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Aikido



In applying a technique during training, it is the responsibility of nage to prevent injury to uke by employing a speed and force of application that is commensurate with their partner's proficiency in ukemi.[24] Injuries (especially those to the joints), when they do occur in aikido, are often the result of nage misjudging the ability of uke to receive the throw or pin.[39][40]

A study of injuries in the martial arts showed that while the type of injuries varied considerably from one art to the other, the differences in overall rates of injury were much less pronounced. Soft tissue injuries are one of the most common types of injuries found within aikido although a few deaths from repetitive "shihōnage" have been reported.[39][40][41]

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Mental training

Aikido training is mental as well as physical, emphasizing the ability to relax the mind and body even under the stress of dangerous situations.[42] This is necessary to enable the practitioner to perform the bold enter-and-blend movements that underlie aikido techniques, wherein an attack is met with confidence and directness.[22] Morihei Ueshiba once remarked that one "must be willing to receive 99% of an opponent's attack and stare death in the face" in order to execute techniques without hesitation.[6] As a martial art concerned not only with fighting proficiency but also with the betterment of daily life, this mental aspect is of key importance to aikido practitioners.[43]

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Ki

This was the kanji for ki until 1946, when it was changed to 気.
This was the kanji for ki until 1946, when it was changed to 気.

The study of ki is a critical component of aikido, and its study defies categorization as either "physical" or "mental" training, as it encompasses both. The original kanji for ki was 氣 (shown right), and is a symbolic representation of a lid covering a pot full of rice; the "nourishing vapors" contained within are ki.[44]

The character "ki" is used in everyday Japanese terms, such as "health" (元気 genki?), or "shyness" (内気 uchiki?). Ki is most often understood as unified physical and mental intention, however it is often found in traditional martial arts related with "life energy". Gōzō Shioda's Yoshinkan Aikido, considered one of the 'hard styles', largely follows Ueshiba's teachings from before World War II, and surmises that the secret to ki lies in timing and the application of the whole body's strength to a single point.[34] In later years, Ueshiba's application of ki in aikido took on a softer, more gentle feel. This was his Takemusu Aiki and many of his later students teach about ki from this perspective. Koichi Tohei's Ki Society centers almost exclusively around the study of the empirical (albeit subjective) experience of ki with students ranked separately in aikido techniques and ki development.[45]

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Uniforms and ranking

Aikido practitioners, commonly called aikidōka, generally progress by promotion through a series of "grades" (kyū), followed by a series of "degrees" (dan), pursuant to formal testing procedures. Most aikido organisations use only white and black belts to distinguish rank, but some use various belt colors. Testing requirements vary, so a particular rank in one organization is not always comparable or interchangeable with the rank of another.[2]

rank belt color type
kyū white mudansha
dan black yūdansha

The uniform worn for practicing aikido (aikidōgi) is similar to the training uniform (keikogi) used in most other modern martial arts; simple trousers and a wraparound jacket, usually white. Both thick ("judo-style"), and thin ("karate-style") cotton tops are used.[2] Aikido-specific tops are also available with shorter sleeves which reach to just below the elbow.

Most aikido systems also add a pair of wide pleated black or indigo trousers called a hakama. In many styles its use is reserved for practitioners with black belt (dan) ranks, while others allow all practitioners or female practitioners to wear a hakama regardless of rank.[2]

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Criticisms

The most common criticism of aikido is that it suffers from a lack of realism in training. This generalized observation manifests in several different facets of practice. First, the attacks initiated by uke (and which nage must defend against) have been criticized as being "sloppy," and "little more than caricatures of an attack."[46] This creates a domino effect of training ineffective defensive techniques by nage, and the underdevelopment of strength and conditioning needed for safe practice.[46] To counteract this, a number of styles allow both training partners, after having demonstrated proficiency in being able to protect themselves and their training partners, to become less compliant over time. Other styles, most notably Shodokan Aikido, have addressed the issue by introducing fully resistive training and a competitive format.[20]

Another criticism, related to the first, is that after the end of Ueshiba's seclusion in Iwama from 1942 to the mid 1950s, he increasingly emphasized the spiritual and philosophical aspects of aikido. As a result, strikes to vital points by nage, entering (irimi) and initiation of techniques by nage, the distinction between omote and ura techniques, and the practice of weapons, were all deemphasized or eliminated from practice. Lack of training in these areas is thought to lead to an overall loss of effectiveness by some aikido practitioners.[47]

