1. Efraín Suárez Arce
Prof. J. Parenteau
INGL 3232 (001)
18 May 2007
The Teaching of Karate-Do and Aikido During Childhood
and How it Influences Development
Abstract
We have sought to provide here a subjective report on the alleged
benefits of the teaching of Martial Arts to children and adolescents. We visited various
Martial Arts schools in the San Juan area. We watched at least eight classes and
watched various Martial Arts tournaments. We interviewed two instructors and one
assistant instructor in order to gain a deeper insight into what goes into a Martial Arts
class for kids. We also researched online articles and books written by Martial arts
instructors.
Introduction
Our challenge as educators is to create independent thinkers in a dependent,
apathetic and individualistic society. We live in a social and political democracy centered
on the individual where we must deal with anti social behaviors like assaults, peer
pressure or intimidation, discrimination, homophobia and racism. One alternative of the
many that have been discussed is the use of extracurricular sports or cultural activities.
We can talk about sports and extracurricular activities until we are blue in the face, but
the reality is that it is the minds of our young people that must be rescued and guided.
Every day our young people observe and evaluate the opportunities that society offers
them to achieve success through legal means to find a place in a formal and respectable
society. Creating a sense of security in our children and young people is indispensable
while they grow and equip themselves with the attitudes and skills necessary to reach a
responsible and productive adulthood. On the other hand, the forces of business and the
entertainment world seek to validate and reinforce all their negative beliefs. They
bombard our children and young people with the importance of acquiring goods
(consumerism), enjoying the pleasures of life without consequences (sex, drugs, etc.),
glorifying the aggressive, antisocial, individualistic and rebellious type and ridiculing the
Suárez 1

2. obedient student ("nerd"). They glorify violence plus the fear and the physical and
emotional violence used to confront it.1 In their world we see how everything prevails by
brute force. Then corruption and dishonesty wind up as the natural and the successful
things to do in life. Instead of the physical competition in a morally neutral field, (which
we see in most sports) we needed something that prepares the mind and the body. A
recent newspaper article states that we are seeing an increase of interest of our young
people in new activities that integrate cultural elements and that allow the expression of
skills and the augmentation of their creative capacity.
Literature Review
The Martial arts have had a long history of discipline and training in the West. The first
North American practitioners of the Asian fighting arts were soldiers stationed in Japan,
Okinawa and Korea during the 1940s and 1950s, followed by the popular 1960s movie
star from Hong Kong, Bruce Lee; then by civilian adult male admirers of Lee. Today, the
majority of martial arts practitioners are young people and children. Many people claim
that the practice of the martial arts encourages good moral and ethical development and
develops beneficial psychological changes. On the other hand, other people claim that
receiving praise and benefit for practicing violent activities (like some martial arts)
reinforces violence and conditions the practitioners to be more aggressive and hostile
outside of their activity. Most images and themes of the martial arts in television shows
and popular movies, plus the popularity of pay-for-view, no-holds-barred, martial arts
tournaments probably help spread and reinforce this second claim.
Perspectives on Martial arts training
According to Binder Endresen & Olweus (2005) conducted a study that participating in
power sports (including kick-boxing, boxing, wrestling, and weightlifting) "leads to an
increase or enhancement of antisocial involvement in the form of elevated levels of
violent as well as non-violent antisocial behavior outside sports." Since these activities
contain few if any moral/philosophical teachings regarding conduct, this supports our
tentative conclusion that traditional martial arts (which DO typically offer
1
There is a scene in the documentary " Bowling for Columbine" where we find in a fair a game called "SHOOT THE GEEK" where prizes are
managed to shoot the "GEEK" that is a quiet and obedient student, with big glasses.
Suárez 2

3. moral/philosophical teachings) are superior to modern martial arts or combat sport
training in reducing antisocial behavior in children and adolescents.
It is our belief that the real benefits of martial arts practice are mental (some would say
spiritual) rather than physical. Martial art training uses unique philosophical or societal
concepts that other sports/arts don’t incorporate into their practice. Most martial arts
incorporate meditation and relaxation training, learning how to focus and release energy,
moving in tandem with a partner as well as striving to excel alone, and achieving mind-
body unity. The physical exercise and mastery is, in reality, the means to a non-physical
end, whether one calls this state of mind enlightenment, self-knowledge, or achieving
balance.
In children with low self-esteem, martial arts training can simultaneously develop areas
such as self-defense skills (to defend against physical bullying), physical fitness, and
instructions on how to handle stressful scenarios in a physical or mental context, and
self-confidence, through successful applications of martial technique, such as board
breaking or kata2. Anxiety and hyperactivity are major problems that inhibit school
performance. Meditation or other relaxation techniques can reduce both of these
problems. A student can be asked simply to sit quietly and engage in actual meditation
for a few minutes to collect his or her thoughts. Meditation practice has the benefits of
teaching children the self-discipline of sitting still, focusing the mind, achieving a quiet
state, and being able to achieve self-control through an inner-motivated, self-starting
activity.
