Musings on Japanese and Ryukyu Budo
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Musings on Japanese and Ryukyu Budo
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Having lived on three continents, I find human relationships fascinating. Additionally, my extensive exposure to various forms of human conflict has led me to contemplate an alternative perspective: human intimacy. By intimacy, I do not refer to the common pejorative association with sexual intercourse, but rather to the closeness that can form between people. Raised in a 'western', Catholic tradition, with influences from a distinct Irish perspective on such issues, my journey across the globe has provided different insights into the 'being' created when men and women connect. For the purposes of this discussion, I draw upon the Chinese (and by extension Japanese) tradition, which remains relatively unknown outside its sphere. Indeed, what is known often misses the mark, presenting an overly physical and body-centric view of human intimacy, whereas the tradition found within Japan is far more complex, varied, and, dare I say, non-Western. In the context of Chinese Five Element Theory, the physical union of male and female energies through intercourse, along with its generative and healing powers, plays a crucial role in maintaining balance and harmony in life. However, the modern world presents significant challenges to these traditional values and practices, which can disrupt the natural harmony of Yin and Yang. 1. Transactional Relationships: In the modern world, relationships often become transactional, where interactions are based on self-interest rather than mutual support and balance. This approach can disrupt the natural harmony of Yin and Yang, leading to dissatisfaction and imbalance. 2. Consumerist Metaframes: The consumerist mindset, which prioritises material gain and instant gratification, undermines the deeper, more meaningful connections that the Five Element Theory advocates. This mindset can lead to superficial relationships and a neglect of the spiritual and emotional aspects of life. 3. Widespread Access to Pornography: The widespread access to pornography promotes unrealistic and often harmful views of sex and intimacy. It reduces the sacred act of physical union to mere physical gratification, stripping it of its generative and healing powers. This can lead to distorted perceptions of sexuality, impairing the ability to form genuine, balanced relationships. Five Element Theory and Physical Union 1. The Five Elements and the Body: The Five Elements (Wood, Fire, Earth, Metal, and Water) correspond to various organs and systems in the body, representing the dynamic balance required for health. Similarly, the physical bodies of males and females embody Yin and Yang energies, whose union can bring about profound healing and generative power. 2. Yin and Yang in Physical Union: Yin (female) and Yang (male) energies come together in a complementary manner during intercourse. This union symbolises the fundamental cosmic principles of receptivity and activity, nurturing and creation, essential for maintaining the harmony of the elements within the body. Generative and Healing Powers of Intercourse 1. Generative Power: The physical act of intercourse between male and female is inherently generative. It not only creates new life but also symbolises the creation of energy and vitality. This generative process is essential for the continuation of life and the renewal of energy, aligning with the creation cycle (sheng) of the Five Elements. 2. Healing Power: Intercourse is seen as a healing act in Chinese tradition. The exchange of energies between partners can help balance the Yin and Yang within the body, promoting physical, emotional, and spiritual healing. This balance can lead to improved health, enhanced vitality, and a greater sense of well-being. Living a Fulfilling and Balanced Life 1. Holistic Health: The balanced union of Yin and Yang through physical intimacy contributes to holistic health. It supports the harmonious functioning of the Five Elements within the body, ensuring physical health, emotional stability, and spiritual fulfilment. 2. Personal Growth: The ongoing effort to balance Yin and Yang within oneself and through relationships leads to personal growth. It encourages the development of qualities such as strength, compassion, decisiveness, and flexibility, fostering a well-rounded and harmonious personality. Contribution to the Social Fabric 1. Harmonious Relationships: Individuals who achieve a balance of Yin and Yang through physical union are more likely to foster harmonious relationships. Their interactions are characterised by empathy, understanding, and mutual respect, which contribute to the creation of a supportive and nurturing community. 2. Social Harmony: The generative and healing powers of balanced relationships extend to the wider community. Just as the Five Elements work together to maintain balance in nature, balanced individuals contribute to social harmony through their positive interactions and cooperative efforts. Practical Steps for Ongoing Balance 1. Daily Practices: Engaging in practices that promote the balance of Yin and Yang, such as Tai Chi, Qigong, and mindful breathing, helps maintain inner harmony. These practices enhance self-awareness and ensure the smooth flow of Qi (life force) in the body. 2. Balanced Lifestyle: Adopting a balanced lifestyle that considers the influence of the Five Elements in daily life, such as balanced nutrition, appropriate exercise, and proper rest, supports overall well-being. 3. Conscious Intimacy: Cultivating conscious intimacy with a partner involves open communication, mutual respect, and a shared commitment to balancing Yin and Yang. This conscious approach to physical union enhances its generative and healing powers. 4. Community Involvement: Participating in community activities that promote balance and harmony can reinforce these principles. This could include group exercises, communal meals, and cultural events that honour the interdependence of all members. Generative Thoughts In the context of Chinese Five Element Theory, the physical union of male and female energies through intercourse, along with its generative and healing powers, is essential for maintaining balance and harmony in life. However, modern challenges such as transactional relationships, consumerist metaframes, and widespread access to pornography are at odds with these traditional values. Overcoming these challenges requires a conscious effort to cultivate balance and harmony within oneself and in relationships, contributing positively to the social fabric. By fostering harmonious relationships and promoting social harmony, individuals enhance the well-being of their communities, much like the interdependent elements in nature. Postscript: It is essential to note that intimacy and its generative power can only be effective when given freely and both individuals agree to share themselves. The so-called 'passion' arises from the mutual release of energies between the two individuals. Therefore, this is the antithesis of violence, where one imposes their will upon another. Sadly, too often people within the martial arts confuse these energies with devastating and detrimental effects.
