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Artykuły w czasopismach na temat "Martial arts – japan – history"
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Eckford, David. "Review of An Insider’s Guide to the Japanese Martial Arts: A New Look at Japan’s Fighting Traditions, by Alexander Bennett." Revista de Artes Marciales Asiáticas 18, no. 1 (2023): 62–65. http://dx.doi.org/10.18002/rama.v18i1.7685.
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This review addresses An Insider’s Guide to the Japanese Martial Arts: A New Look at Japan’s Fighting Traditions by Alexander Bennett, published in 2023 by Tuttle Publishing. The Japanese martial arts and Japan have long attracted practitioners from around the globe travelling to Japan, hoping to further the knowledge of their chosen martial art. Far from being a recent trend, records of such travels have graced the martial arts literature for decades. This volume offers a neatly packaged representation of the Japanese martial arts written in an approachable manner by a bilingual, bicultural, academic, martial arts researcher and high-ranking exponent. Stocked with educational and credible material and delivered in an affable tone, this book provides a thorough coverage of the Japanese martial arts from their early past to the present day. In addition, practical and indispensable information for surviving and making the most out of one’s stay in Japan is presented. Invaluable to the practitioner with their sights set on studying martial arts in Japan, this publication goes way beyond and presents a plethora of information, both historical and contemporary, which will captivate all those studying the arts, regardless of their domicile. This valuable contribution to the martial arts literature is an enjoyable and educational walk through the Japanese martial arts that will benefit the uninitiated, novices, and seasoned veterans alike. Keywords: Japanese martial arts; Japanese martial history; studying martial arts in Japan; Japanese culture
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Maksimović, Marijana. "Sport, human resources and basic values of japanese society." Sport — nauka i praksa = Sport — Science And Practice 10, no. 2 (2020): 47–64. http://dx.doi.org/10.5937/snp2001047m.
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Japan is a capitalist country that puts profit at the center of the organization of industrial relations, but puts the "man" at the center of the organization of society and, accordingly, attaches great importance to human resources. Sport, as part of a healthy lifestyle, is one of the ways to promote longevity in Japan. In addition to many other elements, it contributes to a higher quality of life along with a particular diet. In Japan, stress is present because change is part of everyday life, and in the elimination of stress, it helps the sport as part of a healthy approach to life. Japan has a very long history of traditional martial sports and that are part of the budo, namely: judo, kendo, kyudo, sumo, karate-do, aikido, shorinji kempo, naginata, and jukendo. The very English term "martial arts" implies both martial sports and martial arts, though the two terms are distinguished. For example, a traditional martial sport is sumo, a martial arts is aikido, while karate is both a sport and a martial art. The main difference between martial sports and martial arts is that martial sports have competitions and firm rules in line with which athletes compete, while the arts have no contests and competition rules, but rather respect the principles of the martial art itself. Today, martial sports aim to improve a person's potential and abilities through learning, and to lead them to a fair triumph. The main point of martial arts is the acquisition of combat skills that are applicable in every situation.
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Hauser, William B., and G. Cameron Hurst III. "Armed Martial Arts of Japan: Swordsmanship and Archery." American Historical Review 104, no. 5 (1999): 1651. http://dx.doi.org/10.2307/2649379.
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Rouse, Wendy. "Jiu-Jitsuing Uncle Sam." Pacific Historical Review 84, no. 4 (2015): 448–77. http://dx.doi.org/10.1525/phr.2015.84.4.448.
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The emergence of Japan as a major world power in the early twentieth century generated anxiety over America’s place in the world. Fears of race suicide combined with a fear of the feminizing effects of over-civilization further exacerbated these tensions. Japanese jiu-jitsu came to symbolize these debates. As a physical example of the yellow peril, Japanese martial arts posed a threat to western martial arts of boxing and wrestling. The efficiency and effectiveness of Japanese jiu-jitsu, as introduced to Americans in the early twentieth century, challenged preconceived notions of the superiority of western martial arts and therefore American constructions of race and masculinity. As Theodore Roosevelt and the U.S. nation wrestled with the Japanese and jiu-jitsu, they responded in various ways to this new menace. The jiu-jitsu threat was ultimately subjugated by simultaneously exoticizing, feminizing, and appropriating aspects of it in order to reassert the dominance of western martial arts, the white race and American masculinity.
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Filipović, Aleksandar. "The origin of the aesthetic elements in traditional forms of Far-eastern martial arts." Issues in Ethnology and Anthropology 9, no. 1 (2016): 145. http://dx.doi.org/10.21301/eap.v9i1.8.
