said to have a history of more than 260 years. It was passed on from a traveling senior monk to Wu Zhong of the Meng Village. The book of Secrets of the Eight Extremes Chuan, therefore, proclaims that the Monk was the creator of the eight extremes Chuan and Wu Zhong was the first successor. Because of his excellence at spear play, Wu Zhong was known as Spear God Wu, the number one spear fighter from Nanjing to Beijing.
The eight extremes Chuan is simple and plain. It consists of short and yet menacing moves which are forceful, powerful and abrupt and demands hard play in both attack and defence. Elbows are often used in straightforward ways. The explosive powers generated are stimulated through breathing which is articulated by two sounds of "Heng" and "Ha." Powerful blows are delivered from elbows and shoulders in close combat against the opponent

Here's Mian Chuan
Style:Mian Chuan
Used By:Mileena
First Appearance:Mortal Kombat Deception
Mian Quan or the continuous Chuan is a northern style of fist play, which is popular in central Hebei Province. There is no record of the origin of this style of Chuan. Luo Chengli, a native of Daqi Village in Boye County of Hebei, was good at six-combination spearplay and continuous Chuan and was well known for these during the 1930's. When China sent a Wushu team to demonstrate its martial arts at the 1936 Olympic Games in Berlin, the continuous Chuan was one of the important events, captivating viewers in Berlin.
It is called continuous Chuan because its fist play is continuous and prolonged by soft and supple movements and actions.
The main feature of continuous Chuan is to gain supremacy by attacking only after the opponent has attacked. It centers on the opponent and the movements change if the opponent changes. It bases its movements mainly on defence and launch attacks only after defensive moves. Suppleness turns to hardness once the boxer gains control of the combat and they fight in accordance with the development of the combat. By putting out their hands to meet the opponent they benefit from his forces, forcing the opponent to change from attack to defence and use surprise tricks to beat the opponent before the latter has time to prepare for a new bout. When combating, charging and hardness are used more in attacks whereas retreat and suppleness are used more in defence. The continuous boxers prefer to defend before attacking and they always try to gain the dominant position by using supple and soft forces. They become hard once they are dominant. This is how hardness and suppleness are combined in the continuous Chuan.
Movements in the continuous Chuan are spread but steady and the basic actions of the body, hands and feet are similar to those of the long-style Chuan. The difference lies in the fact that continuous boxers keep their heads upright; their necks straight; their shoulders lower and their chest, waist, hip, back and abdomen relaxed. Their movements are fully extended but steady, supple and continuous.
Continuous Chuan is popular among people thanks to its variety of movements and routines, its special methods of attack and defence, its extended and comfortable actions and its practicability.

Here's Chou Jaio
Style:Chou Jaio
Used By:Ashrah
First Appearance:Mortal Kombat Deception
Chuojiao or feet poking is one of the oldest Chuan styles practised in north China. It is known for its range of feet and leg plays. Most of the Chuan styles of the north feature these, so their style is called "Northern Feet." Chuan proverbs about this school say: "Fist plays account for 30 percent whereas feet plays for 70 percent"; "The hands are used as doors for protection but it is always the feet used for attack.".
Chuojiao originated in the Song Dynasty (960-1279) and became popular during the Ming and Qing dynasties (1368-1911). It is said that Deng Liang created the Chuan on the basis of the 18 basic feet plays. He developed the basics according to calculations of the Chinese abacus to form a chain of feet plays incorporating 108 tricks. It was passed on to Zhou Tong who taught Song Dynasty General Yue Fei who became revered as the founder of the school. As some of the outlaws described in the classic novel Outlaws of the Marsh were specialists in feet poking, it has been known as the water margin outlaw school of Chuan.
Shi Dakai, one of the leaders of the Taiping Heavenly Kingdom (1851-1864) in the Qing Dynasty, is known for his scholastic and martial arts abilities. He taught the jade ring and mandarin ducks tricks as his consummate skills to his selected soldiers in training. In Volume 20 of the Unofficial History of the Taiping Heavenly Kingdom, it recounts how Shi's soldiers fought Qing Dynasty troops. They stood in front of the enemy line with their eyes covered by their hands, and then jumped back about 100 steps. When the enemy came close, they used both feet to kick the enemy soldiers in the abdomen or groin. If the enemy soldiers were stronger, they doubled their kicks and turned their rings simultaneously to defeat their enemy. These selected soldiers were called the braves of Shi and won many battles against the Qing army.
Zhao Canyi, a general in the Taiping Heavenly Kingdom, was also good at Chuojiao. After the northern expedition of the Taiping army failed to take the city of Tianjin, Zhao Canyi lived in seclusion at Raoyang in Hebei, where he taught the feet poking Chuan to Duan Yongqing and Duan Yonghe and the Yan Qing tumbling Chuan to Wang Laozi and Wang Zhan'ao. The Duan's and the Wang's often taught each other while practising their own styles of Chuan. As a result, their followers mastered both Chuqjiao and Fanzi Quan. At the end of the Qing Dynasty, Chuqjiao was spread to Shenyang in northeast China.
The northeast China style of Chuqjiao falls into two categories-martial and scholarly routines. The Beijing Chuqjiao does not have any such division. It is called Chuqjiao Fanzi, which is short for Chuqjiao (feet poking Chuan) and Fanzi Quan (tumbling Chuan). There is still another style which combines the martial and scholarly routines.
The martial routine was the origin of Chuqjiao (feet poking Chuan). The martial routine in Shenyang later became known as the Hao-style Chuqjiao, namely feet poking Chuan named after Hao Mingjiu. It features powerful but comfortable moves and its blows are accurate and incorporate a variety of subtle feet tricks. Hands and feet cooperate well for better advantage and longer reach. Its strikes are short but fatal. Hardness is the core of Chuqjiao which it combines with suppleness. Its routine consists of nine inter-connected twin feet routines. These routines can be practised either one by one, or linked together. The feet plays call for close cooperation between the feet which is why it is called twin feet play. Another feet poking Chuan is called nine-tumble 18-fall Chuan.
The scholarly routine is a derivative from the mar tial routine. It is said that during the reign of Emperor Guangxu (1875-1908) of the Qing Dynasty, boxer Hu Fengsan of Shenyang learned of the fame of Chuqjiao masters, the Duans in Hebei Province, and traveled 500 kilometers to study with him. After years of hard work, Hu came to understand the secrets of Chuqjiao and went back to his native town, where he further developed the art into the scholarly routine, known later as the Hu-style Chuojiao. It is characterized by its exquisite and compact stances and clear-cut, accurate and varied movements. It is also very fast in delivering both fist and feet blows. The scholarly style features such routines as 12-move Chuan, 18-move Chuan, flying swallow Chuan (small flying swallow Chuan), arm Chuan, turning-ring Chuan, jade-ring Chuan, six-method Chuan, two-eight Chuan, two-eight feet plays, 16-move Chuan, 24-move Chuan, 32-move Chuan, soft tumbling Chuan, one-legged 80-move feet plays, one-handed 81-move fist plays, etc.
The martial-scholar tumbling Chuan has combined the strengths of the martial and scholar routines, especially the combative techniques. It is arranged according to the rhythms of offence and defence of the martial arts and combines high-low, release-catch, extension-flexion and straight-rounded movements. Its tricks, combinations of motions, still exercises, hardness, suppleness, substantial and insubstantial moves are well planned and accurate. New tricks include ground skill feet poking, feet poking tumbles, Shaolin feet poking, leg flicking feet poking, free-mind feet poking, eight-diagram feet poking, etc. All these have their own styles, forms, rhythms and techniques.
I'm working Kuo Shou.It turns out that Kuoshu is the same thing as Kuo Shou.

We are making a good job :) deadlycobra. What styles would be the next ones on our list? I vote for: gee, I don't know what style we should descri-be ... maybe Crane, Snake , and various karate styles. Help me out please

How about Phoenix-Eye?
Btw, if I'm not mistaken, Zi Ran Men is associated with Daoism just like Xing Yi Quan, Ba Gua Zhang, and Tai Chi Chuan.

Sub-Zero 7th,Zi Ran Men is related to Daoism and is actually very close to T'ai Chi.As for Phoenix-Eye,I'll look into it.I've never heard of it before.I've heard of the Phoenix-Eye Strike.Anyway,Chrome,I found a website that has really good backgrounds and descriptions on the animal styles.That 'll be Crane,Snake,Monkey,Leopard,Tiger,Dragon,and Eagle,I think.I think you should do Varmannie.

how about talking more about power hitting?? There are certasin martial arts that emphasise on being able to hit fast and hard. and for the l;ayman, that spells victory. what bout koppojutsu. Internal martial arts facinate me

yeah dude you have left out some names for Kenpo and Escirma
Kira and Dairou man and some of the info u have its wrong
hahahha you suck mate

Chrome's done a good job with this thread. I think the problem is (Which is natural and not his fault) if you haven't studied martial arts or at least the various histories of their styles, some info will me missing when trying to give a description of them. Plus not every site on Hung Gar or Kenpo for example will give the same info, especially with Chinese martial arts since there are so many sub styles from Shaolin (Northern and Southern), off shoots, known and somewhat known family systems, etc.
Zai jian.
I'm Ghost!

Ghost Dragon

Y'all want to do this instead of me?
You're welcome to try...>)
About that with the history, there are sooo many sub-styles and -and don't forget this- interpretations concerning both utilization and history, that I just had to stick with the most reknown-and average info that can be found on the net, or in books. However if you have something that cuold be added to the thread, or a correcture of an error I commited-or anything that would benefit all who visit here, then send it.
And before anyone asks, yes, I practice some martial arts on a minimum. I'm however more interested in their history rather than using it in real life.
