MantisQuarterly Ww ang Lang is the central fgute in the “Tanglang origin legend, However, who lhe appears o be depends grestly upon uthich story one hess. Branches of lifer widely in origin legends each depieing Wang Lang a avery diferent person in completely different sie frames and citcuy stance. By examining the differences, one can begin to soe how each branch views ful and come ‘o understand how they traditionally viewed others ‘The Wang Lang legend of Qixing Tanglang is see during the death throes of the Ming Dynasty (1368-1644). Composed ofthe majority rce, ot Han Chinese, che Ming dynasy waa virwous one in its eater cencuris, In ater yes struggles for power eventually comspted the Ming rule, ‘using 2 rebellion ofthe general populace and the empers suicide. Ac the same ine, the newly tnited Manchurian ees, known asthe Qing, invaded and defeated the divided fores of the Ming in 1659. le was the beginning of che period ‘of China being cued by foreign powers which lasted unt he eaely twentieth century when Sun Yar Sins Republic came to power. ‘Though sores concerning Wang Lang ori= sin vary even among Qlxing clans, most have him depicted as an inshaved disciple trxning in Gong at che Shaolin temple. The temple hae ‘become a hiding place for Ming revolutionaries ‘who came t Shaolin to learn the ars of combat taught there and co foster rebellion agains the ‘Qing. Eventually dhe Qing determined that ‘Shaolin had robe invaded to stop the resistance ‘movement. With the destruction ofthe temple during the Kanga (1669-1723) period of the ‘Qing Dynasty monks, disciples and revoluion- aties fled scross Chin, aking the Gongh of Shaolin with them. Ie was daring this period that ‘Wang Lang and his Gongfs brothers took refuge fon Mount Lao Shan, Some legends here say that ‘one ofthe fecing monks became the abbot of a Buddhist remple at Lao Shan, but opinions vary Is ao intresting to note that Shaolin did sure vive this invasion by che Qing, In fac, inthe fifth calendar year ofthe Yongzheng reign ofthe Qing Dynasty (1727), there was an edie that people were not to practice Gongfa atthe Shaolin teraple or in che secular society sur rounding the temple area “The story goes that it was on Mount Lao Shan thar Wang Lang was repeatedly defeated by (ne of vo towers eat othe entrance tthe Shaolin Temple. his Gongf brother, the abbot ofthe temple ‘One day, while resting from his practice, he wie nested 2 praying mantis attacking a cicada. Inspired by the movements and aggresive spisit of the tiny insect, he combined these oserva- tions and the seventeen other styles he had stud- ied to develop his own fighting syle that he ‘named afer the insect. Upon the return ofthe abbot, Wang Lang challenged and defeated his Gongfu brother. The abhor and Wang Lang farther developed che syle together, adding monkey footwork 10 make it ven faster and more effective ‘Wang Lang then lef the temple ro lead a revolt against the Qing. He was unsuccessful in several tries His forces defeated, he returned t0 Qingdao, near Mount La0 Sban, There he changed his ame and hid among the populace asa laborer, eventually rentering the Buddhist temple. Using the historical referents inthis eg- nd, the origin of Tanglang for Qing prac tioners wi belive this story is somewhere herween 1669 and 1723. ‘Amnong the people of Qingdao today, che Figure known as Wang Lang is folk hero on the ‘order of Paul Bunyon, with feats of heroism and surength ro match. In Qingdao, they knowhima as Yu Qi, or Meng i, of Qixia in Shandong (1609-1702), and many believe thar dhe name ‘Wang Lang was an assumed name used during the revolution. Legend alo ha it that he poured Top Photo: Aste doping Wing Lang as ¢ monk sand ot Hucyen Temple now E ding water over his face to disigute himself ofthe Guonyn Tempe, scaking ig pai MoumrlanShen and prevent capeue by the Qing. renal he is sid o have become the abbot ofthe Bush ottom Photo: Hundreds of Guanyin temple on Mount Lao Shan. At the ‘Pagades honoring shootin ‘monks hove Been built ‘Mount Song Shon since