Young children and adolescents need to learn structure, self-discipline, and how to work
in a group. They need to learn a competitive spirit in an environment of fair play and
sportsmanship. As they mature, the child has to learn that his/her needs cannot be met
through throwing tantrums, hitting other people, or screaming and yelling. Kids also have
to learn how to follow instructions, lead others, think on their own, focus their
concentration, and strive for excellence.
2
Kata (literally: "form") is a Japanese word describing detailed choreographed patterns of movements practiced either solo or in pairs. Kata are
used in many traditional Japanese arts such as theater forms like kabuki and schools of tea ceremony, but are most commonly known for the
presence in the martial arts.
Suárez 3

4. Other physical benefits that are seen in young Martial Art practitioners include a
healthier body, a more oxygenated brain, and a better processing of processed sugars
and high-fat junk food.
Also, a sustained commitment to martial arts practice (or any other sport) may result in
the child and parent paying better overall attention to diet, sleep routines, and daily
schedules, leading to a healthier, happier, and more predictable child.
Muromoto and Fung, both Martial Arts instructors and authors advocate the emphasis on
these mental skills when training children instead of focusing on the martial /combative
aspects. They state that a martial arts teacher should have a balanced set of criteria in
which a young child is judged not just on physical skills, which will be limited by his age
and physical maturity, but also on mental skills acquired in training. Young3 takes it a
step further by stating:
“…And what are your goals for your child? Self-defense? A competent
martial arts instructor will be well aware of the zero tolerance4 policies in
force in most public and private schools. He or she will teach "playground
safe" tactics that allow the child to disengage and seek help from the
adults in authority. Avoid like the plague any school that shows a small
child stepping into a "fighting stance" against a mature adult. That's hype
and so far from reality as to be laughable. Pay particular attention to
curricula that emphasize awareness and avoidance. A kid will never,
pound for pound, be able to fight off an adult. To believe so or allow a
child to believe so is ridiculous. Children don't need to be taught how to
"fight" (except for points and the joys of tourneys); they need to be taught
to be aware of the surroundings, how to avoid or escape and where to go
for help. Self-defense5 is vastly different than fighting6, and both are very
different than martial arts7.”
3
4
5
http://www.nononsenseselfdefense.com/self-defensetraining.htm
6
http://www.nononsenseselfdefense.com/fight_selfdefense.html
7
http://www.nononsenseselfdefense.com/martialarts.html
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5. Fung states in his article that:
“I’m aware that, especially in the make-your-child-feel-good-at-all-costs
environment of the United States, a lot of little kids have been awarded
"black belts." Well, although it should be obvious, a child black belt
doesn't have near the skill level or experience or understanding of an
adult trained by the same teacher at the same school. Teachers are much
less strict on their young students than they are on adults, and that's as it
should be. To teach a student how to fight, an instructor must be harsh,
strict, and demanding. And the student has to learn how to tap into her
killer instinct, to overcome any natural inhibitions he might have about
intentionally hurting someone. Because in the end, that's what defending
yourself comes down to: hurting your attacker more than he can hurt you
in as short a time as possible. Call me crazy, but I believe children simply
shouldn't be taught how to think that way; they'll have plenty of time to
learn how to mean when they grow up, and they shouldn't have to learn
how to defend themselves. That's why they have parents and teachers
and police officers. For a kid, karate class should be about exercise and
fun, about learning how to focus and how to set a goal and achieve it. Not
how to maim and kill…I believe children are innocent and sweet and
adorable. But I also believe that they can be shockingly mean and nasty -
yes, even your sweet little angel has a nasty mean streak that can come
out if provoked. And since children aren't known for impulse control, I
don't think teaching them efficient, powerful ways to be nasty is such a
good idea…”
Choosing a martial arts style or school
One of the crucial features of the Martial Arts training is the type of martial art chosen, as
well as the lesson plans of the instructor. It is important to remember that most martial
arts were developed for survival. So, they tend to contain some dangerous or lethal
techniques. Thus, an important thing to remember when choosing a style for your child is
how effectively an art can be watered down without losing its essence. For instance, it is
difficult to make striking arts such as Muay Thai and Wing Chun "kid-friendly." There's no
way to avoid teaching aggressive techniques in Muay Thai or Wing Chun. Also, a boxing
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6. program with a competition-oriented instructor will not provide the same experience as a
Tai Chi instructor who emphasizes awareness of one’s actions and thoughts. Although
both boxing and Tai Chi can be defined as martial arts, their histories, emphases, and
other features are very different. Looking more specifically at karate, a Kyokushin Kai
karate class (which emphasizes full-contact sparring with bare knuckles) versus a
Shotokan karate class (which places more emphasis on personal discipline and control
than fighting). Binder’s excellent review suggests that certain martial arts might lead to
development of beneficial psychological changes more quickly than others. If this is true,
perhaps the more complex movements and foreign concepts involved in some martial
arts produce changes more slowly. This distinction between a philosophical or societal
approach and a martial/combative approach to the lessons is a very important issue.