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In light of the fact that Far-eastern martial arts have to be viewed as an inseparable part of the cultural traditions of China and Japan, their aesthetic character is tied to traditional cultural concepts which dominate these cultures, such as the concept of the unity of opposites, better known as yin and yang; the concept of the Road (the Tao) as a symbol of continuing self-improvement; the concept of Chi or Qui energy which permeates the cosmos as well as individual beings, etc. These concepts owe their existence and development first and foremost to the religious and philosophical systems which shaped and influenced all segments of these two great cultures, and not just the martial tradition. On the other hand, performance arts weren’t spared this same influence. Performance arts and martial arts of the Far East had an intertwined history and strongly influenced each other. The aim of this paper will be to give an outline of the basic concepts connected to the aesthetics of the martial arts of China and Japan and point out the similar roots in other segments of cultural tradition.
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KAWASHIMA, Takamune. "Proto-historic Background of Martial Arts Schools in Eastern Japan." Asian Studies 6, no. 2 (2018): 73–86. http://dx.doi.org/10.4312/as.2018.6.2.73-86.
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Kashima city is best known for having the oldest martial arts schools in Japan. While some of its martial arts schools, such as the Kashima Shinryū, were officially established in the latter half of the medieval period, there was already a long tradition of martial arts in Kashima region since the Kofun period (the fourth to the seventh centuries AD). This paper focuses on archaeological remains and the landscape around the Kashima Grand Shrine, to clarify the significance and influence of the Kashima Grand Shrine in managing the eastern part of the territory of ancient Japan. This paper examines some characteristics of the region, such as its coastal location that enabled the transportation of materials and soldiers. Another specific aspect of the place could be the advanced metal production evident in the giant sword of the Kashima Grand Shrine made in the early ancient period. Ancient workshops for metallurgy were found at the former local government office in Hitachi-no-kuni, the area of today’s Ibaraki Prefecture. It thus seems no coincidence that Kashima was chosen as a kind of military base. The archaeological findings that have been made in this location provide many reasons why the lineages of various martial arts schools, including the Kashima Shinryū, derived from this city, which led to the formation of later bushi groups in the medieval period of eastern Japan.
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Lytvynenko, Andrii, and Viacheslav Mulyk. "Analysis of the process of emergence and development trends of Ukrainian and Eastern national types of martial arts." Слобожанський науково-спортивний вісник 27, no. 4 (2023): 168–74. http://dx.doi.org/10.15391/snsv.2023-4.001.
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Background and Study Aim. National types of martial arts have been created and are functioning in Ukraine, which are gaining more and more popularity in the world. Modern sports science investigates the history of the creation of national types of martial arts. The purpose of the article is to investigate the historical origins of the emergence and development of Ukrainian and Eastern national martial arts. Material and Methods. 217 sources of information on the history of traditional Ukrainian martial culture were analyzed. Bibliometric methods of processing the received information were used. After the initial analysis, 34 sources were selected, which fully correspond to the purpose of the study. Results. The stages of the formation of the Ukrainian nation are quite fully covered in scientific historical sources. The mutual connection between the development of society and its martial culture is shown. It is reliably known about the presence of military training in the era of the Trypil culture (approx. 5400 - 2750 BC). It is shown that the complication of social relations and the development of material production created conditions for the separation of the caste of professional warriors. Professional soldiers conducted specialized training for weapons and physical fitness. In combat units, young men were trained for combat operations. The military training of professional soldiers reached its maximum development during the period of existence of Kyivan Rus (IX-XIII centuries of the new era). Literary sources provide information that the national physical culture developed at the same time as the complex of military-applied youth training. The training included fencing with various types of weapons, archery and types of unarmed combat. On the banks of the Dnieper, on the island of Khortytsia, the Cossacks formed the military society of Zaporizhzhya Sich (16th - 18th centuries of the new era) and on a systematic basis conducted preparations for conducting military operations. Varieties of fencing, wrestling and fist fighting were developed at a high level. Data given in scientific sources indicate that the Cossack martial arts became the basis of modern Ukrainian national types of martial arts. In Japan, in the process of the foundation of the country (1603-1868 years of the new era), a national martial culture was formed based on the training of samurai warriors. Conclusions. The bibliometric analysis of publications on the history of Ukraine determined the correlation between the stages of the formation of the Ukrainian nation and the development of the military culture of Ukraine. The significant influence of religion on the consciousness of Ukrainians makes it possible to divide martial arts into pre-Christian (Trypylian and Indo-European cultures) and Christian (Kyiv Rus, Zaporizhzhya Sich). A comparison of the emergence and development of traditional national martial arts of Ukraine and Japan makes it possible to highlight the general patterns of formation of modern national types of martial arts.