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Karate = Learning How to LiveKarate-do, the way of the empty hand, is often perceived as a discipline focused solely on physical prowess and self-defence. However, this understanding overlooks the profound and holistic nature of the practice, encapsulated in the expression "忠孝両全" (as "ちゅうこうりょうぜん"). This aphorism, frequently used by Chotoku Kyan (喜屋武 朝徳), a prominent figure in Karate history who lived from 1870 to 1945, highlights the deeper, integrative mind/body/spirit benefits of Karate-do. The phrase "忠孝両全" is really about cultivating the mind and spirit in a manner that enhances piety and thus one's contribution to society. To be perfect in both loyalty and filial piety. Since loyalty and filial piety are essentially the same thing, it means that if filial piety is perfect, loyalty can also be fulfilled. In the contemporary Karate world, there is a tendency to emphasise the physical and competitive aspects of the art, potentially overlooking its broader, more holistic benefits. Kyan’s philosophy reminds us that Karate-do is not merely about fortifying the body but also about cultivating a balanced and enduring state of mental and physical health. This holistic approach aligns seamlessly with Itosu Anko's (糸洲 安恒) 10 Precepts of Karate. Itosu, who lived from 1831 to 1915, advocated for Karate as a lifelong pursuit beneficial to health and well-being, rather than just a means of combat. His precepts underscore the multifaceted nature of Karate training: 1. Karate is not merely practised for your own benefit; it can be used to protect one's family or master. It is intended as a way of avoiding injury by using the hands and feet should one be confronted by a villain or ruffian. 2. The purpose of Karate is to make the muscles and bones hard as rock and to use the hands and legs as spears. If children began training in military prowess from an early age, they would be well suited for military service. Remember the Duke of Wellington's words after defeating Napoleon: "Today's battle was won on the playing fields of our schools." 3. Karate cannot be quickly learnt. Like a slow-moving bull, it eventually travels a thousand leagues. Diligent daily training over years will bring about significant changes in physique and an understanding of the deeper principles of Karate. 4. Training the hands and feet is crucial in Karate. Practise thoroughly with a sheaf of straw, dropping your shoulders, opening your lungs, mustering your strength, gripping the floor with your feet, and concentrating your energy into your lower abdomen. 5. When practising stances, keep your back straight, lower your shoulders, strengthen your legs, stand firmly, and drop your energy into your lower abdomen. 6. Practise each technique repeatedly. Learn the explanations of every technique well, and decide when and how to apply them. The rule for torite is to enter, counter, and withdraw. 7. Decide if Karate is for your health or to aid your duty. 8. Train as if on the battlefield. Your eyes should glare, shoulders drop, and body harden. Always train with intensity and spirit as if facing the enemy, and you will naturally be ready. 9. Avoid excessive use of strength in training. Overexertion can deplete the energy in your lower abdomen and harm your body, causing your face and eyes to turn red. Control your training carefully. 10. Many past masters of Karate enjoyed long lives. Karate aids in developing bones and muscles, helps digestion, and improves circulation. Introducing Karate in elementary schools could produce many men capable of defeating ten assailants. Complementing Itosu’s precepts are the Seven Principles of Bu by Matsumura Soken (松村 宗棍), who lived from 1809 to 1899. These principles outline the broader societal and ethical impacts of martial arts: 1. Bu prohibits violence: The practice of martial arts should prevent violence and promote peace. 2. Bu maintains discipline in soldiers: Martial arts instil discipline, making soldiers more effective and controlled. 3. Bu keeps control among the population: The presence of martial virtues helps maintain social order. 4. Bu spreads virtue: Martial arts encourage the spread of ethical and moral behaviour. 5. Bu gives a peaceful heart: Training fosters inner peace and emotional stability. 6. Bu helps to maintain peace between people: The virtues of martial arts promote harmony and reduce conflict. 