May 2017

Do you know how Modern Karate got its name?

It’s pretty interesting…

Many people think Karate is an ancient martial art.

But actually, “Karate” is less than 100 years old.

Including its name.

(Stuff like belts, ranks, uniforms, terminology, grading and styles are also new inventions.)

Yet, in spite of its relative youth, Karate has no shortage of misconstrued facts that conceal its actual origins, depth and essence.

For example, the name ‘Karate’ itself.

Let us explain:

Karate comes from Okinawa, an island south of Japan.

Okinawa was an important historical trade hub between many Southeast Asian countries, like Siam (modern day Thailand), Burma, the Philippines, Taiwan and Korea.


The #1 country that Okinawa vibe with was China.

Chinese culture was considered the ultimate sophistication.

Every person, idea and product that came from China to Okinawa was treated with utmost respect – including its martial arts.

The Chinese fighting arts were referred to as ‘Toudi’ by the Okinawans.

Toudi (also written Tode, Tuidi, Tote etc.) literally means ‘Chinese Hand’ in the Okinawan language.

toudiNow listen:

The first character (‘Tou’) can also be pronounced ‘Kara’ in regular Japanese.

Why? Because Japanese characters can have several pronunciations.

This is where our story takes an interesting turn…

You see, after cultivating Toudi for many years in Okinawa, a handful of local practitioners (including Funakoshi Gichin, Mabuni Kenwa, Miyagi Chojun, Motobu Choki etc.) wanted to spread this art to mainland Japan.

Unfortunately, Japan was in historical conflict with China at this time.

Anything that had connections to China was disliked by the Japanese.


In order to make Toudi accepted by the Japanese public, several things had to change.

Including the name.

The first character (‘Tou’/’Kara’) was replaced with an alternative character – also pronounced ‘Kara’ – but with the meaning ‘Empty’ instead of ‘Chinese’.


‘Chinese Hand’ became ‘Empty Hand’.

On October 25 in 1936 at 4 pm, a historical meeting was held with Okinawan masters, where they officially decided to change the name from ‘Toudi’ to ‘Karate’.

It was agreed that ‘Karate’ would be easier to market and promote in mainland Japan.


Modern Karate was born.

In fact, not only was ‘Karate’ easier to pronounce in Japanese, but it also made more sense for the general public, as its new meaning (‘Empty Hand’) was more aligned with the peace-seeking properties of modern Japanese society.

Lastly, the ending ‘Do’ was added.

‘Do’ is Japanese for ‘Path’/’Way’, and signified that Karate was a philosophical journey of enlightenment – not just a fighting method.


The Way of the Empty Hand was created.

Toudi’s self-defensive Chinese roots became replaced by Karate-Do’s self-developmental Japanese values.

And that’s how Modern Karate got its name.



Gichin Funakoshi (1938). The Twenty Guiding Principles of Karate.


  1. Karate-do begins and ends with bowing.(REI)
    Hitotsu, karate-do wa rei ni hajimari rei ni owaru koto o wasuruna

  2. There is no first strike in karate.
    Hitotsu, karate ni sente nashi

  3. Karate stands on the side of justice.
    Hitotsu, karate wa, gi no tasuke

  4. First know yourself, then know others.
    Hitotsu, mazu onore o shire, shikashite ta o shire

  5. Mentality over technique.
    Hitotsu, gijutsu yori shinjitsu

  6. The heart must be set free.
    Hitotsu, kokoro wa hanatan koto o yosu

  7. Calamity springs from carelessness.
    Hitotsu, wazawai wa ketai ni seizu

  8. Karate goes beyond the dojo.
    Hitotsu, dojo nomino karate to omou na

  9. Karate is a lifelong pursuit.
    Hitotsu, karate-do no shugyo wa issho de aru

  10. Apply the way of karate to all things. Therein lies its beauty.
    Hitotsu, ara yuru mono o karateka seyo; soko ni myomi ari

  11. Karate is like boiling water; without heat, it returns to its tepid state.
    Hitotsu, karate wa yu no gotoshi taezu netsu o ataezareba moto no mizu ni kaeru

  12. Do not think of winning. Think, rather, of not losing.
    Hitotsu, katsu kangae wa motsuna; makenu kangae wa hitsuyo

  13. Make adjustments according to your opponent.
    Hitotsu, tekki ni yotte tenka seyo

  14. The outcome of a battle depends on how one handles emptiness and fullness (weakness and strength).
    Hitotsu, tatakai wa kyojitsu no soju ikan ni ari

