Thoughts on International & Global Education
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Musings on Japanese and Ryukyu Budo
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Thoughts on International & Global Education
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And this is the Friday installment of my ongoing review of academic articles concerneing research into Budo. This weeks review is one which is close to my heart as I teach at an all female school and the majority of people in our wee dojo are female. Enjoy. The article "Engaging Women and Girls in Martial Arts and Combat Sports: Theoretical Issues and their Implications for Practice" explores the nuanced challenges and potential strategies for increasing female participation in martial arts and combat sports (MACS). Hosted by the University of Brighton on February 5, 2016, this seminar attracted a diverse group of academics and practitioners who discussed sex issues in MACS, focusing specifically on barriers to female participation and possible solutions. The seminar identified that despite there being no formal exclusion of women from MACS clubs, several barriers persist. These barriers are rooted in societal norms and the daily realities of many women, such as childcare responsibilities, work-life balance, and the affordability of training. Additionally, the lack of female role models in the media and the sexualisation of female martial artists contribute to the perception that MACS are not suitable or appealing for women and girls. One key discussion point was the persistent view of MACS as inherently masculine due to their association with fighting. This stereotype contributes to the exclusion of women by framing these sports as unsuitable for them. The seminar highlighted the importance of addressing these intangible barriers through creative promotion and club management strategies that challenge these outdated norms. Moreover, the seminar discussed the importance of recognising diversity within the group of women and girls. It is essential to avoid generalisations and consider individual differences such as age, social class, and ethnic background. This approach ensures that strategies to increase female participation in MACS are tailored and effective, acknowledging that one-size-fits-all solutions are often inadequate. In terms of practical strategies, the seminar suggested several approaches. Creating a welcoming and inclusive environment in clubs was highlighted as crucial. This involves not only ensuring physical spaces are inviting and comfortable but also addressing how everyday language and interactions can unintentionally reinforce gender stereotypes. For example, phrases like "man up" or using "girl" versions of exercises can perpetuate the idea that strength and toughness are male traits, thereby alienating women. The physical setup of clubs also matters; considerations like hygiene, natural lighting, and having separate changing facilities can make a significant difference in how welcoming a space feels to women and girls. Additionally, using imagery and posters that celebrate female martial artists can help challenge the notion that MACS are male-dominated fields. Another critical area discussed was the role of instructors. Having female instructors and ensuring they are visible and active in various training contexts is vital. This helps challenge the stereotype that MACS are exclusively male territories. However, it is also important that female instructors are not pigeonholed into only training other women or beginners, which can reinforce other stereotypes about women's capabilities. The seminar also touched on the idea of segregated training sessions for women. While these can provide a comfortable entry point for women into MACS, it is essential that they are implemented thoughtfully to avoid reinforcing a sense of inferiority or segregation. Ideally, these sessions should complement integrated training to ensure women feel fully part of the club's community. In conclusion, the seminar underscored the complex nature of promoting gender inclusivity in MACS. It provided a platform for sharing ideas and strategies that, while challenging to implement, are crucial for making martial arts and combat sports more accessible and appealing to women and girls. The discussion suggested that continued dialogue and research are needed to refine these strategies and address the nuanced challenges faced by women in these sports.
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Thanks to my friend Joe Swift for providing a copy of the original text written by By Masakazu & Hokama and loosely translated as: Okinawa’s Old-Style Budo (Weapons) While the original source has some sections in English they are poorly translated. Below I have tried to use the original Japanese wile also updating the language to better reflect the original text. Any and all mistakes are mine. Regarding the origins and construction of the nunchaku: The armaments of Okinawa, as alluded to before, are frequently cited as adaptations from mundane implements. The nunchaku, also referred to as "sōsetsukon" or "nunchagu," is compact and convenient for carriage. It enjoys popularity and is favoured amongst practitioners of traditional martial arts. This weapon is distinguished by its employment of centrifugal force for attack and defence. Typical materials encompass oak, chinquapin, bean tree, and kuba, to name a few. The term "setsu" in "sōsetsukon" inherently means "bamboo," indicating that nunchaku may have originally been fashioned from bamboo prior to the contemporary wooden models. It is believed that the nunchaku began as bamboo articles and subsequently developed into the wooden iterations observed presently. There are numerous prevalent conjectures regarding the provenance of the nunchaku: Trisect Theory (Sansetsukon): One segment was detached to yield a nunchaku with enhanced swiftness. Horse Mask (Mūgē) Theory: Stimulated by the horse mūgē, as portrayed in the "Okinawa Customs Illustrated" published in 1896. The illustrated mūgē is composed of string rather than wood, contributing a noteworthy aspect to the foundational theory. Nonetheless, in the Yaeyama district, wooden mūgē are utilised as well. The implement identified as 'Yebi' (Kula, Guji) — the precise translation or pronunciation may be uncertain — employed for isolating banana fibre, bears resemblance to a conduit utilised for threshing rice in farming apparatus. In certain locales, this conduit is likewise named 'Yebi.' A hypothesis posits that nunchaku were conceived from this instrument. It is also postulated that nunchaku stemmed from a conduit used for threshing rice. The Yebi for extracting banana fibres entails cleaving bamboo, whereas