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Thoughts on International & Global Education
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Musings on Japanese and Ryukyu Budo
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 What follows is a personal reflection on the reforms to Ireland's Leaving Certificate, based on what has been publicly released through the media over the past few days. I was not privy to the discussions or decisions that informed these changes. Still, as someone invested in intercultural competencies and global-mindedness, I believe these developments are thought-provoking and timely.
The reforms address long-standing critiques of the Leaving Certificate while drawing inspiration from international frameworks such as the International Baccalaureate (IB) Diploma Programme. They represent an opportunity to modernise Ireland's education system to reflect its changing demographic landscape and increasing role within the European Union. However, as with any significant change, these reforms present challenges and opportunities for those involved. Why Reform Was NecessaryThe Leaving Certificate has been a cornerstone of Irish education for decades but has faced criticism for its rigidity and reliance on high-stakes examinations. Several key issues have highlighted the need for reform:
Key Features of the ReformThe announced reforms to the Leaving Certificate signal a shift towards a more inclusive and skills-based approach, taking inspiration from international frameworks like the IB. Some of the most notable changes include:
Responding to Ireland's Changing DemographicsIreland's classrooms are increasingly multicultural, reflecting the nation's growing diversity. The reforms acknowledge this reality and aim to create an education system that is inclusive and forward-looking:
Ireland's Role Within the European UnionAs an active member of the EU, Ireland's education system must align with the broader objectives of the Union while maintaining its unique identity. The reforms to the Leaving Certificate support this dual mission:
Challenges and OpportunitiesWhile the reforms are a promising step forward, they also present challenges that must be navigated thoughtfully:
Closing ThoughtsThe reforms to the Leaving Certificate mark a significant moment in the evolution of Irish education. These changes, which incorporate elements of the IB Diploma Programme and align with European Union priorities, reflect a vision of an inclusive, adaptable, and globally competitive system. However, their success will depend on the collaboration of educators, policymakers, and communities to implement these reforms equitably and effectively. This process will require careful planning and investment and a shared commitment to fostering a system that prepares students for the opportunities and challenges of an interconnected world. The road ahead is not without difficulties, but it offers immense potential. As Ireland navigates this transformative period, it has the opportunity to lead by example, shaping an education system that truly reflects its people's diversity, aspirations, and strengths. This is a moment to embrace change, grounded in the values of intercultural understanding and global-mindedness, to build a brighter future for young Ireland. アイルランドのLeaving Certificate改革に関する個人的な考察です。この改革は、公開されたメディア情報に基づいており、議論や決定に直接関与したわけではありません。それでも、異文化理解とグローバルな視点に関心を持つ者として、この変更はタイムリーで意義深いものと感じています。 改革は、長年指摘されてきたLeaving Certificateの課題に対応すると同時に、国際バカロレア（IB）の枠組みから着想を得たものであり、アイルランドの多様化する社会やEU内での重要性を反映する現代的な教育制度を構築する機会となっています。しかし、このような大きな変化には、課題と可能性の両方が伴います。
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Throughout its history, the Roman Catholic Church has wielded considerable authority over moral, spiritual, and social matters, shaping the lives of billions. However, this authority has often been intertwined with tensions and contradictions, particularly where institutional rules appear self-serving or disconnected from the realities of the faithful. Its claims to divine authority, rooted in Scripture and tradition, have often placed it in a unique position of power. Yet, as society evolves, so too have the challenges to its legitimacy, particularly in its interpretation of Christ’s teachings, its regulation of moral issues, and its hierarchical structure. At the heart of these debates lies a profound question: does the Church’s authority align with the essence of Christ’s message?