  15. Think of hands and feet as swords.
    Hitotsu, hito no teashi wa ken to omoe

  16. When you step beyond your own gate, you face a million enemies.
    Hitotsu, danshi mon o izureba hyakuman no teki ari

  17. Formal stances are for beginners; later, one stands naturally.
    Hitotsu, kamae wa shoshinsha ni ato wa shizentai

  18. Perform prescribed sets of techniques exactly; actual combat is another matter.
    Hitotsu, kata wa tadashiku, jisen wa betsumono

  19. Do not forget the employment of withdrawal of power, the extension or contraction of the body, the swift or leisurely application of technique.
    Hitotsu, chikara no kyojakutai no shinshuku waza no kankyu o wasuruna

  20. Be constantly mindful, diligent, and resourceful, in your pursuit of the Way.
    Hitotsu, tsune ni shinen ku fu seyo

The precepts are not numbered or ordered; each begins with hitotsu meaning "one" or "first" to show that each rule has the same level of importance as the others.





qi=life force energy

gong=working with---inside out!

Lungs points

Increases lung strength

Improves immune function


Lower Back Points

Improves blood flow

Activates energy

Promotes vitality


The Inner Gate Point

Stabilizes emotional highs and lows

Erases feeling of anxiety

Eases digestive discomfort

Heart Point

Promotes peaceful sleep


Qi Gong Facial Rejuvenation

Reduces stress and tension

Eliminates mental clutter

Improves circulation to cranium


The word of the Month is:The Gi

Everyone and anyone who has studied a Japanese martial art has worn a Dogi or simply a Gi. Ever wonder where did this thing come from? To some they resemble pajamas because they are loose fitting and comfortable. Others see the top as something to take the place of a street jacket thick and durable with collars and sleeves to be grabbed for a more realistic training.

Like everything else this has a history and it was made to resemble something however what? The first uniform to be worn by practitioners of Japanese are were simple Kimono. This was what they wore on an everyday basis anyway. It was realistic because they practiced in what they would be wearing when attacked. It was economical because you owned one anyway.

From my research the first Gi was the judo gi not as we know it today but a very early rendition. The length of the sleeves and pants has been altered and to this day continue to be to fit the needs of what is being studied. The Uniform needed to be more durable many would return from practice with clothing ripped to shreds from heavy training. They were all unbleached they didn’t come in green blue, red of any other color you might find browsing a modern day martial arts catalog.

A judogi comprises three parts usually cut from different styles of fabric, a very heavy uwagi or jacket, a lighter canvas style shitabaki or pants, and a cotton obi or belt. Though similar to the shorter styles of kimono, a uwagi will invariably be made from cotton or a cotton blend and is of a very heavy weight fabric. All but the cheapest and most lightweight uwagi are cut from a woven cotton cloth, similar to, but much more tightly woven than terrycloth, and more expensive competition and hand-made judogi will often weigh several kilograms when finished. Due to the nature of Judo practice they commonly have heavier stitching and double layer knee patches to provide durability.

Judogi are sold in many thicknesses, which can be generally grouped together in the two classes: Single Weave and Double Weave. Single-weave judogi are thinner and weigh less (upper jacket textile fabric weight usually 300–550 g/m2). The thinner judogi are less durable, although some judoka (judo practitioners) may prefer them for long practices as they are less likely to foster overheating. Double-weave judogi are thicker and weigh more (fabric weight usually 650–1050 g/m2). They are harder to grab than single-weave gis, which is considered an advantage in competition. Double-weave gis shrink less and those of high quality are often sold entirely pre-shrunk, this is important to know when comparing the fit of the gi. Double-weave gis generally cost considerably more than single-weave gis of comparable quality. The pants themselves are not classified in this way. 

The Karate systems adopted this uniform as well. In fact when O’Sensei Gichin Funakoshi demonstrated in Japan he wore a Judogi. Over time changes were made to suit their needs since striking was more the focus a lighter model was needed. The heaviest of Karategi are only 16 oz compared to some judogi at 35 oz. Due to the nature of Karate training which emphasizes striking, kicking and a more limited range of standing throws compared to Judo the karategi has evolved in a manner that maximizes mobility and speed without the extremely coarse and strong fabric required for grappling and throwing found in Judo. They are made from smooth cotton which may be brushed or ribbed for unrestricted movement and added comfort. Reinforced stitching is common, as to compensate for the stresses put on the gi.