the threshing conduit itself is a dead ringer for the form of nunchaku. There is speculation that this was modified to generate the nunchaku as we acknowledge them today. Materials Employed in Crafting the Nunchaku: It appears that the doyens of archaic martial arts devoted significant ingenuity to the lashing cords of antiquated martial arts gear. The cords must be resilient to centrifugal forces, failing which they are deemed unfit as lashings for archaic martial arts gear. Moreover, alterations tailored to the stature of the individual wielding them are imperative. That is to indicate, human statures have markedly altered pre- and post-conflict. Correspondingly, weaponry has been modified. As a consequence of these transformations, the cords for lashing have been progressively perfected, and presently, implements such as chains are also in use. Enhancing Martial Arts Training: Applying Vygotsky’s Educational Theories to Karate and Kobudo4/20/2024 Leveraging the pedagogical principles of Lev Vygotsky, a martial arts instructor can significantly enhance the way students progress from one level to the next, ensuring that the method is both pedagogically sound and supportive of empirical evidence, while promoting student well-being and growth. This approach is particularly relevant in the disciplines of karate and kobudo, where progression through levels or belts is a structured and integral part of the training experience.
Vygotsky’s theory of cognitive development, particularly the concepts of the Zone of Proximal Development (ZPD) and scaffolding, offers a robust framework for martial arts education. The ZPD represents the difference between what a learner can do without help and what he or she can achieve with guidance and encouragement from a skilled partner (Vygotsky, 1978). In the context of martial arts, this concept can be applied by identifying the skills and techniques that a student can perform independently and those that require assistance. This assists instructors in crafting lessons that are neither too easy nor too challenging, thus optimising learning opportunities. Expanding on the ZPD, learning occurs most effectively in a zone where tasks are too difficult for a student to master alone but can be managed with appropriate guidance and support. For martial arts, this translates to the instructor assessing each student's current skill level and introducing challenges that push them slightly beyond their comfort zones. As the student progresses, the nature of the support changes. Initially, the instructor might provide a great deal of hands-on assistance, such as physically adjusting a student's stance or demonstrating techniques repeatedly. However, as the student's competence grows, the support becomes less directive and more consultative, fostering a student’s independence. Scaffolding, closely linked with the ZPD, involves providing support structures to students to accomplish tasks they initially cannot complete independently. In martial arts, this could take the form of demonstrations, step-by-step breakdowns of techniques, and personalised feedback. As students' proficiency increases, the level of support is gradually reduced to encourage resilience and adaptability, essential qualities for martial arts training. Moreover, Vygotsky’s emphasis on the social context of learning can be incredibly beneficial in a martial arts dojo. He argued that learning is fundamentally a social process and that our cognitive abilities are shaped through interactions with more knowledgeable others (Vygotsky, 1978). By integrating collaborative practices such as peer teaching and group practice, students can learn from each other under the guidance of the instructor, enhancing the communal learning experience. This not only improves technical proficiency but also develops social skills and a sense of community among students, contributing to their overall well-being. Furthermore, Vygotsky's ideas on language and thought provide insights into how martial arts instructors can use language as a tool for cognitive development. By using specific terminology consistently, teachers help students internalise complex concepts and processes. This linguistic approach can help in visualising and executing techniques more effectively, a critical aspect of martial arts training. Empirical support for Vygotsky’s theories can be found in contemporary educational research, which underscores the effectiveness of socially rich, scaffolded learning environments in promoting higher cognitive functions (Daniels, 2001). Applying these principles in martial arts education not only adheres to empirically supported pedagogical methods but also aligns with the holistic development goals of martial arts, which aim to cultivate physical, mental, and emotional growth. The alignment of Vygotsky's theories with martial arts training also supports the psychological well-being of students. By acknowledging their current capabilities and providing appropriate challenges, instructors can help students experience continuous growth and avoid feelings of frustration or stagnation. This approach ensures that students of all levels feel competent and motivated, key factors in maintaining long-term engagement and satisfaction in learning. In conclusion, applying Vygotsky’s pedagogical principles to martial arts teaching can transform the traditional belt progression system into a more dynamic, effective, and supportive learning experience. By focusing on the Zone of Proximal Development, employing scaffolding techniques, fostering a collaborative learning environment, and utilising language effectively, martial arts instructors can facilitate not only the acquisition of technical skills but also the holistic development of their students. Such an approach not only enhances the educational value of martial arts training but also ensures that it is a nurturing and inclusive process, paving the way for students to achieve both technical mastery and personal growth. Visual generated: OpenAI. (2024). ChatGPT (4) [Large language model]. https://chat.openai.com This short overview delves into the second book of Miyamoto Musashi's renowned work, "Book of Five Rings," entitled "The Fire Book" (Kaji no Maki). By exploring the symbolic significance of fire, this book emphasises the crucial elements of strategy, adaptability, and psychological warfare in combat. Drawing parallels between swordsmanship and the principles of fire, Musashi provides insights that resonate with modern budoka, highlighting the importance of rhythm, timing, and decisive action. This analysis elucidates the practical applications of "The Fire Book" for contemporary martial artists, emphasising its relevance in combat sports and self-defence contexts.