1. Authority and the Regulation of Marriage The Church’s teachings on marriage exemplify its approach to regulating human relationships and moral conduct, yet they are significantly influenced by the celibacy of Christ himself. While Christ’s life provides a model of spiritual devotion, his lack of marital experience raises questions about how the Church interprets and applies his teachings to such a complex human relationship. This tension deepens when considering that, if all Christians were to emulate his celibacy, humanity itself would not endure, highlighting the practical necessity of marriage for the survival of the Church and the human race. Marriage, as a sacrament, is considered a divine covenant reflecting Christ’s union with the Church, yet this view has sometimes been criticised as idealised and disconnected from the complex realities of human relationships. This perspective, however, developed gradually. In the early Christian period, marriage was primarily a private or community affair, with minimal Church involvement. By the Middle Ages, the Church began asserting control, culminating in the Council of Trent (1545–1563), which formally codified marriage as a sacrament requiring clerical oversight. While this sacramental view elevated the spiritual significance of marriage, it also introduced rigid rules, raising the question of whether the Church’s emphasis on celibacy conflicts with the natural necessity of procreation for the survival of the Church itself. For instance, the Church’s prohibition of divorce, even in loveless or abusive unions, underscores its commitment to the permanence of marriage but raises questions about whether this rigid stance prioritises institutional authority over individual well-being and pastoral care. Critics argue that these rules, often dictated by celibate clergy, lack empathy for the complexities of marital life. How can those who have never experienced the challenges of marriage credibly dictate its terms? This question remains a thorn in the side of the Church’s moral authority. The annulment process, which declares a marriage invalid from the start, offers some flexibility but is often criticised for being inaccessible, overly legalistic, and out of touch with real-life struggles. The result is a tension between upholding doctrinal purity and addressing the lived realities of the faithful. 2. Clericalism and Spiritual Hierarchy Another critique of the Church’s legitimacy lies in its hierarchical structure, which often elevates clergy and religious orders above laypeople. Historically, the majority of saints canonised by the Church have been priests, nuns, or martyrs, reinforcing the perception that celibate lives are more spiritually exalted. This emphasis can be traced to Christ's own celibacy, which may have set a precedent for the Church to idealise celibate religious lives over married ones, further entrenching the view that celibacy is a superior path to holiness. This bias finds its roots in the writings of figures like St. Paul, who praised celibacy as a means to focus entirely on God (1 Corinthians 7:7-8). However, this emphasis on celibacy risks alienating laypeople and marginalising the sanctity of ordinary vocations, such as marriage and family life. While recent efforts, like the canonisation of married saints (e.g., Sts. Louis and Zélie Martin), seek to balance this narrative, the historical weight of clericalism still casts a long shadow. Pope Francis’ critique of clericalism as a distortion of true Christian leadership underscores the necessity for humility and inclusivity within the Church. 3. Suffering, Sin, and Divine Justice The Church’s teachings on suffering and sin often raise profound ethical and theological questions. Stephen Fry’s well-known critique, questioning how a benevolent God could permit suffering such as childhood cancer, highlights the “problem of evil”—a dilemma the Church has wrestled with for centuries. Responses to such critiques often rely on theological constructs such as free will, the “soul-making” theodicy, and the mystery of divine providence, but these explanations frequently fail to address the deeper existential anguish caused by doctrines that appear indifferent to human suffering. Yet these explanations often feel inadequate, especially when paired with doctrines that seem to prioritise institutional authority over pastoral care. For instance, the Church’s stance on divorce ties into this tension. While Christ’s teachings emphasise the sanctity and permanence of marriage, they also acknowledge human “hardness of heart” (Matthew 19:8). Critics argue that the Church’s rigid application of these teachings risks overshadowing Christ’s message of love, mercy, and liberation. When the faithful are told that divorce is a sin or that they risk eternal separation from God for failing to uphold Church-defined rules, the proportionality of divine justice comes into question. Is it just for finite human failings to incur infinite punishment? 