著者

大石 純子

出版者

身体運動文化学会

雑誌

身体運動文化研究 (ISSN:13404393)

巻号頁・発行日

vol.26, no.1, pp.67-82, 2021-03-15 (Released:2022-03-31)

参考文献数

70

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Research about the diffusion of Japanese swordsmanship to Korea has recently been developing in Japan; however, as far as this author can see, there are no studies that address the interpretation of its meaning and impact on the terms Wae-geom (倭劒) and Wae-geom-sa (倭劒士) in Korean classical literature.In this study, the term Wae-geom was examined by looking for examples of its use in History of Goryeo and Veritable Records of the Joseon Dynasty. The usage of the term Wae-geom in the Korean martial arts book titled Muye chebo pǒnyǒk sokchip, which was published in 1610, is already well known by scholars; therefore, this author clarified the usage of Wea-geon from the establishment of the Goryeo dynasty to 1610 in the book Veritable Records of the Joseon Dynasty. The term Wae-geon-sa was examined through The Comprehensive Publication of Korean Literary Collections in Classical Chinese. This research mainly used Kourai-shi Nihon-den, published by Iwanami, the Database of Veritable Records of the Joseon Dynasty, provided by the National Institute of Korean History, the Korean Classic Comprehensive Database, provided by the Institute for the Translation of Korean Classics, as resources and referred to the book Veritable Records of the Joseon Dynasty, which was edited by the National Institute of Korean History.The results of this study are as follows:1. The term Wea-geom was found in the book History of Goryeo; therefore, the term was used before the Joseon Dynasty.2. Japanese swords were expressed as Wea-geom, Wea-do (倭刀), and Wea-hwan-do (倭環刀) during the period from the establishment of Goryeo dynasty to 1610 in the book Veritable Records of the Joseon Dynasty.3. The term Wea-geom had a double meaning as a Japanese sword and Japanese swordsmanship.4. The term Wea-geom-sa was only found in the story titled “Geom-gaeg-gi-mun" (劒客記聞) in the book Jeo-seo (自著) written by Yu Han-jun (1732-1811). The fact that the term Wea-geom-sa was used as a motif in Korean literary novels of the swordsmanship biography (劒俠傳) genre in the Korean Peninsula means that Japanese swordsmanship had spread to the Korean Peninsula and suggests that this practice may have influenced not only the development of martial arts such as Korean swordsmanship but also Korean literature as a spiritual culture.

著者

柴田 直生 酒井 利信 大石 純子

出版者

身体運動文化学会

雑誌

身体運動文化研究 (ISSN:13404393)

巻号頁・発行日

pp.physicalarts.2023.007, (Released:2023-03-31)

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As budo continues to develop internationally, questions of how practitioners abroad perceive budo and how budo-related terminology should be translated has become a pressing issue in recent years. This study focuses on the writings of Donn Draeger. Draeger contributed to the international understanding of budo and has exerted a major influence on non-Japanese practitioners. By investigating Draeger’s usage of the terms “bujutsu”, “budo”, “martial arts” and “martial ways”, all of which are used to indicate “budō”, we aim to clarify his views on Japanese martial arts. In his books Classical Bujutsu, Classical Budo and Modern Bujutsu & Budo, Draeger mainly used the words “bujutsu” and “budo” when describing the martial history, culture, and spiritual aspects he learnt in his study of martial arts. The terms “martial arts” and “martial ways” were introduced for the benefit of non-Japanese with no knowledge or experience of bujutsu or budo. These English terms do not have the same depth implied by “bujutsu” and “budo”. Draeger makes a distinction between “bujutsu” and “budo” in different periods, stating that the purpose differs between “classical bujutsu”, which was designed to kill, and “modern bujutsu”, which aims to subdue the opponent. On the other hand, Draeger considered “classical budo” with its strict sense of spirituality to be more ideal than “modern budo”, which has other objectives to spiritual training such as entertainment or sport. He also thought that classical bujutsu and budo have more value than its modern incarnations.

著者

西脇 満

出版者

身体運動文化学会

雑誌

身体運動文化研究 (ISSN:13404393)

巻号頁・発行日

vol.4, no.1, pp.55-62, 1997-03-31 (Released:2022-03-31)

