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The weather  is getting nicer so the St. Louis group will resume regularly scheduled Fight Training and Conditioning classes beginning the 26th of March, 2011.

The class schedule will be:
Mondays 6:30-8.00pm
Saturdays 10-12:30pm
Fridays 6:30-8.00pm

Anyone who knows how to play well with others, is respectful, wants to improve, and takes training seriously is welcome to join us as we roll around in the mud-regardless of affiliation, style, experience, or ability.

Contact Robert Miller at robertmillerattkridotnet for additional information.

Bow Down to the Yoga Teacher

Interesting little article on the pretentiousness and sanctimonious affectations of some yoga teachers. Draw what parallels you will to martial arts.

Marco, the tattooed instructor at the front of the room, is all charisma. He stalks; he pounces; he perches on my back as he corrects my Janu Sirsasana pose (otherwise known as a forward bend). “If you tell it to me from your mind, I’m not interested,” he announces, to begin the class. “That’s just drama. I’ve got my own drama.”

Read the rest here.

It is always a good exercise to take account of our motivations as karate teachers and practitioners. Why do we continue on, year after year, teaching and practicing karate? Yes there are a lot of easy, canned answers: cultivation of character, preserving the traditions of the past, to learn to be able to defend oneself, to confront our responses to violence, force of habit. I am sure I am leaving many out.

I don’t think most people scrutinize this carefully. For a variety of reasons, answering this requires us to consider who makes up the community of people to whom we are responsible towards. When the answer is ambiguous it becomes nearly impossible to understand the extent of our responsibilities, and thus what it is we should be doing. The ‘why’ question becomes easier to address when we are clear about what we are doing, and equally important, about what we are not/ should not be doing.

There are those who regard themselves as hard-core ‘traditionalists’ for whom preserving tradition seems to be the ultimate objective. To these people the most important obligation is to ones predecessors in these arts. Of course it is useful and proper to give credit where it is due. We have an obligation to make sure our historical claims are accurate, but that seems like the extent of our obligation to the dead.

Many times in the thirty-plus years I have been involved with martial arts, I have seen abusive and insensitive behavior justified by appeals to tradition.

As a younger black-belt level instructor, I remember struggling with ethical dilemmas that should not have been complicated, however, my judgment was clouded by the imagined relevance of some mumbo jumbo associated with tradition.

Read the rest of this entry »

If you watch closely you will see two short clips from the TKRI demonstrations at the Missouri Botanical Gardens this year. Nice job guys.

I thought some of you may be interested in seeing the following two videos of Morihei Ueshiba:

First from 1935

The second is a compilation from much later in Ueshiba’s career

Kempeitai: Japan’s Dreaded Military Police” by Raymond Lamont-Brown
First published in 1998 by Sutton Publishing Limited
ISBN 0750915668

Speculation regarding the involvement of martial artists of the Showa era in war crimes (or the facilitation of war crimes) in the Sino-Japanese war, and Second World War has been generating a great deal of interest among contemporary western practitioners of budo for a number of years now. Aikido’s Morihei Ueshiba, and Shotokan’s Yoshitaka Funakoshi (assisted by Shigeru Egami) both taught unarmed combat at the Kempeitai training facility at Nakano.

The kanji for “bu” is a compound consisting of two elements: at the bottom left is a character meaning “to stop”; above and to the right is a character meaning halberd (or arms);  put together the idea conveyed is “to stop arms”. However historically naive, this is the idea of “bu” that first drew me in and it still resonates deeply with me.

Looking carefully at how it is that civilized, educated people, be they the Japanese Kempetai of the Second World War, or be they American military officers at Guantanamo or Abu Ghraib,  can become so callused and brutal should be of interest to anyone with a serious interest in bushido.

This deeply disturbing book provides little information concerning the involvement (or lack thereof) of prominent martial artists of this period.  This book paints a damning picture of Showa era Japanese policy towards POW’s, and towards non-Japanese people though out Asia who were unlucky enough to find themselves under Japanese control. The conduct of the Kempeitai is particularly disturbing.

The author’s father was detained by the Kempeitai on 5, March, 1942 making this personal. Lamont-Brown’s outrage at the sadistic and outrageous abuse of prisoners and indigenous populations throughout Asia by the Kempeitai is palpable throughout the book.

Lamont-Brown describes the systemic brutality of the Kempeitai prior to the second world war in Manchuria and Shanghai, as well as throughout Japan’s war with the Allied powers.

