THE DOJO SYSTEM VERSUS THE CORPORATION SYSTEM By Hiroaki Izumi

THE DOJO SYSTEM VERSUS THE CORPORATION SYSTEM By Hiroaki Izumi

Put simply, traditional corporations operate on a system of authority, while traditional dojos operate on a system of responsibility. Some may think that this difference is not very important or that to state such a difference is a contradiction of the concepts of authority and responsibility. One must remember that how people behave in organizations is not dictated strictly by the hierarchy of the organization, but also by their attitudes toward power, politics, their jobs, and the people around them. I guess I should start at the beginning and lay some foundation by describing first, a system of authority, then a system of responsibility.
A CORPORATION AS A SYSTEM OF AUTHORITY
When we talk of a corporate organization, we often think in terms of an organizational chart which shows who has authority over whom. The board of directors has authority over the president, who has authority over the vice-presidents, who have authority over the directors of various operations, and so on. In terms of traditional Weberian theory, a person fills a position which has certain corresponding authority. The authority, and thus power, given to that person comes with the territory.
Along with that authority and power comes some responsibility for using that authority and power in a manner suitable for the goals of the organization. In management circles, we say that people are empowered to carry out certain tasks by virtue of their position. As you notice, in that statement, there was no mention of responsibilities. Responsibilities in this venue are an afterthought. In fact, responsibilities are discussed mostly in terms of the responsibilities that lower ranked workers have to the corporation, or that management has to the board of directors, and that the board of directors has to the shareholders. Little mention is made of the responsibilities that people higher in the hierarchy have towards those lower in rank — only the power and authority they have over them.
In recent years, strategic management theory has begun to address the issue of responsibility of management to various stakeholders in the corporation. This means that management must handle the corporation such that the needs of groups like shareholders, suppliers, clients, and workers (all stakeholders in the corporation) are taken care of. Labor legislation, another field of management, has emphasized the responsibility that corporations have towards their workers. Also environmental legislation has forced corporations to take some responsibility for their activities which affect the land, sea, and air of our earth. Some companies have taken this to heart and have begun a new trend towards “responsible management” of corporations. Such “advanced” companies are finding that there are dividends to being responsible.*
I think the days of the corporation as a system of authority are numbered. The public is getting tired of people and corporations who hold unlimited power and yet have no sense of responsibility for their actions except when they are sued. The world is getting to be so crowded and events occurring so fast that it has become a delicate balancing act just to stay alive. When a person or corporation refuses to take responsibility for their actions, they become like a whirlwind in a paper factory, upsetting the smooth operations and creating a disaster.
THE DOJO SYSTEM OF RESPONSIBILITY
Traditional dojos, on the other hand, have always operated on a system of responsibilities. The hierarchy describes not the authority that a higher rank has over the lower ranks, but the responsibilities that the higher rank has for teaching and looking after the lower ranks. In return, the lower ranks have certain corresponding responsibilities for learning, practicing, and looking after the needs of the higher ranks. The Sensei provides the Sempai with technical learning suitable to that person’s level of knowledge as well as knowledge on how to be a good Sensei by allowing them to practice teaching under the Sensei’s guidance. In return, the Sempai must look after the learning of the dojo members, make sure that the students pay attention to the Sensei in the correct manner, and teach some of the classes for the Sensei Similarly, other higher ranks must look after the learning and health of those below them while paying attention to their own studies with the Sempai This cascade of responsibility flows downward, like many things, until the newest person in the dojo is reached. The only responsibility that person has in the dojo is to those above and to his or her own person — to practice diligently and correctly.
Authority, in this system, is not something that is provided with a specific rank. It is something that is won by each individual with the respect that others give that person because they have carried out of their responsibilities well. It is a meritocracy based on knowledge transferal and the carrying out of responsibilities rather than a Weberian bureaucracy based on knowledge held and the authority of position.
This system is much more in line with the proper concept of authority. Modern management theory holds that authority cannot be taken — it must be given by those over whom an individual has authority. If a lower rank feels that the higher rank has no authority over them, then the higher rank has no authority, even though they may have the power to beat the lower rank into the mats. The lower rank can ignore any commands given to them by the higher rank until that higher rank uses his or her powers to enforce the commands.