4. Historical Development of Doctrine A broader critique of the Church’s legitimacy focuses on the historical development of its doctrines. Many of the rules governing marriage, sin, and morality were not explicitly instituted by Christ but emerged over centuries through theological interpretation and ecclesiastical councils. This raises the question: are these rules divinely inspired, or are they institutional constructs shaped by cultural, political, and economic contexts that have benefited the Church’s hierarchical power? For example, the institutionalisation of marriage as a sacrament was partly driven by the Church’s desire to regulate inheritance, property rights, and alliances. Similarly, the celibate priesthood—often justified as a means to spiritual purity—emerged as a norm centuries after Christ, influenced by practical and economic considerations. Critics argue that these developments reflect an expansion of institutional power rather than fidelity to Christ’s teachings. 5. The Universal Call to Holiness In response to these critiques, the Church has increasingly emphasised the “universal call to holiness.” Vatican II (1962–1965) affirmed that all people, regardless of their state in life, are called to sainthood. Pope Francis’ Gaudete et Exsultate (2018) further underscores this point, advocating for a broader understanding of holiness that values lay vocations alongside religious life. However, meaningful reform requires more than rhetoric. It demands a reevaluation of the Church’s approach to authority, particularly its tendency to prioritise institutional rules over the pastoral needs of its members. Greater inclusivity and humility in recognising the sanctity of all vocations could help bridge the gap between the Church’s teachings and the realities of modern life, while addressing critiques that its rules sometimes serve to consolidate clerical power rather than reflect Christ’s message of love and equality. Concluding Thoughts: Balancing Tradition and ReformThe legitimacy of the Church’s authority and knowledge ultimately hinges on its ability to balance tradition with compassion, and doctrine with the lived experiences of its faithful. While its claims to divine authority provide a foundation for moral teaching, these claims must be continually examined in light of Christ’s message of love, mercy, and justice. The challenges raised by issues like marriage, clericalism, and suffering invite the Church to reflect on its mission: is it serving as a bridge to divine grace, or as a gatekeeper to institutional power? The answer lies in its willingness to evolve, embrace humility, and recognise the holiness present in every corner of the human experience.  Mark Zuckerberg, Meta, and the Arrogance of Cultural ImperialismIn a recent announcement, Mark Zuckerberg revealed Meta's decision to abandon its third-party fact-checking programme in favour of a 'Community Notes' system. This shift, while couched in language promoting free speech and simplification, once again underscores an insidious thread of United States cultural imperialism. Zuckerberg's remarks reflect a myopic worldview where United States norms, politics, and cultural dynamics are treated as the default for the global community. Such assumptions reveal a narrow understanding of the world and perpetuate a damaging cycle where United States perspectives dominate global platforms, ignoring the diversity of experiences and values outside the United States. This shift has the potential to significantly impact the global community, raising concerns about the future of online discourse and the marginalisation of diverse perspectives.