Inferior karategi are often cut from a light fabric similar to that of a summer shirt. These karategi are easily ripped, and tend to adhere to the practitioner's skin, creating some discomfort after any extensive perspiration is experienced. Such materials yield a karategi no heavier than the 8 oz. Most quality karategi are cut from a light canvas style cloth because of its ability to stand up to considerable amounts of rigorous application and abuse without restricting the mobility of the Karateka. 

The three main cuts of karate gi are Kata, European and Japanese. The Japanese cut has short sleeves and trousers for lest restriction. This cut also has a longer lapel that prevents it from riding up over the belt(obi). The Kata cut is very rare. It has even shorter sleeves and is chosen more for aesthetic appeal. European Cut has longer sleeves and trouser. The lapel is shorter. This cut again is chosen for aesthetic appeal. Karate uniforms come in a wide array of colors. Most Karateka still wear white. Some clubs use a system of differing colors to differentiate students from instructors.

As far as coloring everyone has a personal preference however it is said that white was chosen because in the Shinto religion white is a symbol of good and purity. This is interesting because in the China to my understanding it is the opposite black is purity when people die they are dressed in white. This goes to show you different strokes for different folks. Osu!







word of the month--Karate Master Rank


How the Masters Got Their Ranks:
Origins of the Karate Rank System

Throughout the course of our karatedo training, we take for granted the grading system that awards our belt ranking and titles. Sometimes this system is manifestly personal, with the headmaster--and only he--bestowing each promotion directly, according to his own standards. Often, the testing for and awarding of rank is a more bureaucratic affair, with a committee exercising a perfunctory duty in a formally standardized and even routine mannerless ceremony, yet somehow more officious.

The recent writings of Hanshi Richard Kim of the Butoku-kai (Dojo Fall 1993) taught how the dan/kyu (degree) system was adopted by modem budo systems, promulgated by the Butoku-kai, and codified in its final form for Japanese karatedo by the Federation of All Japan Karatedo Organizations (FAJKO). To truly understand this ranking system, it is important to gain a clearer insight into how the various masters obtained their ranking, since that forms the basis for your rank.

This much we know for certain: On April 12, 1924, Gichin Funakoshi, the "Father of Modern Karate," awarded karate's first black belt dan upon seven men. The recipients included Hironori Ohtsuka, founder of wado-ryu karatedo, Shinken Gima, later of gima-ha shoto-ryu, and Ante Tokuda, Gima's cousin, who received a nidan (second degree) black belt. Like Gima, Tokuda had trained extensively in Okinawa before coming to Japan proper. The others were Kasuya, Akiba, Shimizu and Hirose. This beginning was a highly personal, yet formal ceremony in which Funakoshi is said to have handed out lengths of black belting to his pupils. Still there is no evidence that Funakoshi himself had ranking in any budo under the dan/kyu system.

Actually, Funakoshi was greatly influenced by Jigoro Kano, aristocratic founder of judo, and originator of the dan/kyu system. Kano was a highly respected individual, and Funakoshi prided himself on being an educated and "proper" man who rightly believed that he was acting correctly. Kano's system was not only being applied to judo, but to other budo as well under the aegis of the Butoku-kai and the Japanese Ministry of Education. Funakoshi, then, just adopted the order of the day: a ranking system officially sanctioned by Japan's greatest martial arts entities. Funakoshi's own rank was of no consequence, since it seems that belt ranking was really just something for the students, not for headmasters.

For its part, the Butoku-kai issued instructor's licenses: the titles renshi (the lowest), kyoshi, and hanshi (the highest). It would be a while before the dan/kyu system became universal in karate. By the end of the 1930s, each karate group was called upon to register with the butoku-kai for official sanctioning, and in 1938, a meeting of the Butoku-kai's official karatedo leaders was held in Tokyo. Its purpose was to discuss the standards for awarding rank within their art. Attending, among others, were Hironori Ohtsuka of wado-ryu, Kenwa Mabuni of shito-ryu, Kensei Kinjo (Kaneshiro) and Sannosuke Ueshima of kushin-ryu, Tatsuo Yamada of Nippon kempo, Koyu Konishi of shindo-jinen-ryu, and a young Gogen Yamaguchi of goju-ryu. Most of these men were founders of their own styles, and as such automatically became the highest rank that their agreed-on respective standards allowed. Yamaguchi assumed leadership of goju-ryu because, we are told, goju-ryu's founder, Chojun Miyagi, personally asked him to take the leadership of the style in Japan. About then, Funakoshi also finalized the grading standards for use at his shotokan dojo.