参考文献数

20

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This paper deals with the origin and its progress of Teakwon-do in Korea afer World War2. The Teakwon-do was initiated by some Korean who had learned Karate in Japan and came back to Korea during the Japan-Korea annexation days. Teakwon-do was initially introduced to the world during Vietnam War by the Korean troops. Thereafter many Teakwon-do instructors have made their vigorous efforts to export skills and techniques of Teakwon-do to the abroad. As a result, the Teakwon-do became one of the most popular sports not only in Korea but also other countries of the world.On the other hand, Teakwon-do became so quickly popular among people in Korea and in other countries of the world, the lack of theoretical foundation of Teakwon-do starts to create many serious problems. Firstly, the duplication of the different skill/techniques of Teakwon-do in performance of athletic competition and self-protection. Secondly, due to the lack of theoretical foundations, Teakwon-do will face so much controversies for its athletic value. Thirdly, the potential conflicts between this fairly new Teakwon-do with the other old traditional Korean martial arts, Teakkyeon.It is considered, therefor, that the above mentioned problems should be resolved by the people who are committed themselves to the development of Teakwon-do

著者

小沢 聡 和久 貴洋 齋藤 実 瀬口 典子 郡秀 香田 一郎 河野 成明 佐藤

出版者

身体運動文化学会

雑誌

身体運動文化研究 (ISSN:13404393)

巻号頁・発行日

vol.6, no.1, pp.83-92, 1999-03-31 (Released:2022-03-31)

参考文献数

23

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It is widely recognized that fluid intake during exercise is effective in preventing heat stroke and maintaining exercise performance in a hot environment. However, kendo players have traditionally restricted fluid intake during training, even in a hot environment, in order to cultivate their spirit.Research involved a study of the fluid intake of kendo players of a college team participating in a summer training camp. Twenty-two kendo players (15 male, 7 female) participated in the summer camp of August in 1997. Trainings in the camp were held twice a day (once in the morning and in the afternoon, respectively). Fluid volume intake of each player in training was measured, as was body weight before and after training, and environmental conditions (i. e. dry-bulb temperature and relative humidity) during training session in the camp.The players took in fluids in a total of 1477. 1 ± 685. 7ml in each training (201. 7 士 256. 1ml, 320. 3 ± 178. 9ml / hr, and 537. 0 土 347. 5ml before, during and after training, respectively). The real body weight loss (i. e. body weight loss corrected by fluid volume intake) was 2. 4 土 1. 1kg, although body weight loss after training was 0. 9 ± 0. 8kg. There was a significant regression between fluid volume intake and the real body weight loss (r = 0. 614, p く 0. 05). The regression analysis showed a regression coefficient of 0. 401, indicating that the rate of fluid volume intake to fluids volume secretion from the body was 40. 1%. It is vital for kendo players to intake fluids much more frequently during training in a hot environment, and their coaches must design training programs in which the players are able to do so.

著者

北川 修平 倉本 晃司 上泉 康樹

出版者

身体運動文化学会

雑誌

身体運動文化研究 (ISSN:13404393)

巻号頁・発行日

vol.27, no.1, pp.1-15, 2022-03-15 (Released:2022-04-12)

参考文献数

89

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The purpose of this study is to build the new organizational theory in ball games of team sports. For this aim, the authors focused on the training principle of ecological training and its philosophical foundation.The philosophical foundation of ecological training is ecological dynamics, and this is being integrated ecological psychology and dynamical system. We revealed theoretical principles (A, the attunement to affordances; B, the exploration of adaptive movement variability in meta-stability; C, the exploitation of neurobiological degeneracy), methodological principles (A’, individual constraints; B’, environmental constraints; C’, task constraints) and general principles (A”, education of attention; B”, education of calibration; C”, education of intention) from this philosophical foundation. The structure of these (theoretical, methodological and general) principles is fractal (theoretical ⇒ methodological ⇒ general) and they are interacting, as the superstructure is including the understructure.A training is needed to be designed as aggregation of competitive environment, so environments of sports are unpredictable and have noise. Players are capable to perform the creative and dynamic play that emerge generation and decay (i.e., self-organization and dissipation), thorough interaction between them and environments. We defined its play as frail emergence.The issue in the future is to propose the concrete training of ecological training and consider the organizational theory based on ecological dynamics.

著者

軽米 克尊 酒井 利信

出版者

身体運動文化学会

雑誌

身体運動文化研究 (ISSN:13404393)

巻号頁・発行日

vol.18, no.1, pp.43-57, 2013-03-15 (Released:2022-03-31)

