Yip Man Early life Yip was born to Yip Oi-dor and Wu Shui. He grew up in a wealthy family in Foshan, Guangdong, and received a traditional Chinese education. His elder brother was Yip Kai-gak, his elder sister was Yip Wan-mei and his younger sister was Yip Wan-hum. Yip started learning Wing Chun from Chan Wah-shun when he was 7. Since Chan was 70 at the time, Yip was Chan's last student. Due to his teacher's age, Yip learned most of his skills and techniques from Chan's second eldest disciple, Wu Chung-sok (???). Chan lived three years after Yip's training started and one of his dying wishes was to have Wu continue teaching Yip. At the age of 16, Yip moved to Hong Kong with help from his relative Leung Fut-ting. One year later, he attended school at St. Stephen's College—a secondary school for wealthy families and foreigners living in Hong Kong. During Yip's time at St. Stephen's he saw a foreign police officer beating a woman and intervened. The officer attempted to attack Yip, but Yip struck him down and ran to school with his classmate. Yip's classmate later told an older man who lived in his apartment block. The man met with Yip and asked what martial art Yip practised. The man told Yip that his forms were "not too great". The man challenged Yip's Wing Chun in chi sao (a form of training that involves controlled attack and defence). Yip saw this as an opportunity to prove that his abilities were good, but was defeated by the man after a few strikes. Yip's opponent revealed himself to be Leung Bik, Chan Wah-shun's senior and the son of Chan's teacher, Leung Jan. After that encounter, Yip continued learning from Leung Bik. Yip returned to Foshan when he was 24 and became a policeman. He taught Wing Chun to several of his subordinates, friends and relatives, but did not officially run a martial arts school. Some of his better known informal students were Chow Kwong-yue (???), Kwok Fu (??), Lun Kah (??), Chan Chi-sun (???), Xu He-Wei (???) and Lui Ying (??). Among them, Chow Kwong-yue was said to be the best, but he eventually went into commerce and stopped practising martial arts. Kwok Fu and Lun Kah went on to teach students of their own and they passed down the art of Wing Chun in the Foshan and Guangdong region. Chan Chi-sun and Lui Ying went to Hong Kong later but neither of them accepted any students. Yip went to live with Kwok Fu during the Second Sino-Japanese War and only returned to Foshan after the war, where he continued his career as a police officer. Yip left Foshan for Hong Kong at the end of 1949 after the Chinese Communist Party won the Chinese Civil War because he was an officer of the Kuomintang (Nationalist Party), the Communists' rival in the Civil War.

Yip Man Early life Yip was born to Yip Oi-dor and Wu Shui. He grew up in a wealthy family in Foshan, Guangdong, and received a traditional Chinese education. His elder brother was Yip Kai-gak, his elder sister was Yip Wan-mei and his younger sister was Yip Wan-hum. Yip started learning Wing Chun from Chan Wah-shun when he was 7. Since Chan was 70 at the time, Yip was Chan's last student. Due to his teacher's age, Yip learned most of his skills and techniques from Chan's second eldest disciple, Wu Chung-sok (???). Chan lived three years after Yip's training started and one of his dying wishes was to have Wu continue teaching Yip. At the age of 16, Yip moved to Hong Kong with help from his relative Leung Fut-ting. One year later, he attended school at St. Stephen's College—a secondary school for wealthy families and foreigners living in Hong Kong. During Yip's time at St. Stephen's he saw a foreign police officer beating a woman and intervened. The officer attempted to attack Yip, but Yip struck him down and ran to school with his classmate. Yip's classmate later told an older man who lived in his apartment block. The man met with Yip and asked what martial art Yip practised. The man told Yip that his forms were "not too great". The man challenged Yip's Wing Chun in chi sao (a form of training that involves controlled attack and defence). Yip saw this as an opportunity to prove that his abilities were good, but was defeated by the man after a few strikes. Yip's opponent revealed himself to be Leung Bik, Chan Wah-shun's senior and the son of Chan's teacher, Leung Jan. After that encounter, Yip continued learning from Leung Bik. Yip returned to Foshan when he was 24 and became a policeman. He taught Wing Chun to several of his subordinates, friends and relatives, but did not officially run a martial arts school. Some of his better known informal students were Chow Kwong-yue (???), Kwok Fu (??), Lun Kah (??), Chan Chi-sun (???), Xu He-Wei (???) and Lui Ying (??). Among them, Chow Kwong-yue was said to be the best, but he eventually went into commerce and stopped practising martial arts. Kwok Fu and Lun Kah went on to teach students of their own and they passed down the art of Wing Chun in the Foshan and Guangdong region. Chan Chi-sun and Lui Ying went to Hong Kong later but neither of them accepted any students. Yip went to live with Kwok Fu during the Second Sino-Japanese War and only returned to Foshan after the war, where he continued his career as a police officer. Yip left Foshan for Hong Kong at the end of 1949 after the Chinese Communist Party won the Chinese Civil War because he was an officer of the Kuomintang (Nationalist Party), the Communists' rival in the Civil War.

