2. 2
Does anyone agree?
The following are quotes that speak for themselves;
“That martial arts promote mental as well as physical health has come to the
attention of Western scientists only in the last thirty years, with the
acknowledgement that they also embody a system of moral values (e.g. respect
property, be faithful and sincere, exert oneself in the perfection of character), which
together can inculcate physical and mental relaxation, control of mind and body, and
increases self-confidence” (Weiser et al, 1995).
“Evidence of the effectiveness of martial arts in producing affective, cognitive and
behavioural benefits has come from a number of studies. Improvements in self-
esteem (Fuller, 1988), a more positive response to physical challenge (Richman and
Rehberg, 1986, Trulson, 1986), greater autonomy (Duthie, 1978), emotional stability
and assertiveness (Konzac and Boudreau, 1984) and reductions in anxiety and
depression (Cai, 2000) have also been associated with martial arts training.”
(Macarie and Roberts, 2015)
“Martial arts wisdom has it that after consistent practice one becomes less impulsive
and aggressive towards others” (Macarie and Roberts, 2015).
“one form of behaviour modification is martial arts training… … … Among these
benefits are discipline, focus, attention, concentration, and acquisition of physical
skills (Hiter, 2008). According to Graham (2007), martial arts focuses on the holistic
development of mind and body, and Ripley (2003) argued that such an emphasis
distinguishes it from other sports and physical activities. Eastern philosophies, which
permeate martial arts, promote good character and nonviolent conflict resolution
(Back and Kim, 1978). According to Becker (1992), the philosophical principles
behind martial arts help practitioners by providing guidance for daily life.” (Marquez,
2013)
“In one of his blogs (below) he explains why movement therapies are more
important… … , although he believes that his cure came first, allowing him later to
benefit from martial arts. He cautions against martial arts for someone likely to
suffer a psychotic break. I’m not judging the validity of martial arts for someone who
has been diagnosed with e.g., schizophrenia, but it is good to be aware that there
are people who think MA has been helpful in their own particular case.” (West,
2015)
3. 3
In relation to having been diagnosed with bipolar, Jackie Collett, MMA (Mixed
Martial Arts) practitioner states, “Mental illness can lead to struggles with self
esteem post diagnosis, as a person acclimates to what is often an entirely new life.
MMA offers a mix of challenging training techniques that provide immediate
achievement and gratification in a world where those outcomes are delayed. … … …
The effective medications patients take are life-savers, but the side effects can be
hellish. Weight gain, dry-mouth, dehydration, constipation and fatigue are just a few.
The intensity of MMA workouts help combat all these problems by: burning
hundreds of calories; demanding the consumption of inordinate amounts of fluids;
keeping the digestive tracts contents moving, and increasing strength, cardiovascular
fitness and energy. The dry mouth and dehydration is distracting, but an
understanding trainer will let a student … … drink as much fluids as needed. … … …
The mat is also a great place to release feelings of irritability and anger in a safe and
controlled environment.” (Collett, 2015)
From the above studies, we can summarise the following,
That martial arts when persistently taught by understanding trainers who embody a
system of moral values in their martial arts system, have positive impacts for
people’s mental health when practiced in a safe environment, and can promote their
mental health recovery when practiced persistently.
When practiced in the above mentioned manner, martial arts can promote the
mental health recovery of people diagnosed with depression, anxiety, bipolar, and
schizophrenia.
Persistent practice of martial arts promotes relaxation, control of mind and body,
increases self-confidence, affective, cognitive and behavioural benefits, promotes
self esteem, promotes more positive responses to challenges, creates greater
autonomy, assertiveness and emotional stability, reduces anxiety and depression,
lessens impulsivity and aggressiveness towards others, promotes discipline, focus
and concentration, promotes good character and non-violent conflict resolution.
Persistent Martial arts practice can help with the management of the side effects of
some psychiatric medications.
There is advice against martial arts training for people who are close to having a
relapse of psychosis. This does not exclude people diagnosed with psychotic illnesses
training in martial arts while their symptoms are stabilised.
4. 4
Expanding the Discussion,
The PERMA Framework:
“The question of what constitutes and facilitates mental health or psychological well being
has remained of great interest to martial artists and philosophers alike, and still endures to
this day. It has recently been argued that… … … well-being would characteristically consist of
positive emotion, engagement, relationships, meaning and accomplishment.” Croom (2014).
This constituent framework is known as the PERMA framework, P referring to positive
emotion, R, referring to relationships, E referring to engagement, M referring to meaning
and A referring to accomplishment. Croom (2014), uses this framework to explore the
positive impact of martial arts on psychological well being and mental health.
P, Positive Emotions:
Fredrickson (2006) proposed that “pleasant affective states appear to be critical ingredients
ingredients within the recipe for human flourishing”. Croom (2014) states that
“psychological literature has considered positive emotions to be an important characteristic
component of psychological well being”. Also Berridge and Kringelbach (2011) explain that
characteristically, well being consists of “at least two crucial ingredients: positive affect or
pleasure (hedonia) and a sense of meaningfulness or engagement in life (eudaimonia).”
Vallerand (2012) states that during the engagement in an activity that takes place on a
regular and repeated basis, positive emotions are cultivated by the participants, as well as
“passion [that] contributes to sustained psychological well being while preventing the
experience of negative affect, psychological conflict, and ill-being.” Croom (2014) states that
since positive emotions contribute to well being and that practicing martial arts can
contribute to positive emotions, the practice of martial arts can contribute to well being. He
refers to several studies to support this including the following;
Toskovic (2001) found that people participating in martial arts experienced
significant improvements compared to controls evaluating “Tension, Depression,
Anger, Fatigue, Confusion and Vigour, and that these people’s involvement in
dynamic martial arts practice “achieves the necessary parameters that begin to
induce positive mood state changes”.
Ziaee et al (2012) found that people participating in the practice of karate,
experience significantly lower scores on instrumental anger and higher scores on
anger control, when compared to non participants.
5. 5
Also, Bodin and Martinsen (2004) found in relation to people diagnosed with clinical
depression, that “During martial arts, statistically significant increases in positive
affect, reductions in negative affect and state anxiety, and increased self-efficacy
were observed.”
Given the above discoveries in relation to positive emotion, Croom (2014) concludes that
“there are good grounds for maintaining that practicing martial arts” can make a positive
contribution to well being.
E, Engagement:
Another term used by Croom (2014) to describe engagement is “flow experience”. Flow
experience is described in a number of ways. For example,
A good life characterised by “complete absorption in what one does” (Rich, 2013).