the tenth cet temple eel they hod ha he founded the tem ple and was the fis abbot. Regalos, all agre that che inventor ofTanglang Quan, according to Qiang ogend, ended ie days ar 4 monk on i Shan, With the erement of Ba} Wang Lang to the rempl, there #54 one Hundred year lence concerning the hiscry of Tanglng in Qing crs ‘Thee ino record of fe Being used, passed on or eve known about und its emergence at the hands ofa monks named Shengaiao Daoren. The monk chen pase the aon o Li San Jian (born in 1821), and isa this point hat the storia tcaceabl inelne of Qing Tanglang begins. The Taj/Madhua Tanglng legend ells makedly diferent sry In this legen, Tangangs sgenmis occu ding the time {fthe forced ableton ofthe child emperor Gong by Zhao Kuangyin, which began the Nochern Song Dynasty 060- 2 | sanisqurey 1127), According wo he legend, during the ealy yeas ofthis dynasey Wang Lang was a taented ‘martial artist who was defeated by another boxer famed Han Tong daring 2 compedtion near the Shaolin Temple, Afer his fea, Wang Lang lft the city and during his travel happened to sca praying mantis in the middle ofthe road that was about to be run down by a cart. Wang Lang stepped in front of the cart and rescued the insect, but as soon as he place it on the roadside, the mantis lew back in font of the car, avoided the wheel and flew aay. Wang Lang, inspired at the tenacity and movements of the mantis, vent ‘on wo modify his fighting style and name it in honor ofthe inser Later in another competition, Wang Lang met Han Tong agua. This time Wang Lang was victorious. From this vcrory onward, Wang Lang, became famous a8 a maser boxer, eis said that the Song Dynasty emperor Zhao Kuangyin in ‘ed him to become a general in his army, an honor Wang Lang refused. A ahistorical nove, parc of Zhaels success as emperor was that he personally recruited leaders who were loyal eo the dynasty and him. Eventually Wang Lang was inyited tothe Shaolin temple to attend a mecting ‘of martial arts masters in an effort vo further develop Gongfs by comparing and combining the techniques of succesful fighters. Wang Lang accepted this hoaor and went co Shaolin. Fu Ju was the abbor ofthe temple a cis time. He is noted in Shaolin empl record as tone ofthe foremost fighting monks in the tem- ple’ long history. Thus ic was cha when Fu Ju Imvited fighters to atend « meeting atthe tem pl, they did no refuse because Fu Ju fame and eputation were so great among masters ofthat day. Masters were egularly invited and came and taught thei approach ro boxing at Shaolin ‘Wang Lang found himself among seventeen ‘other masters, and under Fu js guidance, chey ‘combined ther best skis neo a fighting ae that ‘came to bear the name Secret Hands, Wang Lang combined the methods ofthe other masters into his Tanglane. From this point on in che Taji/Meihun leg end, Wang Lang disappears, Acconding to legend, Fu Ju created boxing manuals that recorded the techniques of Wang Lang but did not pas the art ‘on to any dscples. There i then an eight hundred yer silence in the legend, with no record ofthe art bing used by anyone or passed on to anyone until the are reappeared inthe ara of Qingrao, nese ‘mount Lao Shan. Shengxiao Daoten, a Daoist priest discovered the manuals a Shaolin, eamed the system and pasted it on to a Nameless Outlaw, ‘who passed the art om to Li Bingiao in the late faut 20021700, Irie this pin thatthe history eae able timeline of TajMeihua Tanlang begs. ‘The caine of Wang Lang in ether legend ‘cannot be verified by objective historical tan- dans, Whae documentation ad oral history exist on both sider ofthe ise have yet to be cxamined for accuracy or authenticity “Manuscripts do indicat cht the legends them: selves have existed fora least hundreds of yeas Ik can also be exablshed that objectively ace able history for both Taij/Melnua and Qixing ‘eeu a approximately the same time. Finally ‘manuscript evidence ftom both the Qixing clan and Taiji” Meihua groups needs 1 be collected tnd compared to determine more comprehen- sive picture