The Misstep of Singular Elections Zuckerberg's statement that "the recent elections" are a "cultural tipping point" is emblematic of this issue. By referencing elections in a singular, unqualified manner, he implicitly centres on United States political events as the barometer for global shifts. The tacit assumption that these elections—presumably in the United States—hold universal significance reflects a failure to recognise the multiplicity of political systems and cultural priorities across the globe. For billions of Meta users outside the United States, this perspective is irrelevant and alienating. Elections worldwide carry unique significance, shaped by local histories, challenges, and aspirations. By framing "the election" as a singular cultural pivot, Zuckerberg's language erases this diversity, reducing global discourse to a United States lens. This is a prime example of how the dominance of United States technology giants perpetuates cultural imperialism, prioritising the United States experience as normative while marginalising others. The Illusion of Free Speech Zuckerberg's justification for ending third-party fact-checking—to prioritise "free expression"—is steeped in a distinctly United States interpretation of free speech. In the United States, the First Amendment is sacrosanct, often wielded to justify minimal intervention in content moderation. However, this approach does not translate seamlessly across cultural contexts. Free speech is understood and practised differently worldwide, with many societies balancing it against values such as social harmony, protection from hate speech, and communal responsibility. Meta's decision to dismantle fact-checking programmes reflects a failure to consider these nuances. In regions where misinformation has tangible, often devastating consequences—from inciting violence to undermining public health—a laissez-faire approach to moderation is not just inadequate; it is irresponsible. By imposing a United States framework of free speech, Meta disregards the realities of its global user base and the cultural contexts in which it operates. This could lead to increased misinformation, social unrest, and a loss of trust in the platform, particularly in regions where these issues are already significant challenges. Moreover, the United States obsession with "free speech" as the defining goal of democracy fails to acknowledge that in most democracies across the globe, "free speech" is a means to an end—not an end in itself. For instance, in Germany, free speech is balanced with laws prohibiting Holocaust denial and hate speech, reflecting a commitment to social responsibility and historical accountability. Similarly, South Africa's constitutional protections for free speech are tempered by strong anti-hate speech provisions, recognising the country's history of apartheid and the need to foster social cohesion. In India, while free speech is enshrined in the constitution, it is subject to restrictions to prevent public disorder, ensure respect for all communities, and maintain national security. The distinction between "freedom of expression" and "freedom of speech" is particularly relevant in Canada. Canada guarantees freedom of expression under its Charter of Rights and Freedoms, which allows for reasonable limits to prevent harm, such as prohibiting hate speech. This distinction underscores a balanced approach, where the broader expression concept prioritises communal well-being alongside individual liberty. These examples highlight how democracies worldwide interpret free speech as part of a broader framework for achieving societal goals rather than as an absolute value. Logical Fallacies in Zuckerberg's Argument Zuckerberg's framing of Meta's policy changes is riddled with logical fallacies undermining his justification. First, his appeal to free expression as a universal good employs a false equivalence, assuming that the United States' interpretation of free speech is applicable and beneficial worldwide. This ignores the reality that free speech, in many contexts, requires careful balance with other societal values. Second, by presenting the removal of third-party fact-checking as a solution to "censorship," Zuckerberg constructs a straw man argument, misrepresenting fact-checkers' role as inherently oppressive rather than as safeguards against misinformation. Finally, his reliance on the "recent elections" as a justification exhibits anecdotal reasoning, extrapolating broad conclusions about global trends from a singular, localised event. Community Notes: A Local Solution or Global Problem? Replacing fact-checking with the 'Community Notes' system, modelled after X (formerly Twitter), further exemplifies this narrow worldview. While it may resonate with the participatory ethos of United States digital culture, where crowdsourcing is often