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Thoughts on International & Global Education
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Musings on Japanese and Ryukyu Budo
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 As I bring my Chitose Project to a close - I came across this original Chito Ryu song - Below I translate it into english for those so inclined. I incle above a photo of the musical score too! Enjoy.
Title: Song of Chitō-ryū (千唐流の歌) Lyrics by: Chitose Tsuyoshi (千歳強直) Music by: Yonezawa Hiroo (米山博男) Verse 1:Japanese: 青空高く草萌えて 夕日に映える広場には 今日も鍛える若人が 希望輝く我らが千唐流 生理医学に根ざしなる 流石われらの千唐流 Romaji: Aozora takaku kusa moete Yūhi ni haeru hiroba ni wa Kyō mo kitaeru wakamono ga Kibō kagayaku warera ga Chitō-ryū Seiri igaku ni nezashinaru Nagareishi warera no Chitō-ryū English Translation: The blue sky stretches high, and the grass sprouts, In the plaza glowing under the evening sun, Today again, the young train themselves, Their hopes shining brightly—our Chitō-ryū. Rooted in physiological science, Our steadfast Chitō-ryū. Verse 2:Japanese: 七分の力基礎にして 身体をきたえ技術をねり 日本の国を護るべし 世界の平和築くべし 強き力の空手道 共に世界に広めなむ 正しき空手千唐流 Romaji: Shichibun no chikara kiso ni shite Karada o kitae waza o neri Nihon no kuni o mamorubeshi Sekai no heiwa kizukubeshi Tsuyoki chikara no karatedō Tomo ni sekai ni hiromenan Tadashiki karate Chitō-ryū English Translation: With seventy percent effort as our foundation, We train the body and refine technique. We shall protect the nation of Japan, And build peace throughout the world. With strong and powerful karate-dō, Together, we shall spread it globally, This true karate of Chitō-ryū. Verse 3:Japanese: 平和を祈る師の教え 和忍の精神貫くぞ これぞ誠の空手道 おごる心も弱き気も ともに練武の邪魔として 百の試練に応えつつ 学べ若人千唐流 Romaji: Heiwa o inoru shi no oshie Wa nin no seishin tsuranuku zo Korezo makoto no karatedō Ogoru kokoro mo yowaki ki mo Tomo ni renbu no jama to shite Hyaku no shiren ni kotaetsutsu Manabe wakamono Chitō-ryū English Translation: The teachings of the master, praying for peace, Uphold the spirit of harmony and perseverance. This is the true karate-dō. Arrogance of the heart and weakness of will, Both must be eradicated through dedicated training. Facing a hundred trials and overcoming each, Learn, young people, the way of Chitō-ryū.
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 As my time in Japan draws to a close, I find myself reflecting—or at least attempting to make sense of—what I have experienced over the past quarter-century. Below, I share my thoughts on what I perceive to be a cultural trait of overly focusing on the negative. As I often quip with friends: In Japan, you only know if you are happy when you are miserable. I aim to explore what research suggests on this matter and consider potential alternative interpretations. However, this is a deeply personal reflection, shaped by my lived experience within Japan rather than detached, external analysis. A Culture of Critique: Hansei and Tanin no MeOne of the most enduring cultural traits I have observed in Japan is the profound entrenchment of self-critique and external validation in daily life. At the heart of this lies the concept of hansei (反省), often translated as self-reflection. Hansei encourages individuals to critically evaluate their actions, learn from mistakes, and strive to avoid repeating them. Its roots lie in Confucian and Buddhist traditions, where humility and personal improvement are deeply valued. However, in contemporary Japanese society, hansei frequently manifests as a hyper-awareness of failure. Consider the practice of hansei-kai (reflection meetings) in the workplace. These sessions often focus almost exclusively on identifying what went wrong, leaving little room for recognising achievements. This emphasis can make even minor errors the focal point of discussion, overshadowing any progress or success. Complementing hansei is the concept of tanin no me (他人の目), or "the eyes of others". Research by Markus and Kitayama (Culture and the Self) highlights how Japanese individuals are socialised to be acutely aware of how others perceive them. This external gaze often fosters behaviours aimed at avoiding criticism rather than pursuing personal growth or self-expression. The fear of public embarrassment, a deeply ingrained cultural concern, frequently eclipses any motivation to celebrate progress or take risks. Hyper-Criticism and the Struggles of International MarriagesInternational marriages in Japan often reveal the challenges posed by this cultural focus on hyper-criticism. While all relationships require understanding and compromise, the cultural gap between Japanese and non-Japanese partners can lead to profound misunderstandings. One significant factor is the way critique is often framed in Japanese relationships—not as rejection, but as a means of fostering self-improvement or harmony. However, for non-Japanese partners, especially those from cultures that prioritise explicit affirmation and praise, this can feel deeply alienating. Examples from Marital Dynamics