ofthe history ofthe legends. (On the mainland, adherence ro citer story is definitely not alms tes for marial orthodoxy in ther clan. Ihave met and spoken with well ‘known Taij/Meihua masters who hold stexdfasy tw the Qixing legend timeline and with leading ‘Qixing masters who hold to the Taj/Meihua eg: nd’ timeline. Infact, both groups in Qingdao ‘combined thir energie and resurrs fo build & ‘memorial to Wang Lang, using the loal name Ya Qi. Iestands atthe foot ofthe Guanyi temple on ‘Mount Lao Shan, The stele there els the story suing the locally popula Yt Qi legend, bur this seems co matter lice wo the Tanglang pratitoners of ether camps. What i imporeane tha theres 4 memorial t0 this legendary martial ars, rel or ‘no, and the inspiration he serves tothe are that we share roday MQ. ‘audit monk eave ir ores cont woe Sees atthe Guanyin Temple an Nour 20 Shon | Technique Taiji Praying Manti Introduction. The development of the Kungfu practitioner involves both fighting style and atsibuces. One's fighting syle consists ofthe suategies and tech- ‘iques used in combac. Arributes are che quali ties of che fighter the speed, balance, sensitivity, power generation and other ats that make the ference when fighters of similar technical prowes meet in combat. Of al the Shaolin atribuce development tools, ewo possess ale tendary status — the plum lower poles and the ‘wooden dummy. "The wooden dummy, made of wood that has lcs for inserting wooden and/or metal arms and leg, i primitive roborie technology use in marta ans trsning, In some designs, there can be differnt attachment, such a sand bags Marsal arts ean practice echniques oni as though they were facing a teal opponent. The benefit of using the wooden dummy i that techniques that are considered dangerous, or ‘even lethal, can be practiced without fear of maiming one's practice partner. s Wooden Dummy According to legend, there were 108 wooden ‘dummies inthe Fujian Shaolin temple. These wooden dummies had diferent designs ro enhance the martial prowess ofthe warrior ‘monks, During the early Qing, dynasty Japanese pirates invaded the costal regions of China. The Shaolin monks volunteered to help the Qing army ina military campaign, which successfully ‘efeaed the pats. The abil of dhe monks vas evidently so great thatthe Manchurian suk: ing lass considered them a military threat and lobbied the Qing emperor to destoy the temple ‘The temple was promptly destoyed. After the destruction of Fujian Shaolin, wooden dummy training spread throughout Southern China ‘when the Shaolin monks took their taining with them as they sough refuge in the secular world. ‘Many of the wooden dummy designs did ‘not survive, Ii believed that Shacin Abbot Gi (Chin was traveling with the Cantonese oper, in ‘what were known asthe Red Boats, to aveid caprure. He pasted down one of che wooden dummy designs to the Wing Chun Kuen = About the Author ‘tu Robert Hu Began his ang Ba tring i the Souther Dragon and Bok Mai styles in 1972 unde he ete Ss Chow Fu. Wie studing in Voncourer, BC, Conada ip 1985, ia Mul ‘met Cole Fo who nto- ‘diced hit the ot fT hi Tai) Proving Mons. ‘Sf Hu thenretumed ‘ong Kong t study under the late Grncnaste Chis (hu Ki from 1987 to 1991 Curent es reserching ‘nd teaching Grondmester Chi’ ort Chi Chk Ka To (hi Praying Mantis in Yellowknile MI Canada Contact Sit Hu ot sur ainterarthcom. Maniac | 3(Forever Spring Sele). To adape tothe limited space available on the boats, the dummy was Iounted on onc of the walle of the boat. ‘Wooden dummy triining was able to continue in this fashion even through the toughest ines. ‘The wall-mounted suspension was an ingenious space saving measure, and itis perfec for installing the dummy in moder apartment ‘buildings. The Taiji Praying Mantis Wooden ‘Dummy form, one of the many legacies of the late Tait Praying Mantis Grandmaster Chi (Chul Kai (CE 1900-1991), is also performed on wall-mounted wooden dummy. ‘Background of the Taji Praying Mantis (PM) Wooden Dummy Form “The wooden dummy snot found inthe greater