1. Introduction Miyamoto Musashi's "Book of Five Rings" is a seminal work in the field of martial arts, esteemed for its philosophical depth and practical wisdom. The second book, "The Fire Book," explores the metaphorical significance of fire in combat, elucidating key principles that resonate with modern budoka. This analysis aims to explicate Musashi's teachings in "The Fire Book" and shed light on its applicability in contemporary martial arts practices. 2. Strategy and Adaptability "The Fire Book" delves into the intricacies of strategy and adaptability as essential elements of combat. Musashi emphasises the importance of discerning the ebb and flow of a confrontation, highlighting the need for precise timing and an acute understanding of rhythm. The budoka is encouraged to strike at opportune moments, defend strategically, and retreat when necessary, showcasing the adaptability required for success in combat. By acknowledging the limitations of rigid adherence to a single approach, Musashi underscores the significance of adapting techniques to varying circumstances, ultimately enhancing the budoka's effectiveness in modern martial arts practices. 3. Psychological Warfare Musashi's treatise also explores the realm of psychological warfare, recognising its potency in combat. The cultivation of a commanding presence and an aura of confidence is emphasised as a means of unsettling opponents and gaining an advantage. Modern budoka can benefit from this understanding, as it pertains to both self-defence situations and competitive encounters. By embracing the psychological aspect of combat, martial artists can harness their inner strength and project an air of unwavering determination, potentially influencing the outcome of engagements. 4. Training, Preparation, and Self-Reflection "The Fire Book" underscores the indispensable role of training, preparation, and self-reflection in martial arts. Musashi's teachings serve as a reminder to modern budoka of the necessity for consistent practice, improvement, and a keen understanding of their own strengths and weaknesses. By emphasising the importance of continuous training, Musashi inspires martial artists to build a strong foundation and refine their skills, further enhancing their performance in combat scenarios. 5. Relevance to Modern Budoka "The Fire Book" remains highly relevant to modern budoka, as its principles transcend the historical context in which Musashi wrote. The emphasis on strategy, adaptability, psychological warfare, and continuous training aligns with the challenges faced by contemporary martial artists in combat sports, self-defence situations, and personal development. By embracing the teachings of "The Fire Book," modern budoka can gain a deeper understanding of combat dynamics, refine their techniques, and cultivate the mindset required for success in martial arts and beyond. 6. Conclusion In conclusion, Miyamoto Musashi's "The Fire Book" offers invaluable insights into strategy, adaptability, psychological warfare, and the importance of training in combat. Its teachings, while rooted in the historical context of Musashi's time The or A 6th Generation Toudi master? Lost in translation of something more nefarious? At the outset, I would like to thank my Japanese colleague, Dr Nishimura, who has provided support for this research. Indeed, his work in unscrambling the connection between Kyan and Chitose continues to prove immensely helpful. However, although Dr Nishmura has helped and provided feedback on my ideas, what is written here must in no way be taken to infer Dr Nishimura agrees with the hypothesis or arguments herein. Previously I have attempted to examine the myths, and exaggerated stories presented by some promoting the karate system developed and left to the world as Chito Ryu. At one level, these fanciful stories present the real-life Chitose as a version of the mythical Kwai Chang Cain and their worst, as an uncouth country bumpkin who was nothing short of a meathead. Neither of these images, in my opinion, do the man justice. While those promoting such stories may have good intentions, what has emerged is that over time is a story that does not age well. A central part of the ChitoRyu mythical canon is that Aragaki Ou, upon his deathbed, proclaimed Chitose THE 6th generation TouDi master. This was the first story in the canon that I heard and was impressed with, even though I had no clear understanding of what TouDi was or even who this person Aragaki was. The above photo is from a joint publication issued by both the Hombu in Japan and the Canadian Chito Kai as part of the commemorative magazine and competition guide for the Soke Cup, 1998. In Japanese it simply states that Chitose was the 6th generation of TouDi, in English the story is significantly different. Such discrepancy between the Japanese official story and the one issued in English, may lie at the heart of the confusion. Using this simplified version of the TouDi master lineage assertion, I will attempt to demonstrate in the following blog why this story may be as simple as something lost in translation, or indeed a fanciful assertion without much historical merit. Fact Number 1. Chitose`s Birthdate is listed as 1898. Aside from the fact that the Birthdate is wrong, what is of more relevance to the current discussion is that Chitose, or Chinen as he was known then, would have been between approx. 