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Thoughts on International & Global Education
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Musings on Japanese and Ryukyu Budo
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 Remembering Inomoto Masaru Sensei (井本勝先生) Martial arts are more than mere techniques—they are a philosophy, a way of life, and a path to self-improvement. Among the great masters who embodied this spirit was Inomoto Masaru Sensei (井本勝先生), a dedicated practitioner of Chitō-Ryū Karate-dō (千唐流空手道) and the founder of Jikishin-Ryū Karate-dō (直心流空手道). His profound influence on the martial arts world continues to inspire students across generations.
生涯と武道の道 (Life and Martial Arts Path)Key Dates (主な日付)
井本勝先生は熊本県に生まれ、武道の伝統が根付いた家庭で育ちました。幼い頃から武道に興味を持ち、初めは柔道を学びましたが、後に空手道に専念するようになりました。 Training with O-Sensei Chitose (千歳強直先生との修行)At the age of 17, Inomoto Sensei began training under O-Sensei Tsuyoshi Chitose (千歳強直), the founder of Chitō-Ryū Karate-dō. Unlike many students who trained from afar, Inomoto Sensei lived close to O-Sensei for the remainder of Chitose’s life, allowing him to receive direct and continuous instruction. 井本勝先生は、17歳の時に千唐流空手道の創始者である 千歳強直先生 のもとで修行を始めました。彼は師範の近くに住み、生涯にわたり指導を受け続けました。この特別な師弟関係により、千歳先生の技術と哲学を深く学ぶことができました。 Training in Ryūkyū Kobudō and Iaido (琉球古武道と居合道の修行)In addition to his karate training, Inomoto Sensei trained under Eisuke Akamine (赤嶺栄助), the successor to Shinken Taira (平信賢), mastering Ryūkyū Kobudō (琉球古武道). He also achieved high ranks in Musō Jikiden Eishin-Ryū Iaido (無雙直伝英信流居合道), further enriching his martial expertise. また、井本先生は 赤嶺栄助先生 の指導のもとで 琉球古武道 を学びました。さらに、無雙直伝英信流居合道 の高段者として、武術の奥義を追求し続けました。 自衛隊での指導 (Service in the Japan Self-Defense Forces)Beyond civilian martial arts, Inomoto Sensei served in the Japan Ground Self-Defense Force (陸上自衛隊, Jieitai) as a Jūkendō (銃剣道) Instructor, teaching bayonet combat techniques. His experience in military training influenced his understanding of martial application and strategy. 武道の道にとどまらず、井本先生は 日本陸上自衛隊 に所属し、銃剣道 の指導者として活躍しました。この経験は、彼の武術に対する戦略的理解を深める要因となりました。 直心流空手道の創設 (The Founding of Jikishin-Ryū Karate-dō)Jikishin-Ryū Karate-dō continues today under the leadership of Inomoto Sensei's youngest daughter, Mami Inomoto (井本真美), who upholds and furthers her father's teachings. Following the passing of O-Sensei Chitose, Inomoto Sensei established Jikishin-Ryū Karate-dō (直心流空手道) in Kumamoto (熊本). His teachings integrated elements of Chitō-Ryū Karate, Kobudō, and Iaido, forming a comprehensive martial system. 直心流空手道の道場訓 (Jikishin-Ryū Karate-dō Dojo Kun)
直心流空手道の精神を受け継ぎ、未来の世代に伝えていくことこそが、私たちができる最大の敬意の表し方です。
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 Kindness (優しさ) is often hailed as one of humanity's greatest virtues. Yet, how frequently do we pause to consider its roots? Is our kindness genuinely authentic, or do insecurity and avoidance drive it? Similarly, cruelty (残酷さ) is frequently dismissed as wholly destructive, yet it too often emerges from the same unexamined source.