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BARBOŞ, PETRE, and IOAN-NELU POP. "FROM YAMABUSHI TO MODERN PSHYCHOLOGICALTRAINING IN THE MARTIAL ARTS." Studia Universitatis Babeş-Bolyai Educatio Artis Gymnasticae 67, no. 4 (2023): 51–57. http://dx.doi.org/10.24193/subbeag.67(4).33.
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ABSTRACT. Yamabushi were forest spirits who lived in the regions of Japan. They did not lead their lives in urban agglomerations, and appeared around monasteries or on mountain paths. They mostly posed no danger to humans, intervening in the lives of martial arts masters, providing them with secret fighting techniques. They had a more psychological training role, which led to exceptional results for the history of martial arts. After the fall of the samurai class and the secular development of Japanese society, these spirits of the forests will be replaced by psychologists, who will try to bring superior performance to the work of martial arts athletes. Using hypnosis, manipulations of the human psyche, but also of the masses, methods of eliminating emotions, up to their annihilation, many countries resorted to high-level psychologists, whose aim was to train an athlete from the point of view psychologically, incapable of being tributary to emotions. With all the methods used, some even taken from the field of military psychology, the athletes' results were not superior to the majority. Not all athletes managed to overcome all their obstacles, some, instead, failed completely, their lives were changed forever, being unable to adapt to the society in which they live. The studies below represent a series of research in the field of psychology of martial arts, with updated data at the time of writing the article.
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LUKMINAITĖ, Simona. "Women’s Education at Meiji Jogakkō and Martial Arts." Asian Studies 6, no. 2 (2018): 173–88. http://dx.doi.org/10.4312/as.2018.6.2.173-188.
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The topic of bushidō in education has recently been explored by Gainty (2013), Benesch (2014), and several Japanese historians in Japan, such as Sōgawa (2017). However, martial arts and bushidō, as found in the education for women, remains a largely untreated issue, despite the great attention women and their physical education received in the discourses regarding the creation of a healthy modern nation that took place during and after the Meiji period (1868–1912). By looking at numerous primary sources, this paper, building upon Lukminaitė (2018), focuses on Meiji Jogakkō’s instruction of budō as a modern means of physical education (PE). It aims to provide new insights into how budō was perceived, treated in writing, and functionally put into practice.
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De la Fuente, Eduardo Gonzalez. "Review of Anko Itosu. The Man. The Master. The Myth. Biography of a Legend, by Thomas Feldmann." Revista de Artes Marciales Asiáticas 17, no. 1 (2022): 108–12. http://dx.doi.org/10.18002/rama.v17i1.7279.
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This review considers the book Anko Itosu. The Man. The Master. The Myth. Biography of a Legend, published in 2021 by Thomas Feldmann. The volume is a thorough biographical study of Anko Itosu (1831–1915), Okinawan born and essential figure to interpret initial developments of karate history during the 20th century. Approximately two decades before this indigenous martial art was to be popularized in mainland Japan by Funakoshi Gichin (1868–1957) and Mabuni Kenwa (1889–1952), and officially recognized by the Dainippon Butokukai [Greater Japan Martial Arts Virtue Society] (1933), Itosu consolidated important technical and discursive changes for karate. This novel way to practice and describe karate, still molding the perception of the art today, had the intention, among others, to further support its inclusion in the school system of Okinawa. Using a huge amount of written and oral sources, historical documents, and scholarly studies on Okinawa, this text offers a vivid picture of Itosu's life. In a manner unusual among the publications on the topic, the text not only explores the early days of modern karate through the existential vicissitudes of the master, but even more importantly it does so against the background of how the cultural, social, and political life was articulated in Okinawa at the time. Such a remarkable effort bears a value that should not go unnoticed among martial arts researchers and the interested reader alike.
Rozprawy doktorskie na temat "Martial arts – japan – history"
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Price, Brian R. "The Martial Arts of Medieval Europe." Thesis, University of North Texas, 2011. https://digital.library.unt.edu/ark:/67531/metadc103377/.