Bruce Lee Life Early Life Bruce Lee was born on November 27, 1940, at the Chinese Hospital, in San Francisco's Chinatown. According to the Chinese zodiac, Lee was born in both the hour and the year of the Dragon, which according to tradition is a strong and fortuitous omen. Bruce's father, Lee Hoi-chuen, (李海泉) was Han Chinese, and his mother, Grace Ho (何愛瑜), was of half-Chinese and half-Caucasian descent. Grace Ho was the adopted daughter of Ho Kom-tong (Ho Gumtong, 何甘棠) and the niece of Sir Robert Ho-tung, both notable Hong Kong businessmen and philanthropists, and was a reportedly a half-German Catholic. Bruce was the fourth child of five children: Phoebe Lee (李秋源), Agnes Lee (李秋鳳), Peter Lee (李忠琛), and Robert Lee (李振輝). Lee and his parents returned to Hong Kong when he was three months old. Lee's Cantonese birth name was Lee Jun-fan (李振藩). The name homophonically means "return again", and was given to Lee by his mother, who felt he would return to the United States once he came of age. Because of his mother's superstitious nature, she had originally named him Sai-fon (細鳳), which is a feminine name meaning "small phoenix". The English name "Bruce" is thought to have been given by the hospital attending physician, Dr. Mary Glover. Lee had three other Chinese names: Li Yuanxin (李源鑫), a family/clan name; Li Yuanjian (李元鑒), which he used as a student name while he was attending La Salle College, and his Chinese screen name Li Xiaolong (李小龍; Xiaolong means "little dragon"). Lee's given name Jun-fan was originally written in Chinese as 震藩, however, the Jun (震) Chinese character was identical to part of his grandfather's name, Lee Jun-biu (李震彪). Hence, the Chinese character for Jun in Lee's name was changed to the homonym 振 instead, to avoid naming taboo in Chinese tradition. Family Lee's father, Lee Hoi-chuen, was one of the leading Cantonese opera and film actors at the time, and was embarking on a year-long opera tour with his family on the eve of the Japanese invasion of Hong Kong. Lee Hoi-chuen had been touring the United States for many years and performing at numerous Chinese communities there. Although many of his peers decided to stay in the United States, Lee Hoi-chuen returned to Hong Kong after Bruce's birth. Within months, Hong Kong was invaded and the Lees lived for three years and eight months under Japanese occupation. After the war ended, Lee Hoi-chuen resumed his acting career and became a more popular actor during Hong Kong's rebuilding years. Lee's mother, Grace Ho, was from one of the wealthiest and most powerful clans in Hong Kong, the Ho-tungs. She was the niece of Sir Robert Ho-tung, the Eurasian patriarch of the clan. As such, the young Bruce Lee grew up in an affluent and privileged environment. Despite the advantage of his family's status, the neighborhood in which Lee grew up became overcrowded, dangerous, and full of gang rivalries due to an influx of refugees fleeing communist China for Hong Kong, at that time a British Crown colony. After Lee was involved in several street fights, his parents decided that he needed to be trained in the martial arts. Lee's first introduction to martial arts was through his father, from whom he learned the fundamentals of Wu-style t'ai chi ch'uan. Wing Chun The largest influence on Lee's martial arts development was his study of Wing Chun. Lee began training in Wing Chun when he was 16 years old under the Wing Chun teacher Yip Man in 1957, after losing several fights with rival gang members. Yip's regular classes generally consisted of the forms practice, chi sao (sticking hands) drills, wooden dummy techniques, and free-sparring. There was no set pattern to the classes. Yip tried to keep his students from fighting in the street gangs of Hong Kong by encouraging them to fight in organized competitions. After a year into his Wing Chun training, most of Yip Man's other students refused to train with Lee after they learned of his mixed ancestry, as the Chinese were generally against teaching their martial arts techniques to non-Asians. Lee's sparring partner, Hawkins Cheung states, "Probably fewer than six people in the whole Wing Chun clan were personally taught, or even partly taught, by Yip Man". However, Lee showed a keen interest in Wing Chun, and continued to train privately with Yip Man and Wong Shun Leung in 1955. Wan Kam Leung, a student of Wong's, witnessed a sparring bout between Wong and Lee, and noted the speed and precision with which Lee was able to deliver his kicks. Lee continued to train with Wong Shun Leung after later returning to Hong Kong from America. Leaving Hong Kong After attending Tak Sun School (德信學校) (several blocks from his home at 218 Nathan Road, Kowloon), Lee