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Fighting style: Kickboxing
Used by: Ben Kobra
Used when: MK Deception
The History of Kickboxing
Kickboxing is a modern sport with Western origin. It began during the early seventies when American Karate competitors became frustrated with strict controls and the primitive scoring system in martial arts competitions. Competitors wanted full contact kicks and punches to the knockout. The new sport was born and names such as Full Contact Karate and Boxe Americane eventually evolved into that of Kickboxing.
Early bouts were fought on open matted areas. Kickboxing competitions were later staged in regular size boxing rings. Between 1970 and 1973 a handful of Kickboxing promotions were staged across the United States. However, in these early stages of the sport the rules were never clear. In fact, one of the first tournaments had no weight divisions and all the competitors fought until there was only one competitor left. Many questions were raised about the high risk of injury in this new full contact sport. The development of specialized protective equipment helped speed up the evolution of Kickboxing and safety rules were also improved.
As the sport evolved, Americans sent teams of Kickboxers to Japan under the banner of the World Kickboxing Association (WKA). From this point Kickboxing developed into a true international sport. Some of the other organizations that were created to promote Kickboxing include the United States Kickboxing Association (USKBA), the International Kickboxing Federation (IKF) and the World Sport Kickboxing Federeation (WSKF).
The sport has undergone changes and has been refined over the last two decades. As this is a fairly new sport, there are of course no long-term traditions for Kickboxing. However, it has gained recognition as a highly effective martial art for both ring fighting and for holistic fitness.
------------------------------------------------------------------------------------------------------Muay Thay and Krabi Krabong history
Before anyone can learn Muay Thai, he/she should have a general understanding of Thai culture and history.
The Fighting Kingdom of Siam
Wherever one may wander in the Orient among the many schools of fighting arts one will not find a deadlier group of combatants than the Kickboxers of Thailand. Many great master's in the martial arts accept that the Thai Boxer is lethal, because he is a professional and lives just to fight. Many people look upon Muay Thai (correct term for Thai boxing) as a sport. This may be partly true, but the legacy of this 2000 year old art lives on today in the hearts of the Thai people. One visit to Thailand will confirm this. Down any street one cane see young children going through the rudiments of this ancient Siamese fighting art.
Muay Thai's Early Rise The old Kingdom of Siam, as Thailand was once known, has from ancient times always seen trouble from its neighbors. Occupying the Southeast Asia peninsula, it has Burma on the west, Laos on the north and east, Cambodia to the southeast, and the Gulf of Siam and Malaysia on the south. Yet amazingly this "Land of the Free" has resisted all attempts to conquer it. One can only put this down to the fierce fighting spirit of the people. Muay Thai techniques were part of the military training system, which was greatly influenced by Chinese fighting methods in the beginning. It later underwent a marked change and developed independently, losing many of the Chinese boxing methods along the way. It is somewhat of a mystery how and why this happened, and for that matter why many of Muay Thai's special fighting techniques are not seen anywhere else outside Thailand.
The Tiger King Because the Siamese people were combative by nature, the common folk picked up the military unarmed fighting methods and developed them into a sport, but they still retained all the lethal blows. Further skills were developed during the reign of king Pra Chao Sua, who was known as the Tiger King. Every village staged its prize fights, with young and old, rich and poor all taking part. The King himself was a high skilled boxer and was reputed to have trained with his soldiers six hours a day. He would often leave his palace disguised as a wandering peasant and enter boxing events, always defeating the local champions. The King would spend hours alone in his palace perfecting certain techniques, and then try them out in local contests. So skilled were some of his boxing strategies that even today they are still used and known as the Tiger King Style.
The Greatest Fighter of Them All Over the centuries the greatest of the Muay Thai fighters have become legendary. Stories are told of their battles and adventures to eager listening children by the village story tellers. Perhaps the most famous of all Siamese fighters was Nai Khanom Tom. He was a brilliant athlete and a strong courageous man, holding the title of the best fighter in all Siam. During the many wars that Siam had with her neighbor Burma, Nai Khanom Tom was captured by Burmese soldiers. They had heard of his great fighting ability so they decided to pit him against 12 of Burma's top bando fighters (Bando is a martial art of Burma and similar to Thai Boxing), and if he could defeat all 12, Nai Khanom Tom would be allowed to go free. So the next day in a stadium packed with thousands of people, Nai Khanom Tom prepared to fight bare handed against the cream of Burma's top fighters. One by one they came at him, all out to hurt him and become heroes themselves for defeating the greatest martial artist in Siam. As each fighter pitted his skills against the great Nai Khanom Tom, he was instantly injured and unable to continue, being dispatched with lighting elbow strikes and murderous knee blows. As the day word on, the great Siamese champion had defeated all of his opponents. The spectators, who had been cheering fort their own men, suddenly began to cheer for this magnificent fighter from Siam. They were full of admiration for the prisoner who had fought and defeated several men without rest or being wounded himself. The King of Burma had no alternative but to let him go free.
No Rules or Regulations In 1930, Muay Thai underwent a transformation. A number of rules and regulations were introduced including the wearing of boxing gloves and groin guards. Certain weight divisions were stipulated. Until that time, virtually anything was allowed in the ring. One favorite device used by the boxers was hemp tope bound around the fist to act as a form of glove. Then it was dipped in glue and rolled in finely ground glass.
Growth of the Art Today With the spread of contact sports among martial artist throughout the world, Muay Thai has burgeoned all over the world. In Japan, Europe, and North America, Muay Thai has reached epic proportions in recent years. Followers of many other martial art disciplines will on most occasions refuse to fight a Thai Boxer because they regard him or her as a complete fighting machine.
History of Siamese and Thailand
BC 600 - AD 1900 ...In the beginning... The peoples who finally became the nation of Thailand where known as the 'Ai Lo' by the Chinese, and as Nanchaoans by others, first migrated out of northern India almost 4,000 years ago. They traveled up towards southern China skirting round the mountainous regions of Tibet and entering the Hunan province of China. battling the imperial Chinese army for over 50 years before the Imperial court allowed the Nanchaoans to stay if they agreed to pay tribute.
When Tibet moved against China in a serious of political wars based on the rejection of China to allow a royal member of the Chinese imperial court to become wife to one of the kings of Tibet. The Nanchaoans like the Tibeto-Burmans were the unfortunate buffer between both countries, but an invading Mongol army from China's eastern borders had swept into the region, the Nanchaoans moved out after 400 hundred years, not being able to compete against the invading Mongol armies and defending their backs against the Tibetans. Throughout this period the Tai peoples had been gradually migrating southwards down the great river valleys of mainland Southeast Asia and settling among the Khmer, Mon and Burman populations whom they encountered on the way. By the 12th century they had established several small states in Upper Burma (Shans), the Mekong valley (Laos) and the Chao Phraya valley (Thais). Thailand before the Thais. The area covered by the modern state of Thailand, known until 1939 as Siam, is one of considerable diversity. The term Thai or Siamese is therefore primarily not ethnic, but political, denoting a subject of the king of Thailand, secondarily linguistic, meaning a speaker of the Thai language, and thirdly cultural, signifying a product of the culture to which the various ethnic groups that have formerly lived or live today in the region have all contributed. The term Tai is generally used to denote the various related peoples, among them the Shans, the Laos and the Siamese Thais, who, as early as the 7th century, began a gradual process of migration into mainland Southeast Asia from southwest China and of whom the Siamese Thai branch now form the majority of the population of the kingdom of Thailand. Trading relations between the Indian subcontinent and Southeast Asia go back far into the prehistoric period, but the earliest evidence of Indian influence penetrating into Southeast Asia in the wake of this trade dates from the Its. Century AD with the formation in mainland Southeast Asia, the Malay peninsula and the western islands of the Indonesian archipelago of states in which, the kings in order to legitimize their power, had adopted either Hinduism or Buddhism, together with other Indian ideas of kingship, statecraft, law and administration, and forms of religious art and architecture derived from Indian models. Among the earliest of these kingdoms was the state called Funan by the Chinese. According again to the Chinese sources, Funan was replaced as the leading power in the Mekong valley by one of its vassals, the Khmer state of Zhenla, which was centered round Bassac in southern Laos. When Funan was being threatened by the rising power of Zhenla, the dominant people of central Thailand seem to have been the Mons, an ancient people, related to the Khmers, who probably settled in the region at about the same time. While under the rule of Funan, the Mons adopted Indian religion, chiefly Theravada Buddhism. unlike the predominantly Hindu Khmers. There appear to have been numerous small Mon states in the region, of which the most important was Dvaravati. Little is known about Dvaravati, and even its name occurs only once, in an inscription that refers to the 'Lord of Dvaravati'. Many believe that it was a federation of Mon states rather than a single state, but the term is now applied to all Mon art and culture of this period in Thailand. The principal Mon-Dvaravati centers were U Thong, Lopburi, Khu Bua and Nakhon Pathom. In the north in the Lamphun area was the Mon kingdom of Haripunjaya, called Hariphunchai in Thai. Haripunjaya is traditionally believed to have been founded in the late 7th century by a group of holy men at whose invitation the Buddhist ruler of Lop Buri sent his daughter Cham Tewi with a large retinue of Mons to Lamphun to be the first ruler of the new state. At about the time that Haripunjaya was founded, Dvaravati seems to have become politically, though not culturally, subject to the great maritime empire of Sri Vijaya, the capital of which is thought to have been at Palembang on the east coast of Sumatra and which at various times between the 7th and 13th century extended its rule over much of western Indonesia, the Malay peninsula and southern Thailand as far as the Kra Isthmus and other parts of the coast of the Gulf of Thailand. In the early eleventh century the eastern part of the Mon realm fell under Khmer rule, while the western part was conquered by the Burmese King Anawrahta of Pagan (ruled 1044 -77). Haripunjaya also fell under Khmer rule in the II century and was finally conquered at the end of the 13th by King Mangrai, ruler of the northern kingdom of Lan Na. (Lanna). Finally after a serious of battles they succumbed to Khmer domination, but by early 13th century, they outnumber the titular overlords; it was at this point that several groups united, proclaimed their freedom and in 1238 founded the independent kingdom of Sukhothai, (Dawn of happiness) in the Pali language. Under its second ruler, King Ramkhamhaeng, Sukhothai expanded its empire pushing the Khmer as far back as Malaysia and the Philippines. The kingdom of Sukhothai is remembered for its culture rather than political power. in a brief but brilliant period, it was the scene of a 'golden age' that saw the introduction of the Theravada Buddhism as the state religion, the creation of the Thai alphabet and the establishment of a paternal monarchy that made a vivid contrast to the aloof Khmer god-kings of Ankor. Funan In the Ist century of Christian reckoning the kingdom of Funan establishes itself in the Mekong delta, which today is Vietnamese territory. The founders of this kingdom have probably been Indian immigrants. In subsequent centuries Funan develops into a seafaring merchant power without expanding into a state with a large land area. It is strategically well located to become a trading power as in those days ships traveled almost exclusively close to the coastline and the land tip of the Mekong delta was an important stop over on the sea route between China and the Malay realms on the Malay Peninsula, on Sumatra and on Java. According to the Chinese sources, Funan was founded by a Brahmin from India called Kaundinya. The word Funan is the modern pronunciation of two Chinese characters formerly pronounced b'iu-nam, which the Chinese used to represent what they believed was the name of this kingdom, but it is thought was in fact the title of its rulers, bnatil, or 'king of the mountain', a title that was frequently used at that time by Indian rulers and later by rulers of states in Southeast Asia. In the 6th century the kingdom of Funan dissolves. An important reason for the decline of Funan is the improved seafaring technology allowing ships to stray farther from the coasts. Funan is conquered by the kingdom of Champa, which has established itself to the North of Funan.
