Semesterstart – August 2018

Her er trening i August:


3. August         

16:30 – 18:00        


6. August

17:00 – 18:30


7. August

19:00 – 21:00


10. August

16:30 – 18:00


13. August

17:00 – 18:30


14. August

19:00 – 21:00


17. August 

16:30 – 18:00


18. August

13:30 – 15:00

Fra og med Mandag 20. August blir det vanlig trening.

Nye medlemmer er også velkommen.

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Chito-ryu karate-do – modern karate with deep roots

By Rune Ingebrigtsen.

This is an article copy from Soke Cup 2007 pamphlet.


Chito-ryu karate-do

- modern karate with deep roots

Karate is made up of almost 200 recognized styles, all more or less different, and with varying degrees of spread throughout the world. In Japan, Chito-ryu is a well known style with a membership that ranks in the middle of the pack. It is practiced in about 100 dojos spread around the country, including Okinawa. On a world wide basis the growth of Chito-ryu has been slow and steady since the early 1950s, and is now found in more than 20 countries on all five continents. Chito-ryu came to Norway 1992.


Tsuyoshi Chitose was born October 18, 1898 in the Kume district of Naha on the island of Okinawa. He was from an upper class family, and Gua Chinen, which was Chitose’s original name, came from an ancestry of distinction. Among oth- ers, his grandfather was none other than the karate legend Soken Bushi (the warrior) Matsumura who had been in charge of the per- sonal bodyguards for three of the island’s kings.

While living in Naha Chinen Gua started practicing toudi, which was the name karate was known by at the time. He was only 7 years old at the time, and his instructor was the legendary Aragaki (1840-1918). Aragaki was one of the all times most respected teachers, and many of the best known practitioners were among his students. Kanryo Higashionna (1853-1915), founder of the Naha-te tradition, Chojun Miyagi (1888-1953), founder of Goju-ryu, Kenwa Mabuni (1889-1952), founder of Shito-ryu and Gichin Funakoshi (1868-1957), the father of japanese karate, were all Aragaki’s students.

Aragaki taught Chinen the Shihohai, Niseishi and Sanchin katas, and in addition he also practiced bo-jutsu. It is also believed that he learnt several ko-ryu (old style) katas from Aragaki. This would mean that he learnt some Chinese katas, Aragaki had Chinese ancestry and had visited China on several occasions on various mis- sions for the king of Okinawa.

An interesting detail in this connection is that when Ginchin Funakoshi came to Aragaki and asked to be taught bo techniques, the teenager Chinen was given the job of teaching Funakoshi the basics.

As important as his early studies were, it was the legendary Chotoku Kyan (1870-1945) who was the instructor that Chinen had the most regard for and whose influence has left the deepest technical imprint on today’s Chito ryu. Kyan is known as the founder of his own tradi- tion within Shorin ryu karate, and as the main teacher for several of Okinawa’s best known karateka.

Kyan was also renowned as a trouble maker who made frequent visits to Naha’s red light district where he visited gambling establishments, engaged in heavy drinking and worse, and often ended up in fights. Chinen was an enthusiastic participants in these excursions, and soon acquired the nickname ”The Challenger”.



Choyu Motobu (1865-1927) was also an important teacher in Chinen’s devlopment. Motobu was the first born son in a family that had royal connections, and he had been trained in his family’s secret martial art called ti. The movements in ti seem soft and resemble Okinawa’s folk dances. When used in conflict, however, ti has a lot in common with aikido, but the practitioners use both punches and kicks, as well as evasion, locks, throws, sweeps, fall and choking techniques. Through the influence of Motobu these techniques have gained a prominent place in Chito-ruy.


Chinen grew up before the various styles saw the light of day in karate, and at a time when it was normal to train openly under different teachers at the same time. In addition to the three teachers we have mentioned, Chinen had the opportunity to study with a series of well known and respected instructors. Among others he trained with Higashionna for a period before his death in 1915. He also trained under Hanashiro (1869-1945), and learned, among other things, the little known and difficult kata Ryusan from him.