Hyper-Criticism Beyond Marriage: Martial Arts and Workplaces. The challenge of hyper-criticism extends beyond personal relationships and can be particularly evident in fields such as martial arts and professional environments. Martial ArtsForeign practitioners of Japanese martial arts often encounter a relentless focus on flaws, with instructors rarely offering praise for progress. The traditional teaching style emphasises rigorous correction and repetition, which may feel dismissive to those unfamiliar with this approach.
Workplace Dynamics: In professional settings, hyper-criticism often manifests in the form of relentless feedback on errors or areas for improvement, with little acknowledgment of achievements. While this approach fosters collective growth, foreign employees frequently struggle with the absence of individual affirmation. Over time, this dynamic can lead to frustration, reduced morale, and a perception of being undervalued. Education: Cultivating Perfectionism This cultural focus on negativity begins early in life. The Japanese education system is heavily examination-oriented, with curricula prioritising mastery of content for high-stakes entrance exams. Success is often measured by the ability to reproduce correct answers under pressure rather than creativity or exploratory learning. Stevenson and Stigler (The Learning Gap) argue that this approach fosters an emphasis on avoiding failure rather than embracing risk. Teachers commonly highlight mistakes as a means of guiding students, but this often results in a narrowing of focus. The fear of failure and obsession with perfectionism can stifle curiosity and discourage innovation, creating a generation of learners adept at avoiding error but hesitant to take creative or intellectual risks. Gaman and Resilience: The Virtue of Endurance Another cultural pillar is gaman (我慢), a concept loosely translating to endurance or perseverance. Gaman instils the virtue of enduring hardship without complaint and is deeply celebrated in Japanese society. This mindset is particularly visible in collective responses to crises, such as the 2011 Tōhoku earthquake and tsunami. While the international community admired Japan’s ability to maintain order and composure during such devastating events, this stoicism often came at the cost of emotional openness. The cultural emphasis on enduring rather than processing or expressing feelings reinforced a societal tendency to suppress vulnerability, sometimes to the detriment of individual well-being. Balancing Criticism and Growth: The Role of Kaizen. Yet, Japan's cultural narrative is not solely one of negativity. The concept of kaizen (改善), or "continuous improvement", offers a counterpoint. Originating in the manufacturing sector and famously applied by companies such as Toyota, kaizen promotes incremental change and the celebration of small successes alongside constructive criticism. Unlike hansei, which often centres on identifying faults, kaizen encourages a more balanced approach, fostering ownership and progress at every organisational level. However, even kaizen is not immune to the pervasive cultural tendency to focus on flaws, as the pursuit of perfection can sometimes overshadow its successes. A Changing Tide? Generational Shifts Interestingly, younger generations are challenging some of these entrenched cultural norms. Kato and Fukuda (Youth in Transition: The Changing Values of Japanese Millennials) suggest that millennials and Generation Z are less inclined to conform to traditional expectations, including relentless self-critique. Globalisation and digital connectivity have exposed younger Japanese individuals to alternative perspectives that celebrate individuality and embrace imperfection. In schools, holistic approaches such as project-based learning are gaining traction, encouraging students to view failure as an integral part of growth rather than a source of shame. Concluding Thoughts: As I reflect on my time in Japan, I see a society that thrives on and is constrained by its hyper-focus on the negative. While hansei, gaman, and tanin no me have undoubtedly contributed to Japan’s resilience and achievements, they also perpetuate a psychological landscape where fear of failure overshadows the joy of growth. However, this is not a static picture. Emerging trends and generational shifts suggest that Japan’s cultural narrative is evolving. Like all cultures, Japan’s strength lies in its ability to adapt while preserving what is meaningful. As I prepare to leave this country that has profoundly shaped me, I carry with me both the weight of its criticism and the inspiration of its perseverance. Perhaps this is Japan’s true balance—teaching us to embrace both joy and struggle as equally vital parts of the human experience. 日本における幸福と批判文化：ネガティブへの過剰な焦点に関する考察 このブログでは、著者が四半世紀にわたり日本で暮らしてきた経験をもとに、日本文化におけるネガティブな側面への過剰な焦点について考察しています。以下は主なポイントの要約です。 主なポイント