Khmer Empire legend has it that during the century AD, Kaundinya, an Indian Brahman priest, following a dream came to Cambodia's Great Lake to find his fortune. He met and married a local princess, Soma, daughter of the naga king and founded the first Kingdom called thephnoni, introducing Hindu customs, legal traditions and the Sanskrit language. Modern historians refer to it as Funan, the first Khmer Kingdom, and the oldest State in the Southeast Asian The Khmers who inhabited the Tchenla Vassal State took Funan in the mid-sixth century thus enabling the rise of the Khmer Empire, which became a dominant power in the Southeast Asian region for more than 600 years. Between the 7th and the eleventh century the Khmers created a large and powerful empire, centered from 802 in the Angkor region and eventually covering all of modern Cambodia and much of what is now Thailand and Laos. They first penetrated into northeast Thailand at the end of the 6th century. In the first years of the eleventh century, the usurper Suryavarman I, whose father was named Sujitaraja and is thought to have been king of Tambralinga (Nakhon Si Thammarat) in southwest Thailand, seized Lop Buri from its Mon ruler, thus bringing most of central Thailand within the Khmer realm. Suryavarman I was a Mahayana Buddhist, but he did not interfere either with the Hinduism of his Khmer subjects or the Theravada Buddhism of the Mons. Lop Buri became the chief center of Khmer rule in central Thailand and the valley of the Chao Praya, and the name Lop Buri is traditionally used to designate all Khmer art or art inspired by Khmer models to be found in Thailand, even if outside the Lop Buri region or belonging to the period before or after Khmer rule in Lop Buri. It is very misleading to compare the current size of Cambodia to the influence it had on the history of Southeast Asia. Between the IIth and I3th century, the Khmer or Cambodian state included parts of Southern Vietnam, Laos, and Eastern Thailand. It is not clear where the people of Cambodia came from, how long they lived there, or what languages they spoke before the introduction of writing to the area. Nevertheless, it has been established that people inhabited the area as early as 4000 BC. Unfortunately, though, most of Cambodia's early history is still a mystery. During the fist centuries AD, most of the written history of Cambodia is entirely in Chinese. The Chinese while trading with Cambodia and other groups would write about what they encountered in these areas. They wrote about a kingdom they called Funan, which was said to have flourished during this time. It's rulers over a period of 300 years would offers gifts occasionally to Chinese Emperors. These writers also mentioned the Indians influence on the region. There is much confusion about the political developments' in Cambodia between the wane of the Funan kingdom (about the 6th century), and the rise of a new kingdom commonly referred to as Chenla. Chinese sources imply that there were at least two kingdoms known as water Chenla and land Chenla that vied for recognition from China in this period. It appeared that water Chenla focused of his Khmer subjects or the Theravada Buddhism of the Mons. Lop Buri became the chief center of Khmer rule in central Thailand and the valley of the Chao Praya, and the name Lop Buri is traditionally used to designate all Khmer art or art inspired by Khmer models to be found in Thailand, even if outside the Lop Buri region or belonging to the period before or after Khmer rule in Lop Buri. It is very misleading to compare the current size of Cambodia to the influence it had on the history of Southeast Asia. Between the IIth and I3th century, the Khmer or Cambodian state included parts of Southern Vietnam, Laos, and Eastern Thailand. It is not clear where the people of Cambodia came from, how long they lived there, or what languages they spoke before the introduction of writing to the area. Nevertheless, it has been established that people inhabited the area as early as 4000 BC. Unfortunately, though, most of Cambodia's early history is still a mystery. During the fist centuries AD, most of the written history of Cambodia is entirely in Chinese. The Chinese while trading with Cambodia and other groups would write about what they encountered in these areas. They wrote about a kingdom they called Funan which was said to have flourished during this time. It's rulers over a period of 300 years would offers gifts occasionally to Chinese Emperors. These writers also mentioned the Indians influence on the region. There is much confusion about the political developments' in Cambodia between the wane of the Funan kingdom (about the 6th century), and the rise of a new kingdom commonly referred to as Chenla. Chinese sources imply that there were at least two kingdoms known as water Chenla and land Chenla that vied for recognition from China in this period. It appeared that water Chenla focused more on foreign relations while land Chenla was more domestically centered.
Zhenla
About the year 600, the ruler of Zhenla was Chitrasena or Mahendravarman ('Protected by the Great Indra'), whose inscriptions have been found in northeast Thailand, at Buri Ram and Surin. In the 8th and 9th century Zhenla appears to have been divided between two rival dynasties, and their conflict was not resolved until 802. xwhen Jayavarman II established his capital at Hariharalaya, on the Great Lake (Tonle Sap) in the Angkor region southeast of Siem Reap, and there initiated the cult of the devaraja ('the king who is god'), associated with the worship of Shiva in the form of a Iinga enshrined in a tower-sanctuary (Prasat) at the summit of a temple mountain.' The temple-mountain, which was to become the predominant form of religious architecture throughout the Khmer world In Cambodia, Laos and Thailand, was sometimes built on the top of an actual mountain but was more usually only a representation made in stone of a mountain.
It was conceived not only as the center of the capital and the realm of the ruler who built it, but also as a symbolic representation of the sacred mountain Mount Meru. The king was not a god-king, but the representative on earth of the devaraja whose cult he adopted, generally but not invariably Shiva, and thereby a universal monarch or through the devaraja cult has long since disappeared, the idea of the king as a divinely sanctioned cakravartin has not, and, many Hindu-Khmer monarchical concepts have been preserved to this day in the rituals of the Thai monarchy.
Pre Lan Xang
2,000 - 500 A.D. : Early pottery and bronze culture, middle Mekong Valley. First century B.C.: Early Mandela fifth century formed in middle Mekong Valley. Mid -6th century: Zhenla established, centered on Champasak Early 8th century: Zhenla divided into "Water Zhenla" and "Land Zhenla." 717: First tributary mission from Land Zhenla to Tang China. 8th-12th centuries: Mon mandala of central Mekong region fall under Khmer domination-Theravada Buddhism spread by Mon 10th -12th centuries: Muang Sua (Louangphrabang), renamed Xieng Dong Xieng Thong ; Mandala infiltrated by Lao descending Nam Ou. 12th century: Candapuri mandala in Vientiane region absorbed within Khmer Empire. 1271 - 72: Panya Lang rules Xieng Dong Xieng Thong. 1279: Tai mandala of Sukhothai founded by King Ramkhimhaeng; Xieng Dong Xieng Thong and Muang Vieng Chan 'Vieng Kham (Vientiane) briefly, incorporated into Sukhothai mandala.
Lan Xang
1353 - 73: Reign of Fa Nagum king of Lan Xang; beginning of recorded Laotian history. 1373 - 1547: Successors of Fa Nagum continue to organize Lan Xang; Phetsarath (r-1520-47) involves Lan Xang in battles against Burma and Siam lasting two centuries 174 - 78: Lan Xang reduced by Burma to vassal state. l603: Lan Xang renounces tributary ties to Burma. 1621 - 1713: Succession struggles for throne of Lan Xang results in accession of King Souligna Vongsa (r. 1633 -90); his death engenders succession struggle among his nephews, culminating in division of Lan Xang into kingdoms of Louangphrabang and Vientiane, south further divides into Kingdom of Champasak in 1713. 18th century: Lao states of Louangphrabang, Vientiane, and Champasak try to maintain independence from Burma and Siam but eventually come under Siamese control. 1772: Suryavong seizes throne of Louangphrabang 1778: Beginning of Siamese domination of Champasak, Vientiane, and Louangphrabang 1867 - 87: Mekong expedition of Doudart de Lagree and francis Garnier arrives in Louangphrabang, 1867; Siam contends with France, which established protectorate over Vietnam, to extend influence in Indochina; France eventually installs Auguste Pavie in Louangphrabang as first vice consul, February 1887.