Though seemingly opposites, weak kindness and brutal cruelty can stem from the same place—a reactive, unconscious seeking either approval or dominance. This idea may feel provocative, even shocking, but it forces us to question the very foundations of our actions. Are they deliberate, courageous, and constructive, or do fear and avoidance shape them? To act with authentic kindness or controlled cruelty requires a rare kind of courage: the courage to confront our inner shadows, challenge comforting but false narratives, and embrace a strength rooted in self-mastery. Drawing on both Eastern and Western philosophies, this reflection explores how genuine kindness and purposeful cruelty are intertwined and why both demand an honest dialogue with the self. The Roots of Weak Kindness Modern kindness often appears as a desire to please, avoid conflict, or gain moral approval. However, this type of kindness frequently lacks depth or courage. In teaching, for example, I have hesitated to challenge students rigorously, fearing I might seem too harsh. Yet this reluctance was not kindness; it was avoidance—a failure to confront discomfort for the sake of genuine growth. Similarly, brutal cruelty can manifest in various forms, such as emotional manipulation or physical aggression, all stemming from the same reactive, unexamined self that drives weak kindness. Eastern philosophy offers a striking critique of such superficial kindness. In 禅 (Zen Buddhism), genuine compassion often requires discomfort. Zen practitioners are challenged by 公案 (koans)—paradoxical riddles designed to dismantle illusions. One well-known koan declares, 「仏に会えば、仏を殺せ」 ("If you meet the Buddha on the road, kill him"). While jarring, this statement reminds us that growth demands the destruction of comforting but false attachments, even those we hold most sacred. Similarly, in 儒教 (Confucianism), kindness (仁) is inseparable from justice (義) and propriety (礼). Confucius taught that kindness must be tempered by moral fortitude (道徳的強さ). Acts of kindness that avoid necessary confrontation or shield others from reality are not virtuous—they are irresponsible. Genuine kindness empowers others, even when it requires discomfort. The Armour of Cruelty On the opposite end of the spectrum lies cruelty, which is often a mask for insecurity. Cruelty can manifest as aggression or emotional withdrawal, both rooted in the same reactive, unexamined self that drives weak kindness. While weak kindness placates, cruelty dominates, seeking to project strength where there is none. The samurai concept of 切捨御免 (kiri-sute gomen) offers a disciplined approach to cruelty. Samurai were permitted to strike down an insult to their honour, but this right was bound by responsibility and restraint. Acts of cruelty were deliberate, not impulsive, and only used to uphold societal balance. This principle reminds us that cruelty, when exercised, must be controlled and purposeful. Western philosophy aligns with this perspective. ニーチェ (Nietzsche) critiqued '奴隷道徳' ('slave morality'), a term he used to describe a moral system that values meekness, humility, and compassion, which he believed were born out of a sense of inferiority and resentment. He argued that acts of cruelty or dominance often stem from this resentment or weakness. True strength, he asserted, lies in overcoming these reactions, choosing deliberate action over-reactivity. ユング (Jung) deepened this idea with his concept of the shadow (影)—the darker aspects of our psyche that, if ignored, drive destructive behaviours. Jung believed that mastering the shadow transforms cruelty into purpose and authenticity. From Reactivity to Authenticity Both weak kindness and brutal cruelty have their roots in insecurity and a lack of self-awareness. However, the journey towards authenticity is within our grasp, and it begins with introspection and the courage to confront these impulses. This self-awareness is not a burden, but a powerful tool that can transform our actions and relationships. The teachings of 武道 (budo) offer a framework for this transformation. 武道 is a Japanese term for martial arts, which are not just about physical combat but also about cultivating a disciplined mind and a respectful attitude. A 武道家 (martial artist) trains to harm but acts with restraint and purpose. This balance—of strength and compassion—enables authentic kindness. Kindness in the dojo is not sparing correction but constructing it constructively, ensuring safety and growth. Similarly, cruelty is not indiscriminate aggression but a measured response used only to uphold justice or protection. Cultivating Genuine Kindness To move from reactivity to authenticity, we must engage in rigorous self-examination. While uncomfortable, this process is essential for cultivating actions rooted in integrity.