Of course, the Butoku-kai continued to sanction head teachers directly. This was not without controversy, however, since Konishi sat on the board that awarded Funakoshi his renshi and Konishi had been Funakoshi's student. Of course, Konishi had inside ties to the Butoku-kai by virtue of birth, something the Okinawan Funakoshi could not have.

Back on Okinawa, the dan/kyu system did not become universal until after World War II. It was not unknown there, however, and some individual teachers did utilize the black belt. Judo had been practiced on Okinawa at least since the 1920s. In fact, it was at a Judo Black Belt Association (Yudanshakai) meeting on Okinawa that Miyagi and shito-ryu's Kenwa Mabuni demonstrated karate kata (forms) for Jigoro Kano garnering praises from the judo founder. Miyagi, it should be noted, became the first karate expert given the title of kyoshi (master) from the butoku-kai in 1937. Miyagi was then appointed chief of its Okinawan branch

After the ravages of war in the Pacific, the surviving karate leaders had to begin anew. With the Butoku-kai administration shut down for years to come, each karate group was on its own. The acknowledged leaders of each faction, as well as individual dojo chiefs, gave out dan ranks based upon all original sanctioning by the Butoku-kai or mandates inherited directly from the ryu's founder.

Rushing in to fill the vacuum left by the Butoku-kai, various dojo coalesced to perpetuate the art and legitimize its members' ranks. In the late 1940s and early 1950s, each new association, including the Gojukai, Shito-kai, Chito-kai, Shotokai and Japan Karate associations codified their rules and issued rank accordingly. Generally, several instructors created a board of directors or council to govern the association. Some officer, be it the chief instructor, president, director or chairman would have signature authority on menjo (rank certificates). In this way, the senior-most members would attain their rank by being acknowledged and "signed off" by the board or committee. Other times, a senior member of one faction would attain high enough rank from the faction-head to then go out and form his own style or organization. Supposedly, the famous Masutatsu Oyama received his eighth dan from Goju-kai head Gogen Yamaguchi. Oyama later formed his own style that was not completely a type of goju-ryu.

Usually in a legalistic and officious way these groups would simply adopt or adhere to some even higher authority or granting agency to further legitimize their actions. Recognition by the Japanese Ministry of Education was the ultimate sanction for individuals and groups in these times. Also new associations -- both in Japan proper and in Okinawa -- appeared. These became the grantor ranking authority, much in the way the Butoku-kai had acted previously. These new organizations were to set the pattern and be the original source for today's ranking. As with the single-style clubs, the head instructors often assumed the rank for which they were qualified, based on criteria they wrote themselves.

One of the first was the All Japan Karatedo Federation, which seems to have started shortly after World War II as a confederation of headmasters such as Funakoshi, Chitose, Mabuni, Yamaguchi and Toyama. They regularized the dan/kyu system to some extent, and with this group the modern Japanese karate ranking system became the norm. This unity did not last however. For example, the ranking was not consistent from group to group in the upper levels. The shotokan associations such as the JKA and the Shotokai only used up to godan (fifth rank) at this time. As a result, some groups had ceased to participate by the early 1950s.

Even more reminiscent of the Butoku-kai was the International Martial Arts Federation (IMAF), known as the Kokusai Budoin. Originally named the National Japan Health Association, IMAF was launched in 1952 by powerful martial artists from several disciplines. From judo there was Kyuzo Mifune, Kazuo Ito and Shizuo Sato. From kendo came Hakudo Nakayama and Hiromasa Takano, and from karatedo there was Hironori Ohtsuka. Its first chairman was Prince Tsunenori Kaya. From the start, IMAF was set up by senior martial artists to preserve and promote various budo to create a mutually supportive network. A ranking system consisting of first through tenth dan, as well as the title system of renshi, kyoshi and hanshi, was adopted. Now highly respected and skilled instructors could have a direct avenue for promotion themselves. Several karateka including Gogen Yamaguchi, Hironori Ohtsuka (I and II), and more recently, Hirokazu Kanazawa of shotokan, received their highest grades through IMAF.