7. Bu makes a people or nation prosperous: The discipline and virtues cultivated through martial arts contribute to the overall prosperity and well-being of a society. These principles, together with Kyan’s favoured maxim, create a tapestry of teachings that champion Karate as a comprehensive discipline, fostering overall wellness and moral character. Matsumura’s emphasis on the broader social and ethical benefits of martial arts aligns with the holistic vision of Karate, where physical training is intertwined with ethical and mental development. By juxtaposing Kyan’s expression with Itosu’s precepts and Matsumura’s principles, it becomes evident that the foundational teachings of Karate-do advocate for a practice that transcends mere physical prowess. This broader vision for Karate, integrating the cultivation of the spirit with the training of the body, remains crucial for practitioners seeking to understand the full scope and depth of their art. Karate-do teaches practitioners to embody values such as loyalty, filial piety, and respect, which extend beyond the dojo and into everyday interactions. By cultivating these virtues, practitioners learn to contribute positively to their communities, promote harmony, and foster an environment of mutual respect and support. The holistic approach of Karate-do encourages individuals to develop not only physical strength and mental resilience but also a strong moral character, guiding them to act with integrity and compassion in all aspects of life. This philosophy aligns with the idea that true mastery of Karate-do involves a commitment to the well-being of others and the betterment of society as a whole. Practitioners are encouraged to use their skills and knowledge to protect the vulnerable, support their families, and contribute to the common good. In this way, Karate-do becomes a way of life that encompasses personal development, social responsibility, and a dedication to creating a positive impact on the world. Embracing these holistic principles allows modern Karate practitioners to reconnect with the true essence of Karate-do, fostering a balanced and harmonious life. This broader vision for Karate-do not only enhances individual well-being but also strengthens the fabric of society by nurturing individuals who are committed to living ethically and contributing to the collective welfare. Indeed, as I often try to have my students understand, "Budo is not about killing. Rather, it is about learning how to live" - you must study this well (James M. Hatch). The famous meme contrasting equality and equity using crates and people watching a baseball game provides an effective illustration of equity as "equality of outcome." In this meme, each person stands on as many crates as needed to see over a fence and watch the game, regardless of their original height. This approach contrasts with equality, where everyone receives the same number of crates, irrespective of their height.
However, this visual metaphor has limitations that can obscure more nuanced understandings of equity. The depiction implies that equity relies on external aid (crates) to level the playing field, which suggests dependence on handouts. Furthermore, it assumes that the fence or barrier remains fixed and unchanged, focusing on distributing crates rather than addressing the barriers themselves. In real-world contexts, organisations often have different interpretations of equity, leading to varying policy approaches. Understanding these differing perspectives is crucial for decision-making because different sectors and cultural contexts may prioritise different aspects of equity, such as: 1. Redistributive Equity: Prioritising the reallocation of resources to under-served communities to ensure fair opportunities. 2. Procedural Equity: Making sure decision-making processes consider the voices and needs of marginalised groups. 3. Structural Equity: Dismantling systemic barriers that prevent people from accessing opportunities and achieving fair outcomes. Instead of simply providing crates, a more transformative approach to equity would involve rethinking the structures that restrict access to opportunities in the first place. This could be achieved by tearing down the fence or putting windows in it, metaphorically representing the removal of systemic barriers. In practical terms, this could mean advocating for policy changes that provide universal access to essential services like education and healthcare. In sum, while the meme offers an accessible introduction to the concept of equity, it's essential to grasp its nuances and consider alternative approaches for achieving long-term systemic change. Simplisitic solution rarely word to address deep rooted and complex issues. Bibliographic Entry:
Author: Jidong Lin. Title: The Research on Contrast between Dan System of Chinese Wushu and Belt System of Karate Source: AMSE JOURNALS-AMSE IIETA publication-2017-Series: Modelling D; Vol. 38; N°1; pp 16-25 Submitted April 2017; Revised July 30, 2017, Accepted Nov.15, 2017 Historical Context: Wushu Dan System: The Chinese Wushu Dan system has roots stretching back to the Tang Dynasty, when martial artists were classified based on their skills and achievements. In 1998, the General Administration of Sport of China formalised the system to establish a comprehensive approach. This structure emphasises technical prowess as well as moral conduct, reflecting traditional Chinese philosophies that advocate a harmonious development of mind, body, and spirit. Candidates are required to exhibit both martial and theoretical mastery, along with strong moral principles. The article emphasises that this system seeks to "achieve a high level in martial theory," while also nurturing values such as respect, humility, and moral integrity. Karate Belt