 What Makes Someone “High-Value”? Reflecting on My Grade 10 Students
When my Grade 10 students recently asked me about “high-value” men and women, I was struck by how much this idea had captured their imagination. These terms, commonly thrown around in social media and self-help content, are provocative and problematic. What does it mean to be “high-value”? Who decides? Moreover, perhaps most importantly, is this concept helpful, or does it merely reinforce stereotypes and narrow views of human worth? As I delved into their questions, I came to appreciate the intricate layers of this topic. It draws from cultural narratives, psychology, sociology, and even global shifts in how we view relationships and personal growth. This complexity is what makes it so intellectually stimulating and engaging to explore. Unpacking the Concept The term “high-value” often appears in discussions about relationships, where it is used to describe individuals who supposedly embody the most desirable traits. For men, this might mean financial success, confidence, and leadership. It often emphasises physical beauty, emotional intelligence, and loyalty for women. These definitions sound straightforward, but they quickly unravel upon closer inspection. What makes the concept contentious today is its resurgence through modern influencers like Kevin Samuels, a relationship coach known for his controversial views on gender roles and relationships, and Rollo Tomassi, a blogger who promotes traditional masculinity through social media and self-help platforms. Does Research back this? From a psychological perspective, empirical Research does not support the concept of “high-value” men and women. While certain traits like kindness, intelligence, and reliability are universally appreciated in partners (Buss, 1989), focusing on wealth or appearance as value markers is far less universal. Research into mate preferences has shown cultural variability. For example:
Cultural and Ethical Concerns One of the most striking issues with this concept is its ethnocentric bias. Much of the discourse surrounding “high-value” individuals is heavily Western-centric, reflecting capitalist ideals of wealth and status. However, these value markers can feel narrow and exclusionary when viewed through a global lens. This global perspective is crucial for us to be broad-minded and culturally aware. For instance:
Jordan Peterson’s Perspective One of the more thoughtful voices in this space is Jordan Peterson, a psychologist and author whose work explores personal responsibility and growth. While Peterson critiques superficial markers of value, he emphasises traits like competence, responsibility, and integrity. Peterson argues that being “high-value” should be less about external metrics, like income or appearance, and more about aligning one’s actions with meaningful goals. While his views can sometimes veer toward traditionalist ideals, his emphasis on individual growth offers a more constructive framework than the consumer-driven narratives often seen online. How I Addressed the Question in Class When my students raised the topic, I decided to turn it into an opportunity for reflection and critical thinking. We discussed:
My ReflectionThis discussion made me realize how important it is to approach these topics with nuance. While being “high-value” might resonate with some as a goal for self-improvement, it risks becoming a shallow label if divorced from personal growth, emotional intelligence, and cultural sensitivity. It's crucial for us to understand that personal growth is the key to feeling empowered and in control of our own development. Ultimately, I told my students that value is not static. It is not defined by social media influencers or determined by arbitrary checklists. The value lies in how we grow, connect, and contribute to those around us. As we left the classroom, I thought: If we teach young people to measure themselves not by external metrics but by their capacity for kindness, curiosity, and resilience, perhaps they will redefine what it means to be “high-value” on their own terms.  World Men’s Health Day serves as a stark reminder of the urgent, multifaceted challenges men face in maintaining their physical, mental, and emotional well-being. Despite significant societal progress in addressing various health inequities, the focus on men’s health has often been overshadowed by other equally valid yet more visible health campaigns. This oversight has led to a silent epidemic of physical and mental health challenges among men, demanding immediate attention and a recalibration of focus to ensure equitable health outcomes for both sexes.