Read more: http://ekamachdi.wordpress.com/2008/11/05/the-dojo-system-versus-the-corporation-system-by-hiroaki-izumi/

http://www.filesonic.com/file/729206/Art_of_Aikido.pdf

The Art Of Aikido: Principles And Essential Techniques

Author: Kisshomaru Ueshiba

Category: Novel

Tag: History and Military

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Description

• Author: Kisshomaru Ueshiba

Deep insight into both the spiritual and technical demensions of Aikido



Aikido is a modern Budo founded by Morihei Ueshiba after he had mastered many traditional Japanese martial arts and engaged in profound spiritual training. Morihei maintained, "In true Budo, there is no enemy. True Budo is the function of love. A martial art solely concerned with winning and losing

is not true Budo. Victory is to thoroughly rid the mind of contention and conflict within ourselves."



This book was composed by Kisshomaru Ueshiba, Morihei's son and successor as the Second Aikido Doshu (the person who embodies the spirit of Aikido as inherited from the founder and is its living symbol ). Morihei himself taught Aikido in archaic, esoteric language, and limited his instruction to a

select few. In order to introduce Aikido to the rest of the world, his son simplified its philosophy and arranged the techniques so that it would be possible for any serious trainee to practice this martial art. Aikido is now practiced in eighty-five foreign countries-a testament to Kisshomaru's

achievement. The Aikido ideal of "refining one's mind and body to foster a spirit of harmony" has obviously struck a common chord among the peoples of the world.



This book is a compilation of Kisshomaru's writings on Aikido. It will provide the reader with deep insight into both the spiritual and technical dimensions of Aikido, and explain its central features-ki energy, breathing methods, posture, among others. The book is detailed with many dynamic photos,

depicting the author, and his son Moriteru ( present Doshu, and the author of The Aikido master Course), carrying out the techniques. It is a work that all Aikido practitioners, from beginner to master, will want to acquire.

http://www.filesonic.com/file/729206/Art_of_Aikido.pdf

Aikido’s context

Understanding Aikido’s proper context.

Aikido is a martial art. Nothing revolutionary about that statement. But what kind of martial art is Aikido? There are many different types of martial arts. Martial art systems designed to be used in many different contexts. So what is the proper context for Aikido?

There are many kinds of martial arts. Systems designed to do all manner of things martial. Some systems are designed around weapons, some around environment, some based on stealth, and some for sport. The world of the martial art is deep and rich with diversity. However most of us pigeon hole the martial arts into one small category: unarmed one-on-one combat. When you say the word “martial art”, most people will immediately think of: Karate, Tae Kwon Do, MMA, or Kickboxing. This is what most of us limit our concept of a martial art system to. However this is only the tip of the iceberg.

Generally we attempt to classify a martial art system into one of two or three categories. Commonly when someone asks what type of martial art something is, they are asking if it is an unarmed grappling system, an unarmed striking system, or possibly an unarmed throwing/projecting system. These are the categories that even accomplished students of the martial arts sometimes use to classify a “type” of martial art. While these are good and true martial categories they are a very limited way to look at the world of martial arts. Again, the importance we put on these categories is a byproduct of our over enfaces on unarmed one-on-one fighting methods.

When looking at all martial arts in terms of unarmed one-on-one fighting, it seems that all martial arts must fit into one of these three categories. Trying to put Aikido into one of these categories will be very difficult. It doesn’t properly fit into any of them; lets take a brief look.

Few people would say that Aikido is a striking system. Although there is some lip service paid to the idea, and a comment by the founder that Aikido is 90% atemi (striking). Yet unarmed striking is something Aikido decidedly lacks. The technical unarmed striking syllabus in Aikido is very limited. No formal punches, kicks, elbowing or kneeing technique. On top of lack of unarmed striking techniques, Aikido doesn’t have a method of practicing these techniques. Unlike Karate, or Boxing, we don’t practice hitting anything, we don’t break boards, strike targets or hit bags. And most importantly we don’t practice techniques on other people who are trying to strike us back. One would be hard pressed to justify that Aikido is an unarmed striking system.

Many might try and classify Aikido as a grappling system. At least this makes some kind of sense. Aikido has grabbing techniques, that we practice applying and escaping, this is an undeniable part of a grappling system. We also have locking and pinning techniques, another necessary part of a grappling system. However Aikido seems to avoid all of the common unarmed grappling holds. There are no: headlocks, bear hugs, or body pin/hold techniques or escapes. Some Aikido schools might have a limited practice where they do some bear hugs etc., but these practices didn’t come from the founder. Aikido doesn’t have any universal techniques against, or for a clinch. Aikido also has no ground fighting technique, aside from a limited set of suwari waza (siting techniques). Adding to the lack of technical diversity, we don’t have a grappling practice. That is to say we don’t have a free play practice where we wrestle and try our techniques out full speed, with skilled opponents. This lack of technique, and methods for improving technique allows us to decidedly say that Aikido is a poor unarmed grappling system, if it is a unarmed grappling system at all.

