Thoughts on International & Global Education
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Musings on Japanese and Ryukyu Budo
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Thoughts on International & Global Education
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"The Way" (道, 'Dao') in Daoist philosophy, particularly in ancient Chinese texts, is a central and profound concept that defies simple explanation or singular interpretation. It's both an esoteric and pragmatic principle that has been explored by several seminal thinkers, most notably Laozi and Zhuangzi. These thinkers did not view "the Way" as merely a path one follows but as a fundamental principle that governs the universe, human existence, and everything in between. Laozi and the Dao Laozi, the legendary author of the "Dao De Jing" (道德經), introduces the concept of Dao as the origin of everything, yet he immediately confronts us with the paradox that the Dao is ineffable: 道可道,非常道。名可名,非常名。 "The Dao that can be told is not the eternal Dao; the name that can be named is not the eternal name." Here, Laozi articulates the notion that while the Dao can be discussed and named, any attempt to define it fully or capture it in language only limits its true essence. This foundational idea suggests that "the Way" encompasses all dualities and is inherent in both creation and dissolution, presence and absence. The Dao itself is a dynamic balance of opposites—a concept encapsulated by the interaction of Yin (陰) and Yang (陽), which are constantly in flux yet harmoniously balanced. Zhuangzi and the Multidimensionality of Dao Zhuangzi further expands on the Daoist understanding of "the Way" by illustrating how it transcends conventional human perceptions of reality. In his works, he uses allegory and anecdote to demonstrate the relativity and transformation inherent in all things. Zhuangzi's stories often depict sages who effortlessly navigate life's complexities through an intuitive understanding of the Dao, rather than through rigid adherence to societal norms or logic. This highlights the notion that "the Way" is not a linear journey but a kind of attunement to the natural rhythms of life and existence across multiple planes. The Simultaneous Duality of Going and Coming Both Laozi and Zhuangzi suggest that understanding the Dao involves recognising the simultaneous duality of actions and experiences—what can be seen as coming and going, beginning and ending, are bound together in the continuous flow of the Dao. This is not merely about physical movement but is reflective of deeper metaphysical realities where "going" might represent external action or expansion, and "coming" might symbolise internal reflection or return to the origins. The idea that these actions occur across multiple planes of existence aligns with the Daoist view of the universe as a complex, interconnected web where the material, spiritual, and ethical dimensions influence one another. It proposes that one's journey through life—or through "the Way"—is not a singular path but an ongoing process of transformation and return, engaging with both the mundane and the profound. Expanding Chinese and Japanese Philosophical Contributions Beyond Laozi and Zhuangzi, later Daoist philosophers and scholars like Liezi and Wang Bi also contributed to the discourse on the Dao. Liezi, in the text attributed to him, the *Liezi*, elaborates on the Daoist theme of spontaneity and naturalness, emphasising the importance of aligning with the natural flow of the universe to achieve effortless action ('wu wei', 无为). This principle suggests that true mastery in any endeavour comes from a profound internalisation of Daoist non-action, where actions are performed without unnecessary force or intention. Wang Bi, a commentator on the Dao De Jing, introduced a more metaphysical interpretation, focusing on the ontological aspects of the Dao. He proposed that the Dao, being formless, underlies and gives rise to all forms and phenomena. For Wang Bi, understanding the Dao involves recognising its role as both the source and the ultimate reality that shapes the phenomenal world without being constrained by it. In Japan, the concept of 'Do' was notably integrated into the practice and philosophy of various arts and disciplines, famously including 'budo' (武道, the martial way), 'sado' (茶道, the way of tea), and 'kado' (華道, the way of flowers). Each of these practices uses the framework of Daoist thought to transcend mere technical skill, aiming instead to cultivate moral and spiritual awareness. Mastery Through Daoist Principles For anyone aspiring to mastery in any field, embracing Daoist principles offers a path that transcends technical proficiency to include ethical and spiritual dimensions. The Daoist concept of 'wu wei', or non-action, is particularly