Musings on Japanese and Ryukyu Budo
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Musings on Japanese and Ryukyu Budo
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Karate = Learning How to LiveKarate-do, the way of the empty hand, is often perceived as a discipline focused solely on physical prowess and self-defence. However, this understanding overlooks the profound and holistic nature of the practice, encapsulated in the expression "忠孝両全" (as "ちゅうこうりょうぜん"). This aphorism, frequently used by Chotoku Kyan (喜屋武 朝徳), a prominent figure in Karate history who lived from 1870 to 1945, highlights the deeper, integrative mind/body/spirit benefits of Karate-do. The phrase "忠孝両全" is really about cultivating the mind and spirit in a manner that enhances piety and thus one's contribution to society. To be perfect in both loyalty and filial piety. Since loyalty and filial piety are essentially the same thing, it means that if filial piety is perfect, loyalty can also be fulfilled. In the contemporary Karate world, there is a tendency to emphasise the physical and competitive aspects of the art, potentially overlooking its broader, more holistic benefits. Kyan’s philosophy reminds us that Karate-do is not merely about fortifying the body but also about cultivating a balanced and enduring state of mental and physical health. This holistic approach aligns seamlessly with Itosu Anko's (糸洲 安恒) 10 Precepts of Karate. Itosu, who lived from 1831 to 1915, advocated for Karate as a lifelong pursuit beneficial to health and well-being, rather than just a means of combat. His precepts underscore the multifaceted nature of Karate training: 1. Karate is not merely practised for your own benefit; it can be used to protect one's family or master. It is intended as a way of avoiding injury by using the hands and feet should one be confronted by a villain or ruffian. 2. The purpose of Karate is to make the muscles and bones hard as rock and to use the hands and legs as spears. If children began training in military prowess from an early age, they would be well suited for military service. Remember the Duke of Wellington's words after defeating Napoleon: "Today's battle was won on the playing fields of our schools." 3. Karate cannot be quickly learnt. Like a slow-moving bull, it eventually travels a thousand leagues. Diligent daily training over years will bring about significant changes in physique and an understanding of the deeper principles of Karate. 4. Training the hands and feet is crucial in Karate. Practise thoroughly with a sheaf of straw, dropping your shoulders, opening your lungs, mustering your strength, gripping the floor with your feet, and concentrating your energy into your lower abdomen. 5. When practising stances, keep your back straight, lower your shoulders, strengthen your legs, stand firmly, and drop your energy into your lower abdomen. 6. Practise each technique repeatedly. Learn the explanations of every technique well, and decide when and how to apply them. The rule for torite is to enter, counter, and withdraw. 7. Decide if Karate is for your health or to aid your duty. 8. Train as if on the battlefield. Your eyes should glare, shoulders drop, and body harden. Always train with intensity and spirit as if facing the enemy, and you will naturally be ready. 9. Avoid excessive use of strength in training. Overexertion can deplete the energy in your lower abdomen and harm your body, causing your face and eyes to turn red. Control your training carefully. 10. Many past masters of Karate enjoyed long lives. Karate aids in developing bones and muscles, helps digestion, and improves circulation. Introducing Karate in elementary schools could produce many men capable of defeating ten assailants. Complementing Itosu’s precepts are the Seven Principles of Bu by Matsumura Soken (松村 宗棍), who lived from 1809 to 1899. These principles outline the broader societal and ethical impacts of martial arts: 1. Bu prohibits violence: The practice of martial arts should prevent violence and promote peace. 2. Bu maintains discipline in soldiers: Martial arts instil discipline, making soldiers more effective and controlled. 3. Bu keeps control among the population: The presence of martial virtues helps maintain social order. 4. Bu spreads virtue: Martial arts encourage the spread of ethical and moral behaviour. 5. Bu gives a peaceful heart: Training fosters inner peace and emotional stability. 6. Bu helps to maintain peace between people: The virtues of martial arts promote harmony and reduce conflict. 7. Bu makes a people or nation prosperous: The discipline and virtues cultivated through martial arts contribute to the overall prosperity and well-being of a society. These principles, together with Kyan’s favoured maxim, create a tapestry of teachings that champion Karate as a comprehensive discipline, fostering overall wellness and moral character. Matsumura’s emphasis on the broader social and ethical benefits of martial arts aligns with the holistic vision of Karate, where physical training is intertwined with ethical and mental development. By juxtaposing Kyan’s expression with Itosu’s precepts and Matsumura’s principles, it becomes evident that the foundational teachings of Karate-do advocate for a practice that transcends mere physical prowess. This broader vision for Karate, integrating the cultivation of the spirit with the training of the body, remains crucial for practitioners seeking to understand the full scope and depth of their art. Karate-do teaches practitioners to embody values such as loyalty, filial piety, and respect, which extend beyond the dojo and into everyday interactions. By cultivating these virtues, practitioners learn to contribute positively to their communities, promote harmony, and foster an environment of mutual respect and support. The holistic approach of Karate-do encourages individuals to develop not only physical strength and mental resilience but also a strong moral character, guiding them to act with integrity and compassion in all aspects of life. This philosophy aligns with the idea that true mastery of Karate-do involves a commitment to the well-being of others and the betterment of society as a whole. Practitioners are encouraged to use their skills and knowledge to protect the vulnerable, support their families, and contribute to the common good. In this way, Karate-do becomes a way of life that encompasses personal development, social responsibility, and a dedication to creating a positive impact on the world. Embracing these holistic principles allows modern Karate practitioners to reconnect with the true essence of Karate-do, fostering a balanced and harmonious life. This broader vision for Karate-do not only enhances individual well-being but also strengthens the fabric of society by nurturing individuals who are committed to living ethically and contributing to the collective welfare. Indeed, as I often try to have my students understand, "Budo is not about killing. Rather, it is about learning how to live" - you must study this well (James M. Hatch).