“A state of mind characterised by focused concentration and elevated enjoyment
doing intrinsically interesting activities” (Strati et al, 2011).
“Flow experiences have been considered to characteristically occur under conditions
of “perceived challenges, or opportunities for action, that stretch (neither over
matching or underutilizing) existing skills; a sense that one is engaging challenges at
a level appropriate to one’s capacities” [Nakamura and Csikszentmihaliy, 2002] or
conditions of “Clear proximal goals and immediate feedback about the progress that
is being made” [Nakamura and Csikszentmihaliy, 2002].” (Croom, 2014).
Several features that are characteristic of flow experience include “intense and
focused concentration on what one is doing in the present moment”, the “merging
of action and awareness”, “a sense that one can control one’s actions; that is, a
sense that one can in principle deal with the situation because one knows how to
respond to whatever happens next” and “Experience of the activity as intrinsically
rewarding such that… the end goal is just an excuse for the process” (Croom, 2014).
Taking a scientific perspective, of the neurocognitive mechanisms underlying flow
experience, “human psychological information processing involves cognitive systems
for processing both explicit reason based knowledge, … … … and that what is unique
about flow experience is that it involves a state of “transient hypoforntality”
[Dietrich, 2004] that enables “the temporary suppression of the analytical and meta-
conscious capacities of the explicit system” [Dietrich, 2004]. Importantly Dietrich
6. 6
(2004) also mentioned the “sensory-motor integration skills that seem to typify
flow” since the previously relevant learning or training by an agent of “a highly
practiced skill” – such as the skill of performing an exemplary execution of forms or
kata during martial arts practice, which can only be performed by a martial artist
once they have endured repeated rehersal and acquired the requisite bodily
sedimentation of know-how” (Croom, 2014), is a prerequisite for flow experience.
Croom (2014) concludes that while flow experience contributes to well-being, and that
while the practice of martial arts involves flow experience, the practice of martial arts
contributes to well being and positive mental health.
R; Relationships:
“We value, and are right to value, friendship so highly because it is only in and through
intimate friendship that we can come to know ourselves and to regard our lives constantly
as worth living” (Cooper, 1977b).
As mental health professionals, we are aware that one of the non-medical solutions to
mental health recovery, is social integration and perceiving one’s self to feel valued as a
human being. Conversely, we are also aware that one of the major contributors to mental
health relapse is social isolation and its close relative, loneliness. “Existing evidence supports
the hypothesis that the need to belong is powerful, fundamental, and extremely pervasive
… … … Lack of attachments is linked to a variety of ill effects on health, adjustment and well-
being” (Baumiester et al, 1995).
Also as mental health professionals, we are aware that people living in circumstances of
difficult relationships can experience ill effects on their mental health as a consequence, and
that positive and supportive relationships can promote mental health recovery. Positive
relationships are “especially important for resilience and well-being (Noble et al, 2012).
Roffey (2012) states that experiencing positive feelings in our interactions with our friends,
boost our resilience, our confidence, and our positive sense of self. Therefore, “Friendship is
critical for our psychological health” (Cove et al, 2005).
Croom states that “several studies have in fact suggested that practicing martial arts can
contribute to positive relationships” (Croom, 2014). For example,
“The couples and families consistently reported that martial arts study facilitates
marital and family development” (Lantz, 2002).
“juveniles at high risk of violence and delinquency showed decreased violence and
positive changes in psychological risk factors after being required to take a school-
linked course in traditional martial arts… … improved significantly in the areas of
resistance to rules, impulsiveness, and inappropriate social behaviour… … self
reported happiness and schoolwork and on measure of attention” (Zivin et al, 2001).
7. 7
Daniels and Thornton (1992) report that increased martial arts training is associated
with low scores of hostility, both in the assaultive and verbal senses, and they state
that “this effect may be peculiar to the martial arts… … … the association between
martial arts and low levels of hostility increases in strength with the number of years
spent practicing the martial arts”.
“After receiving kata-based treatment, the participants of the exercise group
demonstrated a substantial improvement in social interaction… … … social
dysfunction decreased from baseline levels by a M of 40.32%” (Movahedi et al,
2013).
Given the above, Croom states that “martial arts can function as a useful means for
positively influencing relationships” (Croom, 2014).
M, Meaning:
“Experiencing life as meaningful seems to be a major component of human well-being, and
a major source of motivation for human action” (De Muijnik, 2013). “When individuals talk
of finding meaning in their lives… … they seek to interpret their own actions and experiences
in terms of an existentially meaningful life story [that] depict actions and decisions as
following from important, stable values and contributing to fulfilment of one or more crucial
goals”(Crescioni and Baumeister, 2013). Croom (2014) finds that;
“Both purpose in life and reasons for living had inverse effects on depression, the
higher the purpose in life and reasons for living, the lower the depression, and the
lower the relationship between depression and suicidal ideation/behaviour” (Wang,
2007).
Purpose in life and reasons for living were found to be important predicators of
suicide and may reduce the likelihood of suicidal thoughts and behaviours” (Wang,
2007).
“… the more meaning in life people reported, the greater well-being they
experienced, at all life stages” (Sterger et al, 2009).
Also, Frankl states that;
“… the search for meaning is a distinctive characteristic of being human. No other
animal has ever cared whether or not there is a meaning to life. (Frankl, 1978).
8. 8
Frankl (1978) states that humanity is “always reaching out for meaning”, searching
for what he calls the “will to meaning”. He calls this “search for”, or, “will to
meaning”, as humanity’s “primary concern”.
As meaning can contribute to well being, martial arts with its philosophical foundations can
contribute to meaning, and therefore can contribute to well-being (Croom, 2014). Croom
found in his research that,
“my martial arts training has played a key role in my conception of who I am, what
my goals are and what I expect to accomplish. This is also true for many of those
who I train with[…]. People like us find the study of martial arts so rewarding and
meaningful” (Krien, 2010)
“The study of martial arts can be a very valuable addition to the lives of people who
are concerned about living a meaningful life” (Krien, 2010).
“[Martial arts] practice is a practice to learn a certain state of being. Aikido is no
longer what you do on the mat, Aikido is what you do. In Aikido you have some crazy
attacker coming at you, and your goal is to be relaxed and centred and calm and able
to absorb and join with, just be there with that energy, in a way that can accept and
redirect it. A lot of what you do in therapy is the same thing – just be there and not
be overwhelmed by what’s going on, and that has a very calming effect” (Faggianelli
and Lukoff, 2006).