Praying Mantis Kung Fu community. It was ‘Grandmaster Chiu innostion co bring inthe ‘wooden dummy ab cross taining tool fr bis srudens. Grandmaster Chiu was born in Yi County, Shandong Province, China. The abbot of Buddhist temple onthe nearby mountain wok him ina a dsiple when he was abou eight years old. Two monks taught him Taizu Men (Grand Emperor division), which isa famous forthem syle martial art He practiced random Acchnigucs witha radimentary wooden dummy uring his taining. There rechnigues were nota Secon; rather they were techies that could be combined in many ways. This ten-year Period of taining had a profound influence on Grandmaster Chiu. Afer his monk aches ‘pase away, he returned to his hometown, then toved to Yantai County where he coninued his martial ar training with two Taji Praying Manis masters. Grandmaster Chiu became pro- ficient in both Taiz Men and Taji Paying Mantis Kung Fa, Tn the exely 1940s, Grandmaster Chiu rlo- cated to Macao, where he joined with 12 other People in «special ceremony tha made chem a brotherhood: One of his sworn brothers was ‘Chis Chun Man Sifu Chu was a master ofthe ‘Wing Chun (Forever Spring) systema syle famed for its wooden dummy raining, Having hnad the opportunity to exchange martal know cdg with Sifu Chu, Grandmaster Chiu com- bined che Taigu Men and Taiji Praying Mans techniques to crete the TJPM Wooden Dummy form inspired by his sworn brchers Kung Fu syle. The form consists of 108 moves, number that signifies cosmic balance in Chinese Buddhism and has a historic connec tion tothe Shaolia tradition. Grandmaster Chin ‘named the Form “Shaolin Buddhist Wooden 4 | manisasey uaay Form’ (Shaolin Fut Jong) t0 commem- orate his ist masters. Dynamics of THPM and Wooden Dummy Training Much of King Fu training relies on single person sts that can also be done by two people asa dill This approsch, known as paired mecha- nisms, ensures that changes do not occur inthe batle-proven techniques of a system. For Grandmaster Chiu, the incegrty of ses was absoluely vital tothe integrity ofthe Kung Fa system. In keeping with this approach, every ‘Mancis et has a structare that can be performed with a partner. Additionally, in Mantis Kung Fu, ‘echniges from the sets can be taken in smaller {groups of techniques and practiced ina series of sills known as Ying Ching Pao Sao (Ying ‘Chings countering techniques). This approach ‘was echoed in Taiau Men, where techniques are also traditionally extracted fiom the sets and practiced in pairs with ther shore range striking method known as Taizu Duands, The wooden dummy form reflects Grandmaster Chis view that Kung Fu should bbe practiced witha partner For Kung Fu to reniain practical, eaining with alive partner ‘would be the best, bu using a wooden dummy {san ideal substitute The form requires shat che practitioner maintain contact and impact with fn object a iit were an opponent. As such itis technically considered a partnered set. The 108- ‘move Wooden Dummy Sec was cated as summary of Grandmaster Chiu’ knowiedge of ‘both Taiz Men and Taiji Praying Mantis (TJPM). Techniques from both systems ae cleaey recognirable inthis set. Considered an advanced level set ic is one ofthe requirements For becoming an instructor of Grandmaster ‘Chiuls TJPM lineage, at which poi physical, ‘mental and spiritual aspects of his arate fly disclosed. This is the legacy of Grandmaster (Chiu and the method of transmitting his Kung, Fu foe future generations. Taji Praying Manis stylnts today enjoy a unique opportunity of ther their attributes development with this le~ cendary tool ofthe Shaolin tradition. ‘Anatomy of the Wooden Dummy ‘The uaditional Wing Chun dummy s made from the fines solid oak. The length is 54 inches. "The average trunk diameters 9 inches, The aver- age weight is 110 pounds. The ams are 12 inches long with 1-38 inch shank The wo upper rms are offec and evded inside wo prevent con- tact The armholes are 1-1/2 inches by 1-1/2 inches. Te leg hole s 2 inches by 2 inches. The su 2002standard leg for ll