With the evolution of martial arts into combat systems like Krav Maga and combat sports
(Kickboxing, Submission Wrestling), many students may only be taught how to fight
without lessons in the proper context for applying these techniques, something that is
emphasized in more traditional martial art curricula. Studying an art without these
philosophical/societal teachings is of little therapeutic benefit (and some may argue,
detrimental to psychological health).
Historical Background of the Martial Arts
This paper sought to move away from the old stereotypes of Karate, Aikido and other
martial arts in the media and understand what the Martial Arts really are by
understanding its history; it’s cultural and spiritual background. In essence, what Karate
is and what it is not.
According to recent surveys made by Fighting Arts magazine, there are at this moment
2.64 million adults taking martial art classes in the United States plus 3.02 million people
younger than 18 years of age plus these surveys visualize an annual growth of 14% in
the student population. Taking into account that between 70% and 80% of the Karate
students are youngsters between 4 and 14 years of age, the teaching of martial arts
such as Karate to children is not only a relevant, but also a necessary subject for a
student interested in teaching children.
Suárez 6

7. Karate-Do ("way of the empty hand") and Aikido ("the way of harmonious spirit") are self-
defense systems geared towards personal development and (in the case of Karate)
sport competition whose history goes back many centuries and whose origins are firmly
rooted in the religious and philosophical values of the Far East. In its beginnings on the
islands of Okinawa and Japan, between during the XVII and XIX centuries, adults, at
their physical and mental peak, developed these self-defense systems for the battlefield
or for the defense of loved ones. These were ferocious methods created for situations
where one’s life depended on the outcome of a fight.
The conquest of Okinawa in the XVII century by Japan and the later prohibition against
the carrying of weapons by the local population served only to encourage the
development of indigenous fighting systems that excluded the use of weapons. Also it
can be speculated that the practice of these systems was seen as a vehicle for
nationalistic feelings as a symbolic manifestation of resistance to Japanese occupation.
Meanwhile, in Japan the heads of powerful families or clans that
had soldiers at their service, continuously trained them for combat,
thus giving rise to the military elite, or Samurai, masters in the
handling of the sword, the bow and arrow, the spear or halberd
and hand-to-hand combat. All this together with a very rigorous
moral and ethical code whose acceptance entailed an absolute
indifference to the warrior’s own life, this being unconditionally
placed at the service of his lord. This differs greatly from the
western Judeo-Christian perspective where ones life is
subservient only to his creator.
During the rise and development of the warrior elite, their leaders began to expect and
demand a level of appropriate behavior from them. Thus was developed for the military
elite an elaborated system of correct actions in all areas of his interaction with society
and other members of his class. In Japanese feudal society, everyone knew how to
behave. For example if I am a Samurai walking on the street, and another Samurai
approaches me without extending its right hand in peace, I will assume by this action
that means to attack me. Then, I would unsheathe my sword and attack him, period. In
those volatile times a man could die if he did not pay attention to these details.
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8. In those times one could not always afford the luxury of waiting to being attacked before
fighting. Our concept of "self-defense" is a purely modern interpretation. The purpose of
the warrior elite was to serve, protect and to promote the interests of their leaders8, and
this often required that combat be initiated preemptively.
In addition to a life of hard training and inflexible discipline, the Samurai spent their lives
in search of beauty, purity, and perfection. These warriors, who at every moment faced
the possibility of a sudden, violent death, sought to balance the violence inherent in their
profession with an appreciation of the beauty in the world around them in arts like the
Japanese theater, calligraphy, flower arrangement, serving tea and sometimes, simply
watching the flowers of a cherry blossom tree (today this is a popular pastime during the
spring both in Japan and in Washington D.C.). No one can better represent the ideals of
the warrior elite than the legendary fencing master, Miyamoto Musashi, who after a life
marked by duels against some of the most feared swordsmen of his time, sat down to
write its memoirs in the book "Go Rin No Sho", better known in the West as "The Book
of Five Rings":
"You must give yourself to the constant study to obtain the perfection in
the soul that becomes evident in the poise of the spirit."
Another book that represents the warrior mentality was "Hagakure" written in the 1710
based on interviews with Yamamoto Tsunetomo. This book is the protagonist in the film
"Ghost Dog":
"There is a correct way for the son of samurai to be raised. From
childhood one must encourage bravery and avoid scaring or teasing the
boy unnecessarily. If a person is affected by cowardice, it becomes a scar
for life... The boy must see his parents as teachers, and learn courtesy,
serving others, the appropriate ways of speaking... When he does not put
his best effort must be scolded and (punished severely)... "
8
The Japanese word, “samurai” comes from the verb “subaru”, meaning “to serve”.
