Martial Arts: Perfection of Character and Ethics
By: Alex Sternberg
Introduction
There are many roads leading to enlightenment, advocated by many philosophies. From the earliest recorded times, man has searched for wisdom to live his life in a meaningful way, a life not only devoted to earning his daily bread but toward understanding a higher sense of purpose leading to the ultimate truth. From the ancient Greeks thru Plato and Aristotle to the Hebrews, all taught a philosophy based on ethics and enlightened behavior.
The Hebrew book of ethics called Chapters of the Fathers (part of the Talmud, the 39 volume Code of Jewish Law ) contains numerous exhortations by the ancient rabbis to live an ethical life. Hillel, one of the early Hebrew sages, encouraged his followers to take responsibility for their lives. “If I am not for myself, who will be for me?” he asked. Hillel, however, was quick to point out ”But if I am only for myself- then what am I?” The rabbis were also taught self control and asked their disciples “Who is strong?” their answer was “He who subdues his desires !” or he who exercises self restraint.
This book “Chapters of the Fathers” is devoted to teaching ethics and morality, and exhorts the reader to constantly strive for introspection in the pursuit of a higher purpose (1)
Asian philosophies are also devoted to concepts promoting peace, harmony and perfection of character, as the highest pursuit for Man.
“To win one hundred victories in one hundred battles is not the highest skill. To subdue the enemy without fighting is the highest skill.” ( Sun Tzu, The Art of War)
Background
When we hear the phrase “martial arts”, many of us have some preconceived image that comes to mind. Lots of punching, kicking, and screaming, as we subdue numerous, scary adversaries. This preconceived notion about the martial arts developed, in a large measure, due to films and movies that depicted the combative arts purely as a means of gaining physical power. The image of a karate trained martial artist one gets from the motion picture industry, is someone who at the drop of a hat can instantaneously incapacitate numerous opponents with a mere twist of the wrist, or a sudden lashing out with his feet. But in reality, martial arts training has a much deeper purpose. At the core of each system is a philosophy emphasizing the values of valor, courage, chivalry, nobility, self-control, and self-sacrifice. This art form is not just about fighting, combat, or self-defense. Martial arts philosophy stresses that people should live in peace and harmony. It also emphasizes respect for self and others, compassion, and a high regard for physical and moral excellence. Actually, the practice of martial arts and the lessons of ethics that are embedded in it, teach the practitioners how to avoid fighting. In its purest form, the martial arts are practiced to achieve strength of character, body, and spirit. The term ‘Martial’ was actually coined by the Europeans in the 15th century and depicted warlike activities emanating from Mars, the Greek God of war.
Presently, there are four distinct forms, or styles that originated and developed in China, Japan, Okinawa and Korea. Although some other countries, such as the Philippines and Sumatra, developed a brand of martial arts of their very own, these styles have not gained popularity and have not attracted a wide following. And as each country has a distinct culture and social system, the martial art that developed in these countries adopted the attitudes, customs and character of the people among whom it developed. In essence, what sets the various styles apart can be directly traced to the people who influenced its development. Kung Fu for instance, originated in China. Its expression is distinct as being more flexible with lower stances and fluid movements than the more rigid approach taken by karate and tae kwon do, styles developed in Japan and Korea respectively. As the Chinese culture tends to be more flexible, their martial art style is an expression of these attitudes. (2)
The common denominator connecting these combative arts, is the influence of the Asian philosophy as taught by Confucius, Buddhism, and Taoism. These philosophies imbued in Zen, greatly influenced the entire region and naturally the martial arts that were nurtured there. From the physical perspective, before one can control his opponent, he must gain control over himself.
Ethical influences
Taoism or following the Tao or the Way is an ancient Chinese attitude that promotes living simply and in harmony with nature. Going with the flow. Taoists believed that by following the natural world, pursuing a strict diet and meditation regime and not struggling with their lot, they could achieve an inner calm, improved health and great martial power. As they gained inner peace and calm, their attitude toward conflict resolution took on a more harmonious approach as well. After all, it stands to reason that if one finds peace within himself, he will also be at peace with others (2)
Practice of martial arts may not seem at first to be a particularly Taoist pursuit - after all, martial means 'war like' and these skills are used to injure others. However, there is actually no contradiction - Taoist martial artists learn to defend themselves, not to attack others. At the same time, they develop physical fitness, flexibility and strength. As success in the martial arts requires discipline, self-control and perseverance, it is compatible with the lessons in many of these philosophies that preach the same virtues for enlightenment.
