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Learned several martial arts
Gai Dianxun is said to have learned Emei 2h Jian from Emei Taoist priest Li Huixin > Qing Imperial Court Official Li You > He Zhenfang, and taught it to Li Shixin the author of “Emei Jian” (source 1).
In the past, Emei Spearmanship had been so reknown during the Ming Dynasty for its combat effectiveness as to be mentioned in a Ming military manual; though the present book doesn't state, I estimate this 2-handed jian form to be at least 150 years old or perhaps tracing its origins even much earlier. Prior to this book, it has never been openly published before.
Founder: Unknown but of Taoist Emei sect origins Name of style: Emei Phoenix Tail 13 (stances) Jian Manual: “Emei Jianshu”, published by Jindun Publishing House 2002, Beijing Author: Li Shixin (see pic below of author posing with his weapon) Followers: Present day Chinese
Also see: Gai Dianxun, and Li Shixin, in “Thirtheen Emei Shortsword Tecniques”, translated by Zhuo Yougao(bilingual Chinese-English edition, 1989). Published by Hai Feng Publishing Co. Ltd. Room 1503 WingOn House, 71 Des Voeux Rd. Central, Hong Kong (ISBN 962-238-120-0).
source: THE CONUNDRUM OF COLLABORATION: JAPANESE INVOLVEMENT WITH MUSLIMS IN NORTH CHINA, 1931-1945 (pg. 145) https://repository.library.georgetown.edu/bitstream/handle/10822/761496/Hammond_georgetown_0076D_13060.pdf?sequence=1&isAllowed=y
Nationalist Muslim writer Gai Dainxun 蓋殿勳 wrote prolifically about problems facing Muslim schools during the “War of Resistance” with Japan. Like others, Gai thought that the most pressing problem was a lack of young Muslim teachers who were qualified to teach the nationalist curriculum to Muslim students. This problem was exacerbated by the lack of teacher training facilities for Muslims, who he felt had special needs such as learning how to integrate Islam into the national curriculum. Gai argued that in order to be successful teachers, Muslims needed a deep understanding of their faith so that they could relate Islam to the development of “ Kangzhan jianguo yu fazhan huimin jiaoyu” the nation. His argument was a framed against the backdrop of the war: for Gai, knowing that the Japanese were working to co-opt Muslims in North China informed the ways that he viewed the place of religious education in the curriculum. Gai urged Muslim teachers to think about how their religious culture could help China resist Japan through inculcating nationalist sentiment among young Muslim minority students.(342)
In his view, religious training and religious education went hand-in-hand with the national curriculum. From the perspective of writers like Gai, if Muslim teachers were first armed with a deep and true understanding of Islam , it would prepare them to apply nationalist principles such as the Three People’s Principles, morality training, technology and skill training, and physical training according to the tenets of Islam. This process would allow teachers to understand how to relate Islam to all aspects of their own lives as citizens of China, which they could then impart on their students.(ibid)
Gai presented an alternative to the assimilative nationalist policies and placed Islamic learning at the center of the methods for training an Islamic cadre of teachers who could teach within the framework of the national curriculum.