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During the late Middle Ages and into the Renaissance, fighting books—Fechtbücher—were produced in northern Italy, among the German states, in Burgundy, and on the Iberian peninsula. Long dismissed by fencing historians as “rough and untutored,” and largely unknown to military historians, these enigmatic treatises offer important insights into the cultural realities for all three orders in medieval society: those who fought, those who prayed, and those who labored. The intent of this dissertation is to demonstrate, contrary to the view of fencing historians, that the medieval works were systematic and logical approaches to personal defense rooted in optimizing available technology and regulating the appropriate use of the skills and technology through the lens of chivalric conduct. I argue further that these approaches were principle-based, that they built on Aristotelian conceptions of arte, and that by both contemporary and modern usage, they were martial arts. Finally, I argue that the existence of these martial arts lends important insights into the world-view across the spectrum of Medieval and early Renaissance society, but particularly with the tactical understanding held by professional combatants, the knights and men-at-arms. Three treatises are analyzed in detail. These include the anonymous RA I.33 Latin manuscript in the Royal Armouries at Leeds; the early German treatise attributed to Hanko Döbringer that glosses the great Johannes Liechtenauer; and the collection of surviving treatises by the Friulian master, Fiore dei Liberi. Each is compared in order to highlight common elements of usage that form the principles of the combat arts.
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Zoughari, Kacem. "Tradition du mouvement dans les écoles classiques de combat du Japon." Paris, INALCO, 2008. http://www.theses.fr/2008INAL0022.
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Joern, Albert. "The repositioning of traditional martial arts in Republican China." Thesis, McGill University, 2013. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=114301.
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In this thesis, I discuss how practitioners of martial arts in the Republican era of China were engaged in a process of reinventing what embodied the field of martial arts during a time when physical culture was treated as an instrument of nation-building in response to colonial discourses and the process of modernization. Martial arts were repositioned from being a loosely associated field of practice for people who engaged with a set of combative skills that focused on weapons training that championed archery and spear fighting, towards being a recreational activity with a formalized body of knowledge, skills and practices imbued with a Chinese sense of identity suitable for the modern class of urban and educated Chinese citizens. It is my belief that these efforts were a very important factor in why the practice of martial arts today is so closely associated with concepts of self-cultivation. This repositioning of Chinese martial arts was driven by a schism between the traditionalists who defended the beliefs and practices from the imperial age of China, and the modernists who saw the complete adoption of Western technologies and concepts as the only course for the modernization of China. Due to the shifting politics around education, understandings of the body and its representation in society, the efforts to preserve traditional practices were complicated through the dynamics related to identity and state power. The field of martial arts was criticized by reformists and modernists such as those involved with the New Culture Movement, who argued that China needed to embrace scientific notions of the Western nations and abandon "feudal superstitions." Within this context, the field of traditional Chinese martial arts was stigmatized by associations with the failed Boxer Rebellion, the diversity of practices and the secrecy that existed between different schools of practice. In response to the modernity movements that criticized the traditional systems of belief that martial artists drew upon to substantiate their systems of practice as a recreational pursuit, associations such as the Jingwu Tiyu Hui and the Zhongyang Guoshuguan were formed according to Western institutional models as part of the effort to unify and "modernize" Chinese martial arts. The teachers and administrators involved with these institutions wanted to preserve the practice of martial arts, and to accomplish this they had to develop new ways to systemize the training methods, essentially reinventing them by promoting them to a new generation of students in a format that had never existed before.<br>À travers cet essai, j'examine la façon dont les pratiquants d'arts martiaux dans l'ère républicaine de la Chine étaient impliqués dans le but de réinventer ce qu'incarnait le domaine des arts martiaux à une époque où la culture physique était traitée comme un instrument de construction de la nation en réponse au discours colonial et au processus de modernisation. Les arts martiaux ont été repositionnés à partir d'un ensemble de personnes indirectement associés qui se livraient à un ensemble de combats et qui concentraient leurs compétences sur des entraînements aux armes encourageant le tir à l'arc et le combat à la lance, afin de devenir une activité de loisir avec un corps formalisé de connaissances, de compétences et de pratiques imprégnées avec une identité chinoise adapté à la classe moderne urbaine et de citoyens chinois éduquée. Ceci est ma conviction que ces efforts ont été un facteur très important dans la raison pour laquelle la pratique des arts martiaux aujourd'hui est si étroitement associée aux concepts de la culture de soi.Ce repositionnement des arts martiaux chinois fut motivé par le schisme entre les traditionalistes qui défendaient leurs croyances et leurs pratiques de l'époque impériale de la Chine, et les modernistes qui, eux, ont vu l'adoption complète de technologies et de concepts