Martial Techniques Research Articles

State-Run Martial Arts Institutions: The Rhetorical (Re)Inventions of Taekwondo

Martial arts organizations can become Foucaultian institutions that discipline and punish practitioner bodies to enact ideologies of violence. In this article, I describe how these institutions function by examining the rhetorical history of one specific martial art, Taekwondo. My analysis extends Hawhee’s examination of Ancient Greek athletics to include modern martial bodies and the associated non-Western rhetorical traditions underpinning these practices. Martial arts institutions operate in the following ways: (1) Invent traditions for rhetorical purposes, intended audiences, and desired effects; (2) produce discursive systems of control (like training manuals) to communicate institutional standards, expectations, and authorized methods of practice; (3) ascribe rhetorical/symbolic significance to body types and martial techniques; (4) and persuade global audiences through mass media and embodied performance.

PENCEGAHAN BULLYING DAN DISKRIMINASI MELALUI PELATIHAN TEKNIK BELADIRI PRAKTIS

The COVID-19 pandemic has hampered community activities in various fields, such as the economy, finance, education and health sectors. Based on the results of observations that have been made, there is still a lack of community knowledge about how to protect themselves from crimes and violence experienced, both on the road and at home. In addition, at this time there are also more and more crimes and violence against children, one of which is bullying and discrimination. This paper intends to increase knowledge, awareness, and public awareness of acts of bullying and discrimination carried out in RW 007, Kelapa Dua Wetan Village, Ciracas District, East Jakarta. The program of activities held was, "Socialization on Prevention of Bullying and Discrimination Through Practical Martial Techniques Training" for free. The purpose of this activity is to increase awareness, care and quick response to overcome and protect oneself from various crimes and violence. The method used is a combination of community outreach methods and training methods. Among its activities are conducting webinars, surveys, distributing posters/invitations to stop bullying and discrimination, as well as offline martial arts training. This implementation has a positive impact on the community, such as increasing knowledge and insight about the importance of preventing acts of bullying and discrimination, increasing interest and expertise in the field of martial arts, and how to protect oneself from various crimes.

Historical synthesis of Korean Hapkido and its contributions

The theoretical support assumptions of Hapkido are closely linked to the influences of neighboring Eastern peoples, especially India and China. The general objective of this article is to present a brief history of this Korean martial art and its founders. The specific objectives are to emphasize the importance of martial techniques in contemporary times and their contribution to the development of human potential. The methodology applied was through a systematic review of authors on the subject in Brazil, Korea and the United States. The results showed that the oppressions that the Korean people suffered throughout their history were the main reasons why this martial art was structured in a well-organized and complete way. Hapkido has proven its relevance in the growth of great nations, in the training of trainers and in the preparation of fighters and combatants in the Armed Forces by promoting and developing discipline, order and social interaction. It is concluded, therefore, that a technical-scientific evaluation is necessary, linking this martial art directly to philosophy, psychology, physical education and sports medicine, with practical applications for society and for specialized communities on all continents, especially for professionals. of Physical Education who will be able to use this set of techniques as a training model for their students.

ITF Taekwon-Do pedagogy in North Korea: A case study

Background. Despite the style of Taekwon-Do taught by the International Taekwon-Do Federation (ITF) being founded in the Republic of Korea (ROK; South Korea), it is known predominately as “North Korean Taekwon-Do.” Problem and Aim. Taekwon-Do was introduced to the People’s Democratic Republic of Korea (DPRK; North Korea) in 1980, but since then no studies have reported how it is practiced in that country due to the DPRK government’s restricting access to its populace. This research aims to begin establishing if there are differences in pedagogical purpose and praxis in DPRK Taekwon-Do. Methodology. An internet search for individuals who traveled to the DPRK to practice Taekwon-Do specifically was conducted. A systematic literature of ITF pedagogical materials was performed, and a multipurpose, qualitative questionnaire was implemented. Out of the seven individuals who were identified and contacted, two agreed to participate in the current study; however, one of those two were disqualified due to incorrectly completing the questionnaire. A descriptive, non-experimental case study of one subject (Singaporean female aged 36 yr.) was then conducted. A qualitative analysis of the data resulting from the questionnaire and follow-up interviews was performed. Results. All five areas of the ITF’s curriculum (i.e., fundamental techniques, tul [forms], sparring, dallyon [forging or conditioning of the body], and self-defense) and the three levels of Taekwon-do’s pedagogy (i.e., musul [martial technique], muyae [martial artistry], and mudo [martial way]) were found in DPRK Taekwon-Do. Discussion and Conclusions. Despite the severe limitations of being unable to interview DPRK Taekwon-Do practitioners directly and the smallest small sample group possible, it was learned that DPRK instructors most likely teach all aspects of General Choi’s Composition of Taekwon-Do, and the stratified Taekwon-Do pedagogy theory was found in the subject’s practice in the DPRK.