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The famous meme contrasting equality and equity using crates and people watching a baseball game provides an effective illustration of equity as "equality of outcome." In this meme, each person stands on as many crates as needed to see over a fence and watch the game, regardless of their original height. This approach contrasts with equality, where everyone receives the same number of crates, irrespective of their height.
However, this visual metaphor has limitations that can obscure more nuanced understandings of equity. The depiction implies that equity relies on external aid (crates) to level the playing field, which suggests dependence on handouts. Furthermore, it assumes that the fence or barrier remains fixed and unchanged, focusing on distributing crates rather than addressing the barriers themselves. In real-world contexts, organisations often have different interpretations of equity, leading to varying policy approaches. Understanding these differing perspectives is crucial for decision-making because different sectors and cultural contexts may prioritise different aspects of equity, such as: 1. Redistributive Equity: Prioritising the reallocation of resources to under-served communities to ensure fair opportunities. 2. Procedural Equity: Making sure decision-making processes consider the voices and needs of marginalised groups. 3. Structural Equity: Dismantling systemic barriers that prevent people from accessing opportunities and achieving fair outcomes. Instead of simply providing crates, a more transformative approach to equity would involve rethinking the structures that restrict access to opportunities in the first place. This could be achieved by tearing down the fence or putting windows in it, metaphorically representing the removal of systemic barriers. In practical terms, this could mean advocating for policy changes that provide universal access to essential services like education and healthcare. In sum, while the meme offers an accessible introduction to the concept of equity, it's essential to grasp its nuances and consider alternative approaches for achieving long-term systemic change. Simplisitic solution rarely word to address deep rooted and complex issues. Bibliographic Entry:
Author: Jidong Lin. Title: The Research on Contrast between Dan System of Chinese Wushu and Belt System of Karate Source: AMSE JOURNALS-AMSE IIETA publication-2017-Series: Modelling D; Vol. 38; N°1; pp 16-25 Submitted April 2017; Revised July 30, 2017, Accepted Nov.15, 2017 Historical Context: Wushu Dan System: The Chinese Wushu Dan system has roots stretching back to the Tang Dynasty, when martial artists were classified based on their skills and achievements. In 1998, the General Administration of Sport of China formalised the system to establish a comprehensive approach. This structure emphasises technical prowess as well as moral conduct, reflecting traditional Chinese philosophies that advocate a harmonious development of mind, body, and spirit. Candidates are required to exhibit both martial and theoretical mastery, along with strong moral principles. The article emphasises that this system seeks to "achieve a high level in martial theory," while also nurturing values such as respect, humility, and moral integrity. Karate Belt System: The Japanese Karate belt system, which originated in Japan and Okinawa, was influenced by the colour-coded ranking system of Judo, developed in the early 20th century. Gichin Funakoshi, considered the father of modern Karate, adapted this structure to offer a clear progression through coloured belts. Practitioners are divided into two categories: "mudansha," referring to beginners, and "yudansha," or advanced black belts. These black belts, or "dan," signify mastery and are divided into ten ranks. The system emphasises technical precision and aims to instil discipline in practitioners, with each belt corresponding to a specific curriculum. The clear progression provides students with attainable goals and benchmarks. Structural Critique and Differences: Wushu Dan System: The article notes that the Wushu Dan system is difficult to standardise due to its focus on theoretical and moral assessments. While martial prowess can be relatively straightforward to measure, moral conduct is subjective and relies heavily on interpretation. Candidates are required to demonstrate both practical and theoretical proficiency while embodying the concept of "martial morality." Karate Belt System: The Karate belt system offers an objective grading method primarily based on martial skills. Each belt level has specific kata (forms), techniques, and sparring drills that practitioners must master to progress. While this provides motivation through structure, the article suggests that focusing solely on technical skill may foster a one-dimensional view of martial arts. Improving the Wushu System: The author suggests several ways to enhance the Wushu Dan system. One notable recommendation is to incorporate elements from the Karate belt system to make grading more objective. The article advocates for "clear and uniform standards" to ensure consistent assessment, ultimately leading to better "global recognition" for Wushu practitioners. This would allow for greater international collaboration and competition. Conclusion: In summary, the article presents a comparative analysis of the two grading systems, highlighting their unique philosophies and practical differences. While the Wushu Dan system strives for a holistic approach that incorporates theoretical knowledge and moral principles, the Karate belt system prioritises technical excellence. The article concludes with a call for improved standardisation in the Wushu Dan system while recognising the value of Karate's structured grading. Jidong Lin In historical Japan, dojos primarily functioned as training halls where various forms of budo (martial arts) were taught, especially during the samurai era. These institutions were central to the martial training of samurai, focusing on disciplines like jujutsu, kenjutsu, and, in later periods, judo and karate. The primary purpose of dojos was to cultivate physical prowess and mastery of combat techniques.