22 years old in 1920. While not unheard of, passing a designation of THE 6th generation toudi master to one so young would be highly uncommon, especially as Aragaki had more senior students, not least of whom was Gichin Funakoshi, who was preparing to move to the mainland and introduce karate there. As far as we know, Chitose was not a blood relative of Aragaki, thus making the passing on of such a title even less plausible. For those aware of the Okinawan adoption systems, Chitose was not adopted by Aragaki as either a son or son-in-law, thus furthering the distance between Arakaki and Chitose (Swift, 2015). Fact 2 Who is this Aragaki O? An oft-overlooked fact is that Aragaki O is an honorific title. It is not an actual name. It translates as honourable Aragaki (or Aragaki the older man). Therefore, Aragaki O could be many people for on Okinawa as Aragaki is a unbiquitious family name similar Tanaka on the mainland. The assumption has been that the Aragaki referenced is Aragaki Seisho (新垣 世璋), a well-known martial artist who had traveled to China to study martial arts. As an official Ryukyu court Chinese language expert, Seisho moved in fairly illustrious circles, which included karate luminaries Ankō Asato, Ankō Itosu, and Matsumura Sōkon. Indeed, he and Matsumura are reputed to have demonstrated karate before a visiting Chinese dignitary in 1867. If we assume that this is the Aragaki to which the Chito story refers, we have a further two problems. One, while he did train in China under Wai Xinxian from Fuzhou, he only tarined six months+ hardly suffiecent to master the entire martial tradition of China. Second, and a central issue is that Arakagi has died in 1918, making the transition date of 1920 highly unlikely! Fact 3 TouDi Master. This fact demands a particular proficiency with the subtleties of the Japanese language. Indeed it was not something I had paid particular note to until my friend Joe Swift drew my attention to it. A direct translation of TouDi means ALL Chinese Martial arts, including weapons and the diversity of martial forms in China. Calling oneself THE TouDi master would appear impossible, although a master of ONE of the versions of TouDi is plausible. Even allowing for the fact that on Okinawa TouDi was an eclectic daily term, it nonetheless includes all of those Okinawan fighting systems influenced by China, such as Shorin Ryu, Uechi Ryu, GoGyu Ryu and Kojo-Ryu, to name but a few (Bishop, 1999). While there is some evidence that Aragaki played a role in the foundations of these systems none lay any claim to him as a THE TouDi master of his generation. Indeed, to state he was THE master would be fanciful, especially given that he had trained in China for only six months. Finally, nowhere do we see Aragaki referred to as THE master of TouDi. Indeed, history has passed him down as A master of TouDi along with the more other famous Meijin" (名人) such as Itosu and Matsumura. Fact 4 The Kyan factor. Thanks to research by my colleague, Dr Nishimura, we now know that Chitose was training with Kyan Chotoku by 1920. This creates a significant dent in the claim of THE Toudi master story. Why would Chitose/Chinen continue to train and learn from Kyan, who was about to embark on travels to China (Taiwan) and later Yaeyama Island to pursue a deeper budo study (https://ryukyu-bugei.com/?p=4158)? If Kyan did not claim to be a master of TouDi, how could his student, Chinen, be asserted as THE master? Fact 5 Chitose`s own words. In both his penned publications Kempo Karate-Do (1957) and the largerand still untranslated All Japan Karate Federation: Chito Ryu KyoHon (1971) Chitose clearly outlines that he is a 6th generation teacher/student of a particular lineage Shorin but not THE only one. Indeed in Kempo Karate-Do, he names other Shorin Schools, which have Chibana and Motobu as the current generational leaders. A similar pattern is shared in the latter position, although with the division between Shorin and Shorei. Nowhere in either of these texts does he claim to be a master of Toudi, let alone THE master of Toudi. Fact 6 The vs A - an important article Lastly, Chitose tells us in Kempo he started training with Aragaki in 1905, and learned Sanchin. The lineage he cites