"The ultimate goal of studying the arts of war is not to harm but rather to heal, enhance, and preserve life " from “The Way of the Warrior” by Chris Crudelli (3)
Development of Martial Arts
Among the more popular legend’s surrounding the origin of martial arts is, that it originated at the Shaolin Temple in the Hunan province of Northern China, where they were introduced by Boddhidharma (Ta Mo in Chinese). This legendary figure was said to be a wandering monk who came over the mountains from India, bringing with him the fighting techniques and religion of his home land. Boddhidarma settled into the Shaolin Monastery and began to instruct the monks his brand of Zen Buddhism. According to this legend, the instruction was long and physically grueling, causing many of the monks to pass out. Boddhidarma, explained to them, that they needed to develop greater physical conditioning and began to teach them Indian yoga and other martial arts techniques. However, it is just as likely that rudimentary martial arts were being practiced long before that, for self defense and good health Bodhidrama’s series of exercises were created for building strength, stamina and mental focus. He believed that one needed to gain control of the bodies, while strengthening the mind at the same time. One of these exercises, the Eighteen Hands of Lohan, slowly changed over time and became more oriented around self defense and less around exercise and health. Since survival during combat was now the more important goal, the philosophy changed from non-violence to self preservation. The idea was not only self preservation but perfection of the techniques, so that a person could defend themselves in any situation. The Shaolin monks quickly learned that enlightenment could not be attained unless the body was rigorously trained forcing the mind to focus. Hence the saying, “No Pain, No Gain”. By pushing the body and mind to its’ limits, a person could gain the skill and knowledge needed to prepare them for the next level of concentration! (2)( 3) ( 4)
Zen Buddhism is considered the first philosophy to influence the Shaolin martial arts of China. This philosophy enriched the arts by its teachings of meditation for self-control and discipline. In Asia, the ancient martial arts also imbibed the cultural tradition of the hierarchical process of teaching whereby the teacher passes on the acquired skills to the disciple. In China, the concept of martial arts like kung-fu and wushu as a method of self-defense was transforming into a philosophy of self-cultivation. It finds mention in the Daoist philosophical writings of China as in Zhuangzi. The changing Chinese society gradually brought a philosophical basis to the martial arts. In the 2nd and 3rd century BC, the ‘Wuxia’ stories with martial arts as central theme were popularized by the Tang and Ming dynasties. This genre of Chinese literature containing chivalrous stories has shaped the popular perception about martial arts. Even the Chinese opera has culturally shaped martial arts from the time of the ancient Tang dynasty with movements from the art demonstrated in such operas. Martial arts films developed in the early 1970s have helped popularize this culture among the masses. The popular TV shows and films on martial arts however do not reflect its true philosophy. The Cultural Revolution in China brought about great changes in martial arts philosophy to align it with the communist doctrine of Mao. Maoism encouraged martial arts more as a symbol of nationalism by eliminating any attention on individual achievements. After the Cultural Revolution and during the reconstruction of post-Mao China, philosophical and cultural traditions of martial arts were revived. In the present day market-driven China, both the traditional and the modern Wushu styles of the art are being encouraged.
Throughout its 4,000 years of history, the Chinese martial arts have been shaped by these different philosophies. While some styles have thrived on the philosophy of exhibitionism and competitiveness, others have philosophized martial arts as a method of self-discipline and defense. Styles are, therefore, the emphasis that is placed by a teacher or a group of teachers in a province or country on the importance of some aspect of training over another. Ethics has also played a dominant role in martial arts philosophy starting from the times of the Shaolin monks who considered it more important than mere self-defense. An effort was made to integrate emotion and wisdom and to build through martial arts an internal harmony for the student to be moral in mind and action. (5, 9)
The Shaolin monks therefore adopted the practice of rigorous physical exercise as part of their daily regimen. As they traveled thru China, they spread this philosophy and taught others the exercise regimen they had perfected. With the passing of time, students taught by the Shaolin monks began teaching their interpretations of martial arts. As a discipline, it was commingled with a healthy dose of Chinese tradition and became a special mixture of Wu Shu or Chinese folk art. The influence of Tao, Confucious and, Zen Budhism was indelible intertwined in these lessons.
If there is righteousness in the heart, there will be beauty in the character….
If there is beauty in the character, there will be harmony in the home……
If there is harmony in the home, there will be order in the nation…..
If there is order in the nation, there will be peace in the world…… Confucious
As Chinese military and commercial missions traveled to different Asian countries such as Okinawa, Japan and Korea, the Chinese martial arts (and its accompanying philosophies)were also exported. In each of these countries they underwent an additional evolutionary process and ultimately became an indigenous part of that culture.