However, some traditional ryu (schools) that had a significant samurai presence occasionally extended their curriculum beyond mere martial training. These schools often included teachings on bushido, the ethical code of the samurai, which emphasised virtues such as loyalty, courage, and honour. Through bushido, elements of philosophy, ethics, and literature were sometimes integrated into the training, providing a more holistic education to the samurai (Hall, 1992). Moreover, in certain feudal domains, samurai education could be comprehensive, encompassing not only martial skills but also administrative duties necessary for governance. This broader educational approach was particularly prevalent in domains where the daimyo (feudal lords) established academies to train their samurai in both martial and bureaucratic skills (Turnbull, 2003). It is important to distinguish between dojos and terakoya (temple schools). Terakoya were informal schools typically associated with Buddhist temples, providing basic education in reading, writing, and arithmetic primarily to commoner children during the Edo period (1603-1868). These schools played a crucial role in achieving relatively high literacy rates among the population of Tokugawa Japan (Rubinger, 1982). In summary, while dojos were predominantly focused on martial training, the education provided within some samurai schools included broader intellectual and ethical components, reflective of the samurai's societal roles. These roles required not only physical ability but also administrative competence and philosophical grounding. Works Cited: 1. Hall, John Whitney. *Japan: From Prehistory to Modern Times.* Tuttle Publishing, 1992. 2. Rubinger, Richard. *Private Academies of Tokugawa Japan.* Princeton University Press, 1982. 3. Turnbull, Stephen. *Samurai: The World of the Warrior.* Osprey Publishing, 2003. These texts provide a good overview of the educational, martial, and cultural contexts of Japan during the samurai era. I was recently contacted by a fellow researcher asking is there was any evidence that early RyuKyu was settled by folks from the Korean Peninsula. What follows is a very brief overview of what is currently the main academic story surrounding Ryukyu and settlement.
Research into the origins of the Ryukyu Islands reveals a rich and layered history of settlement shaped by a variety of cultural and genetic influences. The main currents of influence came predominantly from coastal Japan, yet there were connections to the Korean Peninsula during distinct historical periods. The Gusuku period (approximately the 11th to 14th centuries CE) was a formative era marked by significant exchanges across a maritime network that included the Korean Peninsula. Despite these exchanges, the main settlers of the Ryukyu Islands were primarily from northern Japan【(The Asia-Pacific Journal: Japan Focus).】. This is underscored by archaeological and linguistic evidence, which links the Ryukyuan population and language closely to their northern Japanese counterparts. The Ryukyuan languages are considered part of the Japonic family, suggesting deep roots in Japan. Furthermore, during the Gusuku period, stone fortresses and networks of trade emerged, facilitating not only cultural exchanges but also reinforcing the influence from the north. Nevertheless, cultural practices and technologies from Korea trickled down to the Ryukyu Islands, enriching their distinctive heritage【(The Asia-Pacific Journal: Japan Focus).】. The Ryukyu Islands were also part of extensive maritime networks as early as the 9th century CE, extending from the Korean Peninsula in the north to Southeast Asia in the south. During this time, the islands experienced significant exchanges with Jomon-era Japanese from Okinawa northward, while Austronesian peoples related to the indigenous inhabitants of Taiwan settled in the Miyako and Yaeyama island groups【(The Asia-Pacific Journal: Japan Focus).】. Overall, while there is evidence of interaction with the Korean Peninsula, the predominant cultural and genetic influences on the Ryukyuan people originated from Japan and Southeast Asia rather than through direct settlement from Korea【Oxford University Press】. You can read more at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4271021/ |
James M. HatchInternational Educator who happens to be passionate about Chito Ryu Karate. Born in Ireland, educated in Canada, matured in Japan Archives
May 2024
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