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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In this era of rapid technological advancement, smartphones have become ubiquitous. They are lauded for their ability to connect us with vast sources of information and for streamlining our daily activities. However, there's a growing body of evidence suggesting that these devices might be undermining our intellectual capabilities and social behaviours. This exposé delves into the detrimental effects of smartphones on our cognitive functions and social interactions. Echo Chambers and Cognitive Biases One of the most insidious ways smartphones make us less intelligent is by reinforcing echo chambers. These digital environments, often facilitated by social media algorithms, ensure that we are predominantly exposed to views and opinions that align with our own. This reinforcement can lead to the entrenchment of cognitive biases, hindering our ability to process information objectively. A study by the Massachusetts Institute of Technology revealed that false news spreads significantly faster and wider than true news on platforms like Twitter, primarily because sensational content is more appealing to users' biases. The Scourge of Online Negativity Smartphones also serve as conduits for unprecedented levels of online negativity. Cyberbullying, trolling, and other forms of digital harassment are rampant, facilitated by the anonymity and physical distance that smartphones provide. This online hostility not only affects mental health but can also impede our ability to engage in rational discourse. Research from the University of California, Berkeley, highlights that online hostility can exacerbate emotional responses and reduce the brain's capacity to engage in logical thinking. Deterioration of Focus and Cognitive Skills Smartphones are designed to capture and retain our attention. Applications frequently use notifications, bright colours, and infinite scrolling to ensure that users remain engaged. This constant demand for attention disrupts our ability to concentrate on tasks for extended periods. A study by the University of London found that subjects who multitasked with electronic media during cognitive tasks showed significant reductions in IQ scores, akin to the effects of missing a night's sleep or regular cannabis usage. Moreover, the ease of access to information on smartphones can lead to superficial learning and the erosion of deep cognitive skills. A phenomenon known as the 'Google effect' or digital amnesia is where individuals forget information easily retrievable from a smartphone. According to a study published in the journal 'Memory', relying on smartphones for factual information reduces our ability to recall details independently and weakens our memory retention. Real-Life Consequences: Distracted Driving The tangible impacts of smartphone-induced distraction are nowhere more evident than in the realm of road safety. Distracted driving, primarily due to smartphone use, has emerged as a significant factor in road accidents and fatalities. The Transport Research Laboratory in the UK reported that drivers using their smartphones are twice as likely to be involved in an accident as drunk drivers. This stark statistic underscores the potentially life-threatening consequences of smartphone distraction. Societal Impacts Beyond individual cognitive decline, smartphones affect social interactions. Face-to-face communication is often sacrificed for screen time, leading to deterioration in social skills and empathy. A study by the University of Michigan concluded that modern college students are significantly less empathetic than their counterparts 30 years ago, a trend closely correlated with the rise of digital communication at the expense of personal interaction. Conclusion While smartphones undeniably offer tremendous benefits, such as instant access to information and connectivity, they also have profound negative implications for our cognitive and social abilities. The evidence suggests that these devices, when used unwisely, can make us intellectually and socially poorer. Addressing these challenges requires a balanced approach to smartphone usage. Strategies might include setting strict time limits on certain applications, using features designed to monitor and reduce screen time, and ensuring regular periods of digital detox. By becoming more mindful of our smartphone usage, we can mitigate their negative impacts and preserve our cognitive and social health. Like all tools, smartphones must be approached with respect and caution. Image and some body content developed with the help of: OpenAI. (2024). ChatGPT (4) [Large language model]. https://chat.openai.com