“Women’s self concept is profoundly altered when physically empowering activities
such as the martial arts are practiced … … healing from incest, rape and other forms
of violence is facilitated by martial arts/self defence training.” (Guthrie, 1995)
Participants to Fullagar’s research into people recovering from depression showed
that “walking outdoors and martial arts (e.g.tai chi, tae kwon do, karate) as the
leisure activities they practiced for the purpose of recovering from depression. … …
Leisure figured as a site of identity transformation where women enacted creative,
embodied, and connected subjectivities. … … The recovery practices adopted by
[these] women were significant not because of the “activities” themselves but in
terms of the meanings they attributed to their emerging identities”.
Croom (2014) concludes that as meaning can contribute to well-being, and as martial arts
practice can contribute to meaning, martial arts practice can contribute to well-being.
9. 9
A, Accomplishment:
Accomplishment is considered to be an important characteristic of mental well being.
“Many people are motivated to achieve, to have mastery, to have competence… … All other
things being equal, a life with some achievements in it is more meaningful that one without
any achievements” (James, 2005). For example;
Kaplan and Maher (1999), investigated the role played by achievement in facilitating
the psychological well-being of students and reported that “Pursuing task goals was
found to have a significant positive relationship with all indices of well-being”.
Avey et al (2011) studied the influence of achievement on “Psychological Capital
(PsyCap)” on employees in various work places. “PsyCap” consists of “the
psychological resources of hope, efficiency, resilience and optimism” (Avey et al,
2005). They reported that employees with “PsyCap” are “significantly and strongly
related to employee attitudes generally considered desirable by human resources
management” which includes “job satisfaction, organisational commitment, and
psychological well-being at work” (Avey et al, 2005).
There is a “significant relationship between happiness and achievement motivation”
(Hassanzadeh and Mahdinejad, 2013).
Croom (2014) acknowledges the relationship between achievement and well being, and
that as martial arts practice can lead to many accomplishments, martial arts practice can
contribute to well-being. For example;
“Martial arts provide a lifetime of opportunities for self improvement. The
study of a traditional martial art provides a framework in which to situate
one’s continual development as a human being. The emphasis on striving for
perfection of both mind and body make the dojo an ideal place to continue to
recreate ourselves by going beyond our current understanding and abilities.”
(Krien, 2010).
“a martial artist’s commitment to martial arts practice, and the consequent
conditions for training and testing that this often results in, may come to
influence the martial artist’s sense of accomplishment.” (Crome, 2014)
“Rankings within the martial arts offer students concrete status and
recognition. Unlike many dysfunctional homes, the training programme
10. 10
provides consistent, positive reinforcement for altruistic and focused
behaviour. Out of control behaviour is quickly discouraged and, more
importantly, acceptable behaviours are clearly presented and easy to follow.
Belt tests, patches and special rewards, combined with an encouraging
milieu, provide an antidote to negative family, community, and school
experiences” (Twemlo and Sacco, 1998).
Ko et al (2010), investigated what motivated martial artists to practice martial
arts. They found that practitioners were “attracted by personal growth
opportunities offered in martial arts training” and also that “Other than
cultural learning, all growth-related factor means were high (i.e.
achievement, self-esteem and value development). In other words, martial
arts practitioners perceive that personal improvement is the most important
benefit of martial arts training.” (Ko et al, 2010).
Crome (2014) concludes that as achievement is an important component of well-being, and
that as achievement is a constituent component of martial arts practice, martial arts can
contribute to well-being.
Croom’s conclusion in relation to the PERMA framework (2014)
As documented above, Croom (2014) concludes that martial arts practice can be used to
positively influence psychological well-being and positive mental health. In his own words,
“practicing martial arts can positively influence all five of the characteristic components of …
… (PERMA), and consequently, that there is good reason to believe that practicing martial
arts can positively contribute to one flourishing with greater psychological well-being or
mental health.” (Croom, 2014).
Analysis and Reflections:
Experience as a mental health professional and as a martial artist:
At this time of writing, I have five years of experience working as a mental health
professional in a Social Work role on a multidisciplinary community based team. Under the
Irish national policy on mental health, Vision for Change (2006), I am tasked with the
promotion of positive mental health, of mental health recovery and of relapse prevention. I
also have fifteen years of experience as a practicing martial artist in two main styles of
martial arts, i.e. Kung Fu and Kenpo Karate. During these fifteen years, I have witnessed the
contribution that martial arts has made in promoting positive mental health, but until now,
this experience has remained undocumented. There are many ways in which mental health
recovery, relapse prevention and positive mental health can be promoted, and I would not
undermine, in any way, the multitude of various roles played by my colleagues of various
11. 11
disciplines, communities, families or people who experience or have experienced mental ill
health themselves, in promoting these aims. The purpose of this writing, is to outline how
martial arts practice can also make its contribution towards the same aims in mental health,
in combination with other methods. As a Social Worker in the Mental Health Profession, it is
included in my role to explore and apply methods of mental health recovery and relapse
prevention and positive mental health in a way that links to wider social systems. In my role
as a member of the European Kenpo Karate Association (EKKA) (EKKA, 2015), it is important
to reflect an essential value of EKKA by being of service to the community. I see no conflict
between either role in terms of promoting positive mental health, mental health recovery or
relapse prevention.
The Importance of Values and Leadership:
Do all martial arts promote positive mental health, mental health recovery and relapse
prevention? It would appear that the answer is yes, in so far as the style of martial arts
practiced, does not matter. However, experience would advise me that the attitude and
values of the leadership within the martial arts organisation are at the root of success. For
example if the leadership of a martial arts organisation has no difficulty with or is involved in
criminal activity, they have nothing to offer in terms of the attitude or values associated
with Vision for Change, the mental health professions including Social Work or the EKKA.
The same can be said of a leadership that promotes violence, aggression, that is impatient,
power seeking, or is narrow-minded. In my experience at the Celbridge Kenpo Karate
Accademy, run by Mr Ed Downey, 8th
Degree Black Belt and Chief Instructor of EKKA, the
values and attitude lived and promoted by Mr Downey in his 42 year involvement in Kenpo
Karate, mental health recovery, relapse prevention and positive mental health are
promoted, though this has not been documented until now. At the heart of these values
and attitude, is a genuine and sincere concern for the well-being of the people attending
training at the Academy as well as a respectful attitude towards practitioners and their
families who come in contact with the Academy. I will now expand on this.