idealised, its applicability across diverse cultures is questionable. For instance, in regions with low digital literacy, the 'Community Notes' system may not be effectively utilised. Similarly, in areas with high levels of political polarisation, the system could be easily manipulated. Community-driven moderation assumes a level of digital literacy, trust, and civic engagement that is far from universal. In many regions, online communities are fraught with power imbalances, echo chambers, and polarisation, making such systems susceptible to manipulation and abuse. By adopting a one-size-fits-all solution, Meta disregards the complex social dynamics in different parts of the world. This approach risks amplifying existing inequities and undermining trust in the platform, particularly in regions where misinformation is already a significant challenge. A Warning from Bourdieu and Wacquant The concerns raised by Zuckerberg's actions echo the warnings presented by Pierre Bourdieu and Loïc Wacquant in their 1999 article, "On the Cunning of Imperialist Reason," published in Theory, Culture & Society. Decades ago, they cautioned against the subtle yet pervasive ways in which globalisation—often driven by United States cultural and economic hegemony—reproduces systems of dominance under the guise of universalism. Meta's imposition of a United States-centric framework for free speech and content moderation exemplifies this cunning imperialist reason, as it cloaks its cultural assumptions in the language of neutrality and progress. By framing United States norms as universal, Meta reinforces its dominance and diminishes the agency of diverse cultures to define their values and priorities. Bourdieu and Wacquant's critique reminds us that such imperialist logic is not inevitable; it can be resisted through critical awareness and collective action. Moving Forward: A Call for Cultural Sensitivity To fulfil its mission of connecting the world, Meta must move beyond the parochialism of policies centred on the United States. This requires genuine engagement with diverse cultural perspectives and a commitment to developing inclusive and context-sensitive solutions. Rather than imposing a singular vision of free speech or moderation, Meta should empower local communities to shape policies that reflect their values and priorities. This call for local engagement is not merely a suggestion but a necessity for fostering a truly inclusive and respectful online community. Authentic global leadership in the digital age demands humility and a willingness to learn from the world, not dictate to it. By recognising the limitations of its United States perspective, Meta has an opportunity to build a platform that truly serves its global user base—not as subjects of cultural imperialism but as equal participants in a shared digital future. マーク・ザッカーバーグ、メタ、そして文化帝国主義の傲慢さマーク・ザッカーバーグの最近の発表では、メタが第三者によるファクトチェックプログラムを廃止し、「コミュニティノート」というシステムを導入する方針を示しました。この変更は、「言論の自由」や「簡素化」を謳っていますが、実際にはアメリカ合衆国を基準とした文化的帝国主義を裏付けるものです。ザッカーバーグの発言は、アメリカの価値観や政治が世界の標準であるかのような狭い視野を反映しており、多様な視点や価値観を無視する結果となっています。 選挙に対する一面的な見解ザッカーバーグは「最近の選挙」を「文化的転換点」と表現しましたが、これはアメリカの政治的出来事を世界的なシフトの基準として位置づける誤りです。他国における選挙は、歴史的背景や文化的価値観によって大きく異なり、彼の言葉はこれらを無視していると批判されています。 「言論の自由」という幻想ザッカーバーグは「言論の自由」を掲げていますが、これはアメリカに特有の解釈に基づいています。他国では、言論の自由が社会的調和やヘイトスピーチの防止といった価値観とバランスを取る形で運用されています。特に、ドイツ、南アフリカ、カナダなどの国々は、社会全体の福祉を重視した表現の自由のアプローチを採用しています。 メタのアプローチへの批判ザッカーバーグの政策変更には、多くの論理的誤謬が含まれています。「コミュニティノート」は、アメリカ的なデジタル文化には合致するかもしれませんが、多様な文化や社会には適応しにくいと指摘されています。デジタルリテラシーが低い地域や政治的分断が激しい地域では、このシステムが悪用される可能性もあります。 ブルデューとワクアンの警鐘ピエール・ブルデューとロイック・ワクアンは1999年の論文「帝国主義的理性の巧妙さ」で、グローバリゼーションがアメリカの文化的・経済的覇権を普遍化する過程を警告しました。メタのアプローチは、この「帝国主義的理性」の典型例として批判されています。 未来に向けてメタが真に世界をつなぐプラットフォームを目指すならば、地域ごとの価値観や文化に基づいた政策を採用する必要があります。アメリカの視点を超えた包括的で感受性豊かなアプローチが求められています。 この概要は、ザッカーバーグの行動がいかに文化的偏狭さとグローバルな視点の欠如を反映しているかを強調しています。さらに修正や追加が必要であればお知らせください。  As someone deeply interested in global-mindedness and intercultural competencies, I have always been drawn to the significance of the "people from the East" in the Nativity story. It has always struck me as profoundly that the Magi were the first recorded outsiders to seek and honour the Christ child. Their journey not only underscores the universal nature of Christ's mission but also invites reflection on the importance of transcending cultural and geographical boundaries to pursue truth. This narrative resonates strongly in our interconnected world, reminding us of the beauty and richness of cultural exchange and mutual respect.