Optimising martial arts training by using gymnastics exercises

Engaging in high-performance competitions (World Combat Games, World Championships, European and/or Balkan Championships) has made it necessary for the martial technique to have the benefit of knowledge from other sports disciplines as well, particularly gymnastics, acrobatic and artistic gymnastics, in order to give greater weight to competition artistic programmes which, throughout the world, reach degrees of complexity that had not been encountered until a few years ago. The research objectives from our study aims to are to elaborate a concise and efficient material on the factors that have led to the achievement of the performance presented in the preamble of the paper. We believe that the judicious combination of Ju-jitsu technical elements and artistic and rhythmic gymnastics elements may decisively contribute to achieving exceptional performances and consolidating motor skills and competences. We shall thus venture to say that the differences between the two groups rise from the implementation of superior Ju-jitsu techniques and acrobatic and artistic gymnastics elements.The training period, the development and completion of the experimental programme, have allowed us to confirm the elaborated hypothesis and achieve remarkable performances. Finally, we are convinced that our study will be useful to the vast majority of martial arts specialists who approach the Duo Show system and not only, thus leading to the increase of sports performance and diversification of training methods.

THE FENCING MANUAL “THE FLOWER OF BATTLE” BY FIORE DEI LIBERI DA PREMARIACCO AND CHIVALRIC FIGHTING TECHNIQUES IN THE SECOND HALF OF THE 14th CENTURY – THE FIRST THIRD OF THE 15th CENTURY

Стаття присвячена ілюстрованому фехтувальному трактату початку XV ст. «Квітка битви» авторства північно-італійського нобіля Фіоре деі Лібері (нар. біля 1350 – пом. після 1409). Трактат, котрий є найдавнішою збереженою італійською пам’яткою такого жанру, представляє собою серію динамічних малюнків з короткими підписами, що утворює складну систему рухів тіла та маневрів необхідних для застосування різних видів холодної зброї (кинджала, меча, бойового молота, списа) у пішому та кінному ближньому бою. Фіоре пише про себе в передмові до трактату що він розпочав бойову науку з юності і штудував її більше 40 років. Майстер працював у руслі ефективної і, що важливо, панєвропейської традиції бойових мистецтв. Фіоре зазначає що багато подорожував аби вдосконалитися своїх мистецтвах. Майстер дає поради стосовно турнірних поєдинків (їх він називає «боєм за бар’єрами» - combatter in Sbarra), а також і стосовно менш ритуалізованих форм збройного насильства як то битва, війна чи дуель, він працює з усіма актуальними для рицарства мілітарними практиками. Основна мета даної статті полягає у тому аби на матеріалі трактату Фіоре дослідити бойові техніки використання холодної зброї у рицарському середовищі, визначити характерні риси і скласти уяву про їх ефективність. Трактат Фіоре наглядно демонструє те, що рицарський стан в другій половині XIV – перших декадах XV ст. продовжував ігнорувати стрілецьку зброю та дистанційну тактику і залишався носієм традиції ближнього бою. Останній вимагав від шляхетного комбатанта досить широкого спектру бойових умінь та навичок починаючи з рукопашного бою та боротьби без зброї, до складних фехтувальних еволюцій пішки та верхи і врешті, особливої психологічної підготовки, котру Фіоре називав «войовничістю» (valente). У безпосередньому зіткненні, яким би шляхетним і почесним з точки зору рицарського світогляду воно не вважалося, від учасника не очікували жодної куртуазії. Навпаки, всякий прийом, скоро як міг принести перемогу, а з нею честь, славу і зиск, годився в потребі.