Vietnamese Dynasties
In 1010 the first Vietnamese Ly Dynasty emperor who is independent from China establishes himself in Thang Long (present-day Hanoi). Before that, for more than 1,000 years, the Vietnamese core land (the delta of the Red River, flowing into the Tonkin Bay of the South China Sea) was either just a Chinese province or ruled by Vietnamese dynasties more or less accepting Chinese over lordship. During these more than 1,000 years, when China more or less directly ruled over the Vietnamese, but also after Vietnamese dynasties had gained independence, China influenced Vietnamese culture and government structures enormously.
The basic foundations of the Vietnamese culture and its government structures are the teachings of Confucius (551-479 B.C.).
Vietnamese dynasties and the Vietnamese emperors' courts, in architectural as well as political matters, Vietnamese publications used Chinese script. In 1471 after the Vietnamese empire had slowly expanded to the South in previous decades, an army of the Vietnamese Le Dynasty conquers the kingdom of Champa with its center in the present-day Danang area. The kingdom of Champa is reduced to a small state around Nha Trang.
In the 18th century the Vietnamese expand farther to the South into the Mekong delta, an area that until then had been settled by Khmers (Cambodians). The Khmers are pushed to the West into an area roughly covering presented Cambodia.
In the 2nd century the kingdom of Champa establishes itself in the area modem-day Danang. It is founded by the people of the Chams, who are ethnically not related to the Vietnamese but probably have immigrated from an area today belonging to Indonesia, While the kingdom of Funan to the South of Champa was hardly influenced by China, the kingdom of Champa, during the 1,600 years of its history, repeatedly suffers Chinese over lordship.
Champa
Champa has to balance between two immediate neighbors stronger in numbers of population and in military terms: Vietnam to the North and the realm of the Khmer (Cambodians) to the South. Like Funan, the kingdom of Champa principally is a seafaring merchant power ruling over only a small land area. In 1471 the armies of the Vietnamese Le Dynasty conquer the kingdom of Champa. About 60',OOO Champa soldiers are slain, another 60,000 are abducted into Vietnamese slavery. The kingdom of Champa is reduced to a small area around the present-day Vietnamese city of Nha Tranc, When in 1720 a new attack by Vietnamese armies threatens the kingdom of Champa, the entire nation of the Cham emigrates to the Southwest, into an area north of lake Tonle Sap in present-day Cambodia.
Overview of History of Kingdom of Champa The history of the kingdom of Champa was marked with constant engagement in war and hostility with its neighbors, especially those from the North. Champa was first noted in Chinese historical writings in 192 AD. At the time, the Chams were concentrated in the area of the present Binh Thuan province. During the 3rd century, they expanded northward, seizing territory from the Han dynasty who ruled Viet Nam. They rapidly pushed northward and for a brief time occupied the Red River Delta and several provinces in southern China. During the 4th and 5th centuries, the Chinese recaptured southern China and Viet Nam and expelled the Chams. The kingdom of Champa slowly contracted until by the 8th century, it corresponded approximately to the present Central and South Viet Nam. In the 10th century, only fifty years after gaining independence from China, Viet Nam invaded Champa. The Cham successfully repelled the Vietnamese and concentrated their effort in controlling their southern territory and the adjacent high land. During the 12th century, the Khmers to the west invaded the southern portion of Champa and occupied the Mekong delta. But in 1217, the Khmers and Chams allied against and defeated the Vietnamese, and the Khmers withdrew from the Mekong delta. Late in the 13th century, the Mongol army of Kublai Khan occupied Champa for five years, until it was defeated by the Vietnamese in 1287. From then on and little by little, the Vietnamese became master of all the land north of Hai Van pass by 1306. From 1313 on, the Vietnamese only allowed their puppets on the Cham throne. Che Bong Nga (1360-1390) alone resisted for a time and he even succeeded raiding the Red River delta and pillaged the Vietnamese capital of Thang Long (Ha Noi) in 1372. But his successors could not protect their own territory. In 1471, the Vietnamese invaded Champa, captured its capital of Vijaya and massacred thousands of its people. This event signified the cease of existence of Champa as a kingdom. In the mid-17th century, the Vietnamese again marched southward and captured the remaining Cham land in the present provinces of Phu Yen and Khanh Hoa. In 1832, the absorption of Champa land was completed and Viet Nam extended its total control over the Mekong delta all the way to Ca Mau, the southern most tip of the land. Champa and the Southward Expansion of Vietnam: 2-3 century AD: Kingdom of Lin-Yi (Lam Ap) was recorded in Chinese annals. Lin-Yi raided Viet Nam and Southern China in 248. 543: Champa attacked Vietnam but was defeated by Pham Tu, a general of king Ly Bon. 982: Vietnam force led by Ly Thuong Kiet attacked and pushed Champa's border to south of Hoanh Son (Thanh Hoa) 1069: King Ly Thanh Tong led Vietnam to invade Champa, sacked Vijaya and took king Rudravarman III (Che Cu) prisoner in exchange for 3 provinces Dia Ly, Ma Linh and Bo Chanh (present Quang Binh and Quang Tri). 1307: Vietnamese princess Huyen Tran married king Jaya Sinhavarman III (Che Man). in exchange for two provinces O and Ly. King Che Bong Nga raided and pilfered Thang Long (Ha Noi). Che Bong Nga was killed in battle in 1382. 1402: Vietnam invaded Champa. Ho Quy Ly forced king Campadhiraya to concede Indrapura (Quang Nam) and the territory of Amaravati (North Champa) to Viet Nam. 1471: Vietnamese army led by King Le Thanh Tong captured and destroyed Vijaya. Vietnam annexed the new land as provinces of Thang Hoa, Tu Nghia and Hoai Nhon. 1578: Lord Nguyen Hoang annexed the Cham region of Phu Yen. 1653: Lord Nguyen Phuc Tan captured Cham's region of Kauthara and pushed Viet Nam's southern border to Cam Ranh. 1692: Lord Nguyen Phuc Chu annexed the remaining Champa territory as the new prefecture of Tran Thuan Thanh.
SUKHOTHAI The Foundation of Sukhothai Scholars have suggested that Sukhothai was previous ruled by Pho Khun Sri Now Num Thom. When this ruler passed away Khom Sabaad Khlone Lamphong, identified by historians as a Khmer officer who had been sent to take care of the religious sanctuary in Sukhothai, took over the Sukhothai and Sri Satchanalai cities. Later, Pho Khun Pha Muang, a son of Pho Khun Sri Now Num Thom, cooperated with Pho Khun Bang Klang How, the ruler of Bang Yang town, attacked and finally defeated the Khmer officer. Pho Khun Bang Klang How was appointed as a new king of Sukhothai and was named Pho Khun Sri Indrathit. When the king Sri Indrathit passed away, his son named Pho Khun Ban Muang took over the power. Later, Pho Khun Ramkhamhaeng, a younger brother of Pho Khun Ban Muang, took the throne when his brother passed away. King Ramkamhaeng was a great warriors and could largely extend the area under his ruling. Lanna retained a considerable measure of autonomy until the 18th century, and Chiang Mai, which became the permanent capital after 1339, is still a major centre of northern Thai culture as well as being the second city of Thailand. In the mid 13th century, as Khmer power in central Thailand waned, the Thais moved further south to the headwaters of the Chao Phraya River, where at some time in the 1240s a Thai chief named Bang Klang Hao rebelled successfully against his Khmer rulers and was crowned King Sri Indraditya of Sukhothai. The new Thai state of Sukhothai is referred to by the Chinese of the late 13th century as Siem (Siam), a name that occurs in earlier Cham, Khmer and Burmese inscriptions, where it denotes Tai slaves and mercenary soldiers. Sukhothai, meaning the ''Dawn of Happiness'' was the first free Thai city founded in 1238, by two Thai chieftains, Khun Bang Klang Tao and Khun Pa Muang , this ending Khmer rule from Angkor Wat. In the early 1300s, Sukhothai enjoyed suzeranity over the Chao Phya River basin, westward to the bay of Bengal and the entire Peninsula. It is still regarded by Thai historical tradition as the " first Thai Kingdom " , it began life as a chiefdom under the sway of the Khmer empire: the oldest monuments in the city were built in the Khmer style or else show clear Khmer influence. During the first half of the 13th century the Thai rulers of Sukhothai threw off the Khmer yoke and set up an independent Thai kingdom. One of the victorious Thai chieftains became the first king of Sukhothai, with the name of Si Inthrathit [Sri Indraditya]. Sukhothai's power and influence expanded in all directions by conquest [the Khmer were driven southwards], by a farsighted network of marriage alliances with the ruling families of other Thai states, and by the use of a common religion, Theravada Buddhism, to cement relations with other states.
