This landmark work provides a wide-ranging scholarly consideration of the traditional Asian martial arts. Most of the contributors to the volume are practitioners of the martial arts, and all are keenly aware that these traditions now exist in a transnational context. The book's cutting-edge research includes ethnography and approaches from film, literature, performance, and theater studies. Three central aspects emerge from this book: martial arts as embodied fantasy, as a culturally embedded form of self-cultivation, and as a continuous process of identity formation. Contributors explore several popular and highbrow cultural considerations, including the career of Bruce Lee, Chinese wuxia films, and Don DeLillo's novel Running Dog. Ethnographies explored describe how the social body trains in martial arts and how martial arts are constructed in transnational training. Ultimately, this academic study of martial arts offers a focal point for new understandings of cultural and social beliefs and of practice and agency.
The phrase “martial arts studies” is increasingly circulating as a term to describe a new field of interest. But many academic fields including history, philosophy, anthropology, and Area studies already engage with martial arts in their own particular way. Therefore, is there really such a thing as a unique field of martial arts studies? Martial Arts Studies is the first book to engage directly with these questions. It assesses the multiplicity and heterogeneity of possible approaches to martial arts studies, exploring orientations and limitations of existing approaches. It makes a case for constructing the field of martial arts studies in terms of key coordinates from post-structuralism, cultural studies, media studies, and post-colonialism. By using these anti-disciplinary approaches to disrupt the approaches of other disciplines, Martial Arts Studies proposes a field that both emerges out of and differs from its many disciplinary locations.
Mixed martial arts (MMA) is an emergent sport where competitors in a ring or cage utilize strikes (punches, kicks, elbows and knees) as well as submission techniques to defeat opponents. This book explores the carnal experience of fighting through a sensory ethnography of MMA, and how it transgresses the cultural scripts of masculinity in popular culture. Based on four years of participant observation in a local MMA club and in-depth interviews with amateur and professional MMA fighters, Spencer documents fighters' training regimes and the meanings they attach to participation in the sport. Drawing from the philosophical phenomenology of Martin Heidegger, Maurice Merleau-Ponty and Jean-Luc Nancy, this book develops bodies-centered ontological and epistemological grounding for this study. Guided by such a position, it places bodies at the center of analysis of MMA and elucidates the embodied experience of pain and injury, and the sense and rhythms of fighting.
The purpose of this phenomenological inquiry was to explore the meaning-making and cultivation of Kung Fu within a martial arts club. The inquiry focused specifically on the teachings of Grandmaster Qing Fu Pan, and how these teachings are cultivated and embodied by his students on their path toward transformation of being. Phenomenology was used as both a philosophical orientation and methodology, and Taoist teachings were integrated throughout to add a layer of interpretive understanding. In this dissertation, an Interpretative Phenomenological Analysis was used to guide data collection and analysis, involving an abductive process through which analysis of semi-structured interviews and field observations informed the meaning construction process. Participants included Grandmaster Pan and his students. Two core essences describe the depth of the path of the Iron and Silk martial arts of Grandmaster Pan. The first essence-Layers of Knowing: Metaphors for Cultivating and Embodying Iron and Silk-speaks to the cultivation of Iron and Silk as the student engages in the practice of Chinese martial arts training. Within this essence, participants describe their understanding of the Fluid Movement Between Iron and Silk in both martial arts in life, while emphasizing the importance of situating or Embedding Meaning in a Science of Self-Defence. Understanding Iron and Silk as Cultivating a Path of Transformation presents a series of metaphors that describes the path of practice and “Change to in your Body”: Embodying The Way of the Iron and Silk speaks to the internalization of this martial arts practice as Grandmaster Pan uses his own embodied knowledge to strategically cultivate the potential of his students. The second essence-Relationship Cultivates Kung Fu, Kung Fu Cultivates Relationship-describes the importance of relationship in cultivating Iron and Silk. The depth of Grandmaster Pan's roots in the martial arts added a rich narrative of lineage, history, and uses of the practices that was central to the training, making it significantly different from other forms of sport and exercise. The essence begins with an exploration of Cultivating a Kung Fu Lineage and the importance of participants' experiences of their Relationship to a Sifu. Then, Finding a Home: Continuation of Relationship in Physical and Social Space describes the intersubjective space created by Grandmaster Pan and his students. The intimacy of relationship within the club is explored further in “Doing business is easy, having a relationship is hard”: Relationships of Iron and Silk, which describes the respect, cooperation, and humility that manifested in relationships among students and created a united family of practitioners. Consequently, Openness of Learning in the Cultivation of Iron & Silk describes the importance of engaging with openess when immersed in the martial arts. As Taoism focuses on the relationship between individual and the universal, and phenomenology focuses on attempts to make sense of experience and subjective consciousness within an intersubjective world, this study evolved into an exploration of the relationship between intersubjective human experience and the movement toward living in alignment with the totality of universal reality as martial arts practices become abjectively embodied. The martial arts are presented as a cultivated-embodied-relational and intersubjective practice as the martial artist engages in the cauldron in approximation of the universal Tao. A conversation about embodiment, and specifically abjective embodiment, weaves together the interplay between the interdependent essences of cultivation, transformation, and relationship. The discussion is furthered as intersubjectivity and the Taoist concept of Te-moral power or virtue of a person who follows a correct course of conduct, connecting the individual with the cosmos-highlight interdependence on the path of transformation through the embodied practice of cultivating Iron and Silk Kung Fu. Theoretical contributions of this study arise through the engagement of phenomenology and Taoism to develop a holistic understanding of the practice of the traditional martial art of Iron and Silk Kung Fu. As leisure studies expands and grows in its diversity and depth of cultural exploration, it will be essential to develop an broader theoretical and philosophical approach to understanding experience. Insights and reflections presented in this dissertation can be practically applied in three key ways. First, challenging notions of transactional exchange in understanding interpersonal connections, and presenting a relational understanding of intersubjective interaction. Second, the holistic understanding of leadership presented here might inform future generations of teachers and coaches in sport, training, education, and personal development. Third, this dissertation provides on fusion of phenomenology and Taoism that might guide future leisure studies scholars.