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9. Also the warrior had the obligation to train his wife in self-defense and the handling of
the "Naginata", a lethal instrument of poetic beauty (a wood shaft with a curved blade on
the end similar to the European glaive) that became a symbol of the social status of
women of the samurai class. A functional Naginata was often a traditional part of a
samurai daughter's dowry.
Although they did not typically fight as normal soldiers, women of the samurai class were
expected to be capable of defending their homes
while their husbands were away at war. The Naginata
was considered one of the weapons most suitable for
women, as it allows a woman to keep a male
opponent at a distance, where his greater height,
weight, and upper body strength offers less of an
advantage. The woman carried her Naginata, not
only for self defense, but also so that she could,
along with the virtues of harmony, order, temperance
and obedience, to teach martial arts to her children.
After the unification of Japan in the XVII century9, the Japanese moved the emphasis of
the combative arts ("bugei") away from their military use towards a spiritual and moral
one, which was then called martial arts ("budo").
This is how the sword that kills became the sword that gives and protects life. This can
also be seen as a reaction to the social restructuring seen during the Meiji era (1868-
1912). At the end of the XIX century, Japan had opened its doors to the West, abolished
its traditional social system, including the social and military elite, transformed its
economy and went through the problems that came with these changes. The martial arts
of Japan then became instruments for the creation and preservation of an identity and to
preserve a bond with a noble past by way of voluntary affiliation.
The martial arts are in essence cultural systems that act in a constant intermingling with
modern social factors. These systems are adapted and manipulated according to these
social factors. Modern martial arts schools are successful due to their symbolic nature,
9
This marks the beginning of the Tokugawa era, which lasted until the Meiji Restoration of 1868.
Suárez 9

10. which seeks moral development and spiritual enrichment through elaborated and
polished traditions of thought and action. The purpose is the perfection of these actions.
Between the years 1915-1925 the first Karate exhibitions take place outside Okinawa
with the migration of several Okinawan masters, beginning with Gichin Funakoshi. For
political reasons, when he began to teach Karate to the Japanese, Funakoshi sought to
separate the Chinese origins from his Okinawan art and called it Karate Do.
The suffix “Do” was added to incorporate the art into traditional Japanese martial arts
and to place emphasis on how Karate also allows the student to approach the old spirit
of the Japanese warrior elite: The search of an ethical and philosophical way through the
practice of martial arts ("Bushido") by moving away it of its purely combative application
("Jutsu").
Also a learning system based on belt colors created by Jigaro Kano for Judo was
incorporated into the teaching of Karate. By 1932, almost all the universities in Japan
had Karate schools.
World War II snuffed out the life of many masters of the martial arts both in Okinawa as
in Japan. Schools that had been teaching for generations were destroyed along with
their written records in the bombings.
The allies, when occupying Japan, prohibited the practice of all martial arts until 1948.
Only Karate was allowed a little later as a university sport of foreign origin. As a result of
this, it is the American military, stationed in Okinawa and Japan, that spread Karate
through Europe, North America and eventually, to Puerto Rico.
These first instructors invited their instructors to give demonstrations in different places
in America and Europe. Their admirers were dazzled by the effectiveness of their
techniques. Entranced by this new discipline, which in addition to the physical and
mental benefits offered an attractive goal of spiritual enrichment, the first Karate-Ka and
Aikido Ka threw themselves with enthusiasm into the learning of this new art/sport. With
the proliferation of teachers and students, it was inevitable that there would arise
Suárez 10

11. different interpretations or martial traditions ("ryu") like ShotoKan, Wado-Ryu, Shito-Ryu,
Goju-Ryu, Isshin-Ryu, Kyokushinkai, etc.
Another factor in Karate is the availability of international competitions. Karate does not
have Olympic status, although it received more than 50% of the votes to become an
official Olympic sport; 75% of the votes are required. The World Karate Federation
(WKF) is the recognized International Sport Federation by the International Olympic
Committee (IOC) for karate.
At some moment during this history, somebody came up with the idea of teaching Karate
to children and adolescents, which brings us to the subject of this study.
Methods
空
手
道
My first task was to visit a school ("Dojo"10) of Classic or Traditional Karate to watch a
children’s class. This school has been in Cupey since 1968 under the direction of Jaime
Acosta, Sensei11. The class begins with a warm up period of simple heavy motor
movements in order to gradually develop flexibility and muscular resistance and to
prevent injuries.