For Okinawa, the dan/kyu system did not really take hold until 1956, with the formation of the Okinawa Karate Association (OKF). Chosin Chibana, first to name his system shorin-ryu, was the first president. According to the historical data of the Shudokan (a Japanese group started by Kanken Toyama in Tokyo), Chibana and Toyama were officially recognized by the Japanese Ministry of Education to grant any rank in the art of karate, regardless of style. Chibana helped organize the OKF, and it was then that the mainstream Okinawan groups, on a widespread basis, began differentiating their black belt ranks as other than simple teacher and student demarcations.

A talented and, some say, colorful character, Toyama gave several certifications as largess to dojo heads in Okinawa and Japan proper. These were usually shibucho ("superintendent," from the feudal area commander title) diplomas. These certifications set up the individuals so named as head of their own branch of the All Japan Karatedo Federation and, by extension, of their own groups. Eizo Shimabuku, founder of the shobayashi-ryu/shorin-ryu faction (a Kyan-type tomarite/shurite shorin-ryu blend), traces his own tenth dan to a Toyama certification. Shimabuku's assumption of the tenth dan, and his wearing of a red belt, was not without dispute, and it was controversies of this type that led most Okinawan leaders to eschew the red belt altogether.

The AJKF did not last as a unified group of different styles in Japan proper. Toyama's foray back to Okinawa did lead later to the formation of the AJKF-Okinawa Branch with the organizing help of Isamu Tamotsu. Tamotsu became a student of Okinawa's Zenryo Shimabuku (of Kyan-type shorinryu) and would become known as the soke (style head) of the Japanese faction of Shorinji-ryu. In 1960, the Okinawan branch of the AJKF organized with Zenryo Shimabuku as president. A constituent group of this AJKF was the Okinawa Kempo League headed up by Shigeru Nakamura and Zenryo Shimabuku as a loose confederation of various technique sharing dojo.

Like other associations, the AJKF Okinawa Branch provided for the ranking of its member instructors. It operated as a rival to the Okinawa Karate Federation. However, it did not last long either and its member schools drifted away and formed other alliances. Its emblem did not die, however. The same patch is still used by Tsuyoshi Chitose's Chito-kai. The center karate leaders continued on their own or became part of other groups, using authority inherited mostly from members of one of the original Okinawan organizations, the most significant is the All Okinawa Karate and Kobudo Rengokai. Formed by Seitoku Higa as a successor to the Okinawa Federation in 1967, the Okinawa detail of the emblem was used to distinguish each member group. Seiyu Oyata can be seen wearing this patch in Dojo, Fall 1993, page 13.

Chitose was a founding member of the original Japanese AJKF, but his tenth dan was issued in 1958, according to the Chitokai, by the All Okinawa Karate Kobudo Rengokai. His hanshi title was issued by the same group in 1962. This is confusing however, since the AOKK-Rengokai was not formed until 1967. It grew out of an earlier group: the Okinawa Kobudo Federation that was organized in 1961. This later group was organized by Seitoku Higa (of various lineages related to shorin-ryu) and Seikichi Uehara (molobu-ryu). Higa had been ranked by Toyama while living in Japan and may have been connected with the original AJKF.

As we learned from Richard Kim, the most significant event in the use of the dan/kyu system in karate was the formation of the FAJKO in 1964. All the major groups and factions of Japanese karatedo were brought under FAJKO's umbrella. By 1971, a ranking structure was adopted that standardized all the systems. High rank was issued to FAJKO member instructors by the organization's board. In this way, heads of constituent organizations could be upgraded, much as in earlier attempts at confederacy. An earlier, but smaller, confederacy of schools with rank-sanctioning authority was the Japan Karatedo Rengokai, which still exists and is a member of FAJKO.

After the birth of FAJKO, the JKA upgraded its own ranking requirements to conform. Sixth and eighth dans were awarded in the JKA back in the mid-1960s, and Hidetaka Nishiyama in Los Angeles was one of those upgraded at that time. Though not all groups participate in FAJKO these days, most still are tied to that organization in terms of rank structure and sanction. Others, not so tied, have conformed to the FAJKO criteria and standards nonetheless.