relevant here. Mastery according to Daoist principles involves cultivating an attitude where actions are not forced but arise naturally from a deep connection to the Dao. This entails a deep awareness of the context and flow of nature and existence, allowing one to act effectively and appropriately without contrived effort. Moreover, the Daoist acceptance of change and impermanence teaches that mastery is not a final state to be achieved but a continuous process of growth and adaptation. As one deepens their understanding of their practice, whether in arts, crafts, or other disciplines, they come to see that each moment is an opportunity to align more closely with the Dao—balancing skill with intuition, knowledge with spontaneity. Conclusion In Daoism, then, "the Way" is less about a specific route and more about a mode of being in the world that embraces ambiguity, complexity, and the interdependence of all things. It teaches that wisdom lies in the ability to see beyond the surface of appearances to the deeper processes at work in the cosmos. Thus, the journey of "the Way" involves both a departure and a homecoming, a constant unfolding and refolding of experience across the multiple planes of existence. Understanding and engaging with "the Way" through Daoist teachings invites one to appreciate the richness of life's journeys as multidimensional and intrinsically dual, where every end is a new beginning, and every outward journey complements an inward exploration.
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The ideal of 文武両道 (BunBu RyoDo), translating to "The Dual Path of the Pen and Sword," is not attributed to any single individual or precise date of origin. It is a cultural and philosophical concept that evolved over centuries within Japanese society, especially among the samurai class. This ethos, which champions a balance between scholarly and martial excellence, has roots in various historical and cultural developments in Japan. Historical Development: 1. Heian Period (794-1185 AD): Although the 文武両道 concept as it is known today had not fully formed during this period, the Heian era saw the establishment of the bushi (warrior) class, who initially focused more on cultural and administrative roles. Over time, the expectation that these figures would also be skilled in martial practices began to emerge. 2. Kamakura Period (1185-1333 AD): This era marked the rise of the samurai as the dominant military and ruling class in Japan. During this period, the samurai were expected to uphold both martial prowess and Confucian-based educational ideals, laying early foundations for the 文武両道 concept. 3. Edo Period (1603-1868 AD): The ideal of 文武両道 truly came into its own during the Edo period. With long-lasting peace under the Tokugawa shogunate, the samurai engaged in fewer military conflicts and thus had more time to devote to education and the arts. The era's emphasis on Neo-Confucianism, which promoted the development of moral and intellectual virtues alongside physical discipline, helped to formalise 文武両道 as an aspirational standard. Influential Figures: Several influential thinkers and warriors have contributed to shaping the 文武両道 philosophy. Key figures include: - Miyamoto Musashi (c. 1584 – 1645): Perhaps Japan's most renowned swordsman, Musashi authored "The Book of Five Rings," which discusses not only tactics and strategy in combat but also the importance of strategic thinking in everyday life. - Yamaga Soko (1622–1685): A military strategist and philosopher, Soko emphasised the importance of both military skills and Confucian education for the samurai, and he is often credited with articulating the philosophical underpinnings of what would become modern bushido (the way of the warrior). - Takuan Soho (1573-1645): A Zen monk whose teachings influenced the martial arts community, including Musashi. His works discuss the intersection of Zen thought and the way of the warrior, emphasising mindfulness and mental discipline as complementary to physical combat skills. Conclusion: Thus, the ideal of 文武両道 evolved as a cultural synthesis reflective of various philosophical, military, and social influences over centuries. It emerged not so much from a specific creation event but as an ethos reflecting the complex interplay of Japan’s martial traditions, educational norms, and philosophical inquiries.k The Singular Focus of Budo: Unravelling the Wisdom of an Ancient Japanese Proverb. In a world incessantly rushing towards efficiency through multitasking, the ancient Japanese proverb, "二兎を追う者は一兎をも得ず" (Nito wo oumono wa itto mo ezu), offers a stark, contrasting wisdom. Literally translated as "One who chases after two hares won’t catch even one," this proverb eloquently captures the pitfalls of divided attention, a lesson highly relevant to both