After the initial warm up, an assistant instructor ("Senpai"12) takes 3 children between the
ages of 7 to 12 years for the continuation of the class, whereas the adults take classes
with another group. He seems to be working towards the development of abilities of
10
Dojo is a Japanese term which literally means "place of the Way". As such it can refer to a formal training place for any of the Japanese do arts
but typically it is considered the formal gathering place for students of a martial arts style to conduct training, examinations and other related
encounters.
11
Sensei (先生) is a Japanese title used to refer to or address teachers, professionals such as doctors and lawyers, politicians, clergymen, and
other authority figures.
12
Senpai is a Japanese term for a person in a club or other organization, including a school or college, who is a senior (in other words, a member
for longer or of a higher year) and mutually recognized as such.
Suárez 11

12. basic hand movements. The senpai tells the kids to fix their attention on what there
doing and the importance of listening to and following instructions. Although the Sempai
does not project an authoritarian attitude towards the children, every action in the Dojo,
from the greeting given in order to enter the hall ("Onigae Shi Mas", please teach me) to
the greeting given when leaving ("Arigato Gosai Mashta", thanks for teaching me) is
guided by a clearly defined structure of correct actions or gestures of courtesy ("reishiki")
The children are required by way of transmission and example to adopt a proper attitude
and behavior. This helps the student develop an awareness of reciprocity, cooperation
and learning to be aware and control their behavior. The first movements are practiced
in-group in front of a big mirror and later the Senpai corrects them individually. He tells
one boy to be aware of the position of his body and to adjust it following his lead. The
body awareness added to the repetition aids long-term internalization of the technique
(muscular memory). After this a five minutes rest is taken.
After the rest, the movements are applied against objects like bags of different sizes.
Once again the instructions emphasize visualizing and executing the technique slowly
and correctly. When confronted with the difficulty of a boy in appropriately executing the
technique, the Sempai smiles and it says that the progress is one step at a time. This
helps the student learn to deal with frustration and to maintain his attention on the task at
hand. Then the students start to integrate foot movements along with the hands, which
demand a little more coordination.
In spite of the structured atmosphere of the Dojo, a boy is told to speak with firmness
and self-assuredness when directing a question to the Senpai. After another rest period,
the Sempai sits in a circle with the children to talk. Each boy has the opportunity to meet
his classmates. Later they begin to practice "kata", a series of attack, defense and
evasion movements, made against one or several imaginary opponents, which at first
sight looks like a dance. The katas vary in their level of difficulty according to the student
grade level. The children are taken slowly through the movements that make up the kata
while they are asked questions like "What we are doing?" and "Which way is left?” 15
minutes later the school Director orders the groups to halt practice ("Yame!") and
gathers all the students together for cooling down exercises.
Suárez 12

13. The class ends with a bow to the Director, thanking him for his time.
Another Dojo that I had the opportunity was the dojo of Marie Miranda, Sensei of Taifu
Shoi, a style founded on Puerto Rico in the 1970s using elements of Tae Kwon Do,
Kung Fu and ShotoKan Karate to found a distinctly Puerto Rican Karate style. The class
is conducted in a community center in Rio Piedras. Today there are 7 children and 2
adults dressed in the traditional white uniform. The class begins with a greeting and 2
minutes of "mokuso". Mokuso is a short meditation exercise, practiced in the traditional
Japanese martial arts. Mokuso is performed before beginning a training session in order
to relax and to relieve the mind of distractions, very similar to the Zen concept of Mushin.
Soon they begin stretching and warming up.
Here instead of performing the exercises with the students, the instructors walk by the
hall correcting each child individually. Soon they begin practicing Kata13 in a group The
instructor marks rhythm by counting in Japanese ("Ich(1), Ni(2), San(3), Chi(3),
Roku(4)") whereas the first instructor observes from the front of the hall. The second
instructor walks around the group making corrections. Soon the group performs the kata
to own step.
There is something different here, aside from the nontraditional style. The instructors do
not raise the voice at any moment. In spite of this we see an absolute control of the
group and the children behave and follow instructions right away. There is a relaxed
atmosphere where apparently the students are trained in a very detailed way and in
small steps. Although the resulting techniques are not always executed correctly or
accurately, they are definitely performed with determination and conviction.
Perhaps this is the "atmosphere of peace and harmony" that the old Japanese teachers
like Morihei Ueshiba and Hironori Otsuka described in their writings as the ideal learning
atmosphere.
I stopped by another school, this one of Edwin Olmo, Sensei of Shorin Ryu, a Karate
style from the island of Okinawa and precursor of the Japanese styles. This class is in
13
. Kata (literally: "form") is a Japanese word describing detailed choreographed patterns of movements practiced either solo or in pairs. Kata are
used in many traditional Japanese arts such as theater forms like kabuki and schools of tea ceremony (chadō), but are most commonly known for
the presence in the martial arts.