Chinen was not satisfied with only searching out the experts in karate. He also trained under several well respected teachers in kobudo: with Sanra Chinen (1842-1925) in Yamani-ryu bo-jutsu, with Kinjo (1841-1921) police arrest techniques, and with Maezato and Kojo (1849- 1925) in sai, nunchaku, tonfa and eku. In the 1930s in Tokyo, he also trained with the famous instructor Moden Yabiku (1878-1945) in sai, nunchaku and tonfa.

Once Chinen had completed high school, he travelled as a17 year old young man to Kyoto to try to obtain admission to university there. He was not successful in this, but while there he held what is supposed to be the first public demonstration of karate on the japanese mainland.



He then returned to Okinawa, where he for several years made a living as a junior school teacher.

During this period Chinen got married to a young lady from the neighbouring island of Miyako. The marriage produced two sons. The oldest became a keen and highly ranked practitioner of both karate and judo. He was for many years a policeman on Okinawa, until he was run down by a drunk driver in the mid 1960’s and ended up as a paraplegic. The other son lived in Tokyo for many years, but was never active in any martial art.

In March of 1922, during a visit to Okinawa by the crown prince of Japan, Chinen took part in a large demonstration of karate, and was on this occasion also given the opportunity to meet the future emperor Hirohito.

But Chinen still took part in the excursions with Chotoku Kyan, something that finally had such serious consequences that he found it advisable to disappear from Okinawa. He moved to the capital Tokyo where he took the name Tsuyoshi Chitose. In one period he had to earn a living as a rickshaw driver, but he got lucky and befriended some well to do people that helped him out and got him on his feet. Later he was admitted as a medical student at the university in Tokyo.

In the early 1930s Chitose got married again. This time it was to the daughter of a wealthy Tokyo doctor, but it did not work out well and a few years later the childless marriage was dissolved.

In the years that followed, Chitose deeply regretted the mistakes he had made and the wild life he had lived on Okinawa, and he changed his out- look on life completely and profoundly.




During his student days, and later while he was working as a doctor in Tokyo, Gichin Funakoshi asked Chitose to help out with instruction in karate. He taught, among other places, at Keio University where Funakoshi started the first university karate club in Japan. Chitose was a close friend of both Funakoshi and his oldest son Giei. He had been in the same class in school as Funakoshi junior, and at that time Funakoshi senior had been his home room teacher. Even though Chitose never sought out Funakoshi for instruction, he had a lot of respect for him and the work Funakoshi carried out to establish karate in Japan.

Unfortunately we know very little about Chitose’s life in Tokyo in 1920’s and early 1930’s. We know that he worked in a hospital as a doctor, and that he felt that he had to keep his interest in karate from his colleagues since many considered karate an activity for the yakusa (mafia). We also know that he taught in many different karate dojos in and around Tokyo, among others Kanken Toyama’s (1888 – 1966) Shudokan dojo as well as Funakoshi’s many dojos. It is also known that he stayed on Okinawa for several extended periods during this time.

When Japan entered World War 2 Chitose was called up to serve as a military doctor. He served several places including southern China and in Burma. There he got sick and was sent home to Japan. He finished the war serving in the garrisson in Kumamoto on Kyushu, the most southerly of Japan’s main islands. Kumamoto is also the town on the japanese main islands that has the largest proportion of people orginating from Okinawa.

After the war Chitose settled in Kumamoto and opened his first dojo there in 1946. A couple of years later he was part of the group that founded the first Japanese Karate Association, the others were Funakoshi, Mabuni, Toyama, Konishi (1893-1983) and Yamaguchi (1909- 1989). In the late 1940s he got married for the third time, and adopted his new wife’s young daughter.

In the early 1950s Chitose started teaching karate on American and Japanese military bases, and he eventually gave up his medical practice and committed himself to karate on a full time basis.



Chitose was actively involved in the circles around the different japanese martial arts, and counted many of the well know practitioners as close friends, among others Mifune (judo), Takano (kendo), Nakayama (aido), Miyagi (goju-ryu karate) and Nakamura (Okinawa kenpo karate). From the time he moved to Tokyo he was training in several different martial arts, and acheived rankings such as: 6. dan in judo, 4. dan in kyudo og 4. dan in kendo.



In 1967 Chitose became one of a few who were ranked as 10. dan in karate and kobudo by the karate association on Okinawa (Zen Okinawa Karate-do Kobudo Rengo Kai). At the same time he was given the title of Hanshi which is granted only to a leader of rec- ognized style in karate.