and the later work all point to him being A 6th generation of Shorin and Shorei Ryu schools. Aside from the fact that his presentation of these lineages is selective, what is of more pressing relevance is he does not claim to be THE Toudi Master OR indeed anointed as such. With the latter text, Chitose suggests that when he left Arakagi is was not under the best of conditions as there appears to have been a falling out. Having learned one kata and trained for seven years, the current discourse, at least as it appears in English, asserts that Aragaki appointed a fourteen-year-old, with no blood or legal connection to him, as the inheritor and head of the Toudi system: a fourteen year old who had no legal or blood connection to the master and had stopped training with him at least two years prior to his death. Aside from the strangeness of such a selection, why would a well-educated and well regarded public figure such as Aragaki claim it as his right to confirm such a lofty title? He was a court official not one of the well-trained bodyguards such as Matsumura. Fact 7 Aragaki`s age and Location. If we take Chitose’s starting date at face value, Aragaki would have been in his late 70s and in poor health when they started training together. Aragaki died in 1918, so Chitose would have stopped training with him somewhere between 1914-16. On-going work by Scott Mertz indicates that Aragaki did not live in Naha during these years, and thus, it would have been difficult for Chitose to train regularly with Aragaki as the road system and transportation were not supportive of such mobility. Aragaki weekly traveled to teach karate at a middle school in Naha. Therefore, he could have instructed the young Chitose at that time or in private lessons afterward (May 2021, Personal Correspondence with Scott Mertz). Again, Scott continues to dig into this aspect of Okinawan history, so hopefully, more clarity will emerge. Fact 8 Other TouDi Lineage Schools? None of the current schools which trace their lineage to Toui-di or China claim to be THE Toudi Master. Those to whom I have spoken have never heard the phrase nor have ever heard that Aragaki used it. So where does all of this leave us? As I said at the outset, I do not believe the vast majority of those passing along such information do so with any ill intent. However, as teachers of Chito Ryu we do have a responsibility to pass on as accurate a history and lineage as possible - especially if we claim legitimacy via such lineages. From what I have presented herein there are sufficient grounds upon which to be skeptical of this story. Based upon the evidence we currently have, it would appear to be apocryphal. However, such an assertion based solely upon my sense-making of evidence currently available to me and others. New evidence may emerge that completely disproves my argument, and I look forward to the hypothesis herein furthering research into this topic. However, we must no longer be lulled to sleep by stories passed down by word of mouth. There is far too much good, scholarly work being done for us to remain selectively ignorant. To be productive members of Chito Ryu and all karate, we must and should challenge old assumptions. So what do I think happened? As my forthcoming publication exploring the early years of Chitose`s life, Chitose`s claim to legitimacy was established in Okinawa in the 1920 and 30s. There is no need for us to assign him mythical or superhuman attributes. Likewise, based on what appears to be a poor translation which built up a life of its own, there is NO need to assume a deliberate intent to mislead. Regardless, of which version of history we choose to believe their is no denting that Chitose was a man of his time, who rose to leave a powerful legacy. Selected Bibliography J. Hatch (May 2021) Personal Correspondence with Scott Mertz. Tokyo, Japan. M. Bishop (1999) Okinawa Karate: Teachers, styles and secret techniques. Boston: Tuttle. Bowerbank, A (1998). Spirit of the Sensei. Toronto:Morris . Chitose, T. (2000) Kempo Karate-Do. Trans. C. Johnston. Toronto: Shindokan Interntional. Chitose, T. (1971) All Japan Karate Federation: Chito Ryu KyoHon. Unpublished personal translation J. Hatch, Tokyo 2001. Quast, A. and Motto, N. (2018) Okinawan Samurai: Instructions to a Royal Official to his Only Son. Germany: Private Publication. Quast, A. (2020) Matsumura Sokon:The Seven Virtues of Martial Arts. Germany: Private Publication. Shimabukuro, Z and Smith, D. (2012). Shorin Ryu Seibunkan: Kyan Karate. Okinawa: Private Publication. Swift, J. (2015). The Essence of Naha-te. Tokyo: Lulu Press. |
James M. HatchInternational Educator who happens to be passionate about Chito Ryu Karate. Born in Ireland, educated in Canada, matured in Japan Archives
April 2024
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