参考文献数

42

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This study focuses on the Kata ‘Hōjō’ central in Jikishinkage-ryu. The purpose of this study is to research the birth of Hōjō, at what training stage Hōjō is practiced, the stages in Hōjō training, and the actual content.The conclusions of this study are as below.1. The prototypical four Katas of Hōjō were formed in the Jikishin-ryu. And the actual Hojo already was formed in the Jikishinseito-ryu.2.Hōjō was trained in the first and second stages of the training process of Jikishinkage-ryu.3. In The first stage, it is prohibited to duel. This is for two reasons. First, the hope to progress and defeat opponents hinder training. Second, by forcing too much spirit and hitting too hard causes incorrect actions and postures.4. Hōjō was had two stages. In the first stage, ascetics learn movements of Uchitachi and Shitachi to correct posture and sword-swing trajectories. Intermediate ascetics train ‘Shingyō’ to verify that the mind is in correct condition.5.Descriptions of teachings of correct swing trajectories called ‘Tateichimonji’ and ‘Yokoichimonji’ can be found in documents. These teachings in turn are crucial to the swing of ‘Jyūmonji’.6.Ascetics were required to create ideal body posture through Hōjō training. This ideal body condition relates to the teaching of ‘Sōtai-no -shime’ that fill body with ‘Ki’ and sharpens the senses. The eyes, navel, and the back are thought of as important points.7.‘Hikiri’ is one of the ‘Shingyō’ in Hōjō training. This training eliminates unpure thought called ‘Hi’ from one’s mind and this is done by swinging wooden swords in Hōjō practice.8.Also considered ‘Shingyō’ is ‘Shikake’; a psychological mind-game in which one takes the initiative to recognize both strengths and weaknesses to discover and master opportunities of attack in the relation with the opponent.

著者

夏原 隆之

出版者

身体運動文化学会

雑誌

身体運動文化研究 (ISSN:13404393)

巻号頁・発行日

vol.24, no.1, pp.1-9, 2019-03-15 (Released:2022-03-31)

参考文献数

21

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People are constantly required to acquire new skills and further improve the skills acquired in sports, music, and work. Practice is an indispensable element in the development of these skills; however, the important thing is to not blindly spend time on the activity, but to use time well. In previous studies related to the duration of practice in sports, prolonged practice has been cited as one of the problems of club activity. This seems to be based on the premise that practicing more is necessary for skill improvement. However, research on the relationship between performance and time management, has revealed that, the proper management of time is beneficial for work efficiency and performance improvement. Therefore, the present study aimed to clarify the influence on the behavior during practice depending on the presence or absence of time notification. Findings revealed that the presence or absence of time notice did not affect the improvement of short-term exercise performance. However, there was a significant difference in the behaviors exhibited during the practice. Notice of practice time has shown to promote behaviors related to practice. On the other hand, when the practice time was not announced, it was confirmed that participants spent a lot of time on behaviors unrelated to practice. These findings suggest that notifying the time during practice not only aids time management by determining the practice duration, but also greatly affects how one approaches the practice. These results may add a new viewpoint on sports practice method.

著者

前林 清和

出版者

身体運動文化学会

雑誌

身体運動文化研究 (ISSN:13404393)

巻号頁・発行日

vol.27, no.1, pp.17-27, 2022-03-15 (Released:2022-04-12)

参考文献数

40

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In this study, we focus on God and human beings during life and death in the event of a disaster, and consider their mentality, soul, and physicality.The disaster area is a space-time where both life and death exist.In other words, it is a chaotic space-time where the raging gods, the spirits of the dead, and the souls of the victims who are likely to float are chaotic. The festival is a device that calms, inspires, and restores this space. At the festival, God possesses and dancers who perform requiescats. In a state of unity between God and man, it calms the raging god (earth spirit), mourns the souls of the dead, calms the souls of the victims, and inspires them. In other words, the rituals of the multi-layered soul will revitalize the affected areas and the people of the victims.That is why, after a disaster, the revival of the festival is desired above all in the disaster area.

著者

酒井 利信

出版者

身体運動文化学会

雑誌

身体運動文化研究 (ISSN:13404393)

巻号頁・発行日

vol.14.15, no.1, pp.1-14, 2009-09-30 (Released:2022-03-31)