From the middle of the 1950s Chito-ryu spread to USA and Canada, and Chitose made several trips to North America over the years. The last was in 1982 when at the age of 84 he participated in several clinics and exhibitions.

Tsuyoshi Chitose died on June 6, 1984. He was then nearly 86 years old.




The name of the style is not, as many believe, derived from the name of the founder. Chi means thousand and symbolizes the thousand year tradition on which the Chito-ryu style is built. To points to an era in Chinese history and symbolizes the strong influence of the Chinese martial arts on Chito-ryu. Ryu means tradition or style.

Compared with most of the other Japanese karate styles, Chito-ryu is distinguished by its natural and flowing movements. Chitose believed that many of the techniques in karate could be damaging, and he therefore emphasized natural stances and natural breathing techniques. At same time he taught that karate should be practiced without aggression and with emphasis on self control.



Chitose developed protective gear (bogu) for kumite early on, and this equipment is used in all Chito-ruy competitions. Practitioners of Chito-ruy also compete in WKF tournaments and have many strong results to their credit.

Chito-ryu uses kata from both Shuri-te/Tomari- te and Naha-te-traditions. Most of the katas are practiced in their original form the way Chitose learned them and, with emphasis on bunkai. A unique feature of Chito-ryu is that each individual kata focuses on one specific technique, which is different from the rest of the katas. In addition kobudo, and especially bojutsu, are important in Chito-ryu.

The Chitose family, in addition to the official Chito-ryu katas, also practice several older katas with a clear connection to the martial arts practiced in southern China.


After the death of the founder in 1984 his son took over leadership of Chito-ryu. The new leader, who was born in December 1950, was put into hard training from a young age, and he is regarded as worthy successor to his father. In keeping with Japanese tradition he has taken on his father’s name. He has been fortunate to have a large number of instructors around him with deep experience and rankings up to 7. and 8. dan from the Japanese karate federation.

The leadership in Chito-ryu is far from aggressive when it comes to spreading the style. Those who want to practice Chito-ryu most show a honest interest in karate. In spite of the somewhat reluctant attitude to promote the style, Chito-ryu has taken hold in more than 20 countries, in all parts of the world. The largest group outside Japan is in Canada where there are more than 100 clubs. In Europe, Chito-ryu is practiced in five countries.

Every third year the Soke Cup is staged in memory of the founder. In 1995 the Soke Cup was held in Japan with 400 participants from 12 countries, including Norway. In 1998 the Soke Cup was held in Canada where 18 Norwegians participated. In July 2001 the Cup was back in Kumamoto in Japan, and 15 Norwegians took part. The Soke Cup in 2004 was held in Newcastle in Australia, and in August 2007 Norway and Bergen will stage the Soke Cup.




As previously mentioned Chito-ryu came to Norway in 1992. This happened when kyoshi Shane Y Higashi 8. dan, renshi Micheal Delaney 6. dan and the ex-bergenser Asbjørn Andersen 1. dan visited the University Karateclub (UKK) in March of that year.



In August 1992 Canadian Chito-kai sent shihan Peter Giffen 5. dan to Bergen with the sole purpose of giving private instruction to the chief instructor in UKK, Rune Ingebrigtsen. He, at that time, already had a 4. dan from a different style. In the spring of 1993 Ingebrigtsen took part in a training camp held in Scotland under the direction of Higashi sensei.

Then in the summer of 1993, Ingebrigtsen spent time initially in Higashi sensei’s dojo in Toronto and thereafter at a training camp in Banff in western Canada, where he was graded to 2.dan. Thereafter UKK changed style to Chito-ryu in the fall of 1993, and the karate club in Bodø, which Rune Ingebrigtsen had started in 1980, followed suit in 1994.

In the spring of 1994 the first dan grading was done in Norway by sensei Higashi, and six karateka passed the test for shodan.

Norwegian practitioners have visited the sohonbu in Japan on several occasions, and many have visited sister clubs in Europe and North America. Since 1992 Chito-Ryu Norway has arranged 19 visits from various senior instructors. The popular Higashi sensei has been here nine times, Soke sensei has been here twice and Tanaka sensei four times.

