Abstract
Practitioners of martial arts and combat sports are motivated to train their bodies to dispense and manage violence, in part, to prepare for competitions or for “on-the-street” altercations. Fighting practices that prohibit competitions and whose practitioners are unlikely to encounter violence in their everyday lives challenge existing research on the motivations for training one’s body to be “fit to fight.” This article investigates one such fighting practice: aikido. Drawing from in-depth participant observation of the practice and interviews with its mostly white, middle-class practitioners, I show that aikido’s unique bodily deployment, while rarely used in “real” situations, is an effective metaphor for practitioners to make sense of and overcome non-martial challenges in their everyday lives. I call this process “somatic metaphorism” and argue that it helps explain the value of a well-trained body beyond the context of the training center.
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Notes
One could rightfully argue that what takes place in martial arts training is not violence per se, but rather a more low-stakes form of feigned combative exchange between two consenting parties. In using the term “violence” throughout the paper, I intend to capture the wide range of physical acts that contain the potential to do harm. While the attacks and entrances practiced in aikido are often “watered down” so as to enable safer training, more advanced students are encouraged to “attack with intention” of doing harm to increase the “martial reality” of the situation; similarly, in the case of joint locks, it is common practice to tighten the lock until the opponent “taps out,” signaling that they have felt pain. In this way, violence is done insofar as pain is routinely given and received in aikido, albeit consensually.
While the orthodox aikido community tends to pride itself on its exclusion of competitions, some more rare forms of aikido, including Shodokan Aikido and Tomiki Aikido, do integrate competitions into the practice. Their existence is a source of some debate among aikido practitioners.
This term likely has its roots in Jigaro Kano’s “big judo,” which describes the application of judo philosophies and techniques to every aspect of one’s life (see Rafkind 2012).
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Acknowledgments
I would like to thank Robert Jansen, Karin Martin, Rodger Park, and Genevieve Zubrzycki for their guidance on this project. I am also indebted to the students in Robert Jansen’s professional writing course and the members of the Michigan Sociology CHiP workshop for their close readings and thorough comments on several drafts of this paper.
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Foster, D. Fighters who Don’t Fight: The Case of Aikido and Somatic Metaphorism. Qual Sociol 38, 165–183 (2015). https://doi.org/10.1007/s11133-015-9305-4
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DOI: https://doi.org/10.1007/s11133-015-9305-4