Here are a few excerpts that illustrate the focus of this book:

From page 8:

Historians endeavoring to research Japanese Second World War studies in general, and Kempeitai activities in particular, have long come across the two main ethnic characteristics to thwart their success: namely, ‘Tactical Myopia’ and ‘Strategic Amnesia Syndrome’. For decades the Gaimusho have had a blinkered attitude to such events at Taisho Iwane Matsui, commander-in Chief of the Central China Area Army’s ‘Rape of Nanking’ on 13 December 1937, in which 300,000 Chinese nationals were slaughtered and maimed, and actively discouraged all who sought to build up a picture of Japan’s role in the Second World War. Only since the 1990’s has the Mombusho allowed new textbooks to give anything like detailed accounts of the Second World War from any point of view.

From page 43:

June 1945 saw the position of the Japanese forces in Burma turn precarious. For some time British paratroopers had been teaming up with local guerrillas to harry Japanese positions at Tenasserim, between Moulmein (the city-port capital of Mon state) and Dali Forest. Shosho Seiei Yamamoto,  Chief of Staff to the 33rd Army under Chujo Masaki Hondo ordered a group of soldiers from the 3rd Battalion the 215th Regiment and OC Moulmein Kempeitai to sweep Kalagon and kill as many British paratroopers and dacoits (Burmese bandits) as possible. By 7 July they had occupied the village and and all the inhabitants were rounded up to be interrogated by the Kempeitai.  Although Women and children were raped and beaten, no information about the resistance movement was elicited and the Kempeitai ordered  the whole village to be massacred. The people were taken tied up, in batches of five to ten, to a nearby group of wells. There they were blindfolded and bayoneted into the wells, alive or not. On that day the 3rd Battalion and the Kempeitai killed 600 villagers.

I will include one last excerpt, from page 151;

Chusa Oishi quickly and meticulously divided Singapore into manageable sub-divisions under Shosa Tomotatsu Iyo and Chusa Yoshitaka Yokota, who commanded the screening of all civilians and characterized Chinese suspects as ‘undesirable and anti-Japanese’; and decided who should die. Soon Kempeitai lock-ups were bulging with suspects, and during 17-24 Febuary 1942, the Chusa Tsuji monitered every step of the killing programme, berating the Kempeitai if the numbers of the Chinese slaughtered seemed to fall. In all some 5,000 persons were to be murdered in Singapore in the ‘Tsuji holocost’.

Because of the profoundly disturbing nature of this book I will refrain from using our usual light-hearted rating system and simply recommend that you take the time to read it.

I am sure that it is not news to anyone that the world is facing one hell of a recession right now. Those who have been on the economic fringes are starting to fall over the edge into poverty. Those who live in poverty are seeing the little help afforded them reduced. It is winter in the northern hemisphere now and the coldest days are still ahead. In the south, where it is summer this recession is no picnic either.  People need help.

Those of us who can afford the club fees, rent, equipment, and perhaps most important of all-the time, to spend engaged in an elected activity (martial arts) should count ourselves among the world’s fortunate. While we may not be able to do a lot as individuals we can coordinate the help we are able to offer with others in order to have a bigger impact.

People living in poverty (especially now) could sure use some help so here is an idea I would like to offer for your consideration:

Whether or not your group usually has a Special New Years Training session consider scheduling one and use it as an opportunity to host a food drive. Simply collect canned food and other non-perishable food items in lieu of a floor fee for the event (we have been doing this here in Missouri for years and we usually recommend students each bring in at least one grocery bag of food). Donate these  to a local food bank, mission, or other organization that gets food to those who need it. Food pantries typically experience a dip in donations after the first of the year so kagami biraki type celebrations are fortuitously timed.

It would be great to scan through martial arts web sites in a few weeks and see photos of piles of food being donated (besides haven’t we all seen enough side kick pics for a while?).

US residents can find a food bank in their area by clicking Here.  It would be nice if readers familiar with similar programs in other countries could post contact suggestions in comments.

There is a short article over at the “Things Worth Believing In” blog discussing the Bushido Shoshinshu that I recommend taking some time to read.
Find it Here.

It is not uncommon for people involved in budo to claim that their art provides them an outlet or channel for their frustrations and hostility. Further they claim that this makes them less likely to actually participate in aggression or violence. The theory that combative arts (or other physically demanding activities) can provide a healthy outlet for frustration and aggression  is often called “catharsis theory” . Unfortunately there is very little support for this theory. The three articles below discuss the relationship between aggression and various forms of athleticism including combative sports.