Personal Development: Developing consciousness to choose responsibly in the
management of a crisis, rather than reacting through “fight” or “flight”
The title of this section in the analysis and reflections, expresses not only one of the aims of
Kenpo Karate, but also expresses one of the aims promoted by both Mindfulness and by
Viktor Frankl’s Logotherapy. Time spent in the Celbridge Kenpo Karate Accademy, is on the
development on the practitioner’s ability as a martial artist, which incorporates the
practitioner’s own personal development. When I joined this club five years ago, Mr
Downey was keen to emphasise that Kenpo Karate is not really about self defence, but that
it’s about personal development using Kenpo Karate as a means to get there. Of course, it’s
up to each member what they want to make of that approach, but Mr Downey is always
keen to let members of the association know that they have this option. To put it another
way, Mr Downey says that Kenpo Karate is about life, and how one lives one’s life. We may
12. 12
go through life without ever being physically attacked, but we can be sure that life will
challenge us, and as Viktor Frankl, Psychiatrist, Neurologist and Philosopher has stated, the
attitude we adopt when faced with life’s challenges is for us to choose (Frankl, 1978). I
would ask, how can we make choices of attitude when faced with a crisis if we are not
conscious of the options? Often we will go into fight or flight mode. As a martial artist under
Mr Downey’s system, we become conscious of alternative options, and in the words of
Frankl, to be conscious is to be responsible (Frankl, 1978). This development of
consciousness, and therefore responsibility for one’s actions, provides alternative responses
other than fight or flight. It gives one a sense of being in control while one is faced with a
crisis, and the development of control when faced with a crisis also develops self-confidence
and self-esteem. As mental health professionals, we are used to meeting people in crises.
We can often see situations whereby, people, often lacking confidence and self-esteem are
seeking control of the fearful situation they are in. A combination of talking therapies, living
skills, engagement with services and the community as well as medication, is often what
supports the person to manage their situation, and in many cases, it is no exaggeration to
say that this often saves lives. Faggianelli and Lukoff (2006) and West (2015) quoted above,
refer to martial arts as a “movement therapy”. Let’s consider this for a moment and explore
the principals that martial arts have, in terms of managing a crisis, that can promote mental
health recovery, relapse prevention and positive mental health.
Being in control despite facing a crisis:
“It goes without saying that a man [or woman] should not be subjected to too much
tension. What he [or she] needs is rather a moderate amount, a sound amount, a good
dosage of tension. Not only too great demands, but also on the contrary, the lack of
challenges, may cause disease. … … … man needs a specific tension, namely, the kind of
tension that is established between a human being, on the one hand, and, on the other
hand, a meaning he has to fulfil. In fact, if an individual is not challenged by any tasks to
complete, and is thus spared the specific tension aroused by such tasks, a certain type of
neurosis – noogenic neurosis – may ensue. Thus it emerges that man [as in humanity] is not
just in search of tensions per se, but in particular, in search of tasks whose completion might
add meaning to his existence. Man [i.e., humanity] is basically motivated by what I call the
“will to meaning”” (Frankl, 1978). This quote from Frankl relates well to discoveries made by
Anthropologist, Mircia Eliade (Eliade, 1981). He discovered that “traditional societies”
(societies not impacted on by modern consumerism) of ancient and modern times (such as
isolated tribal societies), faced their members with a series of controlled crises, in order to
bring out the latent potential within individuals, so that when difficulties in life arose, they
would have the confidence and ability to face them. This type of education impacted in a
process of “becoming”, i.e., becoming who one already potentially is, or in other words,
awakening the unpotentialised qualities and strengths that a human being already has.
13. 13
In practicing martial arts, or Kenpo Karate, at the Celbridge Kenpo Karate Accademy (EKKA
Headquarters), one prepares for a crisis that could arise, i.e. it is possible that the person
training could be attacked in the street. If faced with such a situation, Mr Downey insists
that using karate to defend one’s self is a last resort. One has the option of running away.
This is not “flight” as we commonly understand it, i.e. as an instinctive reaction. Rather, it is
a conscious response. If one, for example has an injury that prevents them from running,
one has the option of smiling, and asking the potential aggressor if there has been a
misunderstanding that could be resolved. When an aggressor has the intention of imposing
fear, and the response they get is a smile and a calm voice, it could destabilise their intent.
Also, by assertively saying “No!” to a potential attacker who intends to impose fear, they
may hesitate for a moment, long enough for one to get away. If facing an attack is
completely unavoidable, Kenpo Karate offers many options in terms of techniques to deal
with the crisis, including techniques that control the attacker rather than injure them.
Realising that one is not in control as an attacker may be enough to diffuse the situation.
Persistent practice of Kenpo Karate gives one a sense of control when faced with a crisis,
and applying the principles of that sense of control when faced with other life crises, gives
one a sense of control and confidence to face life and its challenges. In fact, crises (a word of
Greek origin meaning “opportunity”), as “a moderate amount, a sound amount, a good
dosage of tension” (Frankl, 1978) are created within the practice of Kenpo Karate, through
sparring, in a controlled and safe environment. This draws out the latent qualities of the
practitioner, in order to develop their confidence in facing these crises. In the sparring
experience, one has no idea what their opponent will do, nor does one know what they are
going to do until the situation unfolds. One is required to be calm and present in the
moment in order to deal with the situation, and passivity and aggression are overcome.
These principles are also the same principles to be found in the practice of mindfulness, i.e,
being present in the moment, not judging the situation, responding consciously rather than
reacting, accepting the reality one is faced with, dropping the story (e.g. I could never do
that, I deserve this, why me? etc…), simply being, in the moment (Mindfullness Clinic, 2015).
Developing a sense of control through the medium of controlled crises (or controlled
opportunities), as practiced through Kenpo Karate, gives a sense of control for those faced
with other crises presented by life. When crises arise, rather than them simply being
experiences of suffering, they draw out the attitude and latent potential of the Kenpo
Karate practitioner to manage and overcome these crises, thereby “conquering” them, even
in part if not wholly. To put it another way, in overcoming the unavoidable suffering of a
crisis, even in part, one adds meaning to the experience and may identify the self,
potentially, as a conqueror of crises rather than a victim of circumstances. The term
“conqueror” does not imply aggression, but overcoming one’s own fears, perceived
limitations and lack of self belief. The experience of facing the crises with an “attitude” of
“responsibility” becomes what Frankl (1978) calls making an “achievement” out of one’s
lived experience of “suffering”. This applies even if the crises are not completely overcome,
14. 14
and, it adds to the practitioner’s sense of self worth, esteem and meaning as to how they
view themselves, and what attitude they take in their ability to face the challenges of life.