So last we are left with throwing/projecting systems. The first problem we run into is, most throwing/projecting systems are part of a larger grappling system. This is because, for the most part, its very difficult to throw someone without first getting them into grappling range (the clinch). Putting this aside for just a moment though, Aikido may indeed seem to be a throwing/projecting system. Traditionally Aikido has 6 techniques that are called “nage” (roughly translated as throw): Kokyu nage, Koshi nage, Kaiten nage, Irimi nage, Shiho nage, Juji nage. This means a large part of Aikido’s syllabus is dedicated to “throwing” techniques. Further, projecting or shoving/pushing, is something that Aikidoka train to resist and/or flow around. We practice a from of rooting to the ground that makes it very difficult to shove an centered and grounded Aikido practitioner. We also practice movement techniques that let us get out of the way of someone pushing us. So we do train some defense against projections. Despite Aikido’s focus on these throwing/projecting techniques, there is a lot left out.

Aikido comes no where near a complete system of unarmed throws. There is only one high amperage throw (Koshi nage), this results in a real lack of power throws as one would see in Judo. When the idea is using the ground as your weapon, this makes for a weak throwing system. There are few good follow ups to throwing techniques, most Aikido throws don’t end in a pin, or controlling technique. There are no leg sweeps or tripping techniques. And perhaps most important no defense techniques to any of these. This is very strange; especially strange if you consider that this may be the only unarmed category Aikido fits into. Further without a grappling system attached to it, how are you ever going to get into the proper positions to do these throws? Why are Aikido’s throws so weak in comparison to Judo throws, or throws found in Chinese throwing styles? While one could make an argument that Aikido is an unarmed throwing/projecting style, it would be a very poor example.

So trying to put Aikido into one of these three unarmed categories (striking, grappling, projecting/throwing) we find that Aikido is a system that is most decidedly lacking. However this is only if we keep our very myopic view of the martial arts; the martial arts are limited to one-on-one unarmed fighting. How do Kendo (sword arts) or Kyudo (Archery) fit into these three unarmed categories? They are weapon arts, so you may put them into the striking category, because that’s what weapons do, strike. However using unarmed strike defense against these weapons would be a bad idea. Similarly, training with swords and bows is not going to help you throw a better punch or kick. With this little conundrum we can see a new category arising, and it will be the first of a much broader set of super-catagories: Weapons.

Read more: http://www.aikidostudent.com/content/?p=745

aikido student

A great website with Aikido resources:



http://www.aikidostudent.com/

Donovan Waite Sensei in Toronto 2008, Class at the YMCA

Donovan Waite Sensei in Toronto 2008, Class at the YMCA






Donovan Waite 2008 YMCA class part 1








Donovan Waite 2008 YMCA class part 2

Donovan Waite - Aikido Ukemi - vol 1

Donovan Waite - Aikido Ukemi - vol 1

The ability to go safely to the ground is one of the most important skills of self-defense. It is essential for students of Aikido, who spend half their practice time being thrown forcefully to the mat. On this video, Donovan Waite Sensei demonstrates his own system of falling -- a system based on seven techniques ranging from standard Aikido rolls to knee-saving side falls and spectacular back drops. In all these falls, Waite Sensei meets the mat softly, not with percussion. After illustrating and discussing the details of the seven falls, Waite Sensei offers progressively structured exercises that allow students of all levels to move toward mastery of falling safely and at their own rates. A large step forward in the development o falling technique, the system presented here should interest students of Aikido, people in other martial arts, and others concerned with developing a friendly relationship to the ground.

http://www.megavideo.com/?d=AR0A5MUO

Angular Attack Theory: An Aikido Perspective

Angular Attack Theory: An Aikido Perspective

by Todd Jones

Published Online

Todd Jones in action

Angular attack theory is a conceptual framework that is taught in many martial traditions in one form or another. A fundamental comprehension of attack theory is essential to successfully effectuating defensive strategy and tactics. Ignorance of the construction, tactics, and strategy of attacking guarantees defeat. That said it is a difficult task to convey these concepts in writing, but here goes…

This treatise provides a glimpse into our approach to its study but is by no means a comprehensive treatment of the topic. Angular attack theory serves as a bridge to understanding and communicating strategic and tactical concepts in various martial traditions. An understanding of angular attack theory will help to ensure that applied aikido techniques possess martial integrity and are truly effective.

