By Wolfram Manzenreiter
There is extra to eastern recreation than sumo, karate and baseball. This examine of social recreation in Japan pursues a accomplished procedure in the direction of recreation as a particular cultural sphere on the intersection of physique tradition, political economic climate, and cultural globalization. Bridging the distance among Bourdieu and Foucault, it explains the importance of the physique as a box of motion and a subject of discourse in molding topic and society in glossy Japan. extra particularly, it offers solutions to questions corresponding to how and to what reasons are politics of the physique articulated in Japan, quite within the realm of recreation? what's the time table of kingdom actors that boost politics aiming on the physique, and to what measure are political and societal targets impacted through advertisement and non-political actors? How are political judgements at the allocation of assets made, and what are their outcomes for wearing possibilities and practices of the physique in most cases? with out neglecting the importance of activity spectatorship, this research takes a selected attitude through taking a look at activity as a box of perform, ache and enjoyment.
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Extra info for Sport and Body Politics in Japan
Example text
As power in Foucauldian terms is the cumulative effect of all social positions, rather than the privilege or possession by a single class of social actors, it achieves its goals without force, brutal oppression or open ideology. The corresponding strategies consist of diff use, invisible technologies of power, embedded in the pores of everyday life, stretching into the most intimate zones of the body. Under the ubiquitous impact of the ‘micro-power’, the body is constantly placed in the political: ‘Power relations have an immediate hold upon it, they invest it, mark it, train it, torture it, force it to carry out tasks, to perform ceremonies and to emit signs’ (Foucault 1977:25).
In the long run, Kanō’s concept was successful enough to influence many of the reinvented martial arts such as kendō, karate-dō or aikidō that were adapted to the basic scheme outlined by Kanō. The sportification of martial arts thus began in Japan, albeit inspired by direct exchanges with Western educationalists, and reached its climax when far away from the Japanese soil, the decision fell to make Judo an Olympic sport. Having spread to the West since the turn of the century, Japanese martial arts became the fi rst internationally acknowledged contribution from non-Western origin to global body culture.
Social relationships in ryūha were based upon the principle of fictive kinship rules; thus they shared with households and other social organizations a number of organizational and ritual aspects designed to foster community feelings and continuity, philosophical concepts, teaching methods and means of transmitting the basic assets from one generation to the next (Hurst 1998:177). Similarly to the sumōbeya, strict hierarchical principles structured interpersonal relations and interactions. An organizational form better suited to mitigate the tensions arising from the gap between status achievements in competitions and the usual position was offered by the Western model of the club.