Whatever their origin, the number of styles practiced in the world today is immense, but still bears a large imprint of the Oriental flavor.
DEVELOPMENT OF KARATE
Originating in Okinawa, an island between Japan and China, Karate grew from traditional Chinese roots, blended with indigenous fighting styles. These styles incorporated many types of combat into the “karate-jutsu” (Chinese Hand technique) such as throwing an opponent, sweeping him off his feet as well as kicking and punching. Okinawa was invaded by the Japanese in the early 17th century, and the Japanese influence imposed on the Okinawan islanders included karate jutsu. As the Okinawans adapted the Jutsu techniques into a martial arts system of the own and by the early 20th century Okinawan masters were teaching their arts in Japan; It was about this time that the name 'karate' was coined. The Chinese characters, when read literally, translated as 'Chinese hands', Karate consists of solid, powerful blows with all parts of the body. The throws and takedowns were not emphasized and left to be incorporated into a new art called Judo.. All Okinawan karate styles practice 'kata' – a set of choreographed routines consisting of kicks and punches against an army of imaginary opponents. Kata is practiced alone to improve balance, timing and speed and power. (5, 6)
Funakoshi Gichin who is credited with being the “Father of Modern Karate” was born in1868 in Yamakawa, Shuri, Okinawa Prefecture. He was of samurai lineage, from a family, which in former times had been vassals of Ryukyu Dynasty nobles. No description of the development of karate is complete without understanding the contribution that Funakoshi made, as he took a set of fighting techniques and codified into its practice, the Zen philosophy and thereby turning them into a method of character development.
Growing up a s a fragile and sickly youth, Funakoshi’s parents were encouraged to introduce him to martial arts training to build stamina. Shuri, a province of Okinawa was well known for the many masters who were developing and teaching martial arts. Beginning his training under Master Azato Anko, it wasn’t long before he equaled his master in ability, and shared with him the distinction of being the “most accomplished” martial artist in the field. He also learned karate-jutsu (written with characters that mean “Chinese-hand martial art”) from Master Itosu Anko. Both his teachers were impressed by his nobility of character. (5)
As his training progressed, his skills improved and with it his reputation grew as well. Master Funakoshi became chairman of the Okinawa Martial Arts Society, as well as an instructor at the Okinawa Teacher’s School. In 1922, when he was 54 years old, he introduced Okinawan karate-jutsu at the first Ministry of Education (now Ministry of Education, Science, Sports, and Culture)-sponsored Physical Education Exhibition. This introduction, the first ever public display of karate-jutsu in Japan, was a stunning success. And the previously unknown martial artist Funakoshi Gichin, rose to instant fame throughout the Japanese world of martial arts.
Kano Jigoro the founder of modern judo, invited Master Funakoshi to the Kodokan, the mecca of Judo, to give a demonstration of kata. The practice of Kata was a uniquely Okinawan concept with several innovative characteristics. While it was well suited to refine all the movements contained in karate, teaching the various blocks, punches and kicks, it also taught the student balance and coordination. But beyond the physical development, it had two additional benefits that fascinated the Japanese audiences. Up to this point, the practice of Japanese martial arts was rather crude and brutal, accompanied by serious injuries. The typical practice consisted of learning and repeating some moves and then applying these moves in actual match fights. During the fighting practice, it was inevitable that one or both would sustain severe injuries. When the Japanese saw an alternate practice method, consisting of the choreographed moves of the kata, they realized that with this Okinawan method they would reduce the number of injuries during training. Secondly, this type of isolated practice is well suited to developing spirit. Practicing the various katas over and over, you develop physical skills and at the same time you are also developing patience, perseverance and humility. For the Japanese, kata training seemed revolutionary. (6) (9)
The highly-attended event filled the Kodokan dojo to capacity. It was so well-received that Master Funakoshi found himself pressed on all sides to stay in Tokyo.
Excited by the opportunity to further promote the martial art that he had done so much to introduce to Japan, Master Funakoshi subsequently began teaching it at Tokyo’s Meiseijuku, a dormitory for Okinawan students. In 1922, he published a book entitled “Ryukyu Kempo Karate” soon to be followed by other books.This was the first formal exposition in Japan on the art of karate-jutsu.
As the popularity of karate-jutsu began to spread, Master Funakoshi produced the first ever “Dan Ranking Certification” (Black Belt) in April, 1924.