Before we delve into the intricacies and details of angular attack theory, it is imperative that certain contextual and definitional issues be addressed first: please bear with…

Perception colors perspective. Perspective affects philosophy. What a person believes is a function of their intelligence, experience, education, and circumstance. Disagreement is usually a matter of insufficient commonality. When one or more parties to a disagreement are sufficiently lacking in experience (i.e. maturity and/or patience), we frequently observe physical altercations.

Physical altercation, controlled or uncontrolled, is nonetheless a form of communication that reveals much about an individual’s psychological makeup. As such, karate kumite, aikido randori, and kendo or judo shiai, represent nothing more than physical “conversations.” If you watch closely, regardless of the art being practiced, you will learn much about any participant’s personal style of, or approach to conflict resolution. This ability to observe a personal style of interaction is not limited to activities in the dojo; the way a person walks, the way a person holds posture, the way they speak, are all telltale signs to be observed and chronicled.

In modern budo, we train for many reasons, but all martial arts eventually require some degree of physical interaction. Whether you train for self-defense, general health and conditioning, sportive competition, artistic pursuit, or some combination of the aforementioned; intimate contact with another human will become necessary at some point. And despite that every human body is essentially constrained to a limited set of biomechanical capabilities and therefore limitations; depending on your chosen martial path that contact will be more or less damaging to your body. Every endeavor has a learning curve and every person learns at a slightly different pace. So, no two experiences are, or can ever be the same. Therefore, how we come together is the essential distillate on many different levels.

Human beings are competitive by nature. And although “winning and losing” is a topic worthy of an article, or book, of its own, it is not the central theme of this article. From a competitive perspective, winning or losing is merely the outcome of a game. From the standpoint of discussing self-defense, it is a matter of life or death. Individuals practicing an artistic pursuit may not even recognize the concept as having any validity whatsoever. Perspective can dictate philosophy. Part of learning to be successful and happy in life is learning to understand the perspectives, and agendas, of others whom we encounter and have to deal with. Knowing where they are coming from and what they really want are critical to finding commonality and seeking agreement… ending conflict. Aikido.

The cornerstones of physical interactive success are skill, conditioning, and experience. All things being equal, a shortcoming in any of these three categories virtually insures defeat. A budoka with superior skill, who is in top shape, and is experienced at physical interaction, should never fail. A budoka with superior skill, who is in top shape but lacking interactive experience may fail, but may get lucky if the conversation drags out long enough. Likewise, a budoka with superior skill and experience, who is not in top shape, will prevail over another who is in top shape but lacking in experience. Thus explains the old adage, “youth and exuberance are no match for age and experience!” Of course, even a skilled budoka who is out of shape and lacking interactive experience is doomed to fail.

Before this discussion can go much further it is imperative that certain concepts and terms are clearly understood. Most disagreements stem from misunderstandings…

The Line is simply understood as a ray extending through each partner’s center, regardless of where they move. Angular attack theory advocates that although the shortest distance between two points may be a straight line, it is not necessarily the path of least grief.

The Gap is the space between the two partners. “Bridging the Gap” is a dangerous exercise worthy of much study, and angular attack theory is central to success. Boxing, judo, karate, kendo, and most other competitive arts focus in this area. It is arguably the Achilles heel of most aikido practitioners and the reason many other martial artists criticize aikido training methods.

Zones: there are several types to discuss. Spatial Zones vary, based on person-specific physical and psychological factors. Spatially, the outermost is the Zone of Influence; this is the point at which an advancing individual causes a physical reaction in their opponent. For example, a step backwards, or a raising of the hands, is an indication that the aggressor has entered their opponent’s Zone of Influence, because they have influenced that person’s behavior.

The next closest zone is referred to as the Effective Striking Range; it is the area between the maximum range of a person’s back leg kick, and the maximum range of a lead hand strike in karate. Many aikido and kendo techniques are executed in this range, because it is the range that karate and kendo practitioners are most comfortable at. Finally, the Throwing Zone is the area inside the Effective Striking Range; this is the zone that judo and jujutsu practitioners prefer, for obvious reasons.

Physical Zones include High, Middle, and Low body areas. Most agree that the High zone is above the nipple line, the Middle zone is between the nipples and the groin, and the Low zone extends from the groin to the feet.