the martial way of Budo and our contemporary, fast-paced lifestyles. Understanding the Proverb. The proverb originates from a simple observation in nature. Hares, being swift animals, require focused and persistent effort to catch. If a hunter splits his attention between two hares, he is likely to catch neither, as each requires full commitment to pursue. When transcribed into kanji, the proverb is rich with cultural and philosophical undertones: - 二 (ni) means 'two', - 兎 (to or usagi) translates to 'hares', - 追う (ou) means 'to chase or pursue', - 者 (mono) denotes 'person', - は (wa) serves as the topic particle, often translated as 'is' in English, - 一 (itto) means 'one', - 兎 (to or usagi) again for 'hare', - を (wo) is the direct object marker, - 得ず (ezu) translates as 'not obtain' or 'not catch'. Through its structure and choice of characters, the proverb is not only a linguistic artefact but also a mirror reflecting the intrinsic values held by the culture — values that underscore the importance of focus and dedication. Budo: The Martial Way and Singular Focus. Budo, the Japanese martial way, encompasses more than just physical training; it is a path towards self-discipline, character improvement, and ultimately, self-realisation. Traditional disciplines under Budo, such as Karate, Judo, and Kendo, stress the importance of 'Do' (道), which means 'the way' or 'path'. Each style of martial art teaches that mastery comes from persistent and undivided attention to one’s practice. The idea is not merely to learn techniques but to cultivate a way of being that embodies focus and mindfulness. Relating to our proverb, the pursuit of Budo teaches that chasing two paths — splitting focus between multiple disciplines without commitment to one — may lead to proficiency in neither. It exemplifies the principle that true mastery requires undivided attention and dedication, resonating deeply with the proverb's message against the futility of divided pursuits. The Modern Dilemma: Multitasking in a Rushed Life. In our contemporary society, multitasking is often celebrated as a skill indicative of productivity and efficiency. From juggling emails and meetings to balancing personal and professional lives, the modern individual is often caught in a relentless pursuit of multiple goals simultaneously. However, this constant division of attention may be counterproductive. Research in cognitive psychology suggests that what we often think of as multitasking is in fact 'task-switching', and it comes with a cost: reduced concentration and potential for errors. By trying to catch 'two hares', we risk catching none, leading to tasks that are half-completed or poorly executed. Applying Ancient Wisdom. The wisdom of "Nito wo oumono wa itto mo ezu" serves as a poignant reminder of the virtues of singular focus. By prioritising and dedicating ourselves fully to one task at a time, we can improve our efficiency and the quality of our outcomes. Whether it’s a project at work, a personal goal, or the practice of Budo, giving our full attention can lead to better satisfaction and success. Conclusion. The ancient proverb thus proves timeless, urging a reconsideration of our multitasking habits. In Budo, as in life, the pursuit of excellence through focused endeavour stands as a counter to the scattergun approach modern life often demands. By embracing the wisdom of pursuing one hare at a time, we can navigate our fast-paced world with greater purpose and effectiveness, ensuring that we not only chase but catch what we truly seek. Indeed this proverb leads me to another one which I may have invented: slow down, to speed-up. But that is another story As promised, here again in my Friday Academic consideration of a work related to Martial Arts. I am cheating slightly as I have prepared and loaded this on Thursday night, as Friday is far too busy and lunch is probably not on the cards (when I do most of my blog and or FB business). This week's selection is again a book with a sociological bent. The choice is heavily influenced and indebted to my good friend and fellow long-time resident of Japan, Joe Swift. While Joe and I may have differing opinions on some aspects of what we love to call our 'full-time hobby', we nonetheless are firmly committed to the belief that separating the art from the society within which it was created and the related anthropology and artefacts said society created DID and DO influence what is understood as both martial and effective self-defence. The volume "Martial Arts as Embodied Knowledge: Asian Traditions in a Transnational World," edited by D. S. Farrer and John Whalen-Bridge and published by the State University of New York Press, Albany, in 2011, provides a detailed examination of martial arts that transcends the conventional view of these practices