Currently, in the spring of 2006, there are just over 25 active dan graded practitioners in Norway. Of these seven have reached the ni-dan level and three have been graded to san-dan: Johnny Tverlid, Trond Erdal and Jan Petter Markussen. Rune Ingebrigtsen became a shihan in June 2000 and in August 2001 he was graded to godan.

Today one can practice Chito-ryu karate in Bergen, Bodø, Tromsø, Oslo and in Hundvåg just outside Stavanger.

In August 2002 UKK arranged an international training camp in Bergen. Soke Sensei, five kyoshi 8. dan, and four other highly graded instructors took part. The camp duration was four days, and 90 participants from all over the world took part. They came from Japan, Canada, Australia, Scotland, Ireland, England, Hungary and Norway.








Chito-ryu karate-do and health

by Rune Ingebrigtsen.

This is a copy from an article in the Soke Cup 2007 pamphlet.

Chito-ryu karate-do and health

When he started his own style of karate, O’Sensei had more than 30 years experience as an instructor. He had taught schoolchildren and others on Okinawa, and he had taught at several universities and various clubs in Japan. In 1937 he participated in a government appointed committee that was set up to standardize the teaching of karate on Okinawa. In the first Japanese karate Association he worked in cooperation with several masters attempting to standardize karate as one style, but this work was not successful, mostly because of disagreement between the students of Funakoshi and Mabuni. The upshot of all this was the frag- mentation of karate into the many styles or groups that we know today.

In the years before the last world war O’Sensei became more and more skeptical and concerned with the form karate had taken, with the large, dramatic and aggressive movements. With his background in and knowledge of medicine he felt that many of these techniques could be directly damaging to body when a person trained in this fashion over many years.

When he founded his own style he based it mainly on the way he had learned karate in Okinawa, and not on the later versions that had developed in mainland Japan. O’Sensei believed that good karate ought to have more of the natural and flowing movements found in Chinese martial arts, rather than the staccato movements practiced in many karate styles. In his philosophy, karate should help in strengthening both the physical and the psychological health of the practitioner. The techniques of Chito-ryu are therefore based in the long and deep experience he had as a karateka, instructor and medical doctor.

The following are the principles on which Chito-ryu training is based:

1. The training should help in strengthening the heart and circulation. A training session should therefore incorporate at least 30 minutes with high intensity. The speed training as we know it is very important in the context.

2. The stances in Chito-ryu karate shall be natural and not put stress on joints and tendons



The stress is to be carried by the muscle structure. The tension of the muscles is intended to protect the knees and other joints and give quick movement out of the various stances.

3. Kamae is to be open and natural. O’Sensei changed many of the un-natural kamae in different kata.

4. The breeding techniques must be natural and follow the techniques without forced or un-natural deep/heavy breathing.

5. The sequence of techniques and kata will be based on anatomical and physical principles in such a way that it reduces the danger of stress and injuries.

6. O’Sensei utilized theory from other budo arts such as kendo and judo to make the techniques in Chito-ryu effective and natural.

7. Sparring in karate can be dangerous when it is carried out with a lot of intensity. O’Sensei therefore decided that for all such competition in Chito-ryu will be carried out with the protection of a bogu.

O’Sensei was in many ways living witness to, and example of, the philosophy he believed in for karate. Right up until his death at an age of almost 86, he practiced his karate every day.



Chito-ryu Kata

By Rune Ingebrigtsen.

This is from the Soke Cup 2007 phamplet.


Compared to many other styles, Chito-ryu has relatively few kata. O’Sensei learned a great number of kata over his life from many different teachers. When he decided to design his own system, however, he chose to bring into it only kata which would promote the principles he had decided should form the basis for proper training. He also removed techniques from some kata, where these techniques were repeated several times. For this reason, many of the Chito-ryu kata are shorter than similar ones in other styles.

The sequence you learn kata in Chito-ryu is not an accident. It is structured so that you first learn basic techniques and principles, and then move on to more advanced skills. In this way you are building skills while you are practicing one kata, that are based on previous kata and at the same time you are preparing yourself for the more difficult techniques you will learn in the next kata. To make the kata easier to learn it will normally contain some techniques and principles found in the previ- ous kata you were taught.