The State of Men’s Health: A Global Perspective Men’s health is a global concern, as evidenced by statistics from the World Health Organisation (WHO). Men are more likely than women to die prematurely from non-communicable diseases such as cardiovascular disease, respiratory conditions, and diabetes. For instance, heart disease remains the leading cause of death among men worldwide, with higher mortality rates compared to women. In Europe alone, 49% of male deaths are attributed to cardiovascular conditions, a figure significantly higher than for females in the same demographic. Adding to this burden, men are less likely to use preventative healthcare services. Research published in The Lancet indicates that men attend general practitioners’ appointments at significantly lower rates than women, often delaying medical intervention until conditions reach advanced stages. This behaviour stems not only from cultural norms, which associate masculinity with stoicism but also from systemic barriers, such as a lack of male-focused healthcare initiatives. Mental Health: A Growing Concern Global mental health statistics paint a concerning picture, particularly in terms of suicide rates among men. Data from the WHO shows that men account for approximately 75% of suicides in many countries, including the UK, Australia, and Russia. These figures are often attributed to societal pressures that discourage men from expressing vulnerability or seeking help for emotional distress. The traditional constructs of masculinity, which prize self-reliance and emotional control, exacerbate feelings of isolation, depression, and anxiety. One striking example is Japan, where societal expectations of work ethic and success contribute to high levels of stress and a phenomenon known as *karoshi*—death from overwork. Men in Japan often suppress mental health struggles to conform to societal ideals, resulting in devastating personal and familial consequences. Similarly, in sub-Saharan Africa, systemic factors such as economic instability, underemployment, and political unrest disproportionately affect men’s mental health. Research highlights that men in this region are increasingly vulnerable to substance abuse and violence, often as a coping mechanism against chronic stressors. A study published in *PLOS ONE* attributes the prevalence of mental health disorders in West and Central Africa to widespread socio-economic challenges, including poverty and unemployment, which significantly impact men’s well-being. Relationships and the Burden of Assumptions The neglect of men’s well-being extends beyond healthcare into relationships and societal expectations. In my personal experience, I have become acutely aware of how, in the context of relationship breakdowns, blame is often disproportionately placed on the man. This assumption, perhaps rooted in historical power dynamics, fails to consider the complexities of human relationships. Relationships rarely fail because of a single factor or person; they unravel due to a convergence of unmet needs, miscommunications, and incompatible growth. Yet, I have often found myself in the unenviable position of defending and explaining my actions in the face of these assumptions. Trying to contextualise reality to people who are quick to judge and slow to listen is exhausting and ultimately futile. Conversations about relational breakdowns, filtered through the lens of societal biases, tend to oversimplify reality, reducing intricate dynamics to straightforward narratives of fault and failure. This realisation—that I am neither obligated to explain myself nor responsible for others’ ignorance—has been liberating. I have chosen to step away from such discussions, prioritising my peace and well-being over validating those unwilling to engage with complexity. There is freedom in accepting that some individuals will remain comfortable with their misconceptions, and their misunderstanding need not define my truth. Physical Well-being: Lifestyle and Environmental Factors Lifestyle factors often compound men’s physical health challenges. The prevalence of obesity, poor nutrition, and sedentary