entered the primary school division of La Salle College at the age of 12. In around 1956, due to poor academic performance (or possibly poor conduct as well), he was transferred to St. Francis Xavier's College (high school) where he would be mentored by Brother Edward, a teacher and coach of the school boxing team. In the spring of 1959, Lee got into yet another street fight and the police were called. Until his late teens, Lee's street fights became more frequent and included beating the son of a feared triad family. Eventually, Lee's father decided his son should leave Hong Kong to pursue a safer and healthier life in the United States. His parents confirmed the police's fear that this time Lee's opponent had an organised crime background, and there was the possibility that a contract was out for his life. The police detective came and he says "Excuse me Mr. Lee, your son is really fighting bad in school. If he gets into just one more fight I might have to put him in jail". — Robert Lee In April 1959, Lee's parents decided to send him to the United States to stay with his older sister, Agnes Lee (李秋鳳), who was already living with family friends in San Francisco. New life in America. At the age of 18, Lee returned to the United States with $100 in his pocket. After living in San Francisco for several months, he moved to Seattle in 1959, to continue his high school education, where he also worked for Ruby Chow as a live-in waiter at her restaurant. Chow's husband was a co-worker and friend of Lee's father. Lee's elder brother Peter Lee (李忠琛) would also join him in Seattle for a short stay before moving on to Minnesota to attend college. In December 1960, Lee completed his high school education and received his diploma from Edison Technical School (now Seattle Central Community College, located on Capitol Hill in Seattle). In March 1961, Lee enrolled at the University of Washington, majoring in drama according to a 1999 article in the university's alumni magazine, not in philosophy as stated by Lee himself and many others. Lee also studied philosophy, psychology, and various other subjects. It was at the University of Washington that he met his future wife Linda Emery, a fellow student studying to become a teacher, whom he married in August 1964. Lee had two children with Linda Emery, Brandon Lee (1965–93) and Shannon Lee (born 1969).

Empty hand 1. Siu Nim Tao (小念頭/小念头; xiǎo niàn tóu; Yale Cantonese: síu nihm tàuh; "little idea" or "little imagination") or Siu Lim Tao (小練頭/小练头; xiǎo liàn tóu; Yale Cantonese: síu lihn tàuh; "little practice"). The first, and most important form in Wing Chun, Siu Lim Tao, is the foundation or "seed" of the art from which all succeeding forms and techniques depend. Fundamental rules of balance and body structure are developed here. Using a car analogy: for some branches this would provide the chassis, for others this is the engine. It serves basically as the alphabet for the system. Some branches view the symmetrical stance as the fundamental fighting stance, while others see it as more a training stance used in developing technique. 2. Chum Kiu (尋橋/寻桥; pinyin: xún qiáo; Yale Cantonese: cham4 kiu4; "seeking the bridge". Alternately "sinking bridge" pinyin: chen qiáo; Yale Cantonese: sám kìuh;). The second form, Chum Kiu, focuses on coordinated movement of bodymass and entry techniques to "bridge the gap" between practitioner and opponent and move in to disrupt their structure and balance. Close-range attacks using the elbows and knees are also developed here. It also teaches methods of recovering position and centerline when in a compromised position where Siu Nim Tao structure has been lost. For some branches bodyweight in striking is a central theme, whether it be from pivoting (rotational) or stepping (translational). Likewise for some branches, this form provides the engine to the car. For branches who use the "sinking bridge" interpretation, the form takes on more emphasis of an "uprooting" context adding multi-dimensional movement and spiraling to the already developed engine. 