King Ramkhamhaeng, conducted diplomacy maintaining cordial relations with Phya Mengrai and Phya Ngammuang, both of whom were both Thai rulers. About 1279, Ramkhamhaeng, a younger son of Sri Indraditya, became king of Sukhothai and established it as one of the most powerful states in mainland Southeast Asia. According to the inscriptions, he achieved great territorial conquests and extended Thai rule as far as Lower Burma in the west, Laos in the east and the Malay peninsula in the south. He concluded a treaty of friendship with the Thai princes of Chiang Rai and Phayao in the north. Which did much to assist the rise of Lanna. Sukhothai is generally considered to be the cradle of Thai culture and civilisation, and Ramkhamhaeng is revered as the father of the Thai nation. During his reign Sukhothai and its subsidiary capitals of Si Satchanalai, Phitsinulok, and Kainphaeng Phet became centres of Buddhist art and learning. In both religion and art Sukhothai looked to Sri Lanka as the model, while retaining a uniquely Thai character. After Ramkhamhaeng's death, his empire rapidly collapsed. In the north a number of principalities that had formerly been subject to Sukhothai emerged as independent states, although some of them, notably Tak, soon exchanged the suzerainty of Sukhothai for that of Lanna, while in the east both the Lao states of Luang Prabang and Vientiane asserted their independence, and in the south Suphan Buri also threw off Sukhothai rule. According to the inscription, the king did not levy road tolls or taxes on merchandise. His liberality was such that he did not tax his subjects' inheritance at all. Such a paternalistic and benevolent style of kingship has caused posterity to regard the Sukhothai kingdom's heyday as a " golden age " in Thai history. Even allowing for some hyperbole in King Ramkhamhaeng's inscription, it is probably true that Sukhothai was prosperous and well-governed. Its economy was self-sufficient, small-scale, and agricultural. The Thai people's basic diet was the same as that of many other people in Southeast Asia, consisting of rice and fish as staple foods. Both, according to King Ramkhamhaeng's inscription (see Sukhothai Stones..) were plentiful; Sukhothai may have been self-sufficient as far as food was concerned, but its prosperity also depended on commerce. During the Sukhothai period glazed ceramic wares known as "sangkhalok" were produced in great quantities at the kilns of Sukhothai and Si Satchanalai and exported regularly to other countries in the South China Sea area, specimens having been found in Indonesia and the Philippines. Sukhothai also traded with China through the traditional Chinese tributary system: the Thai king was content to send tribute to the Chinese emperor and be classified as a vassal, in return for permission to sell Thai goods and buy Chinese products. Although animistic beliefs remained potent in Sukhothai, King Ramkhamhaeng and his successors were all devout Buddhist rulers who made merit on a large scale. The major cities of the Sukhothai kingdom were therefore full of monasteries, many of which were splendid examples of Thai Buddhist architecture. Sukhothai adopted the Ceylonese school of Theravada Buddhism, beginning with King Ramkhamhaeng's invitation to Ceylonese monks to come over and purify Buddhism in his kingdom. This Ceylonese influence manifested itself not only in matters of doctrine but also in religious architecture. The bell-shaped stupa, so familiar in Thai religious architecture, was derived from Ceylonese models. Sukhothai style Buddha images are distinctive for their elegance and stylized beauty, and Sukhothai's artists introduced the graceful form of the "walking Buddha" into Buddhist sculpture. Sukhothai's cultural importance in Thai history also derives from the fact that the Thai script evolved into a definite form during King Ramkhamhaeng's time, taking as its models the ancient Mon and Khmer scripts. Indeed, this remarkable king is credited with having invented the Thai script. King Si Inthrathit and King Ramkhamhaeng were both warrior kings and extended their territories far and wide. Their successors, however, could not maintain such a far-flung empire. Some of these later kings were more remarkable for their religious piety and extensive building activities than for their warlike exploits. An example of this type of Buddhist ruler was King Mahathammaracha Lithai, believed to have been the compiler of the Tribhumikatha, an early Thai book on the Buddhist universe or cosmos. The political decline of Sukhothai was, however, not wholly owing to deficiencies in leadership. Rather it resulted from the emergence of strong Thai states further south, whose political and economic power began to challenge Sukhothai during the latter half of the 14th century. These southern states, especially Ayutthaya, were able to deny Sukhothai access to the area. The Sukhothai kingdom did not die a quick death. Its decline lasted from the mid-14th until the 15th century. In 1378, the Ayutthaya King Borommaracha I subdued Sukhothai's frontier city of Chakangrao "Kamphaengphet", and henceforth Sukhothai became a tributary state of Ayutthaya. Sukhothai later attempted to break loose from Ayutthaya but with no real success, until in the 15th century it was incorporated into the Ayutthaya kingdom as a province. The focus of Thai history and politics now moved to the central plains of present-day Thailand, where Ayutthaya was establishing itself as a centralized state, its power outstripping not only Sukhothai but also other neighbouring states such as Suphannaphum and Lawo Lopburi. Religious zeal produced extraordinary achievements in the art and architecture that were inspired by the traditions of the Khmer, Mon, Lo, Indian and Sinhalese but blended them in ways that made the results unmistakably Thai.
AYUTTHAYA The new kingdom of Ayutthaya, (Siam) a raising young Thai state on the Chao Phraya River. It ruled for four hundred years and by the time of its destruction by an envious and jealous invading army from Burma by King Alaungpaya's son Hsinbyushin in 1767, had become one of the most cosmopolitan cities in Asia, with a population of more than a million people and thousands of imposing temples and palaces. In 1351 a Thai prince named U Thong ('Golden Cradle') founded the city of Ayutthaya on a strategic site at the confluence of the Pasak and the Chao Phraya Rivers and was anointed king of a new Thai state, taking the regal name of Ramathibodi. Under a succession of able and for the most part warlike rulers, Ayutthaya rose rapidly to become the most powerful state in central Thailand. Sukhothai was reduced to vassalage in 1378 and finally annexed in 1438, while Angkor was conquered in 143I - 32, and the Khmers forced to abandon it as their capital soon after. By the end of the I7th century it had become so rich and powerful that it was considered by European writers to be, with China and the Indian state of Vijayanagar, one of the three greatest kingdoms in Asia and was often described as the 'Venice of the East'. The government of the kingdom was to a great extent modeled on that of Khmer Angkor, and in the early years of Ayutthaya's rise to ascendancy many of the court officials were drawn from the Khmerised aristocracy of Lop Buri and other former outposts of the Angkor empire. It was they who introduced at the court of Ayutthaya the special vocabulary based on Khmer and Sanskrit which is still in use today. The Kingdom of Ayutthaya 1350-1767 For 417 years the kingdom of Ayutthaya was the dominant power in the fertile Menam or Chao Phraya Basin. Its capital was Ayutthaya, an island-city situated at the confluence of three rivers, the Chao Phraya, the Pasak, and the Lopburi, which grew into one of Asia's most renowned metropolises, inviting comparison with great European cities such as Paris. The city must indeed have looked majestic, filled as it was with hundreds of monasteries and criss-crossed with several canals and waterways which served as roads. An ancient community had existed in the Ayutthaya area well before 1350, the year of its official "founding" by King Ramathibodi I (Uthong). The huge Buddha image at Wat Phananchoeng, just outside the island-city, was cast over twenty years before King Ramathibodi I moved his residence to the city area in 1350. It is easy to see why the Ayutthaya area was settled prior to this date since the site offered a variety of geographical and economic advantages. Not only is Ayutthaya at the confluence of three rivers, plus some canals, but its proximity to the sea also gave its inhabitants an irresistible stimulus to engage in maritime trade. The rice fields in the immediate environs flooded each year during the rainy season, rendering the city virtually impregnable for several months annually. These fields, of course, had an even more vital function, that of feeding a relatively large population in the Ayutthaya region. Rice grown in these plants yielded a surplus large enough to be exported regularly to various countries in Asia. Ayutthaya's first king, Ramathibodi I, was both a warrior and a lawmaker. Some old laws codified in 1805 by the first Bangkok king date from this much earlier reign. King Ramathibodi I and his immediate successors expanded Ayutthaya's territory, e specially northward towards Sukhothai and eastward towards the Khmer capital of Angkor. By the 15th century, Ayutthaya had established a firm hegemony over most of the northern and central Thai states, though attempts to conquer Lanna failed. Ayutthaya also captured Angkor on at least one occasion but was unable to hold on to it for long. The Ayutthaya kingdom thus changed, during the 15th century, from being a small state primus inter pares among similar states in central Thailand into an increasingly centralized kingdom wielding tight control over a core area of territory, as well as having looser authority over a string of tributary states. The greater size of Ayutthaya's territory, as compared with that of Sukhothai, meant that the method of government could not remain the same as during the days of King Ramkhamhaeng. The paternalistic and benevolent Buddhist kingship of Sukhothai would not have worked in Ayutthaya. The king of the latter therefore created a complex administrative system allied to a hierarchical social system. This administrative system dating from the reign of King Trailok, or Borommatrailokanat(1448-1488), was to evolve into the modern Thai bureaucracy. The Ayutthaya bureaucracy contained a hierarchy of ranked and titled officials, all of whom had varying amounts of "honor marks" (sakdina). Thai society during the Ayutthaya period also became strictly hierarchical. There were, roughly, three classes of people, with the king at the very apex of the structure. At the bottom of the social scale, and the most numerous, were the commoners (freemen or phrai) and the slaves. Above the commoners were the officials or "nobles" (khunnang), while at the top of the scale were the princes (chao). The one classless sector of Thai society was the Buddhist monkshood, or sangha, into which all classes of Thai men could be ordained. The monkshood was the institution which could weld together all the different social classes, the Buddhist monasteries being the center of all Thai communities both urban and agricultural. The Ayutthaya kings were not only Buddhist kings who ruled according to the dhamma (dharma), but they were also devaraja, god-kings whose sacred power was associated with the Hindu, gods Indra and Vishnu. To many Western observers, the kings of Ayutthaya were treated as if they were gods.
Reactionary forces In December 1938, Luang Phibunsongkhram became Prime Minister of Thailand. He was an admirer of Hitler and Mussolini, and his period of rule, which lasted until 1944, was marked by authoritarianism and strident nationalism. Within a month of taking office, he arrested 40 of his real or imagined opponents, among them members of the royal family and nobility, deputies of the National Assembly and rival army officers, on charges of conspiring against the government. Of these 18 were executed after a series of unashamedly political trials. In the first year of his government, Phibun also imposed on the Chinese a series of discriminatory laws and a greatly increased burden of taxation. In 1939, the name of Siam was changed to Thailand on the grounds that Siam was a foreign name forced upon the country by foreigners, whereas, the name Thailand signified that the country belonged to the Thais rather than to the economically dominant Chinese.