Suárez 13

14. the communal center of the Covadonga Housing Project in Trujillo Alto. Here we have 10
children, mostly beginners. We know this because the color of the belt (obi) they use
corresponds to the wearer's rank in the school. The usual range is from white belt for
beginners through orange, blue, purple, green, brown and finally the coveted black belt
for experienced practitioners.
The class begins with a greeting, stretching and warming up with individual corrections.
Here the interesting thing is that the name of the student is used consistently. This
motivates the student to put out a little more effort. The tone here used is pleasant and
patient, which makes for a more relaxed atmosphere. Then come Push-Ups with the
knuckles, an exercise that seems a little demanding for children (I cannot do one), but is
useful in strengthening the arms and hardening the knuckles. Nevertheless, the exercise
is done slowly and with supervision.
The rest of the class is concentrated on the introduction, explanation and supervision of
basic techniques of punches, blocks and kicks. At the end of the class I saw something
that seemed to me an excellent idea. to get the beginners participating in free sparring.
The instructor gives a demonstration first using two advanced students serving while he
acts as a referee and explaining the details like proper technique and rules. Of course,
the class ends with the greeting.
Suárez 14

15. Free Sparring
Whenever people talk about teaching Karate to children, eventually we enter the subject
of participation in tournament fighting or sparring ("shiai kumite") and forms competition.
I have had the opportunity to attend several matches as a spectator and discuss this
subject with various instructors.
Before going into my opinion on competition, I am going to recreate a match that I had
the opportunity to watch during one of these matches between two girls between 6 and 8
years of age. The participants enter a competition area made up of smooth, nonskid 8
meters rubber squares ("Tatami"). The kids used Protective helmets, mouthpieces,
gloves and foot protectors. The children must have their fingernails cut. They are three
judges and three referees, all qualified instructors plus a paramedic nearby. The fight
lasts between 2 or 3 minutes and the objective is to be the first in making 3 or 4 points
(or to win by decision or disqualification). These points are awarded depending on
factors such as the difficulty of the technique, good form, sporting attitude and vigorous
or assertive application The favored techniques are kicks to the head and techniques
made after throwing or sweeping the leg of the opponent.
In spite of this, the rules14 specifically prohibit the more dangerous techniques (like
attacking the genitals) and clearly state that all techniques must be controlled, especially
those directed to the face, head and neck. I must note that in children sparring, contact
to the face is not allowed. Now he referee orders the kids to begin the match (“Hajime”!).
After exchanging some blows, the first girl, A throws a front kick against the face of the
second girl B, hitting her cheek. The referee stops the fight. B cries loudly while the
paramedics examine her. A is disqualified in favor of the young B. Upon knowing this, A
has a crying fit and refuses to leave the ring until she is carried away by an instructor.
14
World Karate Federation, credited by the International Olympic Committee
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16. Although this match represents an exception and not the rule, during this study we
observed problems common to these children during these matches like nervousness,
lack of efficiency and control in the execution of techniques and lack of variety of
techniques. This can be attributed to the little time spent practicing and/or the nerves.
Perhaps the nervousness problem comes from a lack of confidence in the learned
techniques, which takes us again to the lack of training. We also spoke to an
Occupational Therapist who suggested the possibility that these children simply do not
have the physical-motor capacity for this activity.15
合
気
道
Aikido, translated as "the way of harmonious spirit", is a modern Japanese martial art
developed as a synthesis of martial studies, philosophy, and religious beliefs. The goal
of Aikido is to help a practitioner achieve the ability to defend him self without injuring his
attacker. Aikido emphasizes joining with an attack and redirecting the attacker's energy,
as opposed to meeting force with force, and consists primarily of body throws and joint-
locking techniques. In addition to physical fitness and techniques, mental training,
controlled relaxation, and development of "spirit" (ki) are emphasized in aikido training.
The first Aikido school that I visited was San Juan Aikikai, directed by the Javier J.
Vásquez, Sensei. The first thing one notices is the physical size, the total cleanliness of
the premises and the absence of pictures on the walls. This school, aside from being
much bigger that the typical Karate school, apparently uses distance to create emphasis
towards something in particular and to create a sensation of harmony and peace. It is
like creating beauty through simplicity. That object of emphasis would be the
"kamizama" or place of honor where the photo of the founder of the style, Ueshiba
Sensei is.
The class begins with a group of between 15 and 20 children between the 6 and 15
years of age. In Aikido, the advanced students and instructors use a "hakama", very
15
She said it was unreasonable and stupid to expect children, whose muscles and bones were not fully developed
to perform activities created by adults for adults.
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17. wide trousers used as traditional clothing that hide the feet and creates the illusion to
floating when the user is moving. Everyone is seated in "seiza16" in front of the Kamisa
and begin by performing “mokuso". Aikido is not practiced as a religion, but as the
education and refinement of the spirit. The act of bowing before the kamizama and to
meditate must be seen in the cultural context of the country of origin: Japan. When
performing these actions, the young student shows a spirit of humility, respect and
gratefulness, accepts being part of the group, accepts the rules that allow him to stay
and shows solidarity with its ideals.
