Okichitaw
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| Okichitaw | |
|---|---|
 Okimakhan Lépine demonstrating a technique |
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| Focus | grappling, striking |
| Country of origin | Canada |
| Parenthood | Traditional Cree with influences from Taekwondo, Hapkido, Taekeukdo |
Okichitaw is a martial art developed by Canadian martial artist, George J. Lépine, (1962, Manitoba, Canada) based on the fighting techniques of the Assiniboine and Plains Cree Indian Nations, which have been maintained within his family for generations.
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[edit] Introduction
In the early 1990s Lépine began to organize and codify the techniques passed to him through his family, presenting Okichitaw at the annual World Martial Arts Festival in 2002, where it was formally recognized as a unique indigenous martial art of Canada by the World Martial Arts Union. In 2004, the first large scale Okichitaw demonstration team represented Canada at the World Martial Arts Festival in Chung-Ju, Korea. The main Okichitaw training lodge, (mistiko kamik) runs out of the Martial Arts School of the Native Canadian Centre of Toronto and is being disseminated through workshops and demonstrations throughout Canada and internationally.
[edit] Etymology of ‘Okichitaw’
The word Okichitaw is based on the Plains Cree okichitawak, an honorific applied to Cree warriors by the Elder warriors after a younger man had proved himself in battle. Okichitawak was used to describe the warriors within the community who had developed special skills that were utilized for survival, protection and warfare.
The name Okichitaw was suggested by Elders in Lépine’s native Manitoba when he turned to them for guidance in naming the martial art. Okichitawak was modified, with the help of Lépine’s Elders, to be easily pronounced by non-Cree speakers: Oki Chi Taw.
[edit] History
[edit] History of Okichitaw
Founder George J. Lépine learned traditional Plains Cree fighting techniques from his father, George E. Lépine, and his uncles and great uncles Marion, Davitsky, Nault, Lépine and Henry. He learned Indian Wrestling, tomahawk throwing and a variety of hand to hand techniques (miche che kiske) from the age of nine. During the same period, Lépine began his training in Judo under Master Mo Oye, then training in Taekwondo under Grandmaster K.S. Cho, before studying the art of Hapkido with Grandmaster Inn Suk Pak, after which he trained in Taekeukdo under Grandmaster Hyung Lee. From very early in their relationship, Grandmasters K.S. Cho and Inn Suk Pak encouraged Lépine to explore the techniques passed on to him through his family. His mentor to this day, Grandmaster K. S. Cho has remained a major influence on Lépine’s further personal development of Okichitaw.
[edit] WOMAU affiliations
Lépine presented Okichitaw at the World Martial Arts Festival in 2002 where it was formally recognized as a unique indigenous martial art of Canada by the World Martial Arts Union. The World Martial Arts Festival is the largest of its kind and is an annual forum and showcase for indigenous martial arts from around the world, with the country of origin fielding teams. At the Chung-Ju festival only teams from Japan can demonstrate Karate, only Brazilian teams may present Capoiero. Similarly, only the Canadian team may showcase Okichitaw, as it is indigenous to Canada.
[edit] The philosophical and spiritual aspects of training
First Nations beliefs are incorporated into the daily practice, ceremonies and promotions testing of Okichitaw, just as Taoist, Confucian, and Buddhist teachings are embedded into many Asian martial arts.
[edit] Elder Vern Harper
Vern Harper (born June 17, 1936 in Toronto, Ontario) is a First Nations Cree Elder, medicine man and Aboriginal rights activist. Known as the “Urban Elder” for his tireless work among the Aboriginal communities of Toronto, Elder Vern is a hereditary Cree chief, a fifth generation grandson of Mistawasis and a sixth generation grandson of Big Bear. Elder Vern has been part of Okichitaw from the very earliest stages, advising and encouraging Lépine in the further development of the art. Elder Vern officiates at Okichitaw ceremonies and promotions tests.
[edit] The Grandfather Teachings
Love, Respect, Humility, Honesty, Wisdom, Bravery and Truth are the seven Grandfather teachings [1] [2]that inform the training and application of Okichitaw. Every student – regardless of religion or origin – is expected to adhere to these basic principles in all aspects of their training. Right conduct is required from students in their daily lives and interactions; this includes a renunciation of unnecessary violence and a commitment to conflict resolution in their lives.