lifestyles among men has risen sharply. In high-income nations, men are more likely to consume unhealthy diets rich in processed foods, while in low-income regions, food insecurity and malnutrition disproportionately affect male populations. The rise of sedentary occupations and decreased physical activity also contribute to the global obesity epidemic. Environmental factors further exacerbate these health challenges. Men in industrialised and developing nations are frequently exposed to hazardous working conditions, such as mining, construction, and agriculture. Prolonged exposure to pollutants, chemicals, and physical strain diminishes life expectancy and increases the risk of chronic illnesses such as cancer and respiratory diseases. Why Re-Centring the Pendulum Matters Efforts to address these disparities must strike a balance, ensuring that health initiatives benefit both sexes equitably. Historically, the focus on men’s health has been limited, arguably due to a misperception that men already hold societal privileges. While sex-based privilege remains an important issue, it should not obscure the unique health challenges faced by men. Neglecting men’s health not only undermines individual well-being but also erodes societal progress as a whole, affecting families, workplaces, and communities. A re-centring of the pendulum towards holistic health equity requires evidence-based interventions and cultural shifts. Education campaigns targeting men’s mental health, such as the “Movember” movement, have shown promise in destigmatising conversations around mental well-being. However, more systemic efforts are needed, including workplace policies that promote work-life balance, accessible healthcare services tailored for men, and community outreach programmes addressing the social determinants of health. Moving Forward: A Call to Action Global trends suggest that improving men’s health is not only a moral imperative but also a practical necessity. Investments in preventative care, mental health services, and lifestyle interventions could yield significant societal benefits, reducing healthcare costs and improving overall productivity. For instance, studies in Scandinavia demonstrate that workplace wellness programmes targeting men significantly decrease absenteeism and improve morale, underscoring the value of proactive health management. Furthermore, fostering open dialogues about masculinity and vulnerability is not just a suggestion, but a crucial step that could transform cultural perceptions of health-seeking behaviours. Schools, workplaces, and community organisations must play a central role in redefining health norms, encouraging men to view self-care not as a weakness but as a strength. Concluding Thoughts. World Men’s Health Day is an opportunity to reflect on the gaps in men’s healthcare and advocate for solutions that address these disparities. Beyond this, it is a reminder of the assumptions and pressures men face in their relationships, workplaces, and communities. By confronting the stigma surrounding men’s physical and mental health, promoting preventative care, and fostering supportive environments, we can ensure that health equity extends to all members of society. The pendulum must indeed be re-centred—not to privilege men over women, but to create a balanced, inclusive approach to health and relationships that benefits everyone. Let those who cling to oversimplified narratives live in ignorance; for men seeking growth, health, and truth, there is strength and peace to be found in understanding and embracing their complexities. In the words of Nelson Mandela, “Health cannot be a question of income; it is a fundamental human right.” It is time this principle is applied to all aspects of men’s lives, recognising that their well-being is not marginal but integral to collective progress. 世界男性健康デーは、男性が身体的、精神的、感情的な健康を維持する上で直面する多面的な課題の緊急性を改めて認識させる重要な機会です。様々な健康格差に対処するための社会的進歩が見られる一方で、男性の健康に対する焦点は、他の同様に重要ではあるが目立ちやすい健康キャンペーンによってしばしば影を潜めています。この見落としは、男性における身体的および精神的健康問題の静かな流行を引き起こし、直ちに注意を払い、両性に公平な健康結果を確保するための焦点の再調整を求めています。 男性健康の現状：世界的視点 男性の健康は、世界保健機関（WHO）の統計により明らかにされるように、世界的な課題です。