occidentaux comme le seul mouvement bénéfique à la modernisation de la Chine. En raison de la politique à travers l'éducation, la compréhension du corps et de sa représentation dans la société, les efforts visant à préserver les pratiques traditionnelles ont été compliquées par la dynamique liée à l'identité et le pouvoir de l'état. Le domaine des arts martiaux a été critiqué par les réformistes et les modernistes incluant ceux qui furent impliqués dans le « New Culture movement», qui a fait valoir que la Chine devait embrasser des notions scientifiques des pays occidentaux et abandonner leurs «superstitions féodales. » Dans ce contexte, le domaine des arts martiaux traditionnels a été stigmatisé par des liens avec la révolte des Boxers, la diversité des pratiques et la discrétion qui existait entre les différentes écoles de pratique.En réponse aux mouvements de modernité qui ont critiqué les systèmes de croyances traditionnels dont les pratiquants d'arts martiaux ont fait appel à l'appui de leurs systèmes pour justifier leur pratique comme une forme de loisir, des associations telles que les Jingwu Tiyu Hui et le Zhongyang Guoshuguan ont été formés selon les modèles occidentaux institutionnels dans le but d'unifier et de , en quelque sorte , moderniser les arts martiaux chinois. Les enseignants et les administrateurs concernés par ces institutions voulaient préserver la pratique des arts martiaux, et pour ce faire ils ont dû développer des nouvelles façons de systématiser les méthodes de formation, les réinventer en les promouvant à une nouvelle génération d'étudiants sous une forme qui n'avaient jamais existé auparavant.
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McNally, Ian. "Internal Cultivation or External Strength?: Claiming Martial Arts in the Qing Period." The Ohio State University, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=osu1557155402412377.
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Castillo, Gilbert Gerard. "Gender, Identity, and Influence: Hong Kong Martial Arts Films." Thesis, University of North Texas, 2002. https://digital.library.unt.edu/ark:/67531/metadc3354/.
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This project is an examination of the Hong Kong film industry, focusing on the years leading up to the handover of Hong Kong to communist China. The influence of classical Chinese culture on gender representation in martial arts films is examined in order to formulate an understanding of how these films use gender issues to negotiate a sense of cultural identity in the face of unprecedented political change. In particular, the films of Hong Kong action stars Michelle Yeoh and Brigitte Lin are studied within a feminist and cultural studies framework for indications of identity formation through the highlighting of gender issues.
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Ng, Pei-San. "Strength From Within| the Chinese Internal Martial Arts as Discourse, Aesthetics, and Cultural Trope (1850-1940)." Thesis, University of California, Berkeley, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10251445.
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<p> My dissertation explores a cultural history of the body as reflected in meditative and therapeutic forms of the Chinese martial arts in nineteenth and early twentieth-century China. Precursors of the more familiar present-day <i> taijiquan</i> <b>[special characters omitted]</b> and <i> qigong</i> <b>[special characters omitted],</b> these forms of martial arts techniques focus on the inward cultivation of <i>qi</i> <b> [special characters omitted]</b> and other apparently ineffable energies of the body. They revolve around the harnessing of “internal strength” or <i>neigong</i> <b>[special characters omitted].</b> These notions of a strength derived from an invisible, intangible, yet embodied <i> qi</i> came to represent a significant counterweight to sports, exercise science, the Physical Culture movement, physiology, and other Western ideas of muscularity and the body that were being imported into China at the time. </p><p> What role would such competing discourses of the body play in shaping contemporary ideas of embodiment? How would it raise the stakes in an era already ideologically charged with the intertwined issues of nationalism and imperialism, and so-called scientific modernity and indigenous tradition? This study is an inquiry into the epistemological and ontological ramifications of the idea of <i>neigong</i> internal strength, tracing the popular spread of the idea and its impact in late Qing and Republican China vernacular discourse. I pay particular attention to how the notion of “internal strength” might shed light on thinking about the body in the period. Using the notion of <i>neigong</i> as a lens, this project examines the claims of the internal forms of Chinese martial arts, and the cultural work that these claims perform in the context of late Qing and Republican China. I locate the nineteenth and early twentieth centuries as the key formative period when the idea first found popular conceptual purchase, and explore how the notion of <i>neigong</i> internal strength became increasingly steeped in the cultural politics of the time.</p><p> Considering the Chinese internal martial arts not only as a form of bodily practice but also as a mode of cultural production, in which a particular way of regarding 'the body' came to be established in Chinese vernacular culture, may additionally yield rich theoretical fodder. How might such claims about a different kind of “internal strength” revisit or disrupt modernist assumptions about the body? The project highlights the neglected significance of the internal martial arts as a narrative of the Chinese body. More broadly, it suggests fresh avenues for scholarship on the body, in showing how these other-bodily "ways of knowing" took on meaning in the period and beyond.</p>
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Yu, King-hei, and 余境熹. "Study of the places in "A dealy secret"." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B46089044.