Alternately, there are some who criticize aikido practitioners for not placing enough importance on the spiritual practices emphasized by Ueshiba. The premise of this criticism is that "O-Sensei’s aikido was not a continuation and extension of the old and has a distinct discontinuity with past martial and philosophical concepts."[48] That is, that aikido practitioners who focus on aikido's roots in traditional jujutsu or kenjutsu are diverging from what Ueshiba taught. Such critics urge practitioners to embrace the assertion that "[Ueshiba's] transcendence to the spiritual and universal reality was the fundamentals of the paradigm that he demonstrated."[48]

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References

  1. ^ Saotome, Mitsugi (1989). The Principles of Aikido. Boston, Massachusetts: Shambhala, 222. ISBN 978-0877734093. 
  2. ^ a b c d e f g h i j k Westbrook, Adele; Ratti, Oscar (1970). Aikido and the Dynamic Sphere. Tokyo, Japan: Charles E. Tuttle Company, 16-96. ISBN 978-0804800044. 
  3. ^ a b c Pranin, Stanley (2006). "Aikido". Encyclopedia of Aikido.  
  4. ^ Pranin, Stanley (2006). "Aikijujutsu". Encyclopedia of Aikido.  
  5. ^ Pranin, Stanley (2007). "Aiki". Encyclopedia of Aikido. Retrieved on 2007-08-21. 
  6. ^ a b Ueshiba, Morihei; trans. by Stevens, John (1992). The Art of Peace. Boston, Massachusetts: Shambhala Publications, Inc.. ISBN 978-0877738510. 
  7. ^ Ringer, Judy (2006). Unlikely Teachers: Finding the Hidden Gifts in Daily Conflict. OnePoint Press. ISBN 978-0977614905. 
  8. ^ Crum, Thomas F. (1998). The Magic of Conflict: Turning a Life of Work into a Work of Art, 2nd rev. ed., Touchstone. ISBN 978-0684854489. 
  9. ^ Dobson T, Miller V (1994). Aikido in Everyday Life: Giving In to Get Your Way, 2nd ed., North Atlantic Books. ISBN 978-1556431517. 
  10. ^ Dobson, Terry (1994). It's a Lot Like Dancing: An Aikido Journey. Blue Snake Books. ISBN 978-1883319021. 
  11. ^ Siegel, Andrea (1993). Women in Aikido. North Atlantic Books. ISBN 978-1556431616. 
  12. ^ Pranin, Stanley (2007). "O-Sensei". Encyclopedia of Aikido.  
  13. ^ a b Stevens, John (1984). Aikido: The Way of Harmony. Boston, Massachusetts: Shambhala, 3-17. ISBN 978-0394714264. 
  14. ^ Pranin, Stanley (2006). "Ueshiba, Morihei". Encyclopedia of Aikido.  
  15. ^ Pranin, Stanley "Morihei Ueshiba and Onisaburo Deguchi". Encyclopedia of Aikido.  
  16. ^ Oomoto Foundation (2007). The Teachings. Teachings and Scriptures. Netinformational Commission. Retrieved on 2007-08-14.
  17. ^ a b c d e Shishida, Fumiaki. "Aikido". Aikido Journal. 
  18. ^ a b Pranin, Stanley (2006). "Mochizuki, Minoru". Encyclopedia of Aikido.  
  19. ^ Pranin, Stanley (2006). "Yoshinkan Aikido". Encyclopedia of Aikido.  
  20. ^ a b c Shishido, Fumiaki; Nariyama, Tetsuro (2002). Aikido: Tradition and the Competitive Edge. Shodokan Publishing USA. ISBN 978-0964708327. 
  21. ^ Pranin, Stanley (2006). "Tohei, Koichi". Encyclopedia of Aikido.  
  22. ^ a b c Homma, Gaku (1990). Aikido for Life. Berkeley, California: North Atlantic Books, 20. ISBN 978-1556430787. 
  23. ^ Pranin, Stanley (2006). "Jumbi Taiso". Encyclopedia of Aikido.  
  24. ^ a b c d e Homma, Gaku (1990). Aikido for Life. Berkeley, California: North Atlantic Books, 20–30. ISBN 978-1556430787. 