A Challenge to Reflect There is a saying in 武道: 「庭にいる武士の方が、戦争にいる庭師より良い」 ("It is better to be a warrior in a garden than a gardener in a war"). This proverb encapsulates the essence of authentic kindness. Genuine kindness is not the absence of strength but the mastery of it. It is not about avoiding discomfort but confronting it with courage and purpose. This confrontation is not a hindrance, but a catalyst for our personal and moral growth. This reflection challenges the prevailing narrative around kindness and cruelty. Both, when rooted in insecurity, fail to serve a higher purpose. Weak kindness enables complacency, while brutal cruelty isolates and destroys. True virtue lies in mastering both, choosing authentic action over-reactive impulse. As you consider your actions, ask yourself:
優しさ (優しさ) は人間の美徳とされますが、根底にある動機を問うことは稀です。本物の優しさは、時に不快感や対立を伴い、真の成長を促します。一方、残酷さ (残酷さ) は不安から生じ、支配や攻撃に表れます。両者の源は未熟な自己であり、その克服には内省と影 (影) の統合が必要です。真の優しさとは、強さと制御から生まれる意図的な選択であり、自己対話を通じてのみ達成されます。  In martial arts, the term “curriculum” is often used, but upon closer inspection, it is frequently little more than a checklist of techniques or kata to be learned. An authentic curriculum, however, is far more comprehensive. It is a structured framework that outlines what students should know and addresses how and why they learn it. It incorporates clear objectives, pathways for progression, methods of assessment, and pedagogical strategies to ensure meaningful growth for every student.
John Hattie’s extensive research into pedagogy, learning, and achievement provides insights that can transform martial arts instruction. By adopting his evidence-based findings, martial arts instructors can transcend tradition and discipline, creating environments where students learn and thrive. Rethinking the Martial Arts Curriculum A robust martial arts curriculum must extend beyond a mere “to-do” list of skills or techniques. It needs to provide a cohesive and fully articulated structure that supports student development across all levels of mastery. This involves both vertical articulation (progression within a discipline over time) and horizontal articulation (integration of complementary skills and concepts at each stage).
Hattie’s research offers several principles that can significantly enhance learning outcomes. When applied to martial arts instruction, these insights can revolutionise the way teachers engage with their students.
Beyond Technique: Building Relationships and Community Hattie’s research also emphasises the importance of teacher-student relationships. Martial arts instructors who cultivate trust, respect, and empathy create environments where students feel supported and motivated to succeed. This is particularly important in martial arts, where personal growth and character development are central to the discipline. Fostering community within the dojo can enhance students’ commitment, in addition to strong relationships. Group challenges, shared achievements, and milestone celebrations create a sense of belonging that reinforces the value of consistent practice. The Flaws in Existing Teaching Licence Many martial arts teaching licences today lack a sound pedagogical foundation. They are often treated as supplementary qualifications tied to achieving a specific dan rank rather than distinct credentials with their own rigorous expectations. This conflation undermines the development of effective teaching practices and does not adequately prepare instructors to foster student growth. The dan system, which measures technical skill and mastery, and the teaching licence system, which should assess instructional competence, must be treated as separate pathways. Teaching licences should require a deep understanding of pedagogy, including formative and summative assessment strategies, coaching principles, and the ability to design and implement a comprehensive curriculum. Without this distinction, martial arts schools risk stagnating, unable to help their students flourish to their fullest potential. A Paradigm Shift in Martial Arts Instruction Adopting Hattie’s principles requires a shift in traditional martial arts pedagogy. It challenges the command-driven model of instruction, replacing it with a more collaborative and student-centred approach. This transformation enhances technical development and cultivates critical thinking, resilience, and lifelong learning. This paradigm shift allows instructors to redefine their roles—not merely as transmitters of knowledge but as facilitators of growth. It aligns martial arts teaching with modern educational best practices while preserving the art’s rich traditions. Let’s Discuss Further If you are a martial arts instructor interested in exploring how these ideas can improve your teaching, I would be delighted to discuss them further. Please feel free to contact me at [email protected]. Together, we can ensure that martial arts education evolves to meet the needs of the 21st century while remaining rooted in its timeless values. 