The kata in Chito-ryu are distinguished first and foremost by being very different from each other when compared to the curriculum of other styles. In Chito-ryu a progression is in place where your technical skills improve as you practice, get better, and move to more advanced kata. Typically the lower kata contains techniques that are forceful and that use fists, while the higher kata are more based on soft and flowing techniques using open hands.

A problem when comparing kata from different ryu, is the understanding of what the Japanese word “kata” really means. It is common to understand kata as set pattern of karate techniques, and if this pattern is changed, it is not the same kata any more. However, this might not be a very insightful interpretation of how the word kata can be used. On a slightly deeper level of understanding, one can say that the word kata represents one or more principles of how to deal with an opponent, or one or more training doctrines to prepare for this. In this way we can say that a particular kata represents a certain model or strategy of how to deal with the problems of facing a hostile situation – for example evasion by dropping down (Kusanku), counterattacking by strong defense (Seisan) or attacking before the attacker has completed his attack (Ryushan).

With the latter understanding in mind, we can see that one kata can have different forms or combinations of techniques depending on the style and still represent the same principles. It is then our challenge to grasp the models that are present in each kata and express these when we perform the techniques of the kata.

When practicing kata in this manner, kata becomes more meaningful in relation to application and self-defense. You can apply the strategies from different kata into the practice of bunkai and kumite. Training bunkai should be a laboratory situation for you to test which strategy works best in certain situations and against certain opponents and how you must apply your strategies to make them work.

It must be understood that the above interpretation of kata can be applies to other dogma in the study of karate. For example dachi – do you think that seisan-dachi is a fixed, predetermined way to place your feet on the floor. Or could it be better understood as a principle of how to use your body in order to achieve maximum mobility and strength in your waza? Anyway, this has a lot to do with the understanding of Shu-Ha-Ri and is a bit beyond the scoop of this article.

In Chito-ryu each kata has its own characteris- tics and its own history. Below is a little infor- mation about the background of the Chito-ryu kata:



Shi – the number four
Ho – side,direction
Hai – pray or greeting


Shihohai can be translated as a greeting in four directions. This kata is only found in Chito- ryu and styles that is derived from Chito-ryu. O’Sensei told us that this kata was used in formal ceremonies at the court of the King in Naha. O’Sensei learned the kata from Aragaki. The techniques in Shihohai are simple, direct and strong. The kata provides practice for the basic principle Ichi gan ni soku san tan shi ryoku.



Sei – formal, correct San – line up, position

O’Sensei learned this kata from Kyan. Our version has a lot in common with many of the styles that trace their tradition back to Kyan. Funakoshi gave the kata the Japanese name Hangetsu. The kata teaches how to defend using counter-attack. It also gives good training in correct stances.



Ni – the number two Sei – the number ten Shi – the number four


Niseishi is an old fashioned way of expressing the number 24. In modern Japanese the pronunciation would be Nijushi. The name of the kata is normally interpreted to mean 24 steps or 24 techniques.

Chito-ryu Niseishi is not the same kata as the one know as Nijushiho/Niseishi in other styles.

The origin of the kata is somewhat uncertain. O’Sensei wrote that he learned the kata at from Aragaki, but the way he has passed it on, it is certain that it has been supplemented with techniques and principles from the Chinese martial art, White Crane.

Niseishi is also considered preparation for the kata Sanchin. O’Sensei changed the breathing techniques and positions in Niseishi because he felt that the usual way of carrying out these techniques could be damaging to one’s health when practiced over many years.



Batsu – draw out, remove, transition Sai – close, set up, prevent


Bassai is normally translated to mean to storm a fortress or penetrate a defence.

O’Sensei learnt this kata from Kyan, and our version has much in common with the kata taught by the styles that consider Kyan their origin. Kyan himself had been taught the kata in the village named Tomari form a master named Oyadomari Kokan.

Bassai is considered one the oldest katas from Okinawa. It is characterized by hard, direct techniques that require a soft, energetic and flexible body technique if it is to be performed properly. Many compare these skills with movement of a snake when it attacks its prey.



Chin – calming, muffle To – easterly direction


The best translation of Chinto is fighting techniques from the east.