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Wong, King-tung, and 黃競東. "Reinventing the real: transfigurations of cinematic kung fu in the 21st century." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2011. http://hub.hku.hk/bib/B47849885.
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Kung fu is a cinematic genre investing on the discourse of the “real”.
From Kwan Tak Hing, Bruce Lee, Jacky Chan, Jet Li to Donnie Yen, cinematic
representations of kung fu are inextricably intertwined with realism – real
techniques, real fighting and real body.
This paper is a theoretical reflection of “real kung fu” as a cultural
imaginary and its transfiguration since the 1950s. The discussion will focus on
recent developments of the genre in two major industries – digitalization of kung
fu in Hollywood and recent return of kung fu masters in Hong Kong through coproduction.
Through a parallel analysis of kung fu productions in a global context,
this project outlines and predicts possible reinventions of the genre in the first
decade of the 21st century.
On the one hand, the notion of “real kung fu” is reinvented by digital
technology. By applying Jean Baudrillard’s idea of “simulacra and simulation” to
the context of kung fu cinema, Leon Hunt’s tripartite scheme of authenticity and
Edward Said’s Orientalist discourse are (de/re)constructed in an age of digital
production. Through a scrutiny of The Matrix (1999) and Kung Fu Panda (2008),
I will demonstrate that the convergence of digital cinema and digital gaming
creates a new spectatorship that redefines kung fu with an alternative
understanding of body, time and space.
On the other hand, the Ip Man trilogy (2008-2010) and Legend of the Fist:
The Return of Chen Zhen (2010) show that there is a possible return of kung fu
masters in local martial arts co-productions. Instead of a nostalgic return to the
established genre in the 1970s, these realist kung fu films reinvent the genre by
synthesizing different paradigms of realist styles and renegotiating the longstanding
difficult relationship between nationalism and modernity.<br>published_or_final_version<br>Comparative Literature<br>Master<br>Master of Philosophy
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Morris, Andrew D. "Cultivating the national body : a history of physical culture in republican China /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 1998. http://wwwlib.umi.com/cr/ucsd/fullcit?p9907604.
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Kim, Gye Won. "Registering the Real: photography and the emergence of new historic sites in Japan, 1868-1882." Thesis, McGill University, 2010. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=95052.
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This dissertation examines the way photography engaged in the emergence of new historic sites (shiseki)' during the early Meiji period (1868-1882). My contention is that photography, as a distinctive and integral medium of geographical image making, occasioned a new form of visibility of space imbued with national historicity and materiality. Particular attention is paid to the four distinct sites-as history: the national space' in the geo-encyclopedia, architectural topographies, ancient sites, and imperial famous places. Historic sites may be understood as the Japanese counterparts to what Pierre Nora called les lieux de mémoire, the system of topoi through which the modern nation recognizes itself through historical unity. Takashi Fujitani indicates that historic sites were constructed in Japan as part of the larger imperial culture through the process of the reorganization of public space for political rituals in the Meiji period. What distinguishes my approach from these studies is the emphasis on the agency of photography as a privileged medium in the geo-political investment of the modern nation. Photographic indexicality radically transformed the literary vision of famous places (meisho),' a set of places conceived and represented as names and toponyms, by undermining the inherent power of naming to produce the meanings traditionally associated with a place, while regrounding the conceptual understanding of place in a new order of temporality based on history. Such a photographic understanding separate from meishoness,' ironically, helped to reinforce meisho's archaic association, especially with the old imperial practice of viewing and naming places. This is precisely the context where photographic indexicality is to be restaged with its political register, operating within a constellation of discourses, powers and institutions that conspired to construct the modern and imperial nation-state in Japan. It is important to note that photography<br>Cette dissertation examine l'implication de la photographie dans l'émergence de nouveaux sites historiques (shiseki) à l'aube de la période Meiji (1868-1882). J'avance que la photographie, en tant que forme distincte et intégrale de création d'imagerie géographique, introduit une nouvelle forme de visibilité de l'espace imbue d'historicité et matérialité. Une attention particulière est portée aux quatre sites-histoires' distincts issus de la réalité spatiale de leurs sites historiques : l'espace national au sein de la géo-encyclopédie, la topographie architecturale, les sites anciens et les sites impériaux célèbre. Les sites historiques peuvent être expliqués comme la contre-partie japonaise de ce que Pierre Nora décrit comme les lieux de mémoires', le système de topoi où la nation moderne peut se reconnaître au travers d'une unité historique. Takashi Fujitani mentionne que les sites historiques du Japon furent construits comme un fragment de la culture impériale et conçue par une réorganisation des espaces public servant à mettre en scène les rites politiques det la période Meiji. Mon étude se distingue par l'emphase de la photographie en tant que medium privilégié dans les investissements géopolitiques d'une nation moderne. L'indexicalité de la photographie occasionna une rupture radicale dans la vision littéraire de les sites célèbre (meisho), un groupe d'endroits conceptualisés et représentés comme des noms et toponymes, en sapant le pouvoir inhérent de nommer pour produire la signification traditionnellement associé à un endroit tout en regroupant la compréhension conceptuelle d'un endroit dans un nouvel ordre de temporalité basé sur l'histoire. Cette compréhension photographique distincte du meishoness, aida ironiquement à renforcer l'association archaïque du meisho, tout particulièrement avec la vielle pratique impériale de concevoir et nommer les endroits. Cet précisément le contexte où l'inde
Książki na temat "Martial arts – japan – history"
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Draeger, Donn F. Classical budo: The martial arts and ways of Japan. Weatherhill, 2007.
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Draeger, Donn F. Classical budo: Arts and ways of Japan. Weatherhill, 1990.
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Cunningham, Don. Samurai weapons: Tools & fighting arts of the warrior. Tuttle Pub., 2008.
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Cunningham, Don. Samurai weapons: Tools of the warrior. Tuttle Pub., 2008.
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Cunningham, Don. Samurai weapons: Tools of the warrior. Tuttle Pub., 2008.
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Higgins, Simon. Rise of the Ninja (Moonshadow, #1). Little, Brown, 2011.
Znajdź pełny tekst źródłaCzęści książek na temat "Martial arts – japan – history"
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Lau, Kai-Yiu. "Chinese Martial Arts." In Hong Kong History. Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-2806-1_10.
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Vaporis, Constantine Nomikos. "Archery and the Martial Arts." In Voices of Early Modern Japan. Routledge, 2020. http://dx.doi.org/10.4324/9781003005292-41.
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Song, Weijie. "Worlding Jin Yong's Martial Arts (Wuxia) Narrative in Three Keys." In A World History of Chinese Literature. Routledge, 2023. http://dx.doi.org/10.4324/9781003167198-27.
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An, Lu, and Fan Hong. "Body Experience Imagination: The Collective Memory of Chinese Martial Arts." In Indigenous Sports History and Culture in Asia. Routledge, 2021. http://dx.doi.org/10.4324/9781003142126-6.
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Lachina, Evgenia. "Conquering the World: The ‘Martial’ Power of Japan Goes Global." In Indigenous Sports History and Culture in Asia. Routledge, 2021. http://dx.doi.org/10.4324/9781003142126-2.
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Tonelli, Gabriele, Michela Faccoli, Roberto Gotti, and Giovanna Cornacchia. "Archaeometallurgical Investigation on Historical Sword-Making Techniques in Northern Italy Between the Sixteenth and Seventeenth Centuries." In Martial Culture and Historical Martial Arts in Europe and Asia. Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-19-2037-0_6.
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AbstractThe history of Brescia (Latin Brixia), a city in northern Italy, is characterized by a long manufacturing tradition, in particular the crafting of steel weapons and armor. This was made possible thanks to the availability of iron ore, the great forests from which to obtain charcoal, the numerous streams used as the driving force for power hammers and forges, but most importantly the ingenuity and industry of the people. Beginning in the pre-Roman age, the skills of the masters and craftsmen steadily progressed over the centuries, until Brescia and its vicinity became one of the most important arms production centers in Europe between the sixteenth and eighteenth centuries. This paper presents an overview of the weapon manufacturing region of northern Italy, in particular Brescia. Moreover, a metallurgical study performed on an early seventeenth century north Italian “storta” sword has shed light on historical sword-smithing technologies and enabled us to discover the secrets behind the high-quality Italian weapons.
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Brandolini, Cristiano. "Longobard Warriors in the Seprio Judicaria." In Martial Culture and Historical Martial Arts in Europe and Asia. Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-19-2037-0_3.