[edit] The Four Directions approach to engagement
Among the indigenous peoples of Turtle Island (North America), there is great significance to each of the Four Directions[3]. In Okichitaw, the Four Directions symbolise the four objectives of the original battle conditions of the Plains Cree:
East represents balance, confidence and creativity In battle, the East influences the identification or location of an adversary, and when setting up and developing a solid attack position.
South represents strength, focus and success In battle, the South influences the brave, aggressive challenge of an opponent.
North represents courage, energy and knowledge In battle the North influences the control of an opponent with surprise or overwhelming force.
West represents challenge, choice, proof In battle, the West influences the takedown and finishing off of an opponent before moving on the next adversary.
In the daily training of Okichitaw, the Four Directions are used when challenging an attack: a response is devised within a fraction of a second and techniques are employed with energy, movement and commitment, so that the adversary is effectively controlled by the technique. All techniques are executed in an environment of the highest respect and restraint.
[edit] Warriors of Peace
Okichitaw is based on Cree warrior society of the Canadian plains. The techniques are based on combat methods that were applied in often brutal battle conditions. The training of today however, is intended to give direction and focus to the student of Okichitaw, through self-challenge and confronting one’s own fears and limitations in a controlled environment while building physical and mental strength. The student of Okichitaw is not trained to use the martial art for destructive purposes or for personal aggrandisement; Okichitaw empowers the student as a warrior of peace. Warriors in some traditional First Nations societies are called “people who watch over people”: that concept of peaceful, protective engagement is central to the philosophy and practice of Okichitaw.
[edit] Physical training
[edit] The Training Lodge and Training Environment
Okichitaw techniques are designed to be implemented in a variety of settings and terrains, including woodlands, waterways and prairie. For practical purposes Okichitaw training takes place indoors, but whenever possible, classes and promotions tests take place outside, on the land. The indoor training space – the training lodge, or mistiko kamik – is organized to emulate a natural setting; uneven surfaces are incorporated to accommodate running, jumping, diving, rolling and climbing over a variety of levels and terrain.
[edit] General fitness and training
Because of the variety of techniques and proficiencies, and because of the strenuous nature of the drills, Okichitaw demands and engenders a high level of athleticism among its practitioners. The practice of Okichitaw places an emphasis on aerobic fitness, strength, speed, agility, commitment to the technique and on being mentally alert.
[edit] Stances
Okichitaw employs a right leg forward stance to allow for immediate movement towards an attacker and to challenge forward movement from an opponent much sooner than with a right leg back stance. Meeting force with force, the Okichitaw practitioner will often use forward momentum, strikes, blocks, rolls and weight dissipation in the attacker’s stance to destabilise the attacker. Meeting the attacker’s aggression also allows the practitioner to challenge his or her own fear threshold and to throw his or her body weight into the counterattack.
[edit] Attacks
An attacker initiates the technique by offering a physical threat using basic weapons – tomahawk and knife attacks, or a punch. The student demonstrating the technique responds to the attack, usually by immediately moving into the attacker’s space with a combination of blocks, strikes, holds, rolls or throws to complete the technique.
[edit] Basic techniques
Rolls, flips and body dives are means of extricating oneself from an attack as in other grappling arts, such as Judo or Hapkido. Uniquely, in Okichitaw, these same maneuvers are also a means of moving into a technique - the flip, roll or body dive are part of the execution of the takedown itself.
[edit] Weapons training
Weapons are introduced early in a student’s training because of the influence of the weapons on the hand-to-hand techniques.
The primary weapon of Okichitaw is the distinctive Plains Cree gunstock war club, (nontoni towin mistik) a weapon developed throughout North America during the European occupation and colonization. Originally created from modified, disused muskets, or - more simply - when ammunition was not available, the musket was reversed and used as a striking weapon. The Plains gunstock war club has a characteristic elbow in the stock in both the long (horseback) or short (ground) versions, making it easily identifiable. Training in this weapon appears to be unique to Okichitaw.