Chinto is found both in the shuri-te and tomari-te traditions, and is used in many modern styles. Funakoshi gave the kata the Japanese name Gankaku, which translates into crane on a rock.

O’Sensei was taught this kata by Kyan, and adapted it by removing techniques that are repeated several times. For this reason our version is shorter that of other styles.

The usual interpretation of the kata is that it mimics the movements of a hawk when it attacks its prey. Soft, alert movements with whip like lash is important here.



So – forceful, brave Chin – calming, muffle


O’Sensei tells us that he learnt this kata from Aragaki, who also taught a version of the kata to several other students, among others Mabuni and Funakoshi. Their versions of the kata is, however, quite different from the Chito-ryu version of Sochin.

The techniques in Sochin is to be performed with strength and force from a low stance. It is suggested that the kata mimics the movements of an ox as it attacks.



Ro – crane Hai – mark


Rohai can be translated as the mark of the crane or the symbol of the crane. Many styles have katas that are named Rohai, but none of these resemble the two Chito-ryu versions.

O’Sensei indicated that he learned the Rohai katas from Higashionna, but many historians have suggested that this was not possible since no such kata is found in Naha-te. When the question was raised with Hokama, the well know expert on karate history, he felt that it was possible, since Higashionna had contact with practitioners of Tomari-te, where the kata is found.

The Rohai katas should be performed with energetic and light movements. Quick counter attacks, turning movements and avoidance movements characterizes Rohai.



Ten – roll, turn Shin – body

Tenshin simply means to turn the body. It most likely that O’Sensei developed this kata him- self, based on his own experience and knowledge.

Tenshin is without a doubt a very demanding kata, even though it appears simple. If you have poor balance or imprecise stances, you will find out in a hurry while performing Tenshin.


Quick rotation and shifting, avoidance and counter attack are the characteristics of Tenshin.



San – the number three Shi – the number ten Ryu – the number six


The usual translation of Sanshiru is the number thirty six. The Chito-ryu Sanshiru is quite different from katas with the same name in Goju Ryu or in Uechi Ryu. Most likely the Chito-ryu version is based on the kata Gojushiho (54 steps) that O’Sensei leant from Kyan.

This kata, which emphasizes strong defense techniques, must be classified as a very complicated and difficult kata.



Ryu – dragon San – mountain


Ryusan, which is normally translated as dragon that climbs a mountain, is a very rare kata, and is found in only a few styles outside Chito- ryu.

O’Sensei was taught the kata by Hanashiro, who in turned had learnt it from the Chinese master Gokenki. Gokenki was a practitioner of the Chinese martial art White Crane, and he trained with many karate practitioners on Okinawa around 1920.

Ryusan is very difficult kata based on steady coordination and force from the ground. All techniques are performed with an open hand.


The normal perception is that Kusanku is a name and does not describe the kata. Many historians make reference to Kusanku as a Chinese sailor that was shipwrecked on Okinawa. He lived in a cave and instructed the local population in karate, sometime around middle of 1700.

O’Sensei learnt this kata from Kyan, who in turn had got from Yara, who lived in the village of Chatan. Chatan Yara was a friend of Sakugawa, who had been a student of Kusanku, the Chinese sailor.

The Chito-ryu version of Kusanku is shorter than the one used in many other styles. Defence and attack in darkness of night is the special theme of the kata.

Sanchin, which stresses breathing techniques and muscle control, is by many seen as an exercise in meditation to achieve harmony between body and soul.


Kusanku is a very widespread kata. Funakoshi re-named the kata by the Japanese name Kanku, which means to look to the heavens.



San – the number three Chin – war, fight

Sanchin is common kata in the Naha-te tradition (Goju Ryu, Uechi Ryu, Shito Ryu, Isshin Ryu etc.) It has its origin in the martial arts practiced in Fukien in South China.

O’Sensei learnt the kata from Higaonna, who in turn had traveled to China to learn martial arts. In most of the styles using the kata, it is taught to relative beginners, but in Chito-ryu it is normally reserved for practitioners of 3.dan and higher.

The Chito-ruy version of Sanchin contains elements of the Naha-te kata Sanchin and a Goju-ryu kata called Tensho. Tensho was designed by Miyagi, who was a good friend of O’Sensei.