3. Biu Tze (鏢指/镖指; pinyin: biāo zhǐ; Yale Cantonese: bìu jí; "darting fingers"). The third form, Biu Jee, is composed of extreme short-range and extreme long-range techniques, low kicks and sweeps, and "emergency techniques" to counter-attack when structure and centerline have been seriously compromised, such as when the practitioner is seriously injured. As well as pivoting and stepping, developed in Chum Kiu, a third degree of freedom involving more upper body and stretching is developed for more power. Such movements include very close range elbow strikes and finger thrusts to the throat. For some branches this is the turbo-charger of the car. For others it can be seen as a "pit stop" kit that should never come in to play, recovering your "engine" when it has been lost. Still other branches view this form as imparting deadly "killing" and maiming techniques that should never be used if you can help it. A common wing chun saying is "Biu Jee doesn't go out the door." Some interpret this to mean the form should be kept secret, others interpret it as meaning it should never be used if you can help it. Wooden dummy Muk Yan Jong (木人樁/木人桩; pinyin: mùrénzhuāng; Yale Cantonese: muhk yàhn jòng; "wooden dummy") The Muk Yan Jong form is performed against a "wooden dummy", a thick wooden post with three arms and a leg mounted on a slightly springy frame representing a stationary human opponent. Although representative of a human opponent, the dummy is not a physical representation of a human, but an energetic one. Wooden dummy practice aims to refine a practitioner's understanding of angles, positions, and footwork, and to develop full body power. It is here that the open hand forms are pieced together and understood as a whole. Forms Both the Way Yan (Weng Chun) and Nguyễn Tế-Công branches use different curricula of empty hand forms. The Tam Yeung and Fung Sang lineages both trace their origins to Leung Jan's retirement to his native village of Gu Lao, where he taught a curriculum of San Sik. The Siu Lien Tao (Little First Training) of Cho Ga Wing Chun is one long form that includes movements that are comparative to a combination of Siu Nim Tao, Chum Kiu, and Biu Jee of other families. The other major forms of the style are Sui Da ("Random Striking"), Chui Da ("Chase Striking"), Fa Kuen ("Variegated Fist"), Jin Jeung ("Arrow Palm"), Jin Kuen ("Arrow Fist"), Joy Kuen ("Drunken Fist"), Sup Saam Sao ("Thirteen Hands"), and Chi Sao Lung ("Sticking Hands Set"). Also, a few family styles of Wing-Chun (especially those coming from the "Hong Sun Hay Ban Tong" (Red Boat/Junk Opera Society) have a combination advanced form called; "Saam Baai Fut" (3 Bows to Buddha) which includes many flow/leak techniques from all of the first 'standard' 6 forms. Weapons Once correct force generation in the open-handed forms is achieved, the student is ready to progress to weapons. With the open hand forms delivering force to the end of the finger tips, the idea is to be able to extend that force further to the end of a weapon as an extension of the body, using the same principles. Also, these weapons forms can be used as an exercise to strengthen the forearms and wrists even further. 1. Known as Yee Jee Seung Do (二字雙刀/二字双刀, pinyin: èr zì shuāng dāo, "Parallel Shape Double Knives") and Baat Jaam Do (八斬刀/八斩刀, pinyin: bā zhǎn dāo, "Eight Chopping/Slashing Knives"). A form involving a pair of large "Butterfly Knives", slightly smaller than short swords (Dao). Historically the knives were also referred to as Dit Ming Do ("Life-Taking Knives"). 2. Luk Dim Boon Gwun (六點半棍/六点半棍, pinyin: liù diǎn bàn gùn, "Six and A Half Point Pole"). "Long Pole"— a tapered wooden pole ranging anywhere from 8 to 13 feet in length. Also referred to as "Dragon Pole" by some branches. For some branches that use "Six and A Half Point Pole", their 7 principles of Luk Dim Boon Gwun (Tai-uprooting, lan-to expand, dim-shock, kit-deflect, got-cut down, wan-circle, lau-flowing) are used throughout the unarmed combat as well. The name six and a half point pole comes from these 7 principles, with the last principle:Lau, or Flowing counting as half a point. Chi Sao Chi Sao (Chinese 黐手, Cantonese chi1 sau², Mandarin chǐshǒu) or "sticking hands" is a term for the principle and drills used for the development of automatic reflexes upon contact and the idea of "sticking" to the opponent (also known as "sensitivity training"). In reality, the intention is not to "stick" to your opponent at all costs, but rather to protect your centerline while simultaneously attacking your opponent's centerline. In Wing Chun, this is practiced by two practitioners maintaining contact with each other's forearms while executing techniques, thereby training each other to sense changes in body mechanics, pressure, momentum and "feel". The increased sensitivity gained from this drill helps a practitioner attack and counter an opponent's movements precisely, quickly, and with appropriate techniques. Chi Sao additionally refers to methods of rolling hands drills (Luk Sao). Luk Sao participants push and "roll" their forearms against each other in a single circle while trying to remain in relaxed form. The aim is to feel force, test resistance, and find defensive gaps. Other branches have a version of this practice where each arm rolls in small, separate circles. Luk Sao is most