dummies is 2-378 inch 12- _guge ste witha 65-degree bend from che hoti= zontal plane. Nacuraly bent wooden leg are ao available, Each dummy pole is debarked, tured round, kiln dried, filled, sanded smooth and sealed wit thre cous of high-grade glos scaler. ‘The stands are eonstracted from 4 inch by 4 inch ‘Westen Red Cedar The portable stand is 4 feet deep, 5 fet wide and alos 6 fet tl. Thee is & fall 180-degree working rive in fron, incading kicking range. The dummies can be adjusted t0 three diferent eights om both the permanent and the portable stand, (Source: wwrxwooden- dummy.) “TJPM uses a similar design with a couple of diferent requizements. The guard, which isthe dlisance hecween the two upper ats, is wider than the Wing Chun dummy. Ii open ac abou 40 to 45 degree on the horizontal plane in ‘TJPM dummy design o ensute better practice of the foorwork and body method in TJPM. The Jeg has a 90-degree bend instead ofthe 65-degree bend waually employed in Wing Chun dummies ‘The right angle bend ofthe le allows practice of takedowns that are an eseaial combac skill in Praying Mantis Kung Fu Cross Training with the Wooden Dummy Areibute Cros Tisning (ACT) means adopting the taining methodology of another dciplne fo further develop one actibutesin ons own seye. When sting the ACT method, one use ol the raining methods of another sy one does noe adopt techniques ofthat se Taj push hand dis and Wing Chan sticky band dls are popular ACT tools for many achool of Chinese marial as. This middle road neither surrends the uniqueness of senor ignores developmental took of another ple that could Aid the Fight. lis thi abliy to mains che incegrty of onc syle that makes ACT favored by practitioners of traditional ystems. "The wooden dammy is ideal ACT sauip- ment for long-ringe oriented Praying Manes praciones to sharpen dee clase-quaer com ba sill. The shore range fighting technics ia Mantis known as Ba Duan (Eight Categories of Shore ange Technique — shoulder, cows anid thes), can be thoroughly waned wih he Alun The fom was designed o enhance the economy of motion of the Mantis practioner by requiring convene negotiation of dhe wooden lum gates des) and siking a od angles. Fundamentals of the Training The Paving Mantis system has turned the compli- ated lair of ighting ino a sience. The primary auuibute ofa Manis yls i speeds achieving src speed dough economy of motion is the prime objective of Praying Mantis Kung Fa, From ‘the Tai Praying Mantis pespective, motion comes fom five fcules of ation that are like the five petal ofthe plum flower. Infact, one can Bind the concep of ive faculties of accion in all (Chinese martial ars, They ae identified a: ‘Hear (mental faulty) yee Hands Body Feet Ta develop speed and accurate timing from ‘hose fie facies, one must understand that sesion can be farther broken den io ive phases Perceiving phase Mental procesing phase Physical inidation phase Performance phase Alteration (returning) phase ‘Most ofthe time these phases are developed in the order in which they appear above. Each phase, when grasped successfully enhances the accomplishment ofthe next phase. For example, bewer mental focus, or “quick: nes ofthe hear,” will speed up perptual and mental processing. Faster perceptual and mental processing in turn speeds up the other three phases to large degse. Sped, which canbe developed through economy of motion t cen dummy se, soften a deer combat. When taining wich the wooden dummy, the practioner must consider how to engage the five faculties of accion throughout the se so that the mind keeps computing the ees keep obsev Jing, dhe hands keep inverating, the body remains animated andthe fet keep maneuvering, Once the practitioner has acquired the speed ofthe Eve faculties, he can exploit opponent’ weakness, taking advantage of openings immediatly “The following taneated excerpts of Grandmaster Cis kung, fis manuscript ate pre- sented here for consideration: pondeting them will help with wooden dummy training. ‘The five sanctions of the faculties of action: rte ent manuscript in Mind must be bright, ees must be clear hands Chinese pase vst wmciro- ‘at be sped bady must be conmired ttonakungtacom. ‘and footing mast be preie. Mind withou brghiner the percption will ‘be dul. yes witha learns, he intent wil be config Flands withous sped, it will be futile to savage (isadvansage).