  25. ^ Shifflett, C.M. (1999). Aikido Exercises for Teaching and Training. Berkeley, California: North Atlantic Books. ISBN 978-1556433146. 
  26. ^ Pranin, Stanley (2008). "Ikkyo". Encyclopedia of Aikido.  
  27. ^ Pranin, Stanley (2008). "Yonkyo". Encyclopedia of Aikido.  
  28. ^ Pranin, Stanley (2008). "Kokyunage". Encyclopedia of Aikido.  
  29. ^ Pranin, Stanley (2008). "Juji Garami". Encyclopedia of Aikido.  
  30. ^ Pranin, Stanley (2008). "Kaitennage". Encyclopedia of Aikido.  
  31. ^ Amdur, Ellis. "Irimi". Aikido Journal. 
  32. ^ a b Shioda, Gōzō (1968). Dynamic Aikido. Kodansha International, 52–55. ISBN 978-0870113017. 
  33. ^ Taylor, Michael (2004). Aikido Terminology - An Essential Reference Tool In Both English and Japanese. Lulu Press. ISBN 978-1411618466. 
  34. ^ a b Shioda, Gōzō; trans. by Payet, Jacques, and Johnston, Christopher (2000). Aikido Shugyo: Harmony in Confrontation. Shindokan Books. ISBN 978-0968779125. 
  35. ^ Scott, Nathan (2000). Teachings of Ueshiba Morihei Sensei. Retrieved on 2007-02-01.
  36. ^ Dang, Phong (2006). Aikido Weapons Techniques: The Wooden Sword, Stick, and Knife of Aikido. Charles E Tuttle Company. ISBN 978-0804836418. 
  37. ^ Ratti, Oscar; Westbrook, Adele (1973). Secrets of the Samurai: The Martial Arts of Feudal Japan. Edison, New Jersey: Castle Books, 23, 356–359. ISBN 978-0785810735. 
  38. ^ a b Ueshiba, Kisshomaru; Moriteru Ueshiba (2002). Best Aikido: The Fundamentals (Illustrated Japanese Classics). Kodansha International. ISBN 978-4770027627. 
  39. ^ a b Aikido and injuries: special report by Fumiaki Shishida Aiki News 1989;80 (April); partial English translation of article re-printed in Aikido Journal [1]
  40. ^ a b Pranin, Stanley (1983). "Aikido and Injuries". Encyclopedia of Aikido.  
  41. ^ Zetaruk, M; M A Violán, D Zurakowski, and L J Micheli (2005). "Injuries in martial arts: a comparison of five styles". British journal of sports medicine 39 (1): 29–33. BMJ Publishing Group. doi:10.1136/bjsm.2003.010322. PMID 15618336. 15618336. 
  42. ^ Hyams, Joe (1979). Zen in the Martial Arts. New York: Bantam Books, 53-57. ISBN 767-8300450. 
  43. ^ Heckler, Richard (1985). Aikido and the New Warrior. Berkeley, California: North Atlantic Books, 51-57. ISBN 978-0938190516. 
  44. ^ YeYoung, Bing F.. The Conceptual Scheme of Chinese Philosophical Thinking - Qi. Literati Tradition. Retrieved on 2007-02-12.
  45. ^ Reed, William (1997). A Test Worth More than a Thousand Words. Retrieved on 2007-08-11.
  46. ^ a b Pranin, Stanley; Fisher, Alex (Fall 1990). "Aikido Practice Today". Aiki News 86. Aiki News. 
  47. ^ Pranin, Stanley (1994). "Challenging the Status Quo". Aiki News 98. Aiki News. 
  48. ^ a b Shibata, Minoru J. (2007). "A Dilemma Deferred: An Identity Denied and Dismissed". Aikido Journal. www.aikidojournal.com. 

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External links

Wikimedia Commons has media related to:
Look up Aikido in
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  • AikiWeb Aikido Information—a site on aikido, with essays, forums, gallery, reviews, columns, wiki and other information.
  • AikidoFAQ—an informational aikido website, including articles, tips, and multimedia.
  • Aikido Journal—an extensive source of aikido historical information.
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