notably taught within the Pan Nam branch of Wing Chun where both the larger rolling drills as well as the smaller, separate-hand circle drills are taught. In some lineages (such as the Yip Man and Jiu Wan branches), Chi Sao drills begin with one-armed sets called Dan Chi Sao which help the novice student to get the feel of the exercise; each practitioner uses one hand from the same side as they face each other. Chi Sao is a sensitivity drill to train and obtain specific responses and should not be confused with actual sparring or fighting though it can be practiced or expressed in a combat form. Chi Geok Chi Geok or "Sticking-legs," is the lower-body equivalent of the upper body's Chi Sao training, aimed on developing awareness in the lower body and obtaining relaxation of the legs. Mook Wan "Wooden Ring", is another, somewhat rare training-tool in some families of Wing Chun. An approximately 10 inch to 14 inch ring made of bamboo or rattan (some schools use a metal ring), the Mook Wan is used for training the wrists and forearms, and to instruct the student in "flow" from technique to technique. Some schools set up a form for this technique, while other schools train techniques and strategies without a formulated pattern.

Wing Chun Characteristics Balance, structure and stance Some Wing Chun practitioners believe that the person with better body structure will win. A correct Wing Chun stance is like a piece of bamboo, firm but flexible, rooted but yielding. This structure is used to either deflect external forces or redirect them. Balance is related to structure because a well-balanced body recovers more quickly from stalled attacks and structure is maintained. Wing Chun trains the awareness of one's own body movement derived from muscular, tendon, and articular sources. Performing Wing Chun's forms such as Chum Kiu or the Wooden Dummy form greatly improve proprioception. Wing Chun favours a high, narrow stance with the elbows kept close to the body. Within the stance, arms are positioned across the vitals of the centerline. Shifting or turning within a stance is carried out variantly on the heels, balls, or middle (K1 or Kidney 1 point) of the foot depending on lineage. All attacks and counter-attacks are initiated from this firm, stable base. Wing Chun rarely compromises structure for more powerful attacks because this is believed to create defensive openings which may be exploited. Structure is viewed as important, not only for reasons of defense, but also for attack. When the practitioner is effectively "rooted", or aligned so as to be braced against the ground, the force of the hit is believed to be far more devastating. Additionally, the practice of "settling" one's opponent to brace them more effectively against the ground aids in delivering as much force as possible to them. Relaxation Softness (via relaxation) and performing techniques in a relaxed manner, is fundamental to Wing Chun. 1. Tension reduces punching speed and power. Muscles act in pairs in opposition to each other (e.g. biceps and triceps). If the arm is tensed, maximum punching speed cannot be achieved as the biceps will be opposing the extension of the arm. In Wing Chun, the arm should be relaxed before beginning the punching motion. 2. Unnecessary muscle tension wastes energy and causes fatigue. 3. Tense, stiff arms are less fluid and sensitive during trapping and chi sao. 4. A tense, stiff limb provides an easy handle for an opponent to push or pull with, whereas a relaxed limb provides an opponent less to work with. 5. A relaxed, but focused, limb affords the ability to feel "holes" or weaknesses in the opponent's structure (see Sensitivity section). With the correct forwarding these "holes" grant a path into attacking the opponent. 6. Muscular struggle reduces a fight to who is stronger. Minimum brute strength in all movement becomes an equalizer in uneven strength confrontations. This is very much in the spirit of the tale of Ng Mui. Centerline While the existence of a "central axis" concept is unified in Wing Chun, the interpretation of the centerline concept itself is not. Many variations exist, with some lineages defining anywhere from a single "centerline" to multiple lines of interaction and definition. Traditionally the centerline is considered to be the vertical axis from the top of a human's head to the groin. The human body's prime striking targets are considered to be on or near this line, including eyes, nose, throat, solar plexus, stomach, pelvis and groin. Wing Chun techniques are generally "closed", with the limbs drawn in to protect the central area and also to maintain balance. In most circumstances, the hands do not move beyond the vertical circle