Maai is the Japanese term that refers to space-time/rhythm and distance relationships related to “Bridging the Gap.” How one gets from here to there is the real problem in effectively addressing conflict, physical or otherwise. Functions of maai that must be intimately understood include distance, angle (X, Y, and Z axis), rhythm, and speed.

The Compass and the Clockface are virtually identical concepts that relate the two-dimensional spatial relationship between the two opponents or partners. You should imagine that you stand in the center of a giant compass or clockface; your partner is standing at north or twelve o’clock. These concepts are especially useful in multiple-attacker training.

Defensive Footwork delineates three categories of responsive movement and each reflects a particular psychological persuasion. Jamming is any responsive footwork that moves you toward the attacker between the NE and NW compass points. Jamming is irimi. Jamming is endemic to bold, self-assured, or impatient individuals. Blocking is any responsive footwork that tends to hold ground including movement between the NE and SE or NW and SW compass points. Humans are territorial by nature; otherwise we would need national boundaries. Eighty percent of karate practitioners fall into the blocker category of defensive footwork. Running, or Moving, is any responsive footwork that moves you away from the attacker between the SE and SW compass points. Runners are typically high-strung, frail, and cautious people. Responsive footwork is more important to note than attack style; it is the clue to understanding your opponent or partner. Knowing how they are likely to react is key to successfully bridging the gap.

Initial orientation and stance considerations have four components:

1. Posture, attitude, kokoro. In Japanese, the word kokoro translates as both physical and psychological attitude; how adept! What is the initial placement/orientation of the hands (e.g. boxer’s guard)? Is there torso inclination? What is the stance width and depth? Does the particular stance favor power generation or mobility?

2. The initial angle of the feet. Is the person in riding, triangular, or natural stance?

3. Orientation: The relationship of one partner’s feet to the other person’s. Are you in an open-open (gyaku hanmi) or open-closed (ai hanmi) orientation?

4. Vector: What initial stepping movement occurs and at what clockface angle? Essentially, there are only a few different steps to learn. The pivot step is referred to as tenkai in aikido terminology. An avoidance step is called tenkan. The J step is tenshin-ashi, and shuffle stepping (tsugi-ashi) can be done several ways: lunging, shuffling, slide up, or skipping. Alternating or running step (e.g. normal walking or sprinting) is another, sometimes called ayumi-ashi. Spinning step is sometimes called furi-ashi, and also there is circle stepping where one moves along a perimeter.

5. Consideration must also be given to the vertical or Z axis. In aikido we practice hanmi handachi, in judo it’s a little different, in karate and kendo we target high, middle, and lower body targets. A spinning sickle sweep requires a different defense than a flying, spinning horse kick.

Observation: After years of teaching, it has become apparent that it is just as important to teach proper observation of the demonstration because it facilitates rapid understanding. Students should first observe the demonstrators’ initial orientation (i.e. open-open or open-closed relationship). The next point to note should be the stepping employed by each partner. After understanding those elements, the initiator’s (e.g. aite or uke) first action (e.g. grab or strike) should be observed. Finally, the respondent’s (e.g. shite or nage) redress should be noted.

The Risk-Benefit Ratio is a measure of an attack’s relative risk/benefit. A boxer’s jab, for instance, is a low risk, low benefit technique if executed by itself. You will not incapacitate your opponent with a jab, but you will not be very exposed to counterattack either. On the other hand, a jumping, spinning hook kick has a high risk, high benefit ratio. If the kick lands, such a technique can easily disable an opponent; but usually it doesn’t land. A flying, spinning backhand strike, is a good example of a high risk, low benefit technique. Chancing such a feeble attack puts one more at risk than anything else.

Angular Attack
So, finally, we are at a point where we can address the thesis of this article. There are five categories of Angular Attack for bridging the gap.

Now that we have established functional definitions for basic communication, it is possible to address more technical matters. Martial art techniques are like tools in a toolbox; the more you have, the more you can do. Depending on the tool selected, one can build or destroy. That said the process of learning angular attack theory may require a temporary abeyance of ethical considerations in training in order to permit an exploration of the available opportunities. Technical response and target selection in basic angular attack theory training may not present the highest possible ethical ideals only because the emphasis is on technical simplicity and communicating theoretical concepts. Once the concepts are understood, the user will gradually be able to adjust target and technical selection befitting their personal comfort in any given application. The higher the skill differential, the more benevolently one may respond.

http://www.aikidojournal.com/article?articleID=634