Shortly after FAJKO was launched, the Okinawans formed the All Okinawa Karatedo Federation as a successor to the old OKF. Members of both the OKF and AJKF-Okinawa Branch became part of the new association. Some of Okinawa's most mainstream karate leaders formed the AOKF board. These included Nagamine, Zenryo Shimabuku, Meitoku Yagi of gojuryu, Kanei Uechi of uechi-ryu and Yuchoku Higa of shorin-ryu. They adopted a dan/kyu and renshi, kyoshi, hanshi (plus a hanshisei) system almost identical to FAJKOs.

Other karate leaders continued on their own or became part of other groups, using authority inherited mostly from members of one of the original Okinawan organizations. Probably the most significant is the All Okinawa Karate and Kobudo Rengokai. Formed by Seitku Higa as a successor to the Okinawa Kobudo Federation in 1967, the Okinawa Rengokai also adopted very similar standards to the AOKF. Higa's organizations had certified as hanshi--and hence supreme instructor--several who were style or group heads in their own right. These included Shinsuke Kaneshima of Tozan-ryu from shurite, Hohan Soken of matsumura shorin-ryu, Shinpo Matayoshi of matayoshi kobudo Kenko Nakaima of ryuel-ryu, ShianToma of shorin-ryu (Kyan type) and motobu-ryu, Tatsuo Shimabuku of isshin-ryu, Shosei Kina of uhuchiku kobudo, and Zenryo Shimabuku of shorin-ryu.

It is clear that karate ranks sprang from several original sources -- a relatively modem construct on an old martial art. It was issued by individuals and institutions with set standards that were recognized by other prestigious groups and individuals. And this is the crux of the matter: For rank to be recognized, the bestower must be recognized within karate's mainstream community. It must be based in tradition, and linked to a body or sanctioned individual who is perceived as beyond reproach. The standards by which rank is achieved and given must be recognizable, and conform to already existing norms in the Okinawan/Japanese martial arts hierarchy. Anyone can print up or write a fancy certificate, but absent of any governmental or legal guidelines, it is the recognition and acceptance by existing groups and institutions that give each ranking group or individual its legitimacy.

The development of the ranking system is a typically human development, with rivalries and contradictions, and our own masters received their rank in different ways. The highest-ranked of the old masters did not-could not-receive the tenth dan from their "style." They were invariably ranked by someone else and applied this grade to their own group. This is still true. As in a medieval European knighting, originally any knight could dub another, then regal institutions took over. However, it is the skill and knowledge that gains the rank, not vice versa. The quest for rank, per se, misses the point.

"First know yourself, and then know others."
Gichin Funakoshi, founder of karate





Word of the Month--TRUST

The word of the month for JANUARY is TRUST !!


"Self-trust is the first secret of success.”

Ralph Waldo Emerson,

19th century American essayist and philosopher

Translation for Adults

It is counter-productive to say you “can’t” perform a task

or accomplish a goal. Develop the confidence to accept

any challenge and you’ll be one large step closer to conquering

any obstacle. Trust in yourself and you will have

the conviction you need to defend you decisions, follow

your instincts and achieve your goals. If you doubt your

abilities, then no one has a reason to trust in you either.

Trusting yourself is the source of the new confidence you

need to take on any task and succeed, even when all others

doubt you.


Don’t’ ever say, “I can’t.” It really means, “I won’t.” “I

can’t” is a barrier you erect between yourself and your

goals. That barrier is just an excuse, so you don’t have to

try. You must first have confidence to accomplish your

goals. Confidence gives you trust in yourself. When you

trust yourself, then you can say, “I can” and “I did!” If you

trust yourself, then all you must do is follow the steps toward

your goal. Don’t doubt your abilities when you learn

a difficult kick or self-defense technique. Trust in yourself to

learn and practice. You will do that difficult kick. You can

do anything when you trust yourself.



Word of the Month

Every month we give the students an assignment on the word of the month and discuss it in class. When the student brings the assignment back to class completed, they will get a stripe on their belt!


Please discuss and review the word of the month at home.

The word of the month for December is FRIENDSHIP.
Friendship means "We share & care about each other"

Having good friends is a very important part of our lives.  Learning how to be a good friend begins early in our lives and helps us understand one another, celebrate & support our differences & show compassion and loyalty.  Having a strong friendship is a relationship we choose based on mutual likes & interests based on respect & trust.  Many friendships can last an entire lifetime.
Participating in a martial arts class sets the stage for allowing friendships to happen because students share a common interest which in many cases is the foundation of having friends.


Listen to Dr Robyn talk more about "Friendship"