Tomahawk, blackhawk, short and long lance and knife are also part of basic Okichitaw training. Hand-to-hand techniques most often assume the use of tomahawk and knife, but do not necessarily rely upon the use of the weapons. In Okichitaw the hand positions are held as if there are weapons – in the same way that Aikido’s kamae position assumes the use of a sword – but, as in Aikido, the techniques do not suppose use of weapons. Most Okichitaw techniques have both weapon and open-handed variations but the focus is primarily through the application of hard forearm impact techniques.
[edit] Roles of the student in training
As with most other martial arts, students learn the techniques from an instructor. In this case, Okimakhan Kiskino Humâ Kew (Head Instructor) Lépine demonstrates the techniques and then the students perfect the technique in practice with one another, each taking turns to attack and to execute the technique so that they, in turn, can teach the technique to new students. Unlike other martial arts, however, Lépine encourages students of Okichitaw to explore each technique and to adapt them to suit their individual style, strengths and physical characteristics.
[edit] Mental training
As in any martial art, the initial focus is primarily on the physical aspects: gaining the conditioning and the technical expertise to execute a prescribed series of movements with the right balance of strength, speed and accuracy. Through committed practice and discipline - once a certain degree of proficiency is established, the balance of training begins to shift to the mental aspects of technique execution and deeper philosophical understanding. It is possible to train in any martial art without reference to the mental and philosophical elements, but it is not until the practitioner finds the right balance of the mental, the physical and the spiritual that he or she can feel the full strength and focus of the art.
[edit] Okichitaw in the Aboriginal community
Okichitaw practice is open to anyone - child or adult, male or female, Aboriginal or non- Aboriginal, dependent only upon an attitude of respect and humility. At the Okichitaw headquarters in The Native Canadian Centre of Toronto, the training environment is relaxed, yet focused.
[edit] The Eagle Staff
In January, 2008, the Elder’s Council presented Okimakhan Lépine with an Eagle Staff[4] in recognition of his development of Okichitaw. In Cree culture, the Eagle staff represents traditional values, spiritual beliefs and political integrity; it is a powerful symbol reflecting the rich history of indigenous peoples, the integrity of Aboriginal cultures in the present and vision and hope for future generations. Eagle Staff carriers are chosen for this rare honour by a group of Elders and veterans within the aboriginal community who have dedicated their lives to serving their community and for their adherence to the Grandfather Teachings. The Eagle Staff is adorned with eagle feathers, which represent the spirit of the eagle. Those chosen to carry the Eagle Staff must do so with honour and respect, and be positive role models who fully understand its significance and the implications of its use.
The presentation of an Eagle Staff is one of the highest honours in many Aboriginal communities in Canada. Lépine has been recognized by his community for developing Okichitaw and for inculcating a culturally motivating program that is a means of maintaining language and culture.
[edit] The positive influence of Okichitaw on youth
Okichitaw provides Aboriginal youth with a way to explore a powerful, positive identity within the community. Youth engaged in the practice of Okichitaw have all of the benefits of practicing a traditional martial art with the addition of the cultural and philosophical supports of traditional Aboriginal Teachings. Regular practice of Okichitaw is an outlet for the release of pent-up energy in a safe, non-confrontational environment, while full engagement with experiential learning of the Seven Grandfather Teachings leads to positive identification with Aboriginal peoples and their cultures. Emphasis on the Teachings is continually underscored in all interactions: by doing something respectfully, we learn about respect; by doing something that requires us to embrace humility, we learn that teaching. This approach to teaching skills with philosophy is part of traditional Aboriginal methods of transferring an understanding of the spiritual, physical, emotional and mental framework of a healthy life to children and youth[5].
Benefits of regular practice include: discipline, focus, self esteem through achievement, physical fitness and cultural awareness[6].
Any martial arts system that involves weapons teaches the difference between life and death; weapons and the mastery of hand-to-hand techniques help students to gain a greater appreciation of – and respect for – life.
[edit] Uniforms
Historically it was of advantage to the warrior to wear as little clothing as necessary into battle. The Okichitaw uniform has thus been chosen to allow full range of motion while remaining easy to care for. Because of the ready availability of Taekwondo and Hapkido uniforms, the Okichitaw uniform, or ota yama, is based on the Korean dobok, which results in a light, easy to wash training uniform.