‘Authors Note ‘he woaden dummy is 0 ighinpae toning 0 can cause injury cosy if the _tdent fio flow induc tions Keay students should ‘recice warm vp routines, sich ofthe 18 ahan Gong. This mil lp reduce the ‘ance of nury and enhonce performance ‘Applying Th 0a Sow ether homemade or commercial valble 0 the import cercs ofthe body ke the orearns, cer ech proce 1s aio 2 prudent measure Praying Mantis Boxing in For more information vst rpmersbees eos Ind sremeindexse in dy without commitmens, there willbe no orien ‘ation of power Faoting without precision, thee willbe no cobesin in manewsering. Close Range Striking ‘Wooden dummy training offers a superb ‘opportunity for T]PM stylists eo master short- range power generation sis. A good expo- nent of Fa Jing skill can jar the trunk of the wooden duimmy with every strike, which is dhe result of true power generation penetating deep into the dummy. Creative Applications “hee are many dil, such as Tanglang Bu Chan (Manis Catches Cicada) and Ying Ching Pao pi deaf Tek Dticcn. tl racine Pog neni a ee thet a Pane Sil ta at io Hee eee ey ee! eter eee ae ip Tei oe Kgs naan Fant Chong Wha (uit! Chine sail al wis pela Gal Hubian Tanglang ‘This category would initially appear ata new sect of the Praying Mancis fighting at. Hubian ‘Tanglang, though, can be translted a “Fake ‘Tanglang” and was an often-cld joke coined by iy late master, Wang Yuangian. Examples ofthis style are plentiful and largely consist of Oriental and Occidental masters ake misrepresenting, themecivee as teaching Chuantong Tangang to an uninformed public. In ralicy, everything fom “Mizong sts performed with mants hooking hands to modern Washu is pased offs tadi- ‘ional Tanglang, These veachers charge indecency high fees for their Hubian Tanglang, and as Tanglang is known a+ deadly art, esting public is willing o pay ‘Changquan Tanglang (Long Fist Praying Mantis) The most widespread form of Praying Mantis in France, aside from that mentioned above, isthe Long Fist Praying Mantis of Sifu Gao Daosheng fim Tsiwan, Shia Gao wa the frst ro hold a | ansaury Soo (Ying Ching’s Counter Hands) or even ground kicking techniques, hat can help stu- lens gain a deeper understanding of the dynam- jes of wooden dummy training. Another festure ‘oF the wooden dummy sc is tha cereain dlls developed frm the set, for example an elbow “sl, can be converted vo ws on the ground andlor with weapons such a a dagger or club ‘This makes the wooden damamy set one ofthe most versatile in TJPM. "The wooden dummy set sa means fo gine ing a deeper epprecation of sical Chivese marci art erining, Throwgh careful practice, ‘one should be able to appreciate the wisdom, ‘fore and time that Grandmastee Chui invested 4 Future generations could enjoy this remarkable ‘eaning method. MQ France Praying Mantis seminar in France afew years ago. Since then, several French kungfu teachers have tained at his schoo in Taiwan to acquire the extendas of Praying Mantis boxing. The ‘most prominent cacher of this ineage was ‘Thicey Sockens, who had a Tanglang group in Pars for several years bu no longer teaches Praying Mantis Qixing Tanglang (Seven Star Praying Mantis) Seven star Praying Mancs can be found in France, buc ici not widespread. ‘Shifu Lee Kam Wing from Hong Kong thas held several seminars with Fabien Latoil his representative in Limoge, France. Laouilles students have opened branches in the west of France. “Another Seven Sear lineage presen in Panis thar of Shfi Jacques Nguyen, famous for pub- Tshing reference books on martial ats, co- authored by Chen Taiji master Thomas Duties. Although Shif Nguyen knows many (Chinese styles, he regards Seven Sta Praying “Mantis as his primary sytem and once