After the fall of France in 1940, Phibun seized the opportunity of avenging the humiliating defeat that the Thais had received at the hands of the French in 1893 and invaded Laos and Cambodia. With Japanese mediation, he imposed a settlement by which substantial areas of Lao and Cambodian territory, including the Cambodian province of Siem Reap, which contains Angkor and which he renamed Phibunsongkhram, were ceded to Thailand. In December 1941, at the same time as they attacked Pearl Harbor, the Japanese invaded Thailand at several points along the east coast and in the peninsula. The Thais at first resisted, but soon capitulated. Meanwhile, the British sent a force to Songkhla to attempt to stop the Japanese, but were held up by Thai border police; the Japanese continued their march south and captured Singapore. In January 1942, the Thai government concluded a military alliance with Japan and declared war on Britain and the United States. However, the Thai minister in Washington, Seni Pramoj, a cousin of the king, refused to deliver the declaration of war to the US government and in collaboration with the Americans set up a resistance movement called Seri Thai (Free Thai), while Pridi Phanomyong, who had been appointed regent for the absent king, also began secretly to organize resistance in Thailand.
At the end of the war Pridi repudiated the Japanese alliance, and in January 1946 an election was held, which resulted in the election of Pridi and the Seri Thai. A new constitution was drafted, and at the end of 1957 King Ananda returned to Thailand from Switzerland. Within six months of his return, the young king was found dead in the Grand Palace shot through the head with a pistol. Three palace servants were tried and executed, but the king's death has never been explained. Pridi was held responsible, either directly or indirectly, for the tragedy, resigned and went abroad, and the present king, Ananda's brother Bhumibol Adulyadej came to the throne as Rama IX.
JUBILEE CELEBRATION FIT FOR A KING Throughout 1996, the entire nation of Thailand is celebrated one of its most notable events in its modern history - the Golden Jubilee of His majesty King Bhumibol Adulyadej's ascension to the throne as ninth ruler of the Chakri Dynasty, making him the longest reigning monarch this century. The man who has earned such remarkable devotion seemed far from the throne at the time of his birth on December the 5th 1927 in Cambridge Massachusetts, where his father, Prince Mahidol was studying medicine at Harvard University.
As head of the armed forces, he is the focus of attention each December at the Trooping of the Colors held at the Royal Plaza near the statue of his grandfather, King Chuckalongkorn, during which the royal guards pledge allegiance to him.
Perhaps the grandest of the all is the Royal Barge Procession in which scores of carved vessels each manned by a team of chanting oarsman in ancient costumes parade along the Chao Phraya river. Dating back to the Ayutthaya period, this is performed only on exceptional occasions like the celebration of the Chakri Dynasty's Bi-centennial in 1982 and the king's 60th birthday in 1989. Another was be held in 1996 to make the Golden Jubilee, when a new barge in more than 75 years will join the fleet. Rather more somber but less impressive are the royal cremations, traditionally held at Sanam Luang. The most recent was that of His majesty's mother, officially known as her Royal Highness the Princess Mother whose death last
July prompted a seven month period of national mourning For this event a gilded Royal Crematorium of Merumas, was constructed at Sanam Luang, representing the heavenly abode of the gods Vishnu and Indra. The princess Mother's remains, in a golden urn, were solemnly brought from the grand Palace in an ornate chariot created during the reign of the first Chakri kings some 200 years ago. Over 50 years of his eventful reign, King Bhumipol Adulyadej has given it a new vitality at once traditional and creatively modern that reflects the hopes and aspirations of his people.
Thai Traditionals
The Traditional of Wai Khru
Wai Khru translates into English meaning "Pay Respect to Teachers." There are four forms of the ceremony: Initiation as a Trainee Fighter Annual Homage-Pay Ceremony Initiation as a Teacher Dance or pre-contest rituals
Anyone who wishes to really understand the central concepts of Muay Thai, a knowledge of at least some of this martial art's unique and rich traditions, it is absolutely necessary to understand Wai Khru. Those who are interested in becoming professional fighters or trainers, more than knowledge alone, the precepts and ethics involved have to become an integral part of their daily lives. Although these traditions are undoubtedly devout and imbued with a spirit of religiosity, they are nevertheless independent of any specific creed and therefore are very much accessible to all.
The Concept of Wai Khru
One of the most important traditions of Muay Thai is Wai Khru (Paying Respect to Teachers) and the philosophy which it encapsulates. Wai Khru is an ancient custom which is closely bound to the fundamental Thai concept that provides of knowledge are all Khru: parents are everybody's original teachers. Between teachers; parents, educators, trainers, or mentors, the student will build a special relationship that is believed to exist, one which will endure and leave a lasting impression. Likewise, the bond between those who study under the same teacher is regarded as being parallel to kinship, so that such students refer to each other as pee nong, brothers and sisters. When students seek knowledge from their teacher, they first offer symbols of respect such as flowers, garlands, incense sticks and candles. If these seem overly religious and more suited to temple offerings, then bear in mind that monks also teachers while in their own turn being disciples of Buddha: just two more manifestations of the core of teacher-student bond.
In order to become fully fledged Muay Thai Fighter, a person has to pass through a series of ceremonies of "rites of passage" which all come under the generic heading of Wai Khru.
First comes the Initiation as a Trainee Fighter Ceremony, in which the khru muay (Muay Thai Teacher) not only accepts young fighters as his student's, but in return pledges to teach them to the best of his ability. After fighters have been accepted by a teacher, they must demonstrate good conduct, diligence, endurance and other comparable virtues, in addition to training as hard as they can and following implicitly all the teacher's rules.
During their long apprenticeship, fighters will experience many times the second type of Wai Khru ritual, the Annual Homage-Paying Ceremony. This is an annual ceremony, held so that fighters can pay respect to their teachers and to the souls of teachers who have long since passed away and culminates in a performance of the Ritual Dance of Homage, the third form of Wai Khru.
After training has been underway for sometime, they will be sent to take part in a contest, preceded by a performance of the Ritual Dance of Homage as a public declaration of their allegiance to their teacher. It is only when fighters have passed all these three milestones that they are entitled to regard themselves as real Muay Thai Fighters.
Whether or not fighters can advance to the rank of teacher themselves is a decision which lies in the hands of their own teacher and the process can take a considerable time. The fighters must first have taken part in numerous contests, proved themselves to have advanced practical skills and have done the equivalent of "Teaching Training" in both Muay Thai theory and practice, as well as having the right attitude and character. In addition, age plays a part because in Oriental cultures, age and wisdom advance hand in hand. Generally speaking, thirty and over is considered a suitable age for being elevated to the position of Khru Muay.
It is only when fighters have satisfied their teacher on all these count's that they can participate in the fought Wai Khru ritual, the Initiation as a Teacher Ceremony, which bestows on them the rank of Khru Muay and which once again involves a performance of the Ritual Dance of Homage.
For all forms of Wai Khru rituals except the Ritual Dance of Homage, fighters have a choice of position while they are paying homage. They can: Kneel sitting back on their heels Half sit half kneel in the "Mermaid Pose"
The important factor is that the fighter's heads must be lowered, symbolizing their respect and kind heart of friendship.
Why Wai?
To anyone who is unfamiliar with the Thai Culture may well be thinking "What is and why do people Wai?"
Wai dates back to India. It involves rising and putting together the palms of the hands and extended fingers. It is a gesture which, accompanied by a verbal salutation or not, conveys a range of sentiments, from a simple "hello" or "Goodbye" to a request, expression of gratitude, sign of friendship, or an apology.
Initiation as a Trainee Fighter
Before a teacher accepts a new student, he first spent a great deal of time considering the proposition, trying to ascertain whether or not the person was really worthy of becoming his student. Some fighters even initially had to act as servants to their prospective teachers until such time as the teachers were convinced of their suitability and good character. This process sometimes took a year and/or several years.
When a teacher agrees to accept a new student, the initiation ceremony is held, usually on a Thursday, which is traditionally regarded as Wan Khru (teacher's day). As they make a formal request to be accepted, the students present the customary symbols of respect to their prospective teacher (Kreung Sakkara Buchaa Khru). Unlike the set requirements for Buwong Suwong, there is some leeway for personal choice, although candles, incense sticks and flowers are invariably included. Another customary offering is a symbolic amount of money.
Students pledge in front of the teacher that they will be diligent and hardworking, and that they will respect and obey the teacher, following his rulings to the letter. The teacher, for his part, officially accepts the students and promises to instruct them to the utmost of his abilities.
Annual Homage-Paying Ceremony
This ceremony is held annually throughout Thailand in schools, universities or whereever else learning, of whatever sort, takes place. Where Muay Thai is concerned, it is held either on Muay Thai Day (March 17th) or any other traditionally propitious day, requires the trainee fighters to show their respect for and gratitude to their teachers.
Teachers and students alike gather together to arrange the Annual Homeage-Pay Ceremony, inviting as many past teachers as possible to attend. The ceremony involves many traditional Thai Emblems of honor and respect and commences with all those assembled paying respect to the souls of teachers who have passed away. The ceremony then progresses to the students honoring all the teachers present, who mark sacred symbols on the fighters foreheads with powder in order to bestow prosperity and success upon them, a custom known as Jerm. The ceremony involves the performance of the Ritual Dance of Homage by the fighters as a mark of respect to their teachers, while both teachers and students make sacred vows.
Muay Thai students who have all the nessary qualifications are elevated to the rank of teachers themselves. The teacher has first to consider which students are sufficiently knowledgeable and technically skillful to be worthy of promotions to the ranks of instructor. After the secession has been made, the Krob Khru ceremony is held to publicly announce and promote the chosen students who then become teachers in their own right, entitled to pass on the skills and traditions of Muay Thai to students of their own. As in Kuen Khryu, the teachers-elect offer the traditional symbols of respect to their teachers, who then makes the official proclamations:
Today is propitious day, and this hour of good omen. You have proved yourself to be a person of virtue and knowledge, skilled in the art of Muay Thai, to the extent that you are now worthy of becoming a teacher yourself. I therefore appoint you a newly-created Muay Thai Teacher at this Krob Khru ceremony, capable of instructing others in this noble art. Always remember your duty to preserve the traditions and art of Muay Thai. Be a person of good conduct and apply your knowledge and abilities in such a way as to benefit both you and the community.