The uniform is a simple red pant and jacket tied with a belt. The colour red is associated with traditional warrior societies of the Canadian plains and reflects the danger and passion of Okichitaw. The belt is warrior red with a bisecting white stripe and the student ranking is indicated by rosettes attached to the belts.
[edit] Testing and ranking
With the title of Okimakhan Kiskino Humâ Kew, founder George Lépine is the highest ranking member of the organization. Advancement is slow compared to other martial arts, because of the variety of proficiencies required and because testing times are tied to seasonal solstices and equinoxes for traditional reasons.
Promotion through the ranks requires committed practice and proficiency in set techniques, and includes completion of rigorous warrior challenges at each rank level. Testing is held both in and out-of-doors in varying terrain and weather conditions, and includes ceremonial challenges, such as fasting, sweat lodge, (a purification ceremony) and vision quests in addition to execution of hand-to-hand techniques, weapons proficiency and understanding of the cultural and philosophical underpinnings of Okichitaw.
At the time of writing, there are no students ranked above intermediate level.
[edit] Criticisms
The most common criticism of Okichitaw is that it is not an authentic, traditional art and that, because of Lépine’s martial arts history, it is heavily influenced by Judo, Taekwondo and Hapkido. Okimakhan Kiskino Humâ Kew Lépine responds to this by saying that he has always been open about his influences, and what gifts he received from his teachers make Okichitaw stronger. He is adamant that the primary influences for Okichitaw remain the techniques given to him through his family and the support from his Elders and from his community. Lépine also maintains that, historically, Plains Cree warriors constantly adopted effective combat techniques from any source, adapting techniques to include, for example, horses when they were first introduced to the plains and firearms when they became available.
Another criticism of Okichitaw is that there are limited reference sources for the historical conditions of training, the weaponry, and the techniques employed by First Nations warrior societies. This has led some to conclude that it is not possible to duplicate what was never formally systematized within its historical context, and that any attempts to reconstruct Aboriginal weapons or hand techniques would be at best a romanticized version of fictional conditions. This criticism can apply to other martial arts that have similarly been reconstructed out of partially lost techniques by a committed individual or a group. Modern Aikido, for example, was created by Morihei Ueshiba (1883 to 1969) based primarily on Daito-ryu, which had been revived by Takeda Sokaku, (1859 to 1943) based on a combination of historical record, received wisdom and martial arts experience. Ueshiba’s training in Tenjin Shin’yo-ryu, Gotoha Yagyu Shingan-ryu and Judo is apparent in elements of those styles being included in his modern formulation of Aikido. In the same manner, Okimakhan Kiskino Humâ Kew Lépine began with the techniques learned in his youth, researched warrior societies and weaponry of the Canadian West and the U.S. Northwest for over 15 years and, filtered through over thirty years of martial arts training and teaching, developed the formal structures of Okichitaw. Only after years of development and preparation, did Lépine open his school for Okichitaw training.
The scarcity of original reference materials is cited as a general indictment of any attempt to reconstruct Indigenous systems, yet since the latter half of the 20th Century, there has been an emerging acceptance, in academic circles and beyond, of oral traditions as a source of historical record[7]. The Aboriginal cultural renaissance of recent decades is due, in part, to a growing respect for oral history as valid source material.
[edit] See also
- Elder Vern Harper
- Martial Arts
- Grappling Arts
- List of martial arts weapons
- Canada
- Judo
- Aikido
- Hapkido
- Taekwondo
- Karate
- Capoiero
- Oral traditions
- Oral history
[edit] References
- ^ www.beststart.org/events/detail/bsannualconf05/A4_Supporting_Aboriginal_Families.pdf
- ^ web.uvic.ca/igov/research/pdfs/Bent%20Arrow%20Governance-Final.pdf
- ^ www.fourdirectionsteachings.com
- ^ RCMP Native Spirituality Guide
- ^ An Ecological Perspective on Health Promotion Programs - McLeroy et al. 15 (4): 351 - Health Education & Behavior
- ^ B. Saksvig, The American Society for Nutritional Sciences J. Nutr. 135:2392-2398, October 2005
- ^ txspace.tamu.edu/handle/1969; Hankins, Rebecca, Oral Tradition in Historical Research,