Around the same time, with the encouragement of his teacher of Buddhism, Abbot Furukawa Gyodo of Enkakuji Temple, Master Funakoshi started practicing Zen. He contemplated the well-known Buddhist teaching that says “form is emptiness and emptiness is form.” He began to understand the relevance of connecting that teaching to his martial art, and ultimately changed the characters for karate from kara + te (“Chinese” + “hand”) to kara + te (“empty” + “hand”). (7)
In order to popularize the “local” Okinawan martial art in the rest of Japan, Master Funakoshi synthesized a complete system of techniques and theory, and changed the Chinese and Okinawan names of the kata into standard Japanese. In 1929, after much
thought and reflection, he also changed the name of karate-jutsu (“Chinese-hand martial art”) to karate-do (“the way of karate,” or “the way of the empty hand”). He then defined his philosophical basis of karate practice into his “Twenty Precepts of Karate”, and established a grand karate philosophy. (7)
At last the “Way”of karate had come into its own, and was gaining popularity all across Japan. The number of people wishing to begin training was growing daily—so much so that it became difficult to find a place for them to practice. In 1939 Master Funakoshi established the “Shotokan” dojo, which he built at his own expense. (“Shoto” was the literary first name he used when doing calligraphy and writing poetry. “Shoto” means “Pine Waves,” and refers to the sound of wind blowing through the pines, which resembles the sound of ocean waves.)
Karate teaches one not only self-defense but, to respect others as well. While physical training is emphasized, great care is devoted to making sure that unethical people do not become skillful in subvert the true purpose of training. The lessons one learns in the dojo, or training hall, should be applied to everyday life. Karate training is seldom easy. Like life itself, it has its ups and downs, successes and its failures. In Shotokan training, as one overcomes obstacles one also learns the way to overcome life’s many challenges. (6)
The very essence of karate, the main purpose of training - is about self improvement. The ethical approach of training is perfection of character. As mastery requires many years of devotion, one chisels away at the technical imperfections and also refines the character flaws. As a sculptor hammers away at the piece of marble, so too does the martial artist to produce a masterpiece. The difference is that the marble of the martial artist is his character. (6) The Code of Ethics developed by Gichin Funakoshi is the basis of the ethical foundation of modern Karate. It is recited by millions of karate students in thousands of dojos around the world at the end of each practice session. (7) (8)
The following are the principals of Funakoshi:
Seek perfection of character
This is the ultimate goal of karate To seek perfection of character is to always seek to improve oneself, to always endeavor to learn and grow.
Be faithful
To be faithful means to be sincere in everything you do making a total effort, all the time,
in whatever you do. To be faithful means that you have to be true to other people, to
your obligations—but it also means you have to be true to yourself. When you are
faithful to yourself, others will have faith in you.
Endeavor
Try hard at everything you do. No matter what you are doing, whether it’s training, working, having a relationship—give it one hundred percent. To do anything else is to cheat yourself and others.
Respect others
A true martial artist always shows respect to other people. Showing respect is a sign of humility, and humility is necessary for an open mind. You can always learn something from every person you meet. (The rabbis ask “Who is smart? He who learns from others” is their reply (1))
Refrain from violent behavior
This is a reminder to keep calm inside. Control yourself at all times, from within. Conflict within is a form of violence. Aggressiveness is not courage! You will only be successful defending yourself when you maintain a calm, clear mind. (“Who is strong? Whoever practices self control” Ethics of Our Fathers (1)
Shoto Niju Kun (Twenty Principals of Ethics)
1. Karate begins with a bow and finishes with a bow
2. In karate, never attack first
3. Know yourself first, then you can know others
4. He who practices karate must follow the way of justice
5. Spirit and mind is more important than technique
6. Be ready to release your mind
7. Misfortune comes out of idleness
8. Don’t think that what you learn from karate can’t be used outside the dojo
9. It will take you entire life to learn karate
10. Put karate into your everyday living; that is how you will see its true beauty
11. Karate is just like hot water; if you do not give it continuous heat, it will become cold
12. Do not think that you have to win; think, rather, that you do not have to lose
13. Move according to your opponent
14. In conflict you must discern the vulnerable from invulnerable points
15. Consider you opponent’s legs and arms as you would lethal swords
16. Be aware at all times that you have millions of potential opponents
17. Postured stance is for beginners; later comes naturalness
18. Kate is about correct and proper form; engaging in a real fight is something else
19. Do not forget: 1-strength and weakness of power; 2-contraction and expansion of body; and 3- rhythm of technique
20. Always create and devise
“The Ultimate aim of the art of karate lies not in victory or defeat, but in the perfection of the character of its participants” –Gichin Funakoshi (11)
Sensei’s (Karate Instructors) Code of Conduct
This Ethics Code is intended to provide standards of professional conduct that can be applied by the USA Karate and its members. This Code is intended to provide both the general principles and the decision rules to cover most situations encountered by senseis. It has as its primary goal the welfare and protection of the individuals and groups with whom senseis work. This Code also provides a common set of values upon which senseis build their professional work. It is the individual responsibility of each sensei to aspire to the highest possible standards of conduct. Senseis respect and protect human and civil rights, and do not knowingly participate in or condone unfair discriminatory practices.