参考文献数

36

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Kashima can be said to be a holy place of the martial arts, which created a distinctive sword culture centering on Kashima Shrine. The Kashima school of sword fighting that developed in Kashima is one of the most important schools in the history of Japanese sword fighting, along with the Kageryu and Ittoryu schools.The Kashima style of sword fighting originates in Kashimano Tachi (Kashima sword), which teaches the techniques developed by Kuninazuno Mahito, and it was renamed Kashima Jokoryu, Kashima Chukoryu, and Shintoryu (in order) as time progressed. In this paper, the Kashima school refers to the swordplay of this school.The Kashima school of sword fighting has too many unexplained subjects, although it is a most important one in the history of the martial arts.This research is intended to consider the technique of the Hitotsuno Tachi and its mythological background based on discussions about Sanro (being entrenched in a shrine) ascetic training and the Futsunomitama-no-Tsurugi (Futsunomitama sword) in the Kashima school. Books amassed by the Yoshikawa Family, including Heiho Jikansho written by Sekihei Ohtsuki in 1842, were examined for that purpose.The following results were obtained in this research.1. The technique of the Hitotsuno Tachi contained mind techniques as well as sword-wielding techniques in Shintoryu, at least during the period covered by the literature used in this research.2. The Hitotsuno Tachi is considered to be the art of the god of the Futsunomitama sword, which is a spiritual sword, and is based on the sacredness of this spiritual blade during the age of the gods.3. The Hitotsuno Tachi is a secret imparted by a god through ascetic training in a shrine in isolation from society, and its existence becomes a reality only through this relationship with the god in question. The god in this case is Takemikazuchi, who is worshiped at Kashima Shrine, and the sword that this god of warriors owns is the Futsunomitama sword. That is, it is supposed to be the Futsunomitama sword that secures the relation with Takemikazuchi.4. The achievements of the war god Takemikazuchi and the spiritual power of the Futsunomitama sword are related in ancient myths. The Hitotsuno Tachi placed importance on the myth of Kuniyuzuri (handing over the reigns of the country) as the mythological background in its magic, whereas the myth of the eastern expedition by Emperor Jinmu played an important role in magic rituals as the mythological background.5. The Futsunomitama sword is described as the spiritual sword that enabled the Kuniyuzuri in peace, and the philosophy involved in the technique of Hitotsuno Tachi seems to be almost the same.6. The myth of Kuniyuzuri related in Kashima, is different from what has been traditionally recognized. That is, in contrast to the tradition that Takemikazuchi demands to hand over the reigns of the country to him by sitting on the cutting edge of a spiritual sword standing hilt down, it is a distinctive tradition that demands Kuniyuzuri by sitting before a sword that stands with its cutting edge stuck into the surface of the beach. This indicates clearly the attitude of demanding Kuniyuzuri without resorting to the sword.7. In addition, the philosophy of this myth is closely related to the technical viewpoint of the Kashima sword school, including the Hitotsuno Tachi that asks the swordsman to put forth his body with his sword on his back. This characterizes the technique of the Kashima school, and ultimately, the Hitotsuno Tachi.

著者

山田 佳弘

出版者

身体運動文化学会

雑誌

身体運動文化研究 (ISSN:13404393)

巻号頁・発行日

vol.14.15, no.1, pp.47-59, 2009-09-30 (Released:2022-03-31)

参考文献数

15

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The students in the class are primarily beginners of Kyudo. The method of implementing time limitation has been used mainly with these students. Recently, some of the students could not improve their techniques. For beginners, one of the reasons for difficulty or lack of improvement is due to the difficulty in making the “Kai" form, which is the maximum drawn position of a bow. To make the “Kai" a strong physique is needed. “Kai" is the form when the shooter is standing before shooting an arrow. The resistance of the bow becomes greatest in “Kai". One of the reasons for Kyudo's difficulty is that the resistance of the bow is a big load for the body. Kyudo requires muscle sense. Beginners cannot readily learn this sense. Learning this skill is particularly difficult because there is a limitation on the number of classes at university.Due to these time constraints, coaching methods were developed for these beginning students to teach them all at once a number of skills. “Yatsuka-Himo" was adopted as the teaching method for classes. “Yatsuka" is the reasonable length that each person pulls a bow at “Kai". Beginners can learn “Kai" with these materials and expect immobilization. “Yatsuka-Himo" utilizes a hemp string and makes rings to the build of the user's physique. The student uses a “Yatsuka-Himo" rings with both thumbs. The student practices the shooting method and enlarges the rings of the string with both thumbs. The completion of the “Kai" form was made with the rings of the string stretched with both arms. The beginner can learn the form from an initial stage by using “Yatsuka-Himo". It was noticed students who had used “Yatsuka-Himo" tended to have a more complete, balanced form than students who did not use it. Based on the questionnaire given to students it was found that there was value in having student use “Yatsuka-Himo."

著者

山田 佳弘 原 英喜

出版者

身体運動文化学会

雑誌

身体運動文化研究 (ISSN:13404393)

巻号頁・発行日

vol.8, no.1, pp.39-53, 2001-03-31 (Released:2022-03-31)

参考文献数

16

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We studied Kyudo shooting performances from the viewpoint of coordination between movement and respiration. Three university male students voluntarily participated in our experiments. Each student, equipped with respiratory measuring devices, shot five arrows in a row. Respiratory responses were picked up by thermal sensor and pressure gauge attached to their nasal cavities. They were tested before and after two years of practice. We recorded their performances on videotape and then overlapped them with respiratory curves and arrow release curves. After these experiments, we recorded those analog curves on paper and analyzed the differences between each subject's pre and post two years practice.Respiratory frequencies from starting motion to release point of one shot decreased after the two years practice in all subjects, espccially the unskillful one. As well, the amplitude of ventilation volume decreased. The skillful subjects synchronized their respiration with their shooting movements. They started inhaling and the moment they began their shooting motion. By using the pressure gauge more than thermal sensor,we found short and strong exhaling immediately after the release of arrow.