武道における「カリキュラム」という言葉はよく使われますが、実際には単なる技術や型のチェックリストである場合が多いです。本物のカリキュラムは、学ぶべき内容だけでなく、学ぶ理由や方法を体系的に構築したものです。明確な目標、進捗のための道筋、評価方法、教育戦略を含み、生徒が着実に成長できるように設計されています。 ジョン・ハッティの教育学研究は、武道の指導を変革する貴重な知見を提供します。証拠に基づいたハッティの知見を取り入れることで、武道指導者は伝統や規律を超え、生徒が学び、成長できる環境を作り出すことが可能になります。強固なカリキュラムは、垂直的進展（技術の段階的な進歩）と水平的統合（関連スキルや概念の統合）の両方を含む必要があります。また、継続的なフィードバック（形成的評価）と成果測定（総括的評価）を通じ、生徒の進歩を支援しながら測定することが重要です。 さらに、教師の明確な指導、目標設定、アクティブな関与、そして生徒の反省を促すことが、効果的な学習を支えます。武道指導者がこれらを実践することで、生徒は深い理解と成長を得られるだけでなく、個人の成長とコミュニティ意識を育むことができます。現行の教士資格は教育学的基盤が欠けていることが多く、技術的な段位制度と指導能力の評価を分ける必要があります。これらの変革により、武道教育は21世紀のニーズに応えつつ、武道の伝統を守り続けることができます。  With the new year underway and the return to work looming - here is my first offering for the new year. Easing ourselves into the new year with an easy one…(I don’t think so!).
Bibliography Entry Keenan, J. P. (1990). The Mystique of Martial Arts: A Response to Professor McFarlane. Japanese Journal of Religious Studies, 17(4), 421-428. Academic Review of Keenan's "The Mystique of Martial Arts: A Response to Professor McFarlane"John P. Keenan's article, "The Mystique of Martial Arts: A Response to Professor McFarlane," offers a provocative exploration of the appropriation (the act of taking something for one's own use, often without permission) and transformation of Eastern martial arts within Western contexts. The piece, primarily written as a rebuttal to McFarlane's critique of Keenan's earlier work, delves into the cultural, philosophical, and spiritual elements often overlooked or misconstrued in Western interpretations of martial arts. Keenan's response is both an intellectual defence and a continuation of his critique of Western popular culture's engagement with martial arts traditions. This article is a significant contribution to the growing field of martial arts studies, where scholars critically analyse the intersections of culture, philosophy, and practice. Overview of the ArticleKeenan's central thesis asserts that Western appropriations of martial arts frequently strip away their Eastern spiritual and humanistic contexts, reducing them to athletic prowess or utilitarian self-defence. He highlights instances such as the portrayal of martial arts in popular media, including the "Teenage Mutant Ninja Turtles," which, according to Keenan, exemplify the distortion of martial arts' deeper meanings into commodified entertainment. He also critiques how martial arts are taught in institutions such as the YMCA or the US Marines, where their practice is often severed from its original ethos. The article addresses several points raised by McFarlane, including the alleged overstatement of Keenan's claims about martial arts' detachment from their Zen and Mahayana Buddhist roots. Keenan defends his position by arguing that, while techniques can be transplanted across cultures, the accompanying cultural and spiritual frameworks often do not translate effectively. He characterises the Western adaptation of martial arts' spiritual elements as a "mystique," which frequently results in an incomplete or distorted understanding of the traditions. Keenan further examines philosophical concepts like mushin (no mind) and spontaneity, critiquing oversimplified interpretations. He advocates for a more nuanced appreciation of these ideas, emphasising their embeddedness within broader Sino-Japanese thought systems. Placement within Martial Arts StudiesKeenan's work stands as a significant example of the interdisciplinary approach in martial arts studies. It delves into martial practices as cultural, historical, and philosophical phenomena, aligning with broader discussions about cultural appropriation and the globalisation of traditional practices. His focus on the misinterpretation and decontextualisation