The school or "Dojo is for the Aikido practitioner a place consecrated to physical and
moral improvement, reason why although exercises are performed, they are mainly
performed in silence. This is very different from the hard faces, shouts and military style
call and response that hear in Karate. The instructor gives claps, for example and
everything stops. Any instruction is given in a relaxed tone. After a period of stretching
the exercises begin. They begin to practice the basic positions ("Kamae") and from there
practice different evasive linear and circular movements from the initial position. The
instructor gives claps again, and everything stops. Then the group quietly follows the
teacher as he practices falling to the ground without hurting himself ("ukemi waza"). The
next 45 minutes are spent practicing technical things that although I understood very
little, have to do with avoiding, catching and to redirecting attacks. The atmosphere feels
relaxed and amiable although they are clearly making an effort. The class finishes with
another period of meditation and a greeting.
I return to the SJA to see the kid’s class. There are 20 children in this class between six
and 13 years of age with three instructors. The class instructor is Damaris Cintrón. Her
height (5'5") and hakama gives her the appearance of a small doll, sliding in total silence
and assuredness through the hall while detail escapes her attention, giving instructions
in la soft, relaxed voice. There is nothing in her attitude or bearing that gives away her
age. (18 years) The important thing is to see how she alone with their two instructors
controls and directs a class of 20 children without any apparent effort. I have read and
heard about adult teachers with years of experience who crack under the pressure of
handling 20 children. Seeing this instructor in class makes it look easy. Taking into
account the ages from the children, the control, attentiveness and silence of the class is
16
Seiza (literally "correct sitting") is the traditional formal way of sitting in Japan.
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18. inspiring. I do not hear giggles, they don’t misbehave, and they are relaxed and REALLY
ALERT to the class.
After the warm up, they practice break falling. In essence they practice falling towards
the front and to the rear. These techniques are called "Ukemi Waza" or "receiving
techniques". This is the art of knowing how to respond correctly to an attack and
incorporates skills to allow one to do so safely, such as tumbling and/or falling.
Aikido, because of the complexity of their techniques, seems to require more
individualized instruction than Karate. Here the teaching method is based on cooperative
education and non-resistance. The class is divided in 3 groups, each one with an
instructor who explains, demonstrates and guides the Deshi17 through the execution of
each technique. Its interesting seeing how each student, from first to last re guided
towards confronting his natural fear to fall. Then one goes to a technique of defense
against takes hold to the shirt. We see the demonstration, the explanation and the
groups, by pairs now guided through the execution.
I later visited The Centro Aikido de Puerto Rico, where there are also children classes on
Saturday mornings. The class is under Samuel Santiago, an advanced student who in
the next months will be examined for black belt. Here we have to 6 children between the
9 and 14 years. This Dojo is small and yet somewhat warm, like a “home" kind of
environment.
After the class I had the opportunity to talk with Samuel on what makes Aikido different
from other martial arts. "We understand that the children should be disciplined in their
17
“Deshi” means student. See http://www.ittendojo.org/articles/phil-5.htm
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19. homes, therefore we don’t teach discipline here." Samuel says. "I only teach to the
children to follow instructions." This makes sense. Perhaps in these times where you
cannot even trust a priest, it is better not to place anyone in a position of total authority
on a student. "We emphasize teamwork and cooperation so that they understand what
they are doing, by this we let them speak among themselves a little, to help themselves
to explain the things". So the emphasis is not in the physical action, rather on thinking.
Literature Review Summary
There is an abundance of empirical evidence over three decades that supports
anecdotal reports about the positive psychosocial benefits of martial arts practice. Only
three studies of those report no changes promoted by martial arts training. One of these
studies links this lack of change to training that emphasizes the physical techniques of
the arts without the ethical, moral, spiritual, or meditative components included. Three
reports make a similar conclusion about martial arts students who develop negative
traits According to Binder’s study; a goal for future research will be to design
experiments to determine which specific aspects of the martial arts affect these positive
changes.
Despite the unanswered questions about how these changes occur, the martial arts are
finding a niche in the treatment of psychological disorders. This is called Martial Arts
Therapy and it refers to the usage of martial arts as an alternative or complementary
therapy for disorders of the body or of the mind. The therapy may involve applications
such as promoting kinesthetic balance in the elderly or impaired, through Tai Chi Chuan,
or reducing aggressiveness in specific populations This will likely prove to be a useful
complement to verbal therapy, though we have very strong reservations about equating
Martial Arts instructors with medical professionals.