that is described by swinging the arms in front, with the hands crossed at the wrists. To reach outside this area, footwork is used. A large emphasis and time investment in training Chi Sao exercise emphasizes positioning to dominate this centerline. The stance and guard all point at or through the center to concentrate physical and mental intent of the entire body to the one target. Wing Chun practitioners attack within this central area to transmit force more effectively, since it targets the "core center" (or "mother line", another center defined in some lineages and referring to the vertical axis of the human body where the center of gravity lies). For example, striking an opponent's shoulder will twist the body, dispelling some of the force and weakening the strike, as well as compromising the striker's position. Striking closer to the center transmits more force directly into the body. Punches Due to the emphasis on the centerline, the straight punch is the most common strike in Wing Chun. However, the principle of simultaneous attack and defense (Lin Sil Die Dar) suggests that all movements in the Siu Nim Tau with a forward execution flow into a strike if no effective resistance is met, without need for recomposure. Other explicit examples of punches can be found in the Chum Kiu and Bil Jee forms, although these punches may appear to be superficially different they are simply the result of the punch beginning from a different origin position while following the same fundamental idea, to punch in a straight line following the shortest distance between the fist and the opponent. The punch is the most basic and fundamental in Wing Chun and is usually thrown with the elbow down and in front of the body. Depending on the lineage, the fist is held anywhere from vertical to horizontal (palm side up). The contact points also vary from the top two knuckles, to the middle two knuckles, to the bottom three knuckles. Punches do not turn at the wrist as a primal directive is economy of motion and this would create two distinct motions for a single movement. When executing the punch, one must relax and not use the shoulders or activate the trapezius muscles. The punch comes from the center, Kuen Yau Sum Faat (The punch starts from the heart). The punch is not propelled forward by the elbow, it is projected by simply reaching forward with a closed but relaxed fist as it is a maxim that the body part closest to the intended direction begins the motion. Wing Chun primarily encourages utilizing the whole upper body from the waist to maximize power, this is often referred to as "coiling", which increases impact and minimizes "telegraphing" strikes, and is motivated by observations of the snake. Punches that do not utilize maximum body mass such as punches thrown in quick succession in a "straight blast" or "chain punching" are executed correctly, when used primarily for disorienting and off-balancing the opponent. Criticisms of favoring weak punches are a misunderstanding of their intended purpose. Wing Chun favors the vertical punch for several reasons: 1. Directness. The punch is not "loaded" by pulling the elbow behind the body. The punch travels straight towards the target from the guard position (hands are held in front of the chest). 2. Protection. The elbow is kept low to cover the front midsection of the body. It is more difficult for an opponent to execute an elbow lock/break when the elbow occupies this position. This aids in generating power by use of the entire body structure rather than only the arm to strike. Also with the elbow down, it offers less opening for the body to be attacked while the forearm and punch intercept space towards the head and upper body. 3. Strength and Impact. Wing Chun practitioners believe that because the elbow is behind the fist during the strike, it is thereby supported by the strength of the entire body rather than just a swinging fist, and therefore has more impact. A common analogy is a baseball bat being swung at someone's head (a round-house punch), as opposed to the butt end of the bat being thrust forward into the opponent's face (wing chun punch), which would cause far more damage than a glancing hit and is not as easy to evade. Many skilled practitioners pride themselves on being able to generate "short power" or large amount of power in a short space. A common demonstration of this is the "one-inch punch", a punch that starts only an inch away from the target yet delivers an explosive amount of force. This is a principle example of a coiled strike in which multiple abdominal muscles can contribute to the punching power while being imperceptible to the attacker. It is a common misconception that "one-inch punches" utilize a snapping of the wrist. 