Singapore’s experience in ensuring continuity of outpatient care during the COVID-19 pandemic

10.1111/ijcp.13573International Journal of Clinical Practice7410e13573

Globalisation and the ‘Internal Alchemy’ in Chinese Martial Arts: The Transmission of Taijiquan to Britain

Taijiquan (t'ai chi ch'uan) is a Chinese martial art that has grown substantially in popularity and global reach since the mid-twentieth century. Known as an ‘internal’ martial art that combines combat techniques with meditation and longevity practices, it has influenced, and been influenced by, the global dissemination of Chinese medical and therapeutic techniques. Like other martial arts, its pedagogy and techniques were changed significantly in early twentieth century China and later during the Cultural Revolution, in line with ideals of physical fitness as a tool for social reform and nation building. In the mid-twentieth century, taijiquan migrated West, becoming aligned in the 1960s and 1970s with Western interest in holistic health, Asian meditative systems and Chinese martial arts, but its martial techniques were little known until the 1980s and 1990s. British taijiquan illustrates the complex outcomes of globalisation processes, resulting in the establishment of different hybrids. There is evidence of the transmission of simplified systems promoted by the Chinese government; of innovative adaptations, developed to suit Western needs; and practices that appear to have survived suppression in mainland China, to be reconfigured in the West. These varied outcomes have been enabled by diverse channels of transmission and by colonial relationships, for example between Britain and Hong Kong, whilst the opening of mainland China in the 1980s has added further exchanges and complexities. In Britain (as in China), at the start of the twenty-first century, taijiquan is mostlypracticed with therapeutic and meditative aims, and its naturalistic perspective on human well-being and ageing resonates with current debates in preventative medicine and public health. As a ‘traditional’ martial art, taijiquan has a less predictable future, which will be influenced by the degree to which it engages with the competitive sporting arena of official Chinese wushu (martial arts) and the extent to which martial arts become subject to formal regulation. The future identity of taijiquan will depend on the ways that technical and cultural control is negotiated between continents and on the interest shown by the global scientific community in the value of taijiquan for understanding health and well-being

A simbologia presente nos estilos de Karate-Dō

ResumoO objetivo deste estudo é interpretar os diferentes significados existentes nos emblemas/símbolos de estilos e escolas de Karate-Dō, analisando seus elementos internos e sua importância dentro dessa prática. Para sua realização, foram realizadas três etapas distintas: 1) catalogação e investigação dos estilos e escolas de Karate-Dō com maior representatividade histórica, cultural e política; 2) identificação dos símbolos utilizados por cada um desses estilos e escolas; e 3) análise de cada um desses símbolos. Essa análise torna-se importante para uma compreensão mais profunda dos diferentes significados envolvidos na prática do Karate-Dō, pois, apesar de seguirem um conjunto de valores comum a todos os Budō, as escolas possuem sua própria visão de mundo, utilizando seus símbolos para reforçar ou externar tais conceitos. A maior parte dos símbolos analisados demonstra um aprofundamento cultural em seus grafismos, sendo reconhecidos alguns elementos até de aspecto espiritual ou religioso. Esse simbolismo, em si, mostra um aspecto relevante para a compreensão do próprio fenômeno multicultural nomeado Karate-Dō

The tradition of invention: on authenticity in traditional Asian martial arts

Discussions of pedagogy tend unsurprisingly to focus in a direct and literal way on the pedagogical scene of the classroom, the teacher-learner relation, or (as in the case of martial arts) the training session (Lefebvre 2016; Nakajima 2018). Without discounting the importance, value and utility of any such approach, in what follows I try to broaden the frames and examine the notions of ‘East Asian pedagogy’ and ‘traditional martial arts’ in two different ways: first, by situating these terms within a broader cultural context than is common in many discussions of pedagogy (Downey 2005; Wacquant 2004); and second, in terms of a principled scepticism about both of these categories themselves (Said 1978)