Self-reported Hostile Aggression

in Contact Athletes, No Contact Athletes and Non-athletes

Patrice Lemieux, Stuart J. McKelvie and Dale Stout
Department of Psychology
Bishop’s University


To investigate the relationship between athletic participation and off-field hostile aggression, Buss and Perry’s (1992) Aggression Questionnaire (AQ) was completed by two groups of 86 university athletes in either contact or no contact sports and two control groups of 86 non-athletes who were matched to the athletes in physical size. In general, bigger participants scored higher on hostile aggression and reported more fighting than smaller participants, but athletes and non-athletes did not differ. These results contradict the learning and catharsis theories of aggression in sport, and undermine the media image of the belligerent off-field athlete.

Aggression and Catharsis

By Billy E. Pennal, Ph.D.

Although there is some evidence that aggressive behavior can be cathartic, much of this evidence involves fantasied aggression rather than overt aggression. When a physiological measure is used as an indication of aggressive drive, fairly consistent results obtain across studies. Blood pressure appears to reflect a catharsis effect whereas other physiological measures do not. Whether physiological arousal indicates aggressive drive is a problem open to argument.

Most studies supporting a catharsis effect have used dependent measures rather loosely. Measures of aggressive drive obtained from projective tests are open to considerable doubt, and this is the primary type of dependent measure used to measure an instinctual drive. Based on these kinds of measures, fantasied aggression does appear to decrease after some aggressive activity, particularly when that activity is socially sanctioned as in a sporting event.

Making Men of Them: Male Socialization for

Warfare and Combative Sports

Garry Chick
Leisure Studies Program, The Pennsylvania State University, 201 Mateer Building, University Park, PA 16802;

Combative Sport and Sham Combat. In a replication of the hypotheses proposed by Sipes (1973), we found that combative sports— those that involve actual or potential contact between opponents with the object of inflicting real or symbolic injury on opponents, gaining playing field territory, or are patently warlike— are related to frequency of warfare and
homicide in a cross-cultural sample (Chick, Loy, and Miracle 1997). We also noted the existence of a form of activity in some societies, which we termed “sham combat,” that was even more strongly related to warfare (though not to homicide) than individual or team combative sports. These were combat like activities that were not sportive in the sense that they lacked winners and losers and appeared, as often as not, to be training activities for males in the arts of war.

If we assume that the catharsis theory is fundamentally flawed then the following are things that I would be curious about:

1) I would want to know if the rehearsal of violence (training) in my group is  likely to actually encourage aggression in my students.

2) I would want to know if there are other social or psychological processes at work within a training community that mediate the tendency to greater  aggression.

3) I would want to know what I could do to enhance the efficacy of the  suppressive processes active within the group.

4) I would want to know if the tendency to become more aggressive could be suppressed (where appropriate) without compromising students real fighting ability.

I am hoping that we get some good comments on this as I feel it is a particularly important issue.

Spend a few years in karate and you will find that there are all sorts of scoundrels associated with karate who—for all of the years they have spent talking about character perfection—are nothing more than bullies, thieves, liars, con men, or worse. There are lots of good people who train in karate as well, but in my experience the distribution of bad to good people pretty well matches the distribution in society at large; there is nothing magic about karate that makes its practitioners good people or moral exemplars.

Claims regarding the moral benefits of karate are pretty ubiquitous. These claims are everywhere from the copies of the dojo kun hung on training halls to the cheesy adverts in newspapers offering to help “little Johnny” stay off drugs, become more disciplined, to raise his grades, and turn him into Superman if his parents fork over some cash to “Grandmaster” (hold on tight to your wallet when someone starts trying to sell you morality.)

This association between karate and character does more than just line the pockets of snake oil samurai. It provides a platform for unwarranted moral posturing on the part of your friendly neighborhood shihan. If you want to find someone worth venerating as a moral exemplar, you are more likely to find them volunteering at a soup kitchen, working with special needs kids, or lending a hand at the local homeless shelter than at a karate dojo.

The moral pretensions of disingenuous karate teachers can be genuinely harmful. I remember a club that was affiliated with the same national organization I belonged to once hosted a seminar taught by a senior karate teacher. About an hour after training (ironically concluded with a period of seated meditation and recitation of the dojo kun), the group gathered at a local restaurant and the visiting instructor loudly asked the students “who is gonna f*** sensei tonight?”. This question was not meant to be funny or ironic, considering this man’s history it probably counted more as foreplay.