GENERAL PRINCIPLES
Principle A: Competence
Senseis strive to maintain high standards of excellence in their work. They recognize the boundaries of their particular competencies and the limitations of their expertise. They provide only those services and use only those techniques for which they are qualified by education, training, or experience.
In those areas in which recognized professional standards do not yet exist, senseis exercise careful judgment and take appropriate precautions to protect the welfare of those with whom they work. They maintain knowledge of relevant scientific and professional information related to the services they render, and they recognize the need for ongoing education. Coaches make appropriate use of scientific, professional, technical, and administrative resources.
Principle B: Integrity
Senseis seek to promote integrity in the teaching of karate. Senseis are honest, fair, and respectful of others. In describing or reporting their qualifications, services, products, or fees, they do not make statements that are false, misleading, or deceptive. Senseis strive to be aware of their own belief systems, values, needs, and limitations and the effect of these on their work. To the extent feasible, they attempt to clarify for relevant parties the roles they are performing and to function appropriately in accordance with those roles. Senseis must avoid improper and potentially harmful dual relationships.
Principle C: Professional Responsibility
Senseis uphold professional standards of conduct, clarify their professional roles and obligations, accept appropriate responsibility for their behavior, and adapt their methods to the needs of different athletes. Senseis consult with, refer to, or cooperate with other professionals and institutions to the extent needed to serve the best interest of their athletes, or other recipients of their services. Senseis’ moral standards and conduct are personal matters to the same degree as is true for any other person, except when senseis ' conduct may compromise their colleagues' professional responsibilities or reduce the public's trust in the martial arts profession and senseis. Senseis are concerned about the ethical compliance of their colleagues' professional conduct. When appropriate, they consult with colleagues in order to prevent or avoid unethical conduct.
Principle D: Respect for Participants and Dignity
Senseis respect the fundamental rights, dignity, and worth of all participants. Senseis are aware of cultural, individual, and role differences, including those due to age, gender, race, ethnicity, national origin, religion, sexual orientation, disability, language, and socioeconomic status. Senseis try to eliminate the effect on their work of biases based on those factors, and they do not knowingly participate in or condone unfair discriminatory practices.
Principle E: Concern for Others' Welfare
Senseis seek to contribute to the welfare of those with whom they interact professionally. In their professional actions, senseis consider the welfare and rights of their athletes and other participants. When conflicts occur among senseis ' obligations or concerns, they attempt to resolve these conflicts and to perform their roles in a responsible fashion that avoids or minimizes harm. Senseis are sensitive to differences in power between themselves and others, and they do not exploit or mislead other people during or after professional relationships.
Principle F: Responsible teaching
Senseis are aware of their professional responsibilities to the community and the society in which they work and live. They apply and make public their knowledge of sport in order to contribute to human welfare. Senseis try to avoid misuse of their work. Senseis comply with the law and encourage the development of law and policies that serve the interest of sport. They are encouraged to contribute a portion of their professional time for little or no personal advantage.
ETHICAL STANDARDS
1. General Standards
These General Standards are applicable to the professional activities of all senseis.
1.01 Applicability of the Ethics Code
While many aspects of personal behavior and private activities seem far removed from official duties of teaching. Senseis should be sensitive to their position as role models for their students. Private activities perceived as immoral or illegal can influence the senseis environment and senseis are encouraged to observe the standards of this Ethics Code consistently.
1.02 Boundaries of Competence
(a) Senseis provide services only within the boundaries of their competence, based on their education, training, supervised experience, or appropriate professional experience.
(b) Senseis provide services involving new techniques only after first undertaking appropriate study, training, supervision, and/or consultation from persons who are competent in those areas or techniques.
(c) In those emerging areas in which generally recognized standards for preparatory training do not yet exist, senseis nevertheless take reasonable steps to ensure the competence of their work and to protect athletes and other participants from harm.
