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As well as being a busy InsideJapan tour leader, Hugh Cann has studied budō (Japanese martial arts) for 40 years, and has experience of teaching aikidō internationally. He gives us an insight into the fascinating history, and common misconceptions, of the practice.
Types of Budō
Judo, karate, kendo, iaidō, and aikido, ninjutsu are the most well-known Japanese martial arts. But there are a whole range, including kyūdō (bowmanship), sōjutsu (spearmanship), naginata-dō (halberd or glaive), battō-dō. In fact, there are a myriad of other styles.
History
One of the first things that might spring to mind when one thinks of Japan is samurai; the feudal-period warrior class in Japan. Originally, samurai needed to be proficient in many weapons, as well as in unarmed combat. They were expected to strive to the highest possible mastery of combat skills, to glorify either themselves or their lord. But over time, perfecting their martial skills became a way to achieve spiritual goals.
The development of combat techniques are intertwined with the tools used to execute them; skills often originated with ordinary farming or work tools such as a hammer or sickle. Isolated communities prepared to defend themselves from attack, or were simply press-ganged into a warlord’s army.
The history of Japan is somewhat unusual due to its relative isolation. Compared to the rest of the world, Japanese tools of war evolved slowly. It’s not unreasonable to suggest that this afforded the warrior class an opportunity to study their styles of fighting and weapons in greater depth than other cultures.
Meaning, and Etymology
Budō (武道) is a term that defines modern Japanese martial arts. Bujutsu (武術) is another term that can be defined as the technique or science of war. It’s used interchangeably in English with the term “martial arts”. “Martial arts”, transliterated into Japanese would be kakutōgi (格闘技), which means “fighting skills”.
To my mind, bujutsu is the martial art you practice, whereas budō is the lifestyle you live and the path you walk by practicing bujutsu. In either case, it is the use of the word war where the misunderstanding begins. Literally translated, budō means the “Martial Way”, but to the uninitiated it may be thought of as the “Way of War”. In fact, it means quite the opposite.
Seated Samurai
Bushido -The Five Spirits of Budo
The character bu (武) is clumsily translated as “martial”. When the first Westerners watched martial arts practiced by Asians, they mistook the joy and enthusiasm of the training for a love of war. Relating the Western philosophical concept of the joy of warfare, they named the Asian fighting arts after the Roman God of war, Mars. Hence bu = “martial”.
In truth, the oriental concept is very different from the Western concept. bu is constructed from characters meaning “arms of war” or “violence”, and “to stop, prohibit, or bring to an end”. Therefore, bu is more accurately translated as “to stop violence,” or perhaps “to bring about peace”.
In other words, one should avoid violence where possible; you should instead use force as a way to foster peace. These are seen as ideals for the true martial artist.
“The way of peace” can be traced in part to the development of bujutsu during the Edo period. This was an unprecedented period of peace throughout Japan when duelling, or war in general, was banned by the Tokugawa military government. Occupation forces introduced a new constitution following the Japanese defeat in World War II. It contained clauses that renounce war and hostility for conflict resolution
Buddhism – Takuan Soho
Throughout the feudal era, Buddhism had a profound influence on the warrior class and development of bujutsu. The Zen priest Takuan Soho (also credited with developing the pickle which takes his name), became mentor to some of the lords and great swordsmen in the early Edo period. This included Yagyū Munenori, head of the Yagyū Shinkage-ryū school of swordsmanship, and teacher to two generations of shoguns.
The novelised history of master swordsman Musashi Miyamoto actually features Takuan intervening in the village punishment of young vagabond Takezo. He is subsequently responsible for setting him on “the path” to evolution (and eventually to Musashi Miyamoto), it’s an inspiring read! Although there is not any actual evidence the two ever met…
Takuan’s philosophy and thoughts are encapsulated in the Fudō chishin myōryoku (不動智神妙録), loosely translated as “The Mysterious Records of Immovable Wisdom”. Written for the benefit of lay people, it avoids the use of mysterious Buddhist phrases and terminology, instead it describes situations and follows them up with an interpretation. It applies Zen Buddhism to martial arts, and includes two personal letters written to Yagyū Munenori. I would highly recommend it for anyone seriously studying budō, or any styles of swordsmanship.
The Budō Charter
During my time as an instructor in Australia, I found that the prime motivation to study martial arts was self-defense. Understandably, people increasingly feel the need for this, but if you have found yourself in an escalating conflict where you have to physically defend yourself, then you’ve already lost the fight, so to speak. At this point you’re possibly risking injury and, more importantly, damage to your peace of mind – the most important thing of all.
In 1987 the Japanese Budō Association was formed to uphold the fundamental principles of traditional budō. Member organisations include the Japan Karatedo Federation, the All-Japan Kendo Federation, the All-Japan Sumo Federation, the Aikikai Foundation, the Shorinji Kempo Federation, the All-Japan Jukendo (bayonette) Federation, and the Nippon Budokan Foundation. Together they drafted the Budō Charter; six guidelines for the preservation of correct budō in modern martial arts:
(1) Object
The object of budō, is to cultivate character, enrich the ability to make value judgments, and foster the development of a well-disciplined and capable individual. All through participation in physical and mental training that utilises martial techniques.
(2) Training
When practicing daily, one must follow decorum, adhere to the fundamentals, and resist the temptation to pursue only technical skill rather than the unity of mind and technique.
(3) Attitude
In matches and in the performance of kata, one must manifest budō spirit. He must exert himself to the utmost, win with modesty, accept loss gracefully, and exhibit temperate attitudes at all times.
(4) The Dōjō
The dōjō is a sacred place for training one’s mind and body. Here one must maintain discipline, proper etiquette, and formality. The training area must be a quiet, clean, safe and solemn environment.
Hugh spent ten years training in kung-fu and tai-chi, pa-qua, shin-i and chi-gung (internal styles of Chinese wu-shu). He has been a member of Aikidō Ki Society International-3rd dan (black belt) for 30 years, was a 1993 silver medalist in Japan National Shin-Shin-Toitsu Aikidō Championships, and holds a 3rd dan in Musō-shinden iaidō. He has taught aikidō at the National Institute for Dramatic Art (Australia), as well as a number of high schools, and alternative medicine colleges.
*title characters drawn by Hugh Cann
Make the most of Hugh’s incredible knowledge on one of his small group tours. Get in touch for more information.