System: The Japanese Karate belt system, which originated in Japan and Okinawa, was influenced by the colour-coded ranking system of Judo, developed in the early 20th century. Gichin Funakoshi, considered the father of modern Karate, adapted this structure to offer a clear progression through coloured belts. Practitioners are divided into two categories: "mudansha," referring to beginners, and "yudansha," or advanced black belts. These black belts, or "dan," signify mastery and are divided into ten ranks. The system emphasises technical precision and aims to instil discipline in practitioners, with each belt corresponding to a specific curriculum. The clear progression provides students with attainable goals and benchmarks. Structural Critique and Differences: Wushu Dan System: The article notes that the Wushu Dan system is difficult to standardise due to its focus on theoretical and moral assessments. While martial prowess can be relatively straightforward to measure, moral conduct is subjective and relies heavily on interpretation. Candidates are required to demonstrate both practical and theoretical proficiency while embodying the concept of "martial morality." Karate Belt System: The Karate belt system offers an objective grading method primarily based on martial skills. Each belt level has specific kata (forms), techniques, and sparring drills that practitioners must master to progress. While this provides motivation through structure, the article suggests that focusing solely on technical skill may foster a one-dimensional view of martial arts. Improving the Wushu System: The author suggests several ways to enhance the Wushu Dan system. One notable recommendation is to incorporate elements from the Karate belt system to make grading more objective. The article advocates for "clear and uniform standards" to ensure consistent assessment, ultimately leading to better "global recognition" for Wushu practitioners. This would allow for greater international collaboration and competition. Conclusion: In summary, the article presents a comparative analysis of the two grading systems, highlighting their unique philosophies and practical differences. While the Wushu Dan system strives for a holistic approach that incorporates theoretical knowledge and moral principles, the Karate belt system prioritises technical excellence. The article concludes with a call for improved standardisation in the Wushu Dan system while recognising the value of Karate's structured grading. Jidong Lin In historical Japan, dojos primarily functioned as training halls where various forms of budo (martial arts) were taught, especially during the samurai era. These institutions were central to the martial training of samurai, focusing on disciplines like jujutsu, kenjutsu, and, in later periods, judo and karate. The primary purpose of dojos was to cultivate physical prowess and mastery of combat techniques.
However, some traditional ryu (schools) that had a significant samurai presence occasionally extended their curriculum beyond mere martial training. These schools often included teachings on bushido, the ethical code of the samurai, which emphasised virtues such as loyalty, courage, and honour. Through bushido, elements of philosophy, ethics, and literature were sometimes integrated into the training, providing a more holistic education to the samurai (Hall, 1992). Moreover, in certain feudal domains, samurai education could be comprehensive, encompassing not only martial skills but also administrative duties necessary for governance. This broader educational approach was particularly prevalent in domains where the daimyo (feudal lords) established academies to train their samurai in both martial and bureaucratic skills (Turnbull, 2003). It is important to distinguish between dojos and terakoya (temple schools). Terakoya were informal schools typically associated with Buddhist temples, providing basic education in reading, writing, and arithmetic primarily to commoner children during the Edo period (1603-1868). These schools played a crucial role in achieving relatively high literacy rates among the population of Tokugawa Japan (Rubinger, 1982). In summary, while dojos were predominantly focused on martial training, the education provided within some samurai schools included broader intellectual and ethical components, reflective of the samurai's societal roles. These roles required not only physical ability but also administrative competence and philosophical grounding. Works Cited: 1. Hall, John Whitney. *Japan: From Prehistory to Modern Times.* Tuttle Publishing, 1992. 2. Rubinger, Richard. *Private Academies of Tokugawa Japan.* Princeton University Press, 1982. 3. Turnbull, Stephen. *Samurai: The World of the Warrior.* Osprey Publishing, 2003. These texts provide a good overview of the educational, martial, and cultural contexts of Japan during the samurai era. |
James M. HatchInternational Educator who happens to be passionate about Chito Ryu Karate. Born in Ireland, educated in Canada, matured in Japan Archives
May 2024
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