I had brought several of my students in a minivan to the event. Upon hearing this I politely excused myself (I still regret that I was polite about this), gathered my students, and drove off. Some of my female students were as young as fourteen years old. We never again visited any events hosted by this group.

The host club trained in a gym run by a local women’s advocacy association and many of the students who trained there found the club through this organization. They understandably assumed that any group using its facilities would be sensitive to the fact that a substantial portion of the women served by it had been victims of some form of misogynistic behavior. Several women who had trained with the group reported to the institution—and later to several higher ranking members of their karate organization—that they had been the victims of sexual harassment and other associated abusive behavior. The fall out from this essentially destroyed the club.

From conversations I had had with several of the members of this group (before all of the harassment charges came to light) I knew how important karate was to many of them. It represented a way to empower themselves. Some of them had already lived though devastating emotional and physical abuse. Karate training represented a foray into a world larger than the quaint Midwestern landscape, and it was supposed to have something to do with “seeking perfection of character”. I can not imagine how much emotional damage was done to these people. I expect that it was worse because they suffered at the hands of men whose power was underwritten by both physical power and supposed moral authority.

Forget everything you have ever been told about “fighting spirit”, most of the time the instructors using this term are bullies. It is not a moral issue or character issue. It is a matter of what an individual has learned they can take and survive. Someone who has survived by acting less dominant, by trying to avoid confrontation, or by “flinching” to protect herself does not necessarily have a character problem. The bullying instructor who—believing some self-serving and naïve semiology—equates these behaviors with some species of bad character simply reveals his own ignorance.

Learning is the key. If you show students that they have a better chance of surviving by moving in to stuff an attack, they will. Provide them with a safe environment to explore assertiveness. The degree to which they experience success will bear on how they learn and incorporate this behavior. Moralizing the natural “flinch” responses in lower ranked students is unproductive, pedagogically naïve, and offensive. If you really need to recast the flinch response for your student, turn it into something like an eye gouge. Do not turn it into a moral indicator.

Some people claim that “fighting spirit” implies a willingness to sacrifice oneself in order to realize some strategic end such as providing time for family or loved one to escape an attack. This sort of behavior may be gallant; however I have found no evidence of the rehearsal of (existentially) self sacrificial behavior in regularly practiced in karate classes. In fact most of karate training involves modeling methods of survival. I have met many people who do not train in karate who would gladly make any sacrifice for their families or loved ones. I have met bullies who train in karate and who simply hide their fears behind aggression. The correlation between preparedness to sacrifice oneself and karate practice is a loose one at best.

The primary aim of karate training is to improve the student’s chances of survival in a fight (in the real world, as opposed to within a constructed environment). All of the other benefits (real or imagined) of karate, such as focus, determination, character development, etc are, to some degree dependant on the process of striving to develop the ability to fight (in the context of a community of fellow karate learners.)

If you are concerned about developing character, model the kind of behavior you want to see in your students, including modeling the “losing” side of partner drills. Do not spend all of your time fawning over the amazing physical skills of your most talented athletes while ignoring the efforts of those who struggle. Draw attention to the importance of cooperation in training. Train hard, and proclaim less. Let the students know you struggle to improve just as they do. There is nothing wrong with reciting the dojo kun, just remember it is not a magic formula.

Moral issues are not all easy or obvious. Be prepared to have conversations with students after class. They will want to know about dealing with bullies, abusive partners, imagined street defense issues, they will want to tell you about fights they have had and all sorts of related stuff. Do not expect to, or act like, you have all of the answers to their questions. Many times they will get on your nerves and will seem hopelessly naïve. If you have the time to teach them how to hurt people you should have the time to talk to them about it. By spending the time talking about these things after class you are confirming the importance of moral thinking for your students. By acknowledging the difficulty of knowing what is morally required of each of us, and the difficulty of acting accordingly, you encourage genuine moral thinking.

"Try to see yourself as you truly are and try to adopt what is meritorious in the work of others. As a karateka you will of course often watch others practice. When you do and you see strong points in the performance of others, try to incorporate them into your own technique. At the same time, if the trainee you are watching seems to be doing less than his best ask yourself whether you too may not be failing to practice with diligence. Each of us has good qualities and bad; the wise man seeks to emulate the good he perceives in others and avoid the bad."
Funakoshi Gichin


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