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Recent research and discussions surrounding the origins of the nunchaku challenge the conventional narrative that it evolved from horse bridles. However, when I mention research, I am predominantly referring to online discussion boards and general books on the subject. An academic review of the current topic via platforms like Google Scholar or JSTOR yields few, if any, academically significant works on the history of the nunchaku. Thus, what I discuss here must be categorised as pseudo-history rather than academic history. Nonetheless, the persistent 'story' that nunchakus were directly derived from horse bridles requires more substantiation than is currently provided. This narrative continues to hold sway, often influencing the market with horse-shaped nunchaku at exorbitant prices—so buyers, beware! Historically, the origins of the nunchaku have been somewhat enigmatic, with various theories suggesting it began as an agricultural tool, a horse bridle, or even a self-defence weapon used by the upper class in Okinawa (AWMA Blog, 2018). The traditional assertion ties the weapon to the Okinawan horse bridle, known as 'muge', citing similarities in design. This view posits that the nunchaku were adapted from these bridles when peasants, restricted from carrying weapons, sought means of defence (Hk Nunchaku Association). That this multi-layered story continues to have traction in the so-called Karate/Kobudo history in not only laughable but insulting to Okinawans and the challenges they faced on the ground during these centuries. While it may make a nice story for bed-time dreams it is NOT HISTORICALLY ACCURATE. Between the early 1600s and the Meiji Restoration in 1868, there were no major recorded peasant uprisings in Okinawa against Satsuma rule. After Satsuma invaded the Ryukyu Kingdom in 1609, the islands, including Okinawa, came under the control of the Satsuma Domain, now part of modern-day Kagoshima Prefecture in Japan. The Satsuma imposed a tributary system, which integrated the Ryukyu Kingdom into their economic and political framework, yet allowed a degree of autonomy in local governance under the Ryukyuan kings. This system, while certainly oppressive in terms of economic extraction and military presence, did not lead to significant armed rebellions or uprisings by the Okinawan peasantry. This relative absence of peasant uprisings may be attributed to several factors: 1. Control and Suppression: The Satsuma maintained a strong military presence in the region and suppressed any potential dissent effectively. 2. Economic and Social Structure: The traditional Ryukyuan social structure, which included a strong aristocratic class, helped mediate between the peasants and the Satsuma overlords. This structure perhaps cushioned the impact of external control. 3. Cultural Autonomy: Despite political and economic control, the Ryukyuans retained a considerable degree of cultural and social autonomy, which might have mitigated some of the potential for conflict. However, this period was certainly marked by economic hardship and social strain under the tributary demands of the Satsuma, alongside the dual tributary relations Ryukyu maintained with China. While not escalating to the level of peasant revolts as seen in mainland Japan, there were undoubtedly tensions and grievances due to the heavy tributary and tax burdens placed on the local population. The history of Okinawa is unique within the context of Japan due to these dynamics, and the lack of major uprisings does not necessarily imply a harmonious relationship between the Satsuma and the Ryukyuan people. To return to the nunchaku after a brief digression: The above conventional narrative regarding the origin of the nunchaku is not universally accepted, as some scholars argue that the physical design of nunchaku makes them impractical as agricultural tools or horse bridles. The lack of concrete historical evidence and the speculative nature of these theories contribute to ongoing debates about the weapon's true origins (Martial Journal). For instance, the idea that nunchaku were originally developed from tools used to shave tree bark or as simple threshing instruments further complicates the picture, indicating a diverse range of possible origins (Martial Journal). Moreover, the rise of nunchaku in martial arts and popular culture, significantly influenced by figures like Bruce Lee, suggests that its modern interpretation and usage might be more relevant than its murky historical origins. The adaptation of nunchaku into various martial arts worldwide and their iconic status in media underscore a global cultural significance that transcends their original utility, whether as a tool or weapon (Martial Journal, Hk Nunchaku Association). In summary, while the traditional interpretation linking nunchaku to horse bridles provides an interesting historical perspective, it remains one of several competing theories. The evidence is largely circumstantial, and modern scholarship tends to approach the weapon's history with a degree of scepticism, favouring a more nuanced view of its evolution and cultural adoption. General Works Cited: 1. AWMA Blog. (2018). The Nunchaku: A Brief History Behind This Weapon. Retrieved from [AWMA Blog](https://blog.awma.com/nunchaku_history_nunchakus_wholesale/) 2. Martial Journal. (n.d.). The History of Nunchaku. Retrieved from [Martial Journal](www.martialjournal.com) 3. Hk Nunchaku Association. (n.d.). Nunchaku-History. Retrieved from [Hk Nunchaku Association](www.hknunchaku.com) Enhancing Martial Arts Training: Applying Vygotsky’s Educational Theories to Karate and Kobudo4/20/2024 Leveraging the pedagogical principles of Lev Vygotsky, a martial arts instructor can significantly enhance the way students progress from one level to the next, ensuring that the method is both pedagogically sound and supportive of empirical evidence, while promoting student well-being and growth. This approach is particularly relevant in the disciplines of karate and kobudo, where progression through levels or belts is a structured and integral part of the training experience.