of martial arts is of utmost importance in the field. Keenan's article significantly contributes to the ongoing debates about authenticity in martial arts. It raises questions about what constitutes an 'authentic' martial art, especially as practices evolve and adapt to new cultural environments. His critique underscores the tension between preserving the integrity of martial traditions and accommodating their global dissemination, engaging scholars in these important discussions. Keenan's article, by addressing the role of media and popular culture in shaping perceptions of martial arts, significantly broadens the scope of martial arts studies. It offers insights into how traditions are commodified and repackaged for mass consumption, inviting scholars to consider the implications of cultural transmission and transformation, thereby expanding the field of study. Areas for ConsiderationKeenan's analysis raises several points that merit further exploration within martial arts studies:
Concluding ThoughtsJohn P. Keenan's "The Mystique of Martial Arts" is a thought-provoking contribution to martial arts studies that challenges readers to critically examine the cultural and philosophical dimensions of martial arts in Western contexts. By addressing issues of appropriation, interpretation, and commodification, the article enriches scholarly discussions about the complexities of cultural transmission. Keenan's insights call for a more thoughtful engagement with martial arts, urging practitioners and scholars alike to honour the rich traditions that underpin these practices while navigating their contemporary adaptations. As martial arts studies evolve, Keenan's work serves as a vital reference point for understanding the interplay between tradition and modernity, East and West, and philosophy and practice. Readers are encouraged to reflect on their engagement with martial arts, questioning what is practised and how and why it is practised in their particular cultural context. Japanese Language Overview: ジョン・P・キーナンの「武道の神秘性：マクファーレン教授への応答」は、東洋の武道が西洋でどのように受容・変容されているかを探求した挑発的な記事です。キーナンは、西洋における武道の実践が、しばしばその東洋の精神的・人文的背景を失い、単なる運動能力や自己防衛に還元されていると主張します。彼は「ティーンエイジ・ミュータント・ニンジャ・タートルズ」のようなポピュラー文化の例を挙げ、武道の深い意味が商品化されていると批判します。また、無心や自発性といった哲学的概念の過度な単純化に警鐘を鳴らし、これらの概念がより広範な中国・日本思想の中にどのように組み込まれているかを理解する必要性を強調します。この論文は、武道研究の分野において、伝統と現代性、東洋と西洋、哲学と実践の相互関係を理解する上で重要な貢献となっています。  An academic friend recently shared a video showcasing a karate kata performance purported to be a 900-year-old family tradition passed from China to Japan. The announcement accompanying the video was highly enthusiastic, highlighting the rarity and unique nature of the kata. From an aesthetic standpoint, the performance looked undeniably beautiful, even though only 2 minutes of the claimed 45-minute kata were shown. However, the whole story and its assertions need careful examination to prevent it from becoming another questionable claim within the martial arts community.
The Connection Between Fujian Province and Okinawan Martial Arts The connection between Fujian Province (historically known as Fukien) in China and Okinawan martial arts is not just significant, it's a key to understanding the historical interplay between the two regions. This relationship, while not fully supporting claims of an unbroken 900-year lineage for a long kata within Okinawan karate, provides a rich context for exploring the known connections between Fujian and Okinawan martial arts and evaluating them within historical and practical frameworks. Historical Background: Fujian and Its Martial Arts Influence Fujian Province has long been recognised as a cradle for several influential Chinese martial arts styles, particularly those under the umbrella of Southern Chinese kung fu. The region is known for styles emphasising short, powerful movements, close-range fighting, and forms such as White Crane Kung Fu and Five Ancestors Fist (Wuzuquan). These styles are believed to have played a formative role in shaping the martial arts practices that later evolved in Okinawa. The Shaolin Temple in Fujian is also notable, distinct from its counterpart in Henan Province, for nurturing and spreading martial arts throughout the region. Fujian practitioners were known for their focus on efficiency, practical application, and adaptability, which resonated with the combat needs of practitioners in