男性は、心血管疾患、呼吸器疾患、糖尿病などの非感染性疾患によって女性よりも早く亡くなる可能性が高いです。例えば、心臓病は世界中で男性の主要な死因であり、女性よりも死亡率が高いことが知られています。ヨーロッパでは、男性の死亡の49%が心血管疾患によるものであり、この割合は女性と比較して著しく高い数字です。 さらに、男性は予防医療サービスを利用する可能性が低い傾向があります。*The Lancet*に掲載された研究によると、男性は女性よりも一般医の診察を受ける頻度が著しく低く、病状が進行するまで医療介入を遅らせることが多いとされています。この行動は、男性性を忍耐や自己完結性と結びつける文化的規範だけでなく、男性向け医療サービスの欠如などのシステム的な障壁にも起因しています。 精神的健康：深刻化する課題 男性の精神的健康についての統計は特に懸念を引き起こします。世界保健機関のデータによると、イギリス、オーストラリア、ロシアなど多くの国で、男性が自殺の約75%を占めています。この数字は、男性が感情的な困難を表現したり支援を求めることを抑制する社会的な圧力によるものとされています。自己完結性や感情の抑制を重視する伝統的な男性性の構造が、孤独感、抑うつ、不安感を悪化させる要因となっています。 日本では、社会的期待が男性に高いストレスを与えることが顕著であり、過労死（*karoshi*）と呼ばれる現象がその例です。日本の男性は、社会的理想に従うために精神的健康の問題を抑え込む傾向があり、個人および家族に壊滅的な結果をもたらすことがあります。同様に、サハラ以南のアフリカでは、経済的不安定、失業率の高さ、政治的不安定といった体系的要因が男性の精神的健康に不釣り合いな影響を与えています。*PLOS ONE*に掲載された研究は、西アフリカおよび中部アフリカでの精神的健康障害の蔓延が、貧困や失業などの広範な社会経済的課題に起因していることを示しています。 結論：再評価の必要性 世界男性健康デーは、男性の健康に関する課題を再評価し、これらの格差に対処する解決策を模索するための重要な機会です。また、これは男性が関係性、職場、そしてコミュニティの中で直面する仮定やプレッシャーを思い起こさせます。男性の身体的および精神的健康をめぐるスティグマに立ち向かい、予防的ケアを推進し、支援的な環境を育むことで、社会全体に健康の公平性が広がることを確保できます。 男性の健康が「周縁的な問題」ではなく、集団の進歩に不可欠な要素であることを認識する時が来ています。 My friend, Joe in Cork, recently made an observation which highlights a significant and often uncomfortable aspect of martial arts culture, particularly in karate and other traditional budo practices. The phenomenon you're describing – where a former member becomes the target of disdain or ostracism – is not unique to Budo but is undoubtedly amplified by the hierarchical and loyalty-driven structure of many traditional martial arts organisations.
Why This Happens in Budo 1. Identity Tied to Group Membership: For many practitioners, their Ryuha (style or school) is central to their identity. Leaving or questioning the group is perceived not just as an individual decision but as a personal betrayal of the master, the system, and even fellow students. 2. Loss of Control by Leadership: When someone departs, especially on critical terms, it challenges the authority of the group's leadership. If the individual becomes successful outside the Ryuha, it can be seen as a direct threat to the organisation's legitimacy. 3. Myth vs. Reality: Traditional martial arts often perpetuate myths about lineage, invincibility, and ancient wisdom. However, someone who leaves may dispel those myths, thereby challenging the group's collective belief system and fostering personal growth and enlightenment. 4. Cult-like Behaviours: While not every Ryuha is a cult, some exhibit cult-like tendencies. These include demands for unwavering loyalty, discouragement of questioning authority, and fostering an 'us vs. them'mentality. Former members become convenient scapegoats to reinforce internal unity and loyalty. These behaviours can lead to a lack of diversity of thought and a stifling of individual growth within the martial arts community. Karate and the 'Cult' Label. Karate's spread in the 20th century, particularly after the Meiji Restoration and later during its internationalisation, contributed to the fragmentation of its systems. This fracturing led to intense competition between styles, organisations, and instructors, sometimes fostering a culture of exclusivity and rivalry. For some, belonging to a Ryuha is driven by a desire for identity, recognition, or access to an exclusive "truth." This need can overshadow critical thinking or the recognition of personal growth outside rigid traditions. Dispelling Myths for Belonging This tension between myth and reality is profound in martial arts:
Breaking the Cycle To address these issues, it is essential for martial artists to:
Final Thoughts: From what I have observed, karate being " cult for many"has some merit, though it may not apply universally. Budo's cultural and historical underpinnings contribute to its beauty and challenges. Recognising these dynamics is essential for navigating them and for ensuring that martial arts serve as tools for empowerment rather than confinement. |
James M. HatchInternational Educator who happens to be passionate about Chito Ryu Karate. Born in Ireland, educated in Canada, matured in Japan Archives
January 2025
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