While the teacher utters these words, the Muay Thai fighter's kneel on the floor before hime, their hands pressed together in the Panom Mue Wai Position at their breasts, both their bodies and faces bending down, all signs of the utmost respect they have for their teachers.
When the Khru Muay has completed the citation, the fighters, bearing in mind their gratitude to and love for their teacher respond in a suitably reverential manner:
I, your disciple, recollect the deep obligation I have to the Thai ancestors who evolved the art of Muay Thai and have passed it down as precious legacy through countless generations. I also bear in mind the obligation I have to my teacher, who has trained me in the skills of this art, and who now considers me worthy of becoming a teacher myself. I vow to follow in their entirely all of his teachings and to conduct myself with honor, using my knowledge and skills, for ever after.
When the fighters have completed their response, they prostrated themselves three times before their teacher, and then kneel in a posture of obeisance, hands pressed together in the Panom Mue Pose , while the teacher places a Mongkon on their heads. When the students have received the Mongkon, they back away from their teacher on their knees to a suitable distance. The musicians then start to play any the fighters perform the Ritual Dance of Homage in the style, which they have learned from their teacher. When the Ritual Dance is completed, the fighters approach their teacher, again on their knees, hands once more in the Panom Mue Pose, while the teacher removes the Mongkon from their heads, after which, the fighters once again prostrate themselves three times before their teacher and receive the Mongkon in their own hands, to be treasured thereafter as a legacy from their teachers. It is believed that this mongkon is now endowed with sacred properties and can be worn only by its owner, except if they give their express permission for another to do so.
Pre-Contest Rituals
Before any Muay Thai contest can commence, a series of traditional rituals has to be undertaken:
Approaching the Ring Rites-Kuen Suu Weitee Ritual Dance of Homage-Wia Khru Ram Muay Removal of the Head Circlet-Pitee Tod Mongkon
We will review these in your training.
Krabi Krabong-Thai Martial Arts
KRABI KRABONG is the Original Martial Art of Thailand. In ancient times, Krabi Krabong was a system of attack and defense devised by idle warriors to practice and test their skills, as well as to keep themselves fit and competent for battle. On the battlefield, those honed techniques became whirlwinds of destruction. Krabi Krabong though is not an antiquated discipline whose only contemporary value is as a form of entertainment, it is a living martial art. Though in his teaching Por Kruh places a great deal of emphasis on the performance aspect of the art; when he speaks of Krabi Krabong he dwells on its great utility. Modern weaponry has changed the face of war, making large scale conflict with swords and spears a thing of the past. Yet the weapons of Krabi Krabong are for the most part silent ones and as such still warrant themselves a place in contemporary warfare. Though the system may look deceptively simple, one must remember that it was a combat oriented art. Students begin training by learning the empty hand techniques of the original bare knuckle Muay Thai. Through line drills once taught to the military, the students learns the basic kicks, punches, knees and elbows common to Muay Thai. He will then progress through the original full length Wai Kruh and Ram Muay and be schooled in the binding of the hands with rope. What is essential about training is that the empty hand techniques will later be inserted into the weapon fighting. The techniques learned must be strengthened considerably so he can deploy them rapidly and with precision during a fast exchange. In addition, empty hand against weapons will also be taught as the practitioner's skill level progresses. These basics will prepare the practitioner to begin training in the first of the three weapons taught: the Daab, Daab Song Mue and the Krabong.
Thai Termonology
Hello Sa wadee
Goodbye La kon
Good morning Aroon sa wadee
Good evening Sayan sa wadee
Good night Ra tree sa wadee
My name is Chan shue
Thanks, very much Khob chai mark
You are welcome Khob ton rub tharn
You are welcome Tharn sa bi dee rhuee
I speak English Chan pood dai tae pasa Anglish
I can't speak Thai Chan ma chark saha rat
Please speak more slowly Prode pood hai sah kwa nee
I don't understand Chan mai khao chai
Can you help me? Shuay chan noi doi mai?
I am from the U.S.? Chan ma chark saha rat
How do you say? Tharn wa yarng rai?
What time is it? We la tao rai?
Counting One Nueng Two Sorng Three Sarm Four See Five Ha Six Hok Seven Ched Eight Paed Nine Kao Ten Sib Eleven Sib-ed Twelve Sib-sorng
Gym Terminology Boxing teacher Kroo Muay Teacher accepts new student Khuen Kroo Respect to teacher Wai Kroo Promote Jad Anklet Aenken Block Bat To kick Dtae To hit Dtee Throw Ting To box/boxing Dtoi Shadow boxing Dtoi Lom To thrash Faad To duck Lop To dodge/evade Pang nga Left/to left Saai Right/to right Kwaa Camp Kai Boxing Camp Kai Muay Boxing Stadium Sanam Muay Professional boxing Muay acheep Novice bout Gawn welaa International boxing Muay sakon Main bout Koo ek Ring Weh tee Ring ropes Sangwien Weight category Run Rating Andap Jump Kradot Referee Gamagan Break (referee) Yaek Judging gaan dadsin To judge/decide Dadsin Champion Champ Boxer Nak Muay Fight Chok Red corner Faidaeng Blue corner Fainamnerng Boxer's shorts Gangkeng Muay Gloves Nuam Fight music Dontree Muay Groin guard Grajaab Weigh

WOW?That last one was AWESOME.But didn't Jax use Muay Thai or Kickboxing?

um, kickbox derives from muay thay, yes, jax indeed used muay thay, but kobra used kickboxing. I'll be back with more info...
how could we promote this thread? I feel that it lacks the proper audience.

Fighting style: Shotokan karate
Used by: younger Sub-Zero
Used when: MK Deadly Aliance, MK Deception
GICHIN FUNAKOSHI
Gichin Funakosi was born in Shuri, Okinawa in 1868. As a boy, he was trained by two famous masters of that time. Each trained him in a different Okinawan martial art. From Yatasune Azato he learned Shuri-te. From Yatsune Itosu, he learned Naha-te. It would be the melding of these two styles that would one day become Shotokan karate.
Funakoshi-sensei is the man who introduced karate to Japan. In 1917 he was asked to perform his martial art at a physical education exhibition sponsored by the Ministry of Education. He was asked back again in 1922 for another exhibition. He was asked back a third time, but this was a special performance. He demonstrated his art for the emporer and the royal family! Afer this, Funakoshi-sensei decided to remain in Japan and teach and promote his art.
Gichin Funakoshi passed away in 1957 at the age of 88. Aside from creating Shotokan karate and introducing to Japan and the world, he also wrote the very book on the subject of karate, "Ryukyu Kempo: Karate-do". He also wrote "Karate-Do Kyohan" - The Master Text, the "handbook" of Shotokan and he wrote his autobiography, "Karate-Do: My Way of Life". These books and his art are a fitting legacy for this unassuming and gentle man of a memorial to Gichin Funakoshi. This memorial to Master Funakoshi was erected at Enkaku-ji Temple in Kamakura in 1968. The calligraphy at the right is by the master; that at the left is by Asahina Sogen, chief priest of the temple, and reads, "Karate ni sente nashi" (There is no first attack in karate).
SHOTOKAN HISTORY
1922: Master Gichin Funakoshi arrived from the Japanese Prefecture of Okinawa to Tokyo to teach karate. He was officially invited by the Japanese Ministry of Education to introduce the art through a series of demonstrations conducted throughout the mainland.
1930: Master Funakoshi writes and publishes Karate-Do Kyohan, the first instructional text of Shotokan techniques and forms.
1948: The Japan Karate Association is established with Gichin Funakoshi in place as its first Chief Instructor.
1956: The Japan Karate Association Instructor Training Program is developed with the purpose of standardizing Shotokan techniques and creating official instructors, examiners and later, judges.
1957: The Japan Karate Association is officially sanctioned by the Japanese Ministry of Education. As a result of 3 years of strategic planning and countless mock matches under the provocation and direction of Master Funakoshi's student Masatoshi Nakayama, the first official JKA All-Japan Karate Tournament took place at Tokyo's Metropolitan Gymnasium and was open to the public.
Also this year, the karate community mourns the death of its "Father" and teacher, Master Gichin Funakoshi.
1960: Masatoshi Nakayama is appointed as the successor and 2nd Chief Instructor of the Japan Karate Association. Beginning this year and through the decade, Master Nakayama was responsible for delegating graduates from the instructor training program to Europe, the Americas and finally throughout the world. Many of those instructors still remain in their original destinations teaching and promoting the art of Karate-Do.
1961: 5th All-Japan Karate Championships at which Prince Akihito presided as guest of honour.
1965: Master Nakayama publishes the text Dynamic Karate.
1973: As celebration of the 50th anniversary of karate's arrival to mainland Japan, the first official international JKA tournament is held. It also served as memorial to Master Gichin Funakoshi.
1977: Master Masatoshi Nakayama publishes the first volume in the Best Karate series. Through the next 12 years, successive volumes are published featuring profiles and photographs of the JKA's top instructors demonstrating basic techniques, kata and kumite.
1985: The 1st World Shoto Cup Karate Championships are held in Tokyo, Japan.
1987: Karate-ka throughout the world mourn the passing of innovator and 2nd JKA Chief Instructor, Masatoshi Nakayama.
1988: The 2nd World Shoto Cup Karate Championships are held in Brisbane, Australia.
1990: The 3rd World Shoto Cup Karate Championships are held in Sunderland, England.
1992: The 4th World Shoto Cup Karate Championships are held in Tokyo, Japan.
1993: Motokuni Sugiura is appointed as the 3rd Chief Instructor of the Japan Karate Association.
1994: The 5th World Shoto Cup Karate Championships are held in Philadelphia, USA and official announcement and commencement of World Federation of the JKA.
1996:The 6th World Shoto Cup Karate Championships are held in Tokyo, Japan.