1.03 Maintaining Expertise
Senseis maintain a reasonable level of awareness of current scientific and professional information in their fields of activity, and undertake ongoing efforts to maintain competence in the skills they use.
1.04 Basis for Professional Judgments
Coaches rely on scientifically and professionally derived knowledge when making professional judgments or when engaging in professional endeavors.
1.05 Describing the Nature and Results of Coaching Services
When sensei provide services to an individual, a group, or an organization, they provide, using language that is reasonably understandable to the recipient of those services, appropriate information beforehand about the nature of such services and appropriate information later about results and conclusions.
1.06 Respecting Others
Senseis respect the rights of others to hold values, attitudes and opinions that differ from their own.
1.07 Nondiscrimination
Senseis do not engage in discrimination based on age, gender, race, ethnicity, national origin, religion, sexual orientation, disability, language, socioeconomic status, or any basis proscribed by law.
1.08 Sexual Harassment
(a) Senseis do not engage in sexual harassment. Sexual harassment is sexual solicitation, physical advances, or verbal or nonverbal conduct that is sexual in nature, and that either:
1. is unwelcome, is offensive, or creates a hostile environment, and the coach knows or is told this;
2. is sufficiently severe or intense to be abusive to a reasonable person in the context.
Sexual harassment can consist of a single intense or severe act or of multiple persistent or pervasive acts.
(b) Senseis accord sexual-harassment complainants and respondents dignity and respect.
Senseis do not participate in denying an athlete the right to participate based upon their having made, or their being the subject of, sexual harassment charges.
1.09 Other Harassment
Senseis do not engage in behavior that is harassing or demeaning to persons with whom they interact in their work based on factors such as those persons' age, gender, race, ethnicity, national origin, religion, sexual orientation, disability, language, or socioeconomic status.
1.10 Personal Problems and Conflicts
(a) Senseis recognize that their personal problems and conflicts may interfere with their effectiveness. Accordingly, they refrain from undertaking an activity when they know or should know that their personal problems are likely to lead to harm to athletes or other participants to whom they may owe a professional obligation.
(b) In addition, senseis have an obligation to be alert to signs of, and to obtain assistance for, their personal problems at an early stage, in order to prevent significantly impaired performance.
(c) When senseis become aware of personal problems that may interfere with their performing work-related duties adequately, they take appropriate measures, such as obtaining professional consultation or assistance, and determine whether they should limit, suspend, or terminate their work-related duties.
1.11 Avoiding Harm
Senseis take reasonable steps to avoid harming their students or other participants, and to minimize harm where it is foreseeable and unavoidable.
1.12 Misuse of Senseis' Influence
Because senseis ' professional judgments and actions may affect the lives of others, they are alert to guard against personal, financial, social, organizational, or political factors that might lead to misuse of their influence.
1.13 Multiple Relationships
(a) In many communities and situations, it may not be feasible or reasonable for senseis to avoid social or other nonprofessional contacts with students and other participants. Senseis must always be sensitive to the potential harmful effects of other contacts on their work and on those persons with whom they deal. A sensei refrains from entering into or promising another personal, professional, financial, or other relationship with such persons if it appears likely that such a relationship reasonably might impair the senseis objectivity or otherwise interfere with the senseis effectively performing his or her functions as a teacher, or might harm or exploit the other party.
(b) Likewise, whenever feasible, a sensei refrains from taking on professional obligations when preexisting relationships would create a risk of such harm.
(c) If a sensei finds that, due to unforeseen factors, a potentially harmful multiple relationship has arisen, the sensei attempts to resolve it with due regard for the best interests of the affected person and maximal compliance with the Ethics Code.
1.14 Exploitative Relationships
(a) Senseis do not exploit students or other participants over whom they have supervisory, evaluative, or other authority.
(b) Senseis do not engage in sexual/romantic relationships with students in the dojo or other participants over whom the sensei has evaluative, direct, or indirect authority, because such relationships are likely to impair judgment or be exploitative.
1.15 Consultations and Referrals
When indicated and professionally appropriate, senseis cooperate with other professionals in order to serve their students or other participants effectively and appropriately.
1.16 Delegation to and Supervision of Subordinates
(a) Senseis delegate to their employees, supervisees, and assistants only those responsibilities that such persons can reasonably be expected to perform competently, on the basis of their education, training, or experience, either independently or with the level of supervision being provided.
(b ) Senseis provide proper training and supervision to their employees or supervisees and take reasonable steps to see that such persons perform services responsibly, competently, and ethically.
1.17 Fees and Financial Arrangements
(a) Senseis establish a fee structure that is reasonable and consistent with the service they provide.