When understood in this way, Kenpo Karate is an active philosophy to be lived rather than
intellectualised, and may also be viewed as a “movement therapy” (Faggianelli and Lukoff,
2006, and West, 2015).
How the PERMA Framework applies to Kenpo Karate:
Practitioners of Kenpo Karate under Mr Downey develop an incredible sense of trust in each
other. One finds one’s self in vulnerable situations while self defence techniques are being
practiced on one’s self, and also, when one is practicing the same techniques on their
training partner, one has their training partner in vulnerable situations. Looking to the
PERMA framework, the development of trust (P) is an incredibly positive emotion, and a
great sense of camaraderie and friendship (R) can develop. This also implies a strong sense
of engagement (E) with training partners and “flow experience”. With regard to meaning, I
have found that you can’t fake yourself when practicing Kenpo Karate. In terms of being in
control in a crisis, as described above, in order to achieve this, initially one may be faced
with one’s fears or lack of self confidence. By developing trusting training relationships in a
supportive environment, it is possible with persistent training to overcome these
limitations, and develop one’s self as a confident martial artist and human being (M). While
one may one day achieve a black belt through persistent training, Mr Downey sees more
achievement in the development of a confident human being (A) through Kenpo Karate. So
it is agreeable to say that the PERMA framework is consistent with the practice of Kenpo
Karate under Mr Downey’s values based training system.
Has Mr Downey’s training system made any contribution to promoting positive mental
health?
This article will not give away the confidentiality of any conversations held in relation to
mental health at the Celbridge Kenpo Karate Accademy. However, as it is a safe
environment in which to discuss mental health, I can confirm, with the consent of certain
members of EKKA, that Mr Downey’s system has helped them to manage Post Traumatic
Stress Disorder, Depression, Suicidality, Anxiety, Agoraphobia, Feelings of Worthlessness,
Low self-esteem, Bereavement, Difficult Relationships and Social Isolation. It should be
pointed out that those supported through Mr Downey’s system do not reject other mental
health supports in the community, and that these and Mr Downey’s training system
complemented each other in the promotion of positive mental health outcomes.
Self Determination and Respect for the Individual:
Individual choice is crucial in order to progress as a martial artist, just as it plays a major role
in mental health recovery, relapse prevention and the promotion of positive mental health.
Martial arts practice must be an individual choice, and the progress rate of the martial artist
15. 15
is down to their individual commitment. As Mr Downey states, this can not be imposed. I
have noticed that Mr Downey treats every individual with respect, whether they come to a
point where they choose to leave, in which case the option of returning is made clear, or if
they wish to proceed to the next level in their training. He has stated, that it is important to
meet every individual where they are, and allow them to progress at their own pace. I have
also heard him advise other instructors under his guidance, as he passes his training system
on to them, to be conscious of the fact that every individual can do whatever is “their own
best, and not somebody else’s best”, and that it is important to be mindful and respectful of
the uniqueness of every individual they teach or train with. In this way, everyone
experiences being respected when they come to training.
Positive Training Atmosphere, the “Good Vibes” Factor:
The above may give the impression that the Celbridge Kenpo Karate Academy is a mental
health project. It is not defined in that way however. Members of this club attend due to
their enthusiasm for martial arts and to develop their proficiency in Kenpo Karate in
particular. There is an outstanding positive atmosphere or “feel good factor” in the
Academy, and it is an organisation that has had many positive impacts for individuals and
families in the community, and this has not gone unnoticed in many Kenpo Karate clubs
across Europe, the USA and Chile, who attend the EKKA European Kenpo Karate Camp on an
annual basis. It just so happens that positive mental health promotion and mental health
recovery are among the many positive consequences of practicing Kenpo Karate in this
Accademy.
Conclusion:
Having looked to academic research and using my experience as a martial artist and a
mental health professional, I conclude that martial arts, including martial arts as practiced
under the system provided by Mr Ed Downey, EKKA chief Instructor, and Chief Instructor of
the Celbridge Kenpo Karate Academy, promotes positive mental health, mental health
recovery and relapse prevention, and is related to the PERMA framework. There is every
reason to state that martial arts practiced in this manner, can be defined as a “movement
therapy” (Faggianelli and Lukoff, 2006, and West, 2015), and can be adopted by mental
health services along with existing programmes, in the promotion of positive mental health,
mental health recovery and relapse prevention. In this way, martial arts can be viewed as a
valid form of therapeutic group work, within mental health services, as is yoga, mindfulness,
anxiety management and Wellness Recovery Action Planning (WRAP) (2015).
16. 16
Bibliography:
Avey, J. B., Reichard, R. J, Luthans, F., Mhatre, K. H. (2011) “Metaanalysis of the positive
Psychological Capital on employee attitudes, behaviours and performance” Human Resource
Development Quarterly, 22, 2011: 127 – 152, in Croom, A. M, (2014) “Embodying Martial
Arts for Mental Health: Cultivating Psychological Well-being with Martiakl Arts Practice.
Arch Budo Sci Martial Art Extreme Sport 2014; 10: 59-70. Dept of Philosophy, University of
Pennsylvania, USA.
Back and Kim (1978) in Marquez, (2013) “Hapkido for ADHD Teens: An Evidence Based
Alternative”, World Sin Moo Hapkido Association of Northern Virginia,
http://www.nvahkd.com/Pages/Hapkido_and _ADHD.aspx 21/10/2015
Baumeister, R.F. and Leard, M.R. (1995) “The Need to Belong: Desire for interpersonal
attachments as a fundamental human motivation” Psychological Bulletin, 177, 1995: 497-
529, in Croom, A. M, (2014) “Embodying Martial Arts for Mental Health: Cultivating
Psychological Well-being with Martiakl Arts Practice. Arch Budo Sci Martial Art Extreme
Sport 2014; 10: 59-70. Dept of Philosophy, University of Pennsylvania, USA.
Becker (1992) in Marquez, (2013) “Hapkido for ADHD Teens: An Evidence Based Alternative”,
World Sin Moo Hapkido Association of Northern Virginia,
http://www.nvahkd.com/Pages/Hapkido_and _ADHD.aspx 21/10/2015
Berridge, K.C. and Kringelbach, M.L. (2011) „Building a neuroscience of pleasure and well-
being” Psychology of Well-Being, 1, 2011: 3, in Croom, A. M, (2014) “Embodying Martial Arts
for Mental Health: Cultivating Psychological Well-being with Martiakl Arts Practice. Arch
Budo Sci Martial Art Extreme Sport 2014; 10: 59-70. Dept of Philosophy, University of
Pennsylvania, USA.