4. Alignment & Structure. Because of Wing Chun's usage of stance, the vertical punch is thus more suitable. The limb directly in front of the chest, elbow down, vertical nature of the punch coupled with a snap twisting of the waist requires a practitioner's body to naturally untwist or release before the rebound of the punch. This effectively demonstrates an understanding of the equal and opposite force reactions attributed to Newtonian Physics. This is a desirable trait to a Wing Chun practitioner because it promotes the use of the entire body structure to generate power and prevents wrist injury or being pushed away by the high degree of forward power being reflected. Kicks Kicks can be explicitly found in the Chum Kiu and Mook Jong forms, though some have made interpretations of small leg movements in the Siu Nim Tau and Bil Jee to contain information on kicking as well. Depending on lineage, a beginner is often introduced to basic kicking before learning the appropriate form. Traditionally, kicks are kept below the waist. This is characteristic of southern Chinese martial arts, in contrast to northern systems which utilize many high kicks. Kicks in Wing Chun are mostly directed at the lower half of the body. Wing Chun kicks are designed to knock an opponent off balance, break their leg, or to bring an opponent on their knees. Variations on a front kick are performed striking with the heel. The body may be square and the knee and foot are vertical on contact (Chum Kiu), or a pivot may be involved with the foot and knee on a plane at an angle (Mook Jong). At short distances this can become a knee. A roundhouse kick is performed striking with the shin in a similar manner to the Muay Thai version with most of the power coming from the body pivot. This kick is usually used as a finisher at closer range, targeting anywhere between the ribs and the back of the knee, this kick can also become a knee at close range. Other kicks include a stamping kick (Mook Jong) for very close range and a sweep performed with the heel in a circular fashion. Every kick is both an attack and defence, with legs being used to check incoming kicks or to take the initiative in striking through before a more circular kick can land. Kicks are delivered in one movement directly from the stance without chambering/cocking. Types of Kicks include: Front Kick, Side Kick, Roundhouse Kick (usually delivered to the ribs or thigh), Shovel Kick (A kick that targets the knee/shin), Bong Gerk (Blocks opponents kicks), Nao Gerk (Hooks the persons front leg and takes out the back leg with a side kick), Spinning Back Kick, Sweep. Elbows and Knees Wing Chun relies heavily on Elbow Strikes at close range. Common targets for elbows include the chest, chin, head, and face. Elbow Strikes are delivered in a manner similar to Muay Thai, using the whole body and turning of the hips to generate power. Elbow Strikes include: Rising Elbow (6 to 12), Horizontal Elbow, Kneeling Elbow (12 to 6), Reversing Elbow, and Spinning Elbow Strikes. Knees are delivered also, usually in a clinching position, but some Sifus also teach entering with flying knee strikes to bridge the distance. Uncommitted techniques Wing Chun techniques are uncommitted. This means that if the technique fails to connect, the practitioner's position or balance is less affected. If the attack fails, the practitioner is able to "flow" easily into a follow-up attack. All Wing Chun techniques permit this. Any punches or kicks can be strung together to form a "chain" of attacks. According to Wing Chun theory, these attacks, in contrast to one big attack, break down the opponent gradually causing internal damage. Chained vertical punches are a common Wing Chun identifier. Trapping skills and sensitivity The Wing Chun practitioner develops reflexes within the searching of unsecured defenses through use of sensitivity. Training through Chi Sao with a training partner, one practices the trapping of hands. When an opponent is "trapped", he or she becomes immobile. Chinese philosophy: “ Greet what arrives, escort what leaves and rush upon loss of contact (來留去送，甩手直衝) ” — Yip Man Close range Wing Chun teaches practitioners to advance quickly and strike at close range. While the Wing Chun forward kick can be considered a long range technique, many Wing Chun practitioners practice "entry techniques"—getting past an opponent's kicks and punches to bring them within range of Wing Chun's close range repertoire. This means that theoretically, if the correct techniques are applied, a shorter person with a shorter range can defeat a larger person by getting inside their range and attacking them close to their body.