(b) Senseis do not exploit recipients of services or payers with respect to fees.
(c) Senseis ' fee practices are consistent with law.
(d) Senseis do not misrepresent their fees.
(e) Senseis do not encourage students to buy added lessons they may not need, solely in order to exploit them.
2. Advertising and Other Public Statements
2.01 Definition of Public Statements
Coaches comply with the Ethics Code in public statements relating to their professional services, products, or publications.
2.02 Statements by Others
(a) Senseis who engage others to create or place public statements that promote their professional practice, products, or activities retain professional responsibility for such statements.
(b) In addition, senseis make reasonable efforts to prevent others whom they do not control (such as employers, publishers, sponsors, organizational clients, and representatives of the print or broadcast media) from making deceptive statements concerning the senseis or his professional activities.
(c) If senseis learn of deceptive statements about their work made by others, they make reasonable efforts to correct such statements.
2.03 Avoidance of False or Deceptive Statements
Senseis do not make public statements that are false, deceptive, misleading, or fraudulent, either because of what they state, convey or suggest, or because of what they omit, concerning their work activities or those of persons or organizations with which they are affiliated.
As examples (and not in limitation) of this standard, senseis do not make false or deceptive statements concerning:
(1) their training, experience, or competence;
(2) their academic degrees;
(3) their credentials;
(4) their institutional or association affiliations;
(5) their services;
(6) the basis for, or results or degree of success of their services
2.04 Media Presentations
When coaches provide advice or comment by means of public lectures, demonstrations, radio or television programs, prerecorded tapes, printed articles, mailed material, or other media, they take reasonable precautions to ensure that the statements are consistent with this Ethics Code.
3. Training Athletes
3.01 Structuring the Relationship
(a) Senseis discuss with athletes as early as is feasible appropriate issues, such as the nature and anticipated course of training, fees, and confidentiality.
(b) Senseis make reasonable efforts to answer athletes' questions and to avoid apparent misunderstandings about training. Whenever possible, senseis provide oral and/or written information, using language that is reasonably understandable to the athlete.
3.02 Family Relationships
(a) When a sensei agrees to provide services to several persons who have a relationship (such as parents and children), the coach attempts to clarify at the outset (1) which of the individuals are athletes and (2) the relationship the coach will have with each person. This clarification includes the role of the coach and the probable uses of the services provided.
(b) As soon as it becomes apparent that the sensei may be called on to perform potentially conflicting roles (such as intermediary between parents and children or sibling teammates), the senseis attempts to clarify and adjust, or withdraw from, roles appropriately.
3.03 Providing instructor Services to Those Served by Others
In deciding whether to offer or provide services to those already receiving training elsewhere, senseis carefully consider the potential athlete's welfare. The sensei discusses these issues with the student or another legally authorized person on behalf of the student, in order to minimize the risk of confusion and conflict.
3.04 Sexual Intimacies With Current students
Senseis do not engage in sexual intimacies with current students.
3.05 Teaching Former Sexual Partners
Senseis do not teach students with whom they have engaged in sexual intimacies.
3.06 Sexual Intimacies With Former students
(a) Senseis should not engage in sexual intimacies with a former athlete for at least two years after cessation or termination of professional services.
(b) Because sexual intimacies with a former student are so frequently harmful to the student, and because such intimacies undermine public confidence in the martial arts profession and thereby deter the public's use of needed services, senseis do not engage in sexual intimacies with former students even after a two-year interval except in the most unusual circumstances. The Sensei who engages in such activity after the two years following cessation or termination of the sensei-student relationship bears the burden of demonstrating that there has been no exploitation, in light of all relevant factors, including:
(1) the amount of time that has passed since the sensei-student relationship terminated,
(2) the circumstances of termination,
(3) the student’s personal history,
(4) the student’s current mental status,
(5) the likelihood of adverse impact on the student and others, and
(6) any statements or actions made by the sensei during the course of the sensei-student relationship suggesting or inviting the possibility of a post-termination sexual or romantic relationship with the student or sensei.
3.07 Drug-Free Sport
(a) Senseis do not tolerate the use of performance-enhancing drugs and support athletes' efforts to be drug-free.
3.08 Alcohol & Tobacco (a) Senseis discourage the use of alcohol and tobacco in conjunction with athletic events or victory celebrations at playing sites and forbid use of alcohol by minors.
(b) Senseis refrain from tobacco and alcohol use while they are teaching and make every effort to avoid their use while in the presence of their athletes.