Bodin, T. and Martinsen, E. W. (2004) “Mood and Self-efficacy during acute exercise in
clinical depression. A Randomised Control Study.” Journal of Sport and Exercise Psychology,
26, 2004: 623-633, in Croom, A. M, (2014) “Embodying Martial Arts for Mental Health:
Cultivating Psychological Well-being with Martiakl Arts Practice. Arch Budo Sci Martial Art
Extreme Sport 2014; 10: 59-70. Dept of Philosophy, University of Pennsylvania, USA.
Cai, X. S. (2000) Physical Exercise and Mental Health: a content integrated approach in
coping with college students’ anxiety and depression” Physical Educator, 57(2), 69 – 67.,
http:www.contemporarypsychotherapy.org/vol-2-no-1/martial-arts-and-mental-health/
21/10/2015
Collett, (2015) “Battling Bipolar with MMA: The Mental Health Benefits of Mixed Martial
Arts” http://fightmedicine.net/ 6/11/2015
Cooper, J.M. (1977b) “Friendship and the good in Aristotle” The Philosophical Review, 86,
1977b: 290-315, in Croom, A. M, (2014) “Embodying Martial Arts for Mental Health:
17. 17
Cultivating Psychological Well-being with Martiakl Arts Practice. Arch Budo Sci Martial Art
Extreme Sport 2014; 10: 59-70. Dept of Philosophy, University of Pennsylvania, USA.
Crescioni, A. W., Baumeister, R. F. (2013) “The four needs for meaning, the value gap, and
how (and whether) society can fill the void” in Hicks, J. A., Routledge, C. editors, “The
Experience of Meaning in Life: Classical Perspectives, Emerging Themes, and Contraversies”
New York (NY): Springer; 2013. P 3-15, in Croom, A. M, (2014) “Embodying Martial Arts for
Mental Health: Cultivating Psychological Well-being with Martiakl Arts Practice. Arch Budo
Sci Martial Art Extreme Sport 2014; 10: 59-70. Dept of Philosophy, University of
Pennsylvania, USA.
Cove, E., Eiseman, M., Popkin, S.J. (2005) “Resillient Children: Literature Review and Evidence
from HOPE VI” Panel Study. Washington (DC): The Urban Institute; 2005, in, Croom, A. M,
(2014) “Embodying Martial Arts for Mental Health: Cultivating Psychological Well-being with
Martiakl Arts Practice. Arch Budo Sci Martial Art Extreme Sport 2014; 10: 59-70. Dept of
Philosophy, University of Pennsylvania, USA.
Croom, A. M, (2014) “Embodying Martial Arts for Mental Health: Cultivating Psychological
Well-being with Martiakl Arts Practice. Arch Budo Sci Martial Art Extreme Sport 2014; 10:
59-70. Dept of Philosophy, University of Pennsylvania, USA.
Daniels, K. and Thornton, E. (1992) “Length of training, hostility and the martial arts: a
comparison with other sports groups” British Journal of Sports Medicine, 26, 1992: 118-120,
in Croom, A. M, (2014) “Embodying Martial Arts for Mental Health: Cultivating Psychological
Well-being with Martiakl Arts Practice. Arch Budo Sci Martial Art Extreme Sport 2014; 10:
59-70. Dept of Philosophy, University of Pennsylvania, USA.
De Muijnck, W. (2013) “The meaning of lives and meaning of things” Journal of Happiness
Studies, 14, 2013: 1291-1307, in Croom, A. M, (2014) “Embodying Martial Arts for Mental
Health: Cultivating Psychological Well-being with Martiakl Arts Practice. Arch Budo Sci
Martial Art Extreme Sport 2014; 10: 59-70. Dept of Philosophy, University of Pennsylvania,
USA.
Duthie, R.B, Hope, L. and Baker, D. G. (1978) “Selected personality traits of martial artists as
measured by an adjective checklist” Perceptive and Motor Skills, 47. 71 – 76,
http:www.contemporarypsychotherapy.org/vol-2-no-1/martial-arts-and-mental-health/
21/10/2015
Dirtrich, A. (2004) “Neurocognitive mechanisms underlying the experience of flow”
Consciousness and Cognition, 13, 2004: 746-761 in Croom, A. M, (2014) “Embodying Martial
Arts for Mental Health: Cultivating Psychological Well-being with Martiakl Arts Practice.
Arch Budo Sci Martial Art Extreme Sport 2014; 10: 59-70. Dept of Philosophy, University of
Pennsylvania, USA.
18. 18
EKKA (2015) http://www.kenpokarate.ie 03/12/2015
Eliade, M. (1981) ”A History of Religious Ideas: Volume 1, Form the stone age to the Eleusian
Mysteries”, University of Chicago Press, USA.
Faggianelli, P. and Lukoff, D. (2006) “Aikodi and Psychotherapy: A study of psychotherapists
who are Aikido practitioners” The Journal of Transpersonal Psychology, 38, 2006: 159 – 178,
in Croom, A. M, (2014) “Embodying Martial Arts for Mental Health: Cultivating Psychological
Well-being with Martiakl Arts Practice. Arch Budo Sci Martial Art Extreme Sport 2014; 10:
59-70. Dept of Philosophy, University of Pennsylvania, USA.
Frankl, V. E., (1978) “The Unheard Cry For Meaning: Psychotherapy and Humanism”,
Touchstone, Simon and Schuster, New York, USA.
Frankl, V. E., (1986) “The Doctor and the Soul: from psychotherapy to Logotherapy” New
York, Vintage Books, USA.
Fredrickson, B.L. (2006) “Unpacking positive emotions: Investigating the seeds of human
flourishing” The Journal of Positive Psychology, 1, 2006: 57-59, in Croom, A. M, (2014)
“Embodying Martial Arts for Mental Health: Cultivating Psychological Well-being with
Martiakl Arts Practice. Arch Budo Sci Martial Art Extreme Sport 2014; 10: 59-70. Dept of
Philosophy, University of Pennsylvania, USA.
Fuller, J. R. (1988) “Martial Arts and Psychological Health”. British Journal of Medical
Psychology. 61. 317 – 328, http:www.contemporarypsychotherapy.org/vol-2-no-1/martial-
arts-and-mental-health/ 21/10/2015
Government Publications Office (2006) “A Vision for Change: report of the expert group on
mental health policy”, Government Publications, The Stationery Office, Dublin, Ireland.