The Feast of the Epiphany: Meaning and Theological SignificanceThe Feast of the Epiphany celebrated on 6th January, is a major feast in the Christian liturgical calendar. It commemorates the revelation of Jesus Christ as the Messiah, the Son of God, and the world's Saviour. Traditionally, this feast centres on the visit of the Magi —Gentile scholars or astrologers from the East—to the infant Jesus, as recounted in Matthew 2:1–12. The term Epiphany originates from the Greek epiphaneia (ἐπιφάνεια), meaning "manifestation" or "appearance," and highlights the moment when Christ's divinity was made manifest to the Gentiles. The Theological Meaning of the EpiphanyTheologically, the Epiphany underscores the universality of Christ's mission. The visit of the Magi symbolises the inclusion of non-Jews in God's salvific plan, fulfilling Old Testament prophecies such as Isaiah 60:3: "Nations shall come to your light, and kings to the brightness of your dawn." This theme is echoed in Psalm 72:10–11, which speaks of kings bringing gifts and bowing down before the Messiah. The gifts of the Magi--gold, frankincense, and myrrh—have been widely interpreted within Christian tradition. Gold signifies Christ's kingship, frankincense represents His divinity, and myrrh foreshadows His suffering and death. St. Irenaeus of Lyons (2nd century) and other early Church Fathers emphasised these symbolic meanings, connecting the gifts to Christ's dual nature as divine and human. The Significance of the Magi's Eastern OriginThe fact that the Magi came from the East rather than the West is highly significant, both theologically and symbolically. The East is associated with wisdom, mystery, and divine revelation in biblical tradition. Regions such as Babylon, Persia, and Arabia were renowned for their advanced knowledge of astronomy, astrology, and philosophy. The Magi's journey from these lands situates them as seekers of divine truth, guided by their understanding of the stars and ultimately by God's revelation. Had the Magi come from the West, particularly Rome, the narrative might have taken on a different tone. Rome symbolised imperial power and earthly authority, while the East offered a contrasting image of spiritual inquiry and humility. By placing the Magi in the East, the Gospel writer situates their quest as a spiritual rather than political journey, reinforcing that God's kingdom transcends human power structures. Biblical Symbolism of the EastThe East is often linked to origins and divine blessings in biblical thought. For instance:
Theological ImplicationsThe Magi's eastern origin highlights the inclusion of the Gentiles in salvation history. St. Augustine remarked that while the shepherds, representing Israel, were guided by an angelic message, the Magi, representing the Gentiles, followed a celestial sign. This distinction underscores the dual nature of Christ's mission: first to Israel and then to all nations. As Paul writes in Romans 1:16, the Gospel is "the power of God for salvation to everyone who believes: first to the Jew, then to the Gentile." The Shepherds and the Magi: A Complementary RevelationThe shepherds, described in Luke 2:8–20, were the first to witness the birth of Christ following an angelic announcement. Their role represents the revelation of the Messiah to the Jewish people, fulfilling the promises made to Israel. In contrast, the Magi's journey symbolises the revelation of Christ to the Gentiles, marking the beginning of a universal mission. Raymond E. Brown, in The Birth of the Messiah (1993), notes that the shepherds' presence reflects Luke's emphasis on God's preferential option for the humble and marginalised. Meanwhile, in Jesus of Nazareth: The Infancy Narratives (2012), Benedict XVI highlights the Magi's spiritual journey as a quest for truth that transcends cultural and religious boundaries. East as a Source of LightIn Christian tradition, the East is symbolic as the direction of the rising sun, often associated with Christ as the "Light of the World" (John 8:12). Early churches were built with altars facing eastward, signifying hope and renewal. The Magi's journey from the East can, therefore, be seen as a metaphor for enlightenment and the dawning of salvation. Concluding ThoughtsThe Feast of the Epiphany celebrates the revelation of Jesus Christ to the Gentiles, as symbolised by the visit of the Magi. Their eastern origin carries profound theological and symbolic meaning, representing the universality of Christ's mission and the inclusion of all peoples in God's salvific plan. The Magi's journey reflects the importance of seeking truth across cultural and geographical boundaries, reminding us of the richness of global-mindedness and intercultural exchange. In this light, the Magi's encounter with the Christ child becomes a moment of divine revelation and a timeless call to humility, curiosity, and the pursuit of spiritual truth. Japanese Synopsis: 私はグローバルな視野と異文化理解に深い関心を持つ者として、降誕物語における「東方の人々」の重要性に惹かれてきました。特に、東方の博士たち（マギ）が最初にキリストの幼子を礼拝した記録があることは、非常に意味深いと感じます。彼らの旅は、キリストの使命の普遍性を強調し、文化的・地理的な境界を超えて真実を追求する重要性を私たちに考えさせます。「公現祭（エピファニー）」は1月6日に祝われ、イエス・キリストが救い主として世界に現れたことを記念します。この祝日は、マタイによる福音書に基づき、東方からの博士たちがキリストに贈り物を持参したことを中心にしています。博士たちが東から来たことは、聖書的に知恵や啓示を象徴し、キリスト教信仰の普遍性を示すものです。  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。 |
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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