HOW'S YOUR FATHER? A RECURRENT BILINGUAL WORDPLAY IN MARTIAL

The primary obscenity futuo (‘the male part in sexual intercourse with a woman’) is unsurprisingly rare in literary Latin. Apart from a single occurrence in Horace's Satires (1.2.127, in a passage evoking the adultery mime), its usage is limited to the even lower genre of scoptic epigram, as represented by Catullus, Octavian, Martial and the Priapeia, though it frequently occurs in graffiti. Adams has shown how it tends to be a neutral and even affectionate term, lacking any sense of aggression, though not of the assertion of conventional virility. Nevertheless, it is used almost exclusively of recreational, extramarital and/or illicit sex. This may be in part a function of the way in which its obscenity and low linguistic register (closely equivalent to its English equivalent ‘fuck’) restrict it to the low genres which tend to deal with such subject matter, but this is a potentially circular argument and, whether chicken or egg came first, the undeniable result is an association of the verb with intercourse which is not primarily or even in any way aimed at procreation. It is striking and anomalous, therefore, when Martial uses futuo, on five occasions, in contexts relating to the production (or avoidance of the production) of children. Of course, on a purely logical and biological level, the connection between futuo (specifically the penetration of the vagina by the penis, carefully differentiated by Martial in particular from sexual practices involving other orifices and/or members, such as pedicatio, fellatio and cunnilingus) and the engendering of children is an obvious one. Nevertheless, the aforementioned strong associations of the verb with sex aimed at everything but procreation renders its use in this context jarring. This incongruity and clash of registers is, of course, characteristic of Martial's technique, and the obscenity gains an added spice from being applied to respectable marital relations. The jarring quality is an end in itself and accounts for itself. Yet I wish to argue that there is a further dimension to this discordant association of ‘fucking’ and ‘begetting’, based on a bilingual wordplay between futuo and its near-homonym, the Greek verb φυτεύω. By means of this pun, Martial mischievously suggests not only that ‘fucking’ can be mentioned in the context of ‘begetting’, but also that the two are—in accordance with biology but against all decorum—identical.

Kaḷari and Vaittiyacālai: Medicine and Martial Arts Intertwined

AbstractVarmakkalai, ‘the art of the vital spots’, combines therapeutic and martial techniques: Varmam spots are of combative relevance, but also applicable in curing ailments. This paper depicts how far this South Indian practice figures simultaneously in the kaḷari, the training ground where combat techniques called varma aṭi, ‘hitting the vital spots’, are taught, and in the vaittiyacālai, the dispensary for varma maruttuvam, ‘vital spot treatments’. Injuries incurred in the kaḷari are addressed in the vaittiyacālai, and apprentices’ learning progress in one surrounding can be measured by their prowess in the other. Both physical and mental skills acquired combine in a kind of psycho-somatic intuition—the medical and martial competence of practitioners. Such intersections of medicine and martial practices are not normally recognised by ‘Western’ taxonomies or educational models, which tend to segregate such aspects, labelling one as ‘arts’ or ‘sports’ and the other as ‘science’. However, this paper describes the very combination of medically and martially relevant aspects of varmam as not only complementary, but as the most decisive feature of varmakkalai.

Globalisation and the ‘Internal Alchemy’ in Chinese Martial Arts:The Transmission of Taijiquan to Britain

Taijiquan (t’ai chi ch’uan) is a Chinese martial art that has grown substantially in popularity and global reach since the mid-twentieth century. Known as an ‘internal’ martial art that combines combat techniques with meditation and longevity practices, it has influenced, and been influenced by, the global dissemination of Chinese medical and therapeutic techniques. Like other martial arts, its pedagogy and techniques were changed significantly in early twentieth century China and later during the Cultural Revolution, in line with ideals of physical fitness as a tool for social reform and nation building. In the mid-twentieth century, taijiquan migrated West, becoming aligned in the 1960s and 1970s with Western interest in holistic health, Asian meditative systems and Chinese martial arts, but its martial techniques were little known until the 1980s and 1990s. British taijiquan illustrates the complex outcomes of globalisation processes, resulting in the establishment of different hybrids. There is evidence of the transmission of simplified systems promoted by the Chinese government; of innovative adaptations, developed to suit Western needs; and practices that appear to have survived suppression in mainland China, to be reconfigured in the West. These varied outcomes have been enabled by diverse channels of transmission and by colonial relationships, for example between Britain and Hong Kong, whilst the opening of mainland China in the 1980s has added further exchanges and complexities. In Britain (as in China), at the start of the twenty-first century, taijiquan is mostly practiced with therapeutic and meditative aims, and its naturalistic perspective on human well-being and ageing resonates with current debates in preventative medicine and public health. As a ‘traditional’ martial art, taijiquan has a less predictable future, which will be influenced by the degree to which it engages with the competitive sporting arena of official Chinese wushu (martial arts) and the extent to which martial arts become subject to formal regulation. The future identity of taijiquan will depend on the ways that technical and cultural control is negotiated between continents and on the interest shown by the global scientific community in the value of taijiquan for understanding health and well-being.

Globalisation and the ‘Internal Alchemy’ In Chinese Martial Arts: The Transmission of Taijiquan to Britain