Graham(2007) in Marquez, (2013) “Hapkido for ADHD Teens: An Evidence Based
Alternative”, World Sin Moo Hapkido Association of Northern Virginia,
http://www.nvahkd.com/Pages/Hapkido_and _ADHD.aspx 21/10/2015
Guthrie, S. R. (1995) “Liberating the Amazon: Feminism and the martial arts” Women and
Therapy, 16, 1995: 107 – 119, in Croom, A. M, (2014) “Embodying Martial Arts for Mental
Health: Cultivating Psychological Well-being with Martiakl Arts Practice. Arch Budo Sci
Martial Art Extreme Sport 2014; 10: 59-70. Dept of Philosophy, University of Pennsylvania,
USA.
Hassanzadeh, R. and Mahdinejad, G. (2013) “Relationships between happiness and
achievement motivation: A case of University Studies” Journal of Elementary Education, 23,
2013: 53 – 65, in Croom, A. M, (2014) “Embodying Martial Arts for Mental Health:
Cultivating Psychological Well-being with Martiakl Arts Practice. Arch Budo Sci Martial Art
Extreme Sport 2014; 10: 59-70. Dept of Philosophy, University of Pennsylvania, USA.
19. 19
Hiter (2008) in Marquez, (2013) “Hapkido for ADHD Teens: An Evidence Based Alternative”,
World Sin Moo Hapkido Association of Northern Virginia,
http://www.nvahkd.com/Pages/Hapkido_and _ADHD.aspx 21/10/2015
James, L. (2005) “Achievement and the meaningfulness of life” Philosophical Papers, 34,
2005: 429 – 442, in Croom, A. M, (2014) “Embodying Martial Arts for Mental Health:
Cultivating Psychological Well-being with Martiakl Arts Practice. Arch Budo Sci Martial Art
Extreme Sport 2014; 10: 59-70. Dept of Philosophy, University of Pennsylvania, USA.
Kaplan, A. and Maher, M. L. (1999) “Achievement goals and student well-being”
Contemporary Educational Psychology, 24, 1999: 330 – 358, in Croom, A. M, (2014)
“Embodying Martial Arts for Mental Health: Cultivating Psychological Well-being with
Martiakl Arts Practice. Arch Budo Sci Martial Art Extreme Sport 2014; 10: 59-70. Dept of
Philosophy, University of Pennsylvania, USA.
Ko, Y. J., Kim, Y. K., Valacich, J. (2010) “Martial arts practition: Consumer Motivation”
International Journal of Sports, Marketing and Sponsorship, 11, 2010: 105 – 123, in Croom,
A. M, (2014) “Embodying Martial Arts for Mental Health: Cultivating Psychological Well-
being with Martiakl Arts Practice. Arch Budo Sci Martial Art Extreme Sport 2014; 10: 59-70.
Dept of Philosophy, University of Pennsylvania, USA.
Konzak, B. and Boudreau, F. (1984) “Martial Arts Training and Mental Health: An exercise in
self-help”. Canada’s Mental Health, 45(11-B). 3622,
http:www.contemporarypsychotherapy.org/vol-2-no-1/martial-arts-and-mental-health/
21/10/2015
Krien, K. (2010) “Sparring with emptiness” in Priest, G. and Young, D. editors, “Martial Arts
and Philosophy: Beating and Nothingness”, Chicago, (IL): Open Court Publishing Company;
2010. P. 81 – 91, in Croom, A. M, (2014) “Embodying Martial Arts for Mental Health:
Cultivating Psychological Well-being with Martiakl Arts Practice. Arch Budo Sci Martial Art
Extreme Sport 2014; 10: 59-70. Dept of Philosophy, University of Pennsylvania, USA.
Lantz, J. (2002) “Family Development and the Martial Arts: A phenomenological study”.
Contemporary Family Therapy, 24, 2002: 565-580, in Croom, A. M, (2014) “Embodying
Martial Arts for Mental Health: Cultivating Psychological Well-being with Martiakl Arts
Practice. Arch Budo Sci Martial Art Extreme Sport 2014; 10: 59-70. Dept of Philosophy,
University of Pennsylvania, USA.
Macarie, , L. and Roberts, R. “Martial Arts and Mental Health” Contemporary
Psychotherapy, http:www.contemporarypsychotherapy.org/vol-2-no-1/martial-arts-and-
mental-health/ 21/10/2015
20. 20
Marquez, (2013) “Hapkido for ADHD Teens: An Evidence Based Alternative”, World Sin Moo
Hapkido Association of Northern Virginia, http://www.nvahkd.com/Pages/Hapkido_and
_ADHD.aspx 21/10/2015
Mindfullness Clinic (2015) http://mindfullnessclinic.ie Dublin, Ireland. 03/12/2015
Movahedi, A., Bahrami, F., Marandi, S. M., Abedi, A. (2013)“Improvement in social
dysfunction of children with autism spectrum disorder following long term kata techniques
training” Research in Autism Spectrum Disorders, 7, 2013: 1054-1061, in Croom, A. M,
(2014) “Embodying Martial Arts for Mental Health: Cultivating Psychological Well-being with
Martiakl Arts Practice. Arch Budo Sci Martial Art Extreme Sport 2014; 10: 59-70. Dept of
Philosophy, University of Pennsylvania, USA.
Nakamura, J., Csikszentmihaliy, M. (2002) “The Concept of Flow” in Snyder, C. R., Lopez, S.J.
editors. “Handbook of positive psychology” New York (NY) : Oxford University Press; 2002. P
89-105 in Croom, A. M, (2014) “Embodying Martial Arts for Mental Health: Cultivating
Psychological Well-being with Martiakl Arts Practice. Arch Budo Sci Martial Art Extreme
Sport 2014; 10: 59-70. Dept of Philosophy, University of Pennsylvania, USA.
Noble, T., Mc Grath, H. (2012) “Wellbeing and resilience in young people and the role of
positive relationships: Evidence Based Practice Across the World”, New York (NY):
Springer;2012. P. 17-33, in Croom, A. M, (2014) “Embodying Martial Arts for Mental Health:
Cultivating Psychological Well-being with Martiakl Arts Practice. Arch Budo Sci Martial Art
Extreme Sport 2014; 10: 59-70. Dept of Philosophy, University of Pennsylvania, USA.