Sanchin, which stresses breathing techniques and muscle control, is by many seen as an exercise in meditation to achieve harmony between body and soul.

Sensei Naoyuki Chitose utnevnt til «Sodai»

Sensei Naoyuki Chitose utnevnt til Sodai.

Sensei Naoyuki Chitose utnevnt til Sodai.

1. Januar ble Soke’s sønn, Sensei Naoyuki Chitose, gitt tittelen «Sodai». Dette er en tittel som kan oversettes med «neste generasjon Soke». Er ikke helt sikker på hva dette i praksis betyr, men antar at Naoyuki Sensei tar over en del av oppgavene Soke til nå har hatt. Det betyr også at Naoyuki Sensei nå blir titulert som «Sodai».

Sensei Naoyuki Chitose er i dag 36 år, og hadde en fantastisk demonstrasjon i forbindelse med Soke Cup i 2017. Jeg er ganske sikker på at Sensei Naoyuki Chitose vil fylle denne nye rollen meget godt.


Trening i Desember 2017

Trening før Jul:
Mandag 11. Desember 17:15-18:30
Tirsdag 12. Desember 19:00-21:00
Mandag 18. Desember 17:15-18:30
Tirsdag 19. Desember 19:00-21:00
Deretter – Juleferie :)
Starter påan igjen
Fredag 5. Januar 16:30 – 18:00

Godt Nytt År!/Happy New Year!

Godt nytt år!

Håper alle har hatt en fantastisk Jul. Det er nytt år, og mange nye muligheter. Som trening.

Trening for Universitetets Karateklubb våren 2016.

Vi starter opp allerede 3. Januar, vanlig tid. Sjekk timeplan her.
Happy New Year!

Hope everyone have had a great Christmas! A new year, with a lot of new oppertunities. As training.

Training schedule for UKK spring of 2016.

First training already January 3rd. Check schedule here.

Utstyr & drakter

Liste over drakter og utstyr kan finnes her. Bestilles hos Sensei Trond./List of equipment and uniforms can be found here. Order can be sent to Sensei Trond.


Prisene er veiledende. Vi får klubbrabatt, så prisene kan bli billigere.


Semesterstart UKK høsten 2016

Vi satser på å være i gang fra og med 15. August og utover.

Intill da kjører vi intensiv før-sememester-trening som følger:


dag/day dato/date tid/time sted/where
Mandag/Monday 1. August 16:00-18:30 SV-basement
Tirsdag/Tuesday 2. August 19:00-21:00 SV-basement
Onsdag/Wednesday 3. August 16:00-18:00 SV-basement
Torsdag/Thursday 4. August 16:00-18:00 SV-basement
Fredag/Friday 5. August 16:30-18:00 SV-basement
Mandag/Monday 8. August 16:00-18:00 SV-basement
Tirsdag/Tuesday 9. August 19:00-21:00 SV-basement
Onsdag/Wednesday 10. August 16:00-18:00 SV-basement
Fredag/Friday 12. August 16:30-18:00 SV-basement

Treninger frem til Jul/Schedule until Christmas

Treninger frem til Jul/Schedule until Christmas.

Endringer i treningstid på grunn av eksamen og Julestengte lokaler./Changes in schedule due to exams and Christmas closedowns.

NB! GRADERING blir Onsdag 2. Desember kl. 18:30 på Studentsenteret.
        GRADING will be Wednesday December 2nd 6:30 pm at the Student Sport Center. 

dag/day dato/date tid/time sted/where
Tirsdag/Tuesday 24. November 20:00-21:30 SV-basement
Fredag/Friday 27. November 16:30-18:00 SV-basement
Tirsdag/Tuesday 1. Desember 20:00-21:30 SV-basement
Onsdag/Wednesday 2. Desember 18:30-20:00 Studentsenter
Fredag/Friday 4. Desember 16:30-18:00 SV-basement
Tirsdag/Tuesday 8. Desember 20:00-21:00 SV-basement
Fredag/Friday 11. Desember 16:30-18:00 SV-basement
Tirsdag/Tuesday 15. Desember 20:00-21:30 SV-basement
Fredag/Friday 18. Desember 16:30-18:00 SV-basement
Tirsdag/Tuesday 22. Desember 20:00-21:30 SV-basement