This is a translation of an important classic on Zen swordfighting. Yagyu's Buddhist spirituality is reflected in his central idea of the life-giving sword' - the notion of controlling an opponent by the spiritual readiness to fight, rather than during the fight. This is a translation of an important classic on Zen swordfighting. Yagyu Munenori was so widely renowned that he was appointed official sword instructor to two Tokugawa shoguns. (The position was always coveted by Miyamoto Musashi, but he never succeeded in gaining the post). Yagyu's'
Teaching the skills necessary to play sport depends partly on transmitting knowledge verbally, yet non-verbal or tacit knowledge also has an important role. A coach may tell a young athlete to 'move more dynamically', but it is undoubtedly easier to demonstrate with the body itself how this should be done. Skills such as developing a 'feel for the water' cannot simply be transmitted verbally; they are embodied in the tacit knowledge acquired from practice, repetition and experience. This is the first sociological study of the transmission of skills through tacit knowledge in sport. Drawing on philosophy, sociology and theories of embodiment, it presents original research gathered from qualitative empirical studies of young athletes. It discusses the concept of tacit knowledge in relation to motor skills transmission in a variety of sports, including athletics, swimming and judo, and examines the methodological possibilities of studying tacit knowledge, as well as its challenges and limitations. This is fascinating reading for all those with an interest in the sociology of sport, theories of embodiment, or skill acquisition and transmission.
This book illustrates the role of researchers’ affects and emotions in understanding and making sense of the phenomena they study during ethnographic fieldwork. Whatever methods ethnographers apply during field research, however close they get to their informants and no matter how involved or detached they feel, fieldwork pushes them to constantly negotiate and reflect their subjectivities and positionalities in relation to the persons, communities, spaces and phenomena they study. The book highlights the idea that ethnographic fieldwork is based on the attempt of communication, mutual understanding, and perspective-taking on behalf of and together with those studied. With regard to the institutionally silenced, yet informally emphasized necessity of ethnographers’ emotional immersion into the local worlds they research (defined as “emic perspective,” “narrating through the eyes of the Other,” “seeing the world from the informants’ point of view,” etc.), this book pursues the disentanglement of affect-related disciplinary conventions by means of transparent, vivid and systematic case studies and their methodological discussion. The book provides nineteen case studies on the relationship between methodology, intersubjectivity, and emotion in qualitative and ethnographic research, and includes six section introductions to the pivotal issues of role conflict, reciprocity, intimacy and care, illness and dying, failing and attuning, and emotion regimes in fieldwork and ethnography. Affective Dimensions of Fieldwork and Ethnography is a must-have resource for post-graduate students and researchers across the disciplines of social and cultural anthropology, medical anthropology, psychological anthropology, cultural psychology, critical theory, cultural phenomenology, and cultural sociology.
This book studies the Indonesian martial art Pencak Silat and related media practices, and, building on that, assesses mediatization processes, meaning the potential influence of technology-based media practices. Pencak Silat represents a cultural system of values and beliefs, with hierarchical structures and relations, and social advancement being mediated in embodied social learning. The study contributes to martial arts studies and media studies, demonstrating potentials and limitations of media technologies and their (dis-)embodiment – their extension or reduction of the body as medium, and their embeddedness in or detachment from a given socio-cultural context. With Pencak Silat being practiced all over Indonesia, by a large part of the population, the thesis also represents a contribution to Indonesian studies. Based on extensive fieldwork (between 2008 and 2016), the study analyzes martial arts and/as media in Indonesia, and presents an ethnography of Pencak Silat and mediatization.