Taijiquan (t'ai chi ch'uan) is a Chinese martial art that has grown substantially in popularity and global reach since the mid-twentieth century. Known as an ‘internal’ martial art that combines combat techniques with meditation and longevity practices, it has influenced, and been influenced by, the global dissemination of Chinese medical and therapeutic techniques. Like other martial arts, its pedagogy and techniques were changed significantly in early twentieth century China and later during the Cultural Revolution, in line with ideals of physical fitness as a tool for social reform and nation building. In the mid-twentieth century, taijiquan migrated West, becoming aligned in the 1960s and 1970s with Western interest in holistic health, Asian meditative systems and Chinese martial arts, but its martial techniques were little known until the 1980s and 1990s. British taijiquan illustrates the complex outcomes of globalisation processes, resulting in the establishment of different hybrids. There is evidence of the transmission of simplified systems promoted by the Chinese government; of innovative adaptations, developed to suit Western needs; and practices that appear to have survived suppression in mainland China, to be reconfigured in the West. These varied outcomes have been enabled by diverse channels of transmission and by colonial relationships, for example between Britain and Hong Kong, whilst the opening of mainland China in the 1980s has added further exchanges and complexities. In Britain (as in China), at the start of the twenty-first century, taijiquan is mostlypracticed with therapeutic and meditative aims, and its naturalistic perspective on human well-being and ageing resonates with current debates in preventative medicine and public health. As a ‘traditional’ martial art, taijiquan has a less predictable future, which will be influenced by the degree to which it engages with the competitive sporting arena of official Chinese wushu (martial arts) and the extent to which martial arts become subject to formal regulation. The future identity of taijiquan will depend on the ways that technical and cultural control is negotiated between continents and on the interest shown by the global scientific community in the value of taijiquan for understanding health and well-being.

박정희,전두환정권의 태권도 진흥정책과 향후 과제

The purpose of this study was to explore the policies and process of Taekwondo in the regime of ex-presidents Park, Cheong-hee and chun, Doo-hwan in terms of the national policies for physical education. In the regime of Park, the sports promotional policies actively supported Taekwondo in an effort to revive the excellence of Korean traditional culture along with national independence. In the regime of Chun, such promotional policies could be found in the governmental efforts for internationalized Taekwondo and private diplomatic policies via Taekwondo. The rusults of those policies can be outlined by each regime as follows; The promotional policies for Taekwondo in Park`s regime were carried on 1) to provide supports for better suzerainty of Taekwondo in the level of competition with North Korea. 2) to make promotion and diplomatic policies(bureaucratic) via Taekwondo along with its globalization, 3) to realize national restoration and integration via Taekwondo, 4) to set up physical education in the level of national defense via Taekwondo for the nurture of strong army and the physical education of soldiers, and 5) to found a federation and integrate domestic martial circles along with the secured independence of national martial arts. The promotional policies for Taekwondo in Chun`s regime were carried on 1) to make globalized sports policies for Taekwondo toward a formal event as recognized in the Olympic Games and Asian Games, 2) to make diplomatic policies(private) via Taekwondo. 3) to promote Korean traditional culture via Taekwondo, 4) to maintain and develop the physical education for national defense via Taekwondo, and 5) to secure and keep the regime via Taekwondo. In conclusion, it is also necessary for World Taekwondo Headquarters to develop a series of new martial techniques and set up the right position as an international martial ground in the level of suzerain of Taekwondo by building up a chain of networks linked with related historical and philosophical circles, Taekwondo park and overseas Korean or foreign masters. Meanwhile, it is required that a unified Taekwondo federation should be found with the integration of WTF and ITF. Of course, it is expected that a series of good opportunities will be made through the exchange related to Taekwondo between South and North Korea so as to build up harmonious grounds.

"Oh That I Was a Soldier": John Adams and the Anguish of War

NO POPULAR PERCEPTION OF THE AMERICAN REVOLUTION HAS BEEN SO PERVASIVE as the imagery of the Spirit of '76. It evokes the notion of noble sacrifice, of virtuous ordinary citizens abandoning their daily pursuits in order to seize their weapons and fight a despotic foe. Indeed, when hostilities with Great Britain erupted in 1775 a Rage Militaire swept across the colonies. Manuals explaining martial techniques poured off the presses and citizens rushed to hone their skills in military exercises. Young boys and old men took up arms, some in the local militia, others in the Continental Army. ' Among those choosing to bear arms were many who had been activists in the protracted political controversy with the parent state. Philip Schuyler and John Sullivan left the Continental Congress to serve as officers under another former congressman, George Washington. Other members of Congress, such as John Dickinson and Patrick Henry, went on to serve in their colony's trainband units. Some radicals-like Philadelphia's Joseph Reed, who joined Washington's staff, and Quartermaster General Thomas Mifflin-relinquished lucrative positions in order to further the war effort. Of course, not all able-bodied men became warriors. One who did not was John Adams. Not that he did not wish to bear arms. He yearned to wear a uniform, to march off to battle. Yet he never became a soldier. In fact, the War for Independence was not the only armed conflict that Adams encountered. The French and Indian War began when he was twenty-one years old. He also wished to soldier in that struggle, but he never served. During his presidency, moreover, the Quasi-War with France occurred, once again confronting him with the anguish and strain of a likely state of war. Adams's experience provides a unique opportunity to study the stresses faced by