3.08 Terminating the Professional Relationship
(a) Senseis terminate a professional relationship when it becomes reasonably clear that the student no longer needs the service, is not benefiting, or is being harmed by continued service.
4. Training Supervision
4.01 Design of Training Programs
Coaches who are responsible for training programs for other coaches seek to ensure that the programs are competently designed, provide the proper experiences, and meet the requirements for certification or other goals for which claims are made by the program.
4.02 Descriptions of Training Programs
(a) Senseis seek to ensure that statements concerning their training programs are accurate and not misleading.
4.03 Accuracy and Objectivity in Teaching
(a) When engaged in teaching, senseis present information accurately and with a reasonable degree of objectivity.
(b) When engaged in teaching, senseis recognize the power they hold over athletes and therefore make reasonable efforts to avoid engaging in conduct that is personally demeaning to athletes and other participants.
4.04 Assessing Athlete Performance
(a) In sensei-student relationships senseis, establish an appropriate process for providing feedback to students.
(b) Senseis evaluate students on the basis of their actual performance on relevant and established program requirements.
4.05 Honoring Commitments
Senseis take reasonable measures to honor all commitments they have made to students.
5. Resolving Ethical Issues
5.01 Familiarity With Ethics Code
Coaches have an obligation to be familiar with this Ethics Code, other applicable ethics codes, and their application to the senseis' work. Lack of awareness or misunderstanding of an ethical standard is not itself a defense to a charge of unethical conduct.
5.02 Confronting Ethical Issues
When a sensei is uncertain whether a particular situation or course of action would violate the Ethics Code, he/she ordinarily consults with other senseis knowledgeable about ethical issues, USA Karate or USOC ethics committees, or with other appropriate authorities in order to choose a proper response.
5.03 Conflicts Between Ethics and Organizational Demands
If the demands of an organization with which the sensei is affiliated conflict with this Ethics Code, senseis clarify the nature of the conflict, make known their commitment to the Ethics Code, and to the extent feasible, seek to resolve the conflict in a way that permits the fullest adherence to the Ethics Code.
5.04 Informal Resolution of Ethical Violations
When senseis believe that there may have been an ethical violation by another sensei, they attempt to resolve the issue by bringing it to the attention of that individual if an informal resolution appears appropriate and when intervention does not violate any athlete rights that may be involved.
6. Cooperating With Ethics Committees
Senseis cooperate in ethics investigations, proceedings, and resulting requirements of the USA Karate. Failure to cooperate is itself an ethics violation.
7. Process Relating to Violation of Code
The sensei acknowledges that this Ethics Code is administered under the authority of USA Karate and that a violation of this Code subjects the sensei to the processes of the organization. The USA Karate acknowledges that all violations of the Ethics Code will be reviewed for possible disciplinary action and it will provide a written report to the USOC on all reviews and actions. (12) (13) (14)
References:
1-Samson Raphael Hirsch-Chapters of the Fathers Translated from the Hebrew by Gertrude Hirschler Feldheim Publishing NY, 1967
2- Peter Lewis “Martial Arts” Gallery Books (W.H. Smith Publishers)1987
3- Chris Crudelli “The Way of the Warrior: Martial Arts and Fighting Styles from Around the World “Amazon Books
4- Shito-Ryu Karate-Do Genbu-Kai International- Philosophy of the Martial Arts Google
5-Funakoshi, Gichin (2001). Karate Jutsu: The Original Teachings of Master Funakoshi, translated by John Teramoto. Kodansha International Ltd. ISBN 4-7700-2681-1
6-Alex Sternberg “Open Your Heart with Martial Arts” Dreamtime Publishing 2008 Fla ISBN978-1-60166
7- Teruyuki Okazaki “Perfection of Character-Guiding Principals for Martial Arts and Everyday Life” GMW Publishing, 2006 Philadelphia, Penn
8-Funakoshi, Gichin (1981). Karate-Do: My Way of Life, Kodansha International Ltd. ISBN 0-87011-463-8.
9-Michael Random “The Martial Arts” Octopus Books LTD. London England 1977
10-Alex Sternberg and Gary Goldstein “From Kate to Competition-The Complete Karate Handbook” Arco Publishing,(Prentis Hall) New York 1982
11- C.W. Nichol “Moving Zen-Karate As A Way To Gentleness” Morrow, New York 1975
12-US Olympic Committee Code of Ethics for Coaches USOC Website
13-USA Martial Arts Federation Code of Ethics www.usmaf.org
14- Judo Canada- Code of Conduct for Coaches And Instructors Karate Canada nka.ca Website