Okinawa. (NB: The entire story of the southern Shaolin temple may indeed be nothing more than myth and fantastical speculation) Okinawa's Absorption and Adaptation of Martial Arts Okinawa's geographic location made it a vital trading point, enabling the Ryukyu Kingdom to become an intermediary in East Asian trade, particularly during the 14th to 17th centuries. During this period, the influence of Chinese martial arts began to become more integrated into Okinawan practices. Okinawan martial artists often travelled to Fujian for training and brought back techniques, philosophies, and forms adapted to local conditions. The port city of Fuzhou in Fujian was primarily known for welcoming Okinawan emissaries and martial artists who sought to study under Chinese masters. This cross-cultural exchange contributed significantly to the creation of Okinawan karate as it incorporated elements of Chinese boxing (quan fa). One of the most well-documented influences is the integration of White Crane Kung Fu techniques into the development of karate styles such as Naha-te, which evolved into Goju-ryu and Uechi-ryu. These styles emphasise controlled breathing, circular movements, and a combination of hard and soft techniques characteristic of Southern Chinese martial arts. The influence of Fujian can still be seen today in using katas like Sanchin, a hallmark of Goju-ryu and Uechi-Ryu, and parallel forms practised in Southern China. Critical Analysis of Historical Dates and Dynasties The claim of a 900-year-old kata implies a timeline stretching back to the early 1100s. During this time, China was under the Song Dynasty (宋朝), specifically the Northern Song (北宋, 960–1127) and later transitioning to the Southern Song (南宋, 1127–1279). However, there is limited evidence of direct martial transmission from China to Okinawa during this period. The Song Dynasty was known for its military manuals and martial development. Still, scant documentation suggests that specific kata or detailed martial traditions were exported directly to Okinawa in an unbroken form. At this point, Okinawa was in the Gusuku Period (10th–14th centuries), characterised by local chieftain-led fortified settlements rather than a unified kingdom with solid external ties. The earliest significant interactions between China and Okinawa began in the 14th century with the Ming Dynasty (明朝, 1368–1644), well after the timeframe claimed by the kata's supposed origins. Assessing the Claim of a 900-Year-Old Kung Fu Kata While it is clear that the Fujian-Okinawa connection played a crucial role in the development of Okinawan karate, the claim of an unbroken 900-year lineage involving a specific 45-minute kata does not align with historical records or known practices.
Conclusion The known connections between Fujian Province and Okinawan martial arts are undeniable and have significantly influenced the formation of karate. However, the claim of an unbroken 900-year-old, 45-minute kung-fu kata existing within a modern karate lineage does not align with historical, cultural, or practical realities. While elements of Fujianese martial arts, such as White Crane and other Southern styles, were adapted into Okinawan systems, preserving such a long and unchanged form over nearly a millennium is highly implausible. The evolution of martial arts in both regions involved continuous change, adaptation, and practical application, making the idea of a singular, lengthy kata surviving intact across centuries highly questionable. Without substantial historical documentation or evidence supporting the existence of this kata, the claim is more likely a modern construct or legend rather than a factual piece of martial arts history. 学術的な友人が最近、中国から日本へと伝わったとされる900年前の家伝の空手の型のパフォーマンス映像を共有しました。映像に添えられた発表は非常に熱心で、その型の希少性と独自性を強調していました。美的観点から見ても、そのパフォーマンスは非常に美しく見えましたが、45分に及ぶとされる型のうちの2分しか見られませんでした。この話と主張は、武術界でまた新たな疑わしい主張となる前に慎重に検証される必要があります。 福建省（歴史的には福建）と沖縄の武術の関係は非常に重要で、両地域間の歴史的な交流を理解する鍵です。しかし、この関係は、沖縄空手内の長い型の900年にわたる継承を裏付けるには不十分です。福建省は南派中国拳法の発祥地であり、短く力強い動きと近接戦闘を特徴とする白鶴拳や五祖拳などのスタイルで知られています。 沖縄の武術家たちは福建で訓練を受け、その技術や思想を持ち帰り、地元に適応させました。これらの影響が沖縄空手の発展に重要な役割を果たしましたが、900年にわたる連続した45分の型の存在は、歴史的な証拠には一致しません。 |
James M. HatchInternational Educator who happens to be passionate about Chito Ryu Karate. Born in Ireland, educated in Canada, matured in Japan Archives
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