Vygotsky’s theory of cognitive development, particularly the concepts of the Zone of Proximal Development (ZPD) and scaffolding, offers a robust framework for martial arts education. The ZPD represents the difference between what a learner can do without help and what he or she can achieve with guidance and encouragement from a skilled partner (Vygotsky, 1978). In the context of martial arts, this concept can be applied by identifying the skills and techniques that a student can perform independently and those that require assistance. This assists instructors in crafting lessons that are neither too easy nor too challenging, thus optimising learning opportunities. Expanding on the ZPD, learning occurs most effectively in a zone where tasks are too difficult for a student to master alone but can be managed with appropriate guidance and support. For martial arts, this translates to the instructor assessing each student's current skill level and introducing challenges that push them slightly beyond their comfort zones. As the student progresses, the nature of the support changes. Initially, the instructor might provide a great deal of hands-on assistance, such as physically adjusting a student's stance or demonstrating techniques repeatedly. However, as the student's competence grows, the support becomes less directive and more consultative, fostering a student’s independence. Scaffolding, closely linked with the ZPD, involves providing support structures to students to accomplish tasks they initially cannot complete independently. In martial arts, this could take the form of demonstrations, step-by-step breakdowns of techniques, and personalised feedback. As students' proficiency increases, the level of support is gradually reduced to encourage resilience and adaptability, essential qualities for martial arts training. Moreover, Vygotsky’s emphasis on the social context of learning can be incredibly beneficial in a martial arts dojo. He argued that learning is fundamentally a social process and that our cognitive abilities are shaped through interactions with more knowledgeable others (Vygotsky, 1978). By integrating collaborative practices such as peer teaching and group practice, students can learn from each other under the guidance of the instructor, enhancing the communal learning experience. This not only improves technical proficiency but also develops social skills and a sense of community among students, contributing to their overall well-being. Furthermore, Vygotsky's ideas on language and thought provide insights into how martial arts instructors can use language as a tool for cognitive development. By using specific terminology consistently, teachers help students internalise complex concepts and processes. This linguistic approach can help in visualising and executing techniques more effectively, a critical aspect of martial arts training. Empirical support for Vygotsky’s theories can be found in contemporary educational research, which underscores the effectiveness of socially rich, scaffolded learning environments in promoting higher cognitive functions (Daniels, 2001). Applying these principles in martial arts education not only adheres to empirically supported pedagogical methods but also aligns with the holistic development goals of martial arts, which aim to cultivate physical, mental, and emotional growth. The alignment of Vygotsky's theories with martial arts training also supports the psychological well-being of students. By acknowledging their current capabilities and providing appropriate challenges, instructors can help students experience continuous growth and avoid feelings of frustration or stagnation. This approach ensures that students of all levels feel competent and motivated, key factors in maintaining long-term engagement and satisfaction in learning. In conclusion, applying Vygotsky’s pedagogical principles to martial arts teaching can transform the traditional belt progression system into a more dynamic, effective, and supportive learning experience. By focusing on the Zone of Proximal Development, employing scaffolding techniques, fostering a collaborative learning environment, and utilising language effectively, martial arts instructors can facilitate not only the acquisition of technical skills but also the holistic development of their students. Such an approach not only enhances the educational value of martial arts training but also ensures that it is a nurturing and inclusive process, paving the way for students to achieve both technical mastery and personal growth. Visual generated: OpenAI. (2024). ChatGPT (4) [Large language model]. https://chat.openai.com "Martial Arts & Combat Sports: Towards the General Theory of Fighting Arts" by Prof. Wojciech J. Cynarski presents a comprehensive scholarly examination that aims to consolidate a wide range of interdisciplinary knowledge into a cohesive theoretical framework for understanding martial arts and combat sports. This seminal work, part of the Lykeion Library series, provides a thorough exploration of martial arts from historical, philosophical, and practical perspectives. The book begins by establishing the necessity of a unified theory to address the diverse manifestations and interpretations of martial arts around the world. Prof. Cynarski points out, "Traditionally, knowledge of martial arts, preparation for battle and fighting, was passed directly from master to student... This is knowledge resulting from our own experience and the message of previous generations of experts" (p. 7). This transmission of knowledge has evolved with scientific advancements that allow a deeper understanding and efficiency in martial arts training. A significant emphasis is placed on the evolution of martial arts, tracing its roots from ancient practices to its contemporary applications. The text outlines how martial arts have been influenced by various cultural and political contexts, illustrating the adaptability and resilience of these practices. Cynarski discusses the integration of martial arts into modern sports and educational systems, critically analyzing how these practices are shaped by and shape socio-political structures. The book extensively covers the pedagogical aspects of martial arts training, examining both traditional and contemporary methods. It explores how martial arts serve as a medium for physical, mental, and spiritual development. "Science enables avoiding errors, faster achievement of skills and reliable knowledge, and in particular a better understanding of the analyzed phenomena" (p. 8), Cynarski explains, advocating for a scientific approach to martial arts training that enhances both efficacy and depth of practice. One of the core themes of the book is the formulation of a General Theory of Fighting Arts, which Cynarski introduces as a framework to encompass various theories and research findings across disciplines. He proposes that this general theory could serve as a unifying lens through which the complexity of martial arts can be understood in a structured and academic manner. This theory is intended to bridge gaps between different martial arts disciplines, offering a holistic view that respects the unique elements of each practice while highlighting their commonalities. The text addresses a critical gap in current martial arts education by critiquing the often narrow, technique-focused pedagogical approaches prevalent in many traditional training schools. Cynarski points out that these methods frequently fail to engage with the deeper philosophical and cultural dimensions of martial arts, which are essential for a fully rounded understanding and practice. He suggests that "integrating scientific principles and broadening the educational scope can significantly enhance the effectiveness and relevance of martial arts training in contemporary settings" (p. 187). Further, the book addresses the role of women in martial arts, exploring gender dynamics and the archetypal patterns observed within this realm. This discussion extends to the portrayal of martial arts in media and the arts, reflecting on how these depictions influence public perceptions and practitioners' experiences. Rich with empirical research findings, the book weaves together theoretical reflections with practical insights. It serves as an invaluable resource for researchers, practitioners, and enthusiasts of martial arts and combat sports, offering detailed and scholarly insight into the complexities of these disciplines. The inclusion of extensive bibliographical references and a detailed index enhances its utility as an academic resource. Specific Details and Quotes:
"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. |
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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