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AbstractTheSeprio is an ancient territory with a history of millennia in which we find five important Longobardcenters: Sibrium(Castelseprio), Pagus Artiaco (Arsago Seprio), Castrum Novate (Castelnovate), and, further north, Stabulum (presently Stabio in the Swiss Canton of Ticino) and Campiliorum (now Campione d’Italia, an Italian exclave in Switzerland). The elements present in the grave goods of the Seprio have allowed us to understand that the Longobardwarrior held a shield, brandished a spatha (sword), and carried a scramasax (short weapon to a single cut), a spear, and in some cases even an axor bow and arrows, while the most important warriors were equipped with mailor lamellar armorand helmet. From the type of accoutrements (harnesses, belt elements, personal objects, pottery, golden crosses), it is possible to trace the owner’s position in the hierarchy of nobility, in the same way, that the degree of sophistication of the weapons and the shield indicated the social position of the warrior who wore them. The spatha and the scramasax were status symbols of the Longobardwarrior; they brought to the fore and underlined his status as a nobleman and free man. The Seprio has always played a leading role in the geopolitical events that have affected ancient Insubria in all its historical phases. In the last fifty years, many relics of the Arimannia of the Seprio have been unearthed and studied, but much still lies buried which scientific research is only slowly bringing to the surface.
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Moenig, Udo, and Minho Kim. "The Japanese and Korean Martial Arts: In Search of a Philosophical Framework Compatible to History." In Indigenous Sports History and Culture in Asia. Routledge, 2021. http://dx.doi.org/10.4324/9781003142126-3.
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Nakagawa, Katsushi. "History of Sound in the Arts in Japan Between the 1960s and 1990s." In Fractured Scenes. Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-15-5913-6_16.
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Keilbart, Patrick. "How to Be a Good Disciple (to a Martial Arts Master): Critical Reflections on Participation and Apprenticeship in Indonesian Pencak Silat Schools." In Theory and History in the Human and Social Sciences. Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-20831-8_21.
Pełny tekst źródłaStreszczenia konferencji na temat "Martial arts – japan – history"
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Wu, Baozhan. "The Culture of Martial Arts Performance: History, Current Situation and Prospect." In 2017 International Conference on Culture, Education and Financial Development of Modern Society (ICCESE 2017). Atlantis Press, 2017. http://dx.doi.org/10.2991/iccese-17.2017.131.
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Hernando, Eko, and Mr Siswantoyo. "Martial art of Dayak Central Kalimantan (a Study of history, philosophy, and Techniques of Traditional Martial Arts)." In Proceedings of the 2nd Yogyakarta International Seminar on Health, Physical Education, and Sport Science (YISHPESS 2018) and 1st Conference on Interdisciplinary Approach in Sports (CoIS 2018). Atlantis Press, 2018. http://dx.doi.org/10.2991/yishpess-cois-18.2018.64.
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Ilieva-Sinigerova, Silvia. "DIDACTIC TEST FOR ASSESSMENT OF THEORETICAL KNOWLEDGE IN TAEKWON-DO." In INTERNATIONAL SCIENTIFIC CONGRESS “APPLIED SPORTS SCIENCES”. Scientific Publishing House NSA Press, 2022. http://dx.doi.org/10.37393/icass2022/140.
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ABSTRACT Successful performance and high sports achievements in martial arts depend on the various aspects of sports training - physical, technical, tactical, and psychological training. On the other hand, the increase in technical degree is related to a physical and theoretical exam. The aim of the present study is to assess the knowledge of athletes related to the history and creation of taekwon-do. Methodology: The study was carried out in April – May 2020. The research was aimed to explores the knowledge of the athletes, related to the history and creation of taekwon-do. The study involved 232 taekwon-do athletes (15.53 ± 4.30 years) with different sports experience and degree from 15 local taekwon-do clubs in Bulgaria. The online form test contains a total of 17 questions (4 personal and 13 specialized questions). Results: The largest accumulation of values (most athletes) received a result in the range of 11-16 points (68.53% of all tested). Most tasks have very good discrimination (0.40 ≤ DP ≤ 0.70). The calculated difficulty P of the questions used is in the range of 63-97%. Conclusion: Empirical data show that the test has good statistical characteristics and can be used to assess the theoretical knowledge of athletes during a promotion exam. The data obtained from the pedagogical experiment give grounds to claim that the level of knowledge and skills of taekwon-do athletes are at different levels.