Rich, G. J. (2013) “Finding Flow: The history and future of a positive psychology concept”, in
Sinnott, J. D. (2013) editor. “Positive Psychology: Advances in understanding adult
motivation” (pp. 43-60. New York (NY): Springer; 2013, p. 43 – 60 in Croom, A. M, (2014)
“Embodying Martial Arts for Mental Health: Cultivating Psychological Well-being with
Martiakl Arts Practice. Arch Budo Sci Martial Art Extreme Sport 2014; 10: 59-70. Dept of
Philosophy, University of Pennsylvania, USA.
Richman, C. L. and Rehberg, H. (1986) “The development of self-esteme through the martial
arts”. International Journal of Sports Psychology, 17 (3), 234 – 239,
http:www.contemporarypsychotherapy.org/vol-2-no-1/martial-arts-and-mental-health/
21/10/2015
Ripley (2003) in Marquez, (2013) “Hapkido for ADHD Teens: An Evidence Based Alternative”,
World Sin Moo Hapkido Association of Northern Virginia,
http://www.nvahkd.com/Pages/Hapkido_and _ADHD.aspx 21/10/2015
Roffer, S. (2012) “Introduction to positive relationships: Evidence-based practice across the
world”, in Roffey S, editor. Positive Relationships: Evidence Based Practice Across the World.
New York (NY): Springer; 2012. P. 1-15, in, Croom, A. M, (2014) “Embodying Martial Arts for
21. 21
Mental Health: Cultivating Psychological Well-being with Martiakl Arts Practice. Arch Budo
Sci Martial Art Extreme Sport 2014; 10: 59-70. Dept of Philosophy, University of
Pennsylvania, USA.
Sterger, M. F., Oishi, S., Kashdan, T. B., (2009) “Meaning in life across the lifespan: levels and
correlates of meaning in life from emerging adulthood to older adulthood” The Journal of
Positive Psychology, 4, 2009: 43 – 52, in, Croom, A. M, (2014) “Embodying Martial Arts for
Mental Health: Cultivating Psychological Well-being with Martiakl Arts Practice. Arch Budo
Sci Martial Art Extreme Sport 2014; 10: 59-70. Dept of Philosophy, University of
Pennsylvania, USA.
Strati, A. D., Shernoff, D. J. and Kackar, H. Z. (2011) “Flow” in Levesque RJR editor,
Encyclopaedia of Adolescence, New York (NY): Springer; 2011, p. 1050 – 1059, in Croom, A.
M, (2014) “Embodying Martial Arts for Mental Health: Cultivating Psychological Well-being
with Martiakl Arts Practice. Arch Budo Sci Martial Art Extreme Sport 2014; 10: 59-70. Dept
of Philosophy, University of Pennsylvania, USA.
Toskovic, N. N. (2001) “Alterations in selected measures of mood with a single bout of
dynamic taekwondo exercise in college-age students” Perceptual and Motor Skills, 92, 2001:
1031 – 1038, in Croom, A. M, (2014) “Embodying Martial Arts for Mental Health: Cultivating
Psychological Well-being with Martiakl Arts Practice. Arch Budo Sci Martial Art Extreme
Sport 2014; 10: 59-70. Dept of Philosophy, University of Pennsylvania, USA.
Trulson, M. E. (1986) “Martial Arts Training: A novel ‘cure’ for juvenile delinquency”. Human
Relations. 39. 1131 – 1140, http:www.contemporarypsychotherapy.org/vol-2-no-1/martial-
arts-and-mental-health/ 21/10/2015
Twemlo, S. W., Sacco, F. C. (1998) “The application of traditional martial arts practice and
theory to treatment of violent adolescents” Adolesence, 33, 1998: 505 – 518, in Croom, A.
M, (2014) “Embodying Martial Arts for Mental Health: Cultivating Psychological Well-being
with Martiakl Arts Practice. Arch Budo Sci Martial Art Extreme Sport 2014; 10: 59-70. Dept
of Philosophy, University of Pennsylvania, USA.
Vallerand, R.J. (2012) The role of passion in sustainable psychological well-being” Psychology
of Well-Being, 2. 2012: 1 in Croom, A. M, (2014) “Embodying Martial Arts for Mental Health:
Cultivating Psychological Well-being with Martiakl Arts Practice. Arch Budo Sci Martial Art
Extreme Sport 2014; 10: 59-70. Dept of Philosophy, University of Pennsylvania, USA.
Weiser, M., Kutz, L. and Kutz, S. J. (1995)“Psychotherapeutic aspects of martial arts”,
American Journal of Psychotherapy. 49, 118 – 127,
http:www.contemporarypsychotherapy.org/vol-2-no-1/martial-arts-and-mental-health/
21/10/2015
22. 22
West, C. (2015) “Combat Arts for Recovery”
http://www.schizophrenic.com/blogs/s/combat-arts-recovery 06/11/2015
Wang, M. C., Lightsey, O. R., Pietruszka, T., Uruk, A. C., Wells, A. G.,(2007) “Purpose in life
and reasons for living as mediators of the relationship between stress, coping, and suicidal
behaviour” The Journal of Positive Psychology, 2, 2007: 195 – 204, in Croom, A. M, (2014)
“Embodying Martial Arts for Mental Health: Cultivating Psychological Well-being with
Martiakl Arts Practice. Arch Budo Sci Martial Art Extreme Sport 2014; 10: 59-70. Dept of
Philosophy, University of Pennsylvania, USA.
WRAP (2015) https://copelandcentre.com/wellness-recovery-action-plan-wrap 03/12/2015
Ziaee, V., Lotfian, S., Amini, H., Mansournia, M. A. and Memari, A. H. (2012) Anger in
adolescent boy athletes: A comparison among judo, karate, swimming and non athletes”
Iranian Journal of Paediatrics, 22, 2012: 9-14, in Croom, A. M, (2014) “Embodying Martial
Arts for Mental Health: Cultivating Psychological Well-being with Martiakl Arts Practice.
Arch Budo Sci Martial Art Extreme Sport 2014; 10: 59-70. Dept of Philosophy, University of
Pennsylvania, USA.
Zivin, G., Hassan, N.R., De Paula, G. F., Monti, D. A., Harlan, C., Hossain, K. D., and Patterson,
K. (2001) “An effective approach to violence prevention: Traditional martial arts in middle
school” Adolescence, 36, 2001: 443-459, in Croom, A. M, (2014) “Embodying Martial Arts for
Mental Health: Cultivating Psychological Well-being with Martiakl Arts Practice. Arch Budo
Sci Martial Art Extreme Sport 2014; 10: 59-70. Dept of Philosophy, University of
Pennsylvania, USA.