SHOTOKAN AND SHOTOKAI
After World War II the Funakoshi Shotokan style of karate effectively split into two factions, Shotokai, which is an anti sport and competition Shotokan style association, and the style now widely known and accepted as Shotokan which was developed further by the J.K.A.
In the 1950s the JKA embarked upon a plan of spreading karate world-wide, instigated by Funikoshi. After his death the JKA, headed by Sensei Nakayama continued to research and develop Shotokan Karate, as well as to promote the competition and sport element of the style. This aspect was the primary reason for its success as competition and sport are prime motivators for many people. The style known today as Shotokan could be more appropriately called JKA Shotokan Karate. The instructors training program was developed which produced numerous qualified senior Karate-ka, many of which were posted around the world to set up schools and teach Shotokan.
Many of the instructors remained in these countries, Teriyuki Okazaki in Philadelphia, Taiji Kase in France, Hiroshi Shirai in Italy, Hidetaka Nishiyama in Los Angeles, Keinosuke Enoeda and Hanshi Shiro Asano in England to name but a few.
The policy of training instructors and continuing to send them around the world, together with the union of the martial art and the sport aspect into the style is probably the reason why JKA Shotokan Karate is the most popular style of Karate, and why it spread so rapidly in the 60's onwards. Other styles of Martial Art have followed in its wake, some of the most successful being the styles that like JKA Shotokan have a strong sports and competition aspect (Tae Kwon Do springs to mind, a Korean offspring of Karate).
The large size of the JKA (10 million plus in over 155 countries) led to problems in the 1970's. Political and technical issues resulted in several senior karate-ka breaking away from the JKA. The most well known being Sensei Kanazawa; in 1977 he left to form Shotokan Karate International (SKI), which is now the largest Shotokan organisation in the world with over 2.5 million members in over 100 countries.
In the 1980's several other prominent karate-ka left the JKA. However after the death of Sensei Nakayama in 1987, with no thought out succession planning, the resultant political instability led to infighting and the JKA broke up.
As a consequence the Japan Karate Association has given birth to numerous organizations, some having affiliations to the JKA, many who no longer wish to affiliate, and those who follow the JKA syllabus and/or the JKA Shotokan Karate style and have never affiliated. Many individual independent clubs and small associations fall into the latter, affiliating themselves directly to nationally recognised sporting bodies such as the EKGB and the AMA (The English Karate Governing Body and the Amateur Martial Association).
Remember that to Funakoshi the prevalence of divergent schools of karate was a serous problem, and he believed it would have a deleterious effect on the future development of the art. Funakoshi objected strongly to the classification of him and his colleagues as the Shoto-kan school, saying that there is no place in contemporary Karate-do for different schools. His belief was that all "schools" should be amalgamated into one so that Karate-Do may pursue an orderly and useful progress into man's future. However his approach has spawned the style widely classified as Shotokan and it could be argued that there is only one main school of Shotokan karate and that is the JKA style Shotokan Karate.
With the continuing development of Shotokan Karate, and the sharing of ideas across the different governing bodies, in all forms of Karate, Shotokan should enable its benefits to be made accessible to all. Bringing together people through competition whilst developing the martial art and sharing ideas, Karate-Do may well pursue an orderly and useful progress into man's future, keeping Funakoshi happy and content in his grave!

furthermore on shotokan...
Introduction
There are three components to Shotokan karate training: kihon, kata, and kumite. Each plays a crucial role to the development of karate skills. While particular teachers and particular training sessions may emphasize some (or only one) components, none of them can be neglected in the course of one's training.
Kihon
Kihon is the practice of fundamental techniques: blocking, punching, striking, and kicking. These techniques are the beginning and end of karate -- a karateka (practitioner of karate) may learn them in a matter of months, yet fail to master them after a life's worth of training. Hence, basic techniques demand regular practice, applied with as much concentration and effort as possible.
According to the late Sensei Masatoshi Nakayama, the karateka must practice kihon with the following in mind:
Form. Balance and stability are necessary to basic techniques. Kicking -- in which one leg supports the entire body -- is an example of technique that depends on the karateka's sense of balance. Karate movements involve shifting the body's center of gravity, which demands good balance and control of the body. In addition, the karateka requires stable joints, stances, and posture to deliver (or withstand) maximum impact in (or from) a blow.
Power and speed. Karate would be meaningless without kime, the ability to concentrate the greatest amount of force at the point of attack (or block). Those with great muscular strength do not excel at karate, if they never learn to use their muscles to the greatest effect. The karateka who excels, does so by maximizing her muscular power through kime. In addition, the karateka's power is directly related to the speed of her techniques. However, speed is ineffective without proper control.
Concentration and relaxation of power. The karateka cannot generate maximum power if her punches rely on the arm's muscles alone, or her kicks on the leg's muscles alone. The greatest level of power comes from concentrating all of the karateka's strength, from every part of the body, on the target. In addition, the karateka must generate power efficiently, using power when and where it is needed. Maximum power is required only at the point of impact. Until then, the karateka should stay relaxed and avoid generating unnecessary power. By tensing the wrong parts of the body or tensing at the wrong time, the karateka only diminishes the amount of power that goes into her block or attack. While she is relaxed, the karateka should stay mentally alert.
Strengthening muscle power. The karateka must not only understand the principles of kihon, she must give them effect with strong, elastic muscles. Strong muscles demand constant, earnest training. They also require the karateka to know which muscles to use in her techniques: well-trained muscles will lead to strong and effective karate.
Rhythm and timing. Karate has its own rhythm that karateka should come to recognize and understand. No technique takes place in isolation; in combining basic techniques, the karateka should pay attention to the timing of her techniques as well as the techniques themselves. A master karateka's movements not only contain a great deal of power but also rhythm and, in their own way, beauty. A sense of rhythm and timing will help the karateka understand the techniques and the art in general.
Hips. The hips are a crucial, yet oft-neglected component in executing karate techniques. Hip rotation adds power to the upper body, and is thus essential to strong blocks and punches. The hips' proximity to the body's center of gravity make them the foundation of strong, stable movements, good balance, and proper form. The karateka cannot move as smoothly, quickly, or powerfully if the hips are passive. For this reason, teachers often remind their students to "block with your hips," "punch with your hips," and "kick from your hips."
Breathing. The karateka should coordinate breathing with her techniques. Breathing enhances the karateka's ability to relax and concentrate maximum power in her techniques. Correct breathing -- fully exhaling when finishing a strike, for example -- is necessary to developing kime. The karateka should not breathe in a uniform manner; her breathing should change with the situation. Proper inhaling fills the lungs completely. Proper exhaling leaves the lungs about 20 percent full -- exhaling completely makes the body limp, leaving the karateka vulnerable to even a weak attack.
Kata
The kata are formal exercises which combine basic karate techniques -- blocking, punching, striking, and kicking -- into a series of predetermined movements. Kata combines offensive and defensive techniques, proper body movement, and changes in direction. The kata teach the karateka to dispose of numerous attackers from at least four directions. Although the kata do not involve visible opponents, the karateka, through serious study of the kata, learns the art of self-defense and the ability to calmly and efficiently deal with dangerous situations. For these reasons, the kata have been the core of karate training since ancient times.
According to Sensei Nakayama, there are five characteristics of kata:
1. For each kata, there are a fixed number of movements. (The basic Heian kata have 20 to 27 movements; advanced kata can have over 60.) One must perform the movements in the correct order.
2. One must begin and end the kata at the same point on the floor. Each kata has its own "shape" -- depending on the kata, the karateka may move along a straight line or a "T"- or "I"-shaped formation.
3. There are kata that all karateka must learn, and kata that are optional. The former consist of the five Heian kata and three Tekki kata. (Today, Tekki 2 and Tekki 3 are usually optional.) The optional kata are Bassai-dai (although most brown belts practice this for their black belt exam) and Bassai-sho , Kanku-dai and Kanku-sho, Empi, Hangetsu, Jitte, Gankaku, Jion. Other kata include Meikyo, Chinte, Nijushiho, Gojushiho-dai and Gojushiho-sho, Hyakuhachiho, Sanchin, Tensho, Unsu, Sochin, Seienchin, Ji'in, and Wankan.
4. There are three aspects to performing a dynamic kata: (1) correct use of power; (2) correct speed of movement, be it fast or slow; (3) expansion and contraction of the body. The kata's beauty, power, and rhythm depend on these aspects.
5. One bows at the beginning and end of the kata. Bowing is part of the kata, too.
Kumite
Kata and kumite are complementary training methods. In kata, one learns basic techniques; in kumite, one applies them with a sparring partner. The principles of kihon (see above) still apply to kumite: the karateka must apply proper karate techniques, demonstrate correct power and speed, and, above all, exercise good control -- contact is prohibited. One must remember that, while kumite is a useful application of the fundamentals learned through kata, it is not a substitute for kata.
There are three types of kumite: basic kumite, ippon (one-step) kumite, and jiyu (free) kumite.
Basic kumite, consisting of five- or three-step sparring, permits the karateka to cultivate basic blocking and attacking through prearranged techniques. It is a useful introduction to sparring for beginning students.
Ippon kumite also involves basic, prearranged techniques, but adds emphasis on body movements and proper distancing from the opponent.
In jiyu kumite, techniques are not prearranged. The karateka may freely engage her physical and mental powers, but must strictly control her attacks -- contact is prohibited. The karateka must be well-trained and disciplined enough to make a powerful blow that stops just before it reaches its target. For these reasons, only advanced students may practice jiyu kumite.
(Note: Most karateka learn jiyu ippon kumite -- a combination of one-step and free sparring -- as brown belts. In this semi-free form of sparring, both sides must use basic, prearranged techniques, but may act according to their own rhythm and timing. Jiyu ippon kumite often serves as a bridge between ippon and jiyu kumite.)