Free Sparring: Conclusions
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20. Our observations of children participating in tournament sparring have brought us to the
conclusion that trying to train children for competition without a solid preparation is a
waste of time and money. The key is here to have a formative, noncompetitive vision,
not a lucrative one. Competition should be the culmination of a period of practice
dedicated and constant that varies from one child to another. There is also a mental
preparation that is needed to obtain the serenity and control necessary to spar. We are
not certain if it is possible for a child or teenager can understand or to reach a clarity and
serenity of thought that allows the student to respond to any situation with speed and
decisiveness. Competitive sparring is as much a mental confrontation as a physical one.
If the technical skill, control and maturity are not there, then all we get is two kids kicking
and smacking each other in order to entertain adults. This is useless and dangerous,
since in free sparring, any mistake or weakness in the execution of a technique will be
immediately acted upon by the opponent. If the mental training is not there, the child will
simply resort to his aggressiveness. Even if we teach the child to fight well, if we do not
teach him to be aware and to control his emotions, are we creating a responsible karate
practitioner or a fighting rooster?
Another factor that influences the decision to push children to compete is the political
and economic factor. The control of accreditation and the right to represent and to teach
a style are not just a question of skill anymore. The student or his parents pay to take
classes, to take examinations, to register themselves as members of the directive
organization of the school, and pay to register in tournaments. There is also an
enormous industry that orbits around the martial arts with newspapers, books, videos,
protective equipment, uniforms, weapons, t-shirts and even CD-ROMs.
Methods: Conclusion
After watching various Karate and Aikido classes we have come to the conclusion that
the psychosocial benefits of Martial Arts training for children, especially those with
learning difficulties, attention problems or emotional disorders depend solely on the
instructor’s insight, preparation and attitude. The educational background and
experience level of Martial Arts instructors varies greatly from one style to another and
from one school to another. Individual instructors should be asked specifically about the
origins of their experience and training in teaching children, especially those with
AD(H)D. These days, we see a large number of questionable, disreputable, fraudulent,
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21. or misguided teachers and schools have arisen over the last 40 years or so in Puerto
Rico and abroad. Commonly referred to as "McDojo", these schools are frequently
headed by martial artists of dubious skill & training, business ethics, or both. Common
means of discerning these schools include:
High rank at a young age
Very large number of black belt certifications from different styles
"Grandmaster" status of the head instructor
Select organizations within the school
Emphasis on testing and fees
Rapid promotion of students without discernable improvements in skill
"New" and "revolutionary" methods
"Secret" teachings from unverifiable sources
On the other hand, Aikido, also many styles, but these being mostly formed by Morihei
Ueshiba's major students after the Second World War and proliferated with the death of
the founder in 1969. We prefer the non competitive, non aggressive, defense minded,
moral philosophical approach of Aikido for kids. Aikido is a non-aggressive martial art.
That means that you can't really start a fight with Aikido - you can only finish one. Aikido
doesn't encourage kids to have the so called Power Rangers Syndrome (we cringe at
the thought), in which they go around punching and kicking their friends, siblings, etc.
Aikido techniques start when someone else "breaks the rules", i.e. attacks. However, we
concede that the more complex movements of the style take longer to learn and Aikido
classes are (here in Puerto Rico) held only once a week for an hour. This makes
stretches out the time needed to become and winds up costing more. But on the other
hand, kids really enjoy practicing the rolling techniques, among others. Aikido teaches
kids to be calm. Of course, kids shouldn't be calm all the time. But Aikido gives them the
choice. If they need to sit still at school, or concentrate on homework, or focus during
sports, Aikido shows them exactly how to do that. The techniques and ki testing done
teach them correct calmness. This is entirely different from keeping their emotions
bottled up. Aikido teaches that in order to create something worthwhile, you must work in
harmony with your environment. It teaches that if you make trouble, you will lose. But if
your mind is correct, calm, and positive, you can make something good out of whatever
the universe hands you.
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22. So in the end, as an Education major, parent of an ADHD child and former Karate
student, we will be taking our child to Aikido classes.
References
Binder, Brad (1999, 2007)
“Psychosocial Benefits of the Martial Arts: Myth or Reality? A Literature Review”
<http://userpages.itis.com/wrassoc/articles/psychsoc.htm>
Fung, Kent (2004) www.suite101.com ”Children and the martial arts”
<http://www.suite101.com/article.cfm/martial_arts/110289>
MacYoung, Marc www.nononsenseselfdefense.com “Children in Martial Arts”
<http://www.nononsenseselfdefense.com/kidkarate.htm>
Muromoto, Wayne (2003) Furyu Magazine “Kids and Martial Arts”
<http://www.furyu.com/onlinearticles/WhyDo.html>
Ripley, Abida (2003) Capella University “An Awesome Alternative to Drugs: Martial Arts
Practice As Treatment For Children With AD/HD”
<http://www.capella.edu/portal/alumni/scontent/ProfOpp/EM_Ripley.pdf>
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