merely as physical combat techniques. Instead, it positions martial arts within a wider cultural, philosophical, and social framework, presenting them as a significant form of embodied knowledge. This scholarly work navigates through various disciplines such as anthropology, sociology, and cultural studies, unveiling the complex ways in which martial arts impact and are impacted by the identities, cultural practices, and societal structures within which they are situated, crossing geographical and national boundaries. This collection illuminates the multifaceted character of martial arts, portraying them not only as systems of combat but also as rich cultural expressions steeped in profound philosophical, spiritual, and social significance. These practices emerge as living traditions that carry historical narratives, ethical teachings, and cultural values, dynamically interacting with and adapting to changing social and cultural landscapes. The book thoughtfully divides into three main sections - "Embodied Fantasy," "How the Social Body Trains," and "Transnational Self-Construction" - each probing different aspects of martial arts as forms of embodied knowledge. This organisational structure facilitates a comprehensive exploration of the thematic diversity and depth of martial arts across various cultures and traditions. The "Embodied Fantasy" section delves into the symbolic and narrative dimensions of martial arts, examining how these practices intertwine with cultural myths, legends, and fantasies that play a crucial role in shaping individual and collective identities. It explores the performative aspect of martial arts, where the physical performance of techniques and forms becomes a medium for expressing and negotiating cultural values, ideals, and aspirations. This section underscores the power of martial arts to create symbolic worlds that reflect and influence the real world, offering insights into how individuals and communities utilise these practices to articulate their identities and worldviews. In "How the Social Body Trains," the focus shifts towards the communal and social aspects of martial arts training. This section investigates how martial arts practices contribute to the formation of social bonds, community cohesion, and cultural transmission. It emphasises the importance of the communal learning environment in martial arts, where knowledge is not only transmitted from teacher to student but also co-constructed within the community of practitioners. This dynamic process of learning and socialisation underscores the role of martial arts in fostering a sense of belonging, discipline, and shared cultural heritage. "Transnational Self-Construction" addresses the global dissemination of martial arts and their role in constructing diasporic and transnational identities. This section explores how martial arts serve as bridges between cultures, facilitating cross-cultural exchanges and the development of global communities of practitioners. It examines the ways in which martial arts navigate and transcend cultural boundaries, fostering a sense of global belonging and identity among diverse groups of practitioners. This transnational perspective reveals the adaptability and resilience of martial arts as cultural practices that thrive in a globalised world. "Martial Arts as Embodied Knowledge: Asian Traditions in a Transnational World" offers an enriching and nuanced exploration of martial arts, highlighting their significance beyond mere physicality. By examining the intersections of martial arts with culture, philosophy, and society, the volume contributes to a deeper understanding of these practices as integral components of global cultural heritage. It showcases the diverse ways in which martial arts embody and transmit knowledge, values, and identities, resonating with both scholars and informed readers interested in the broader cultural, social, and philosophical implications of these ancient practices. In conclusion, this volume stands as a seminal contribution to the field of martial arts studies, inviting readers to reconsider martial arts in a new light - as complex cultural phenomena that provide valuable insights into human creativity, resilience, and the quest for meaning. Through its interdisciplinary approach and global perspective, it encourages a deeper appreciation of martial arts as a vital expression of human culture and knowledge, accessible and relevant to a wide audience. Citation: "This image was generated by OpenAI's DALL·E, a deep learning model specialized in generating images from textual descriptions. |
James M. HatchInternational Educator who happens to be passionate about Chito Ryu Karate. Born in Ireland, educated in Canada, matured in Japan Archives
April 2024
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