taught it in the Jardin du Luxembourg inthe hear of Paris. He leamed i 8a chill in Vietnam from his uncle, who learaed it in Hong Kong. Other than small variations in technique, i resembles Grandmaster Wong Hon Fans Seven Star ‘A third branch of Seven Seat in France with roots in Hong Kong is that of Shifs Tru Wing Treng of Chit Chi Man lineage. Shifu Tsui has a wwol-esablished academy in Perth, Westem rau 2002Australia. I wa the fine western student to enroll inthis school in 1991, and I teach che syle ia Nice and Psi. Finally, ic is worth mentioning thar Shifty ‘Wg Ys Kira in the Pars are teaches the form [Bengh, His teacher, Siu Hon San, received [Bengbu from his sworn brother, the Hong Kong actor and Praying Mantis master Sek Kin ‘Taiji Tanglang (Great Ultimate Praying Mantis) "There are many practitioners of Great Ulimate Praying Mantis in France. This is nor surprising ‘because Zhao Ziyi (Chiu Chuk Kai) of che Great Ukimate Praying Mantis system spent ‘many years teaching his atin Viemnam. As Viecnamese have developed 2 srong community in France, they have brought the are with them Although no school open tothe public in Pais s ‘known tobe teaching this syle exclusively, one can occasionally ace students of southern style schools performing Benghu. Tn Nice, dhe European Research Institute on (Chinese Marsal Arc resto preserve as faithfully as posible the Great Ulimate Praying Mantis of che late hfs Wang Yianqian, In 970 Shifu Wang began teaching Tanglang, which he learned fom his father, Wang. Yushan in Laiyang Counc: Sif Wang ls disciples in China, Russa, France and the United States Liuhe Tanglang (Six Harmony Praying Mantis) and other Mantis Groups ‘Six Harmony Praying Manis is virwally absent in France, although some practitioners from mainland China have ‘been sported in parks. James Guo and Adam Hou, both renowned Tan practitioner, have given seminars in Pais, but {hci emphasis as een on other Chinese a at those gatherings: MQ lang Praying Mantis Boxing in Australia ie iNet woptame PT cate treet A ‘atte Chios re conc ae pe te Srv Wing Chino Chet ac On fhe can ea poise Eaters ees aed oe eee fo ene ou ccnp Faire efor it (Otago nal crit ae oath Feo fis tummies tA te commun ge asap et oer aa eset eel Gerd ae eg ay eget Glee cata Castceed stacy ebro pone Sar ils past Conga slept ten apilcenrawsganaat ia ong th ey of Mane Doing eases y sete Serial Eile ti eee Southern Mantis Jow Ga Tonglong Kuen, che Cantonese name for ‘what i commonly known as southern Mantis, is chemo polio of Mane Boxing| Aba Aor InAs Ths he Bored acc Sh Bek re alia Chace ogo te nol ght in me Atte teal cecracoss Ala bc ms common gery om he in the capital cities of the East Coast. The Jow Bill eben heel masse Beane GaTogong Kien bn che Tutu wot pe Inde tce he 15800) Rady Sling Nig Seavey er wolipe eet caer Ua Sace Tsbansh cron non Soy tae te ‘of Chan Man Chung of Hong Kong and differs from its lowes southern eelaies in its telaively low taney inflvenced by systems such as Hung Boxing e decade ago under Ga and Choi Li Fut Wang Nua of tet Zranyon fa dis cr Northern Mantis rently te hood dsc of In addon to the southern Mantis ses, there Sy Kong Zhong Si ae the less frequently taught norehern Mantis en at ne gee ety nar eee : ‘Shandong pon eam Us “Mandarin name, Tanglang Quan, and their pres eyes Cantonese name, Tanglong Kuen. The northern froth if Qh Shi Tinks vateties of Tanglang Quan bear no resemblance fas won four gol medal in to theiesouthern counterparts other than name, infmotono mata rts and as a result there i almost no interaction championships and won the beeen the two families. In keeping with the ser mean the heowy igencal tends in the propagation of Chinese ht dvson othe 19 boxing systems, che calier cxamplcs in Australia Tnglang fre Figg com- potion in ng. came through the Hong Kong Chinese‘Brenden Tanks ght) ond is teoche the ote Mantis Master Kong zhigiong. For mor information vit ‘wnantsbosing com ‘community. These exey practitioners leamed Mantis Boxing from Luo Guangy, the prominent Jing Wa Acletc ‘Associaton sf. Because these practitioners were southern Chinese, hey tse their native ‘Cantonese language in reaching what isa nor ‘ern Chinese system chat orginally wsed Mandarin terms. Hence, the nor «ro Mantis Boxing groups in Australia may use ether Cantonese or Mandarin, depending on ther origin. Individual practition- cs of the Hong Kong. watery of Seven Star Mantis Boxing ( Sing Tonglong) have popped up from time to time in ‘Australia, bue ane has managed co cstablish as solid base as Perch-haed sifu Tai Wing Sing (immy Tsui). Sifu Tau fist studied in Hong, Kong under Wat Sing Chung until Sifu Wat Chi Man, a disciple of Luo Guangyu. After off dilly becoming sifu, he embarked upon «sue cesflcaroer hoth as fighter and a coach of fall contact champions in Hong Kong. Sif Tui crcntuallyimmigrced to Perth and opencdl an academy in 1990. Sift Jimmy Tis ie fly ‘qualified Chinese medical practioner and tnaster of lion dancing and the wadigonal Chinese art of Mo San Gung. Taiji Tanglang Quan is represented in ‘Melbourne by Shifi Lin Zgiang, the student of renowned Shandong mascer Zhao Zhust (Chiu (Chul Ka). Zhao Zhuxi was responsible for spreading the are of Taiji Tanglang worldwide. He traveled from Shandong to Hong Kong end Viesnam and instructed thousands of students. ‘Many of those he taught passed on the arin ‘America, Canada and Australia afer the Vietnam ‘War. The academy run by his Australian descen- ants is the only exablshed school of northern Mantis Boxing in Melbourne. Thete ate other seudents and descendants ofthe Zhao Zhuxi family teaching in Australia, most notably ia the (Cabramatta district, a large Viernamese- ‘Australian community in western Sydney in New South Wales. In addition, Sydney is home to a ‘small group of pracioners of the Mantis Boxing 1 | mentisquartety pssed down by Shifs Adam Hau of Taiwan, in ‘adtion to other Chinese systems, suchas Bai (Quan and Bagua Zhang. The Arrival of Mainland Mantis The at's brought sage infos of Mandan speaking immigrant frm mainland China. Some ofthese new Australians brought ees of Gongfs seldom scen outside ofthe mainland “The Tanglang school ofthe mainland, such as Qising, Metua Pum Bloom), Taiimeibua (Grand Ukimate Plam Bloom) and Lue (Six Harmonie) ifr conidenbly in appearance from tie Hong Kong interpretations and are even hander to find The Mantis Boring Soci (Tanglang Quan She), am incerational organization based in the ‘Atala Capital Testor, the sole msinlind Tanglang school a the country. The soci’ founder and honorary fie caiman, Wan Xiaohs, PRD, immigrated to Australia in 1987 to can doctorate degree in Oceanography. A tate of Zhejiang Province, Wag eft home at the age of 17 tive and study in Qingdao City inthe province of Shandong, the home ofthe sorter sles of Mans Boxing his Wang incaly sed Tajmeia Tanglag but was toon accept a the dnl of Qing Tanglang frandnastr Li Zhanyuan The Sven Stat Mans eughe wo Sifts Wang and subsequendy Trough wo Australia was ofthe Yang Weixn and Lin Jingshan lineage. Shift Wang was the i co teach the maalnd systems of Tajmedhua and ‘Qixing Tanglang inthis country and coached a the Attain Defense Fotce Academy fr five years. He eventually sec up a marl a acade- ty in the Australian Capital Tetzory and cepted Brendan Tan and David Cthber 3 his Bs sens ‘Af visking China with Shifa Wang in 1994, Brendan Tank esrned olive in Qingdao fori months in 197 wo commence formal ai ing «coach under Kang Zhigiang, Li “anyans chi dil and Li Qing, former head coach of the Shandong provincial em Sf Tks dhe cate president and cit couch ofthe Tanglang Quan he and esas with members ofthe sciery 0 tan ad compete in Shandong cach year. The socey has enjoyed great success competing in both ghing and forms and ha won sit fold medals and one slvr mel in intemationl compecion, The Tanglang Quan She ha forged song inematinal bonds and has esjayed exchange vs fom such noble gusts ts erando Blanco of Argentina and Kis Krys ofthe Polish Praying Mantis Kungfa Assocation, dhe socks sister ogiaion. MQ