Interdisciplinary, Countercultural Learning thoughts

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One of my social networks reminded me of this post that I had shared a year ago today. As DAVIDE ‘FOLLETTO’ CASALI, the author of the post, notes that this concept resonates with him, it resonates with me as well. This quote was noteworthy:  “It’s interesting to note how could also happen that a Shu learner could think of being at the Ri stage, thus falling in the usual Dunning-Kruger effect, failing to recognize one’s own skill level, thus trying to break the rule too soon.”

Source: Shuhari: a mental model for the phases of mastery · Intense Minimalism

The author also follows up with this article, Shuhari is about master-apprentice, not solo learning.

The two posts are useful together. I find that this mental model for phases of mastery can inform teachers and learning leaders. I wonder how it can be used in teacher preparation in order to focus discussion around mastery and other education goals. I also imagine Shuhari can help direct life-long learners in the use of mentors and reference materials and other resources. The Eastern Thought cred can be exploited since some tend to assume that Eastern philosophies are historically older and more mature than American philosophies and traditions. This Far Eastern-philism (love for things far eastern) has been noted and lampooned in viral posts on social networks.

These are some examples:

If the Chinese tattooed lame English words on themselves.

A Ga. School Bans The Greeting ‘Namaste.’ Do They Know What It Means?

Articles like these help remind me not to use terms in public if I don’t know what them mean. It also reminds me of the time I used a slang term that did NOT mean what I thought it meant. (“Chicken-head,” for example, is not a term for a female gossiper. Trust me on this.) Trying to be “hip” and “with-it” usually doesn’t work out too well no matter how “cool” you think you are.

I don’t know why Eastern thought is so powerful to me, but many Westerners, especially Americans in the United States, reveal interests in (Far) Eastern philosophies. This is a trend that extends decades back into American history, at least in popular fiction, probably due to American involvement in World Wars I and II. Numbers of creatives, for various reasons, have consumed traditional aspects of Chinese, Japanese, and Indian religion and philosophies in the form of martial arts, fashion, religious beliefs, cuisine, and approaches to life and aesthetics.

Trying to think from another’s perspective generates many insights into our own beliefs and practices. The Other reveals our blindness and illuminates. Similar insights are achieved when traveling to foreign countries and in finding ways to engage with people living there.

I’m not even sure if Aikido counts as an Eastern martial art. In Wikipedia, an author explains:

“Ueshiba developed aikido primarily during the late 1920s through the 1930s through the synthesis of the older martial arts that he had studied.[10] The core martial art from which aikido derives is Daitō-ryū aiki-jūjutsu, which Ueshiba studied directly with Takeda Sōkaku, the reviver of that art. Additionally, Ueshiba is known to have studied Tenjin Shin’yō-ryū with Tozawa Tokusaburō in Tokyo in 1901, Gotōha Yagyū Shingan-ryū under Nakai Masakatsu in Sakai from 1903 to 1908, and judo with Kiyoichi Takagi (高木 喜代子 Takagi Kiyoichi, 1894–1972) in Tanabe in 1911.[11]

Not that I don’t believe that someone from an Eastern civilization created this martial art. It’s just that, for some reason, I am troubled by the possibility that it is “less eastern” than the martial arts created for self-defense. My suspicions are shared with aikido critics:

“The most common criticism of aikido is that it suffers from a lack of realism in training. The attacks initiated by uke (and which tori must defend against) have been criticized as being “weak,” “sloppy,” and “little more than caricatures of an attack.”[46][47] Weak attacks from uke allow for a conditioned response from tori, and result in underdevelopment of the skills needed for the safe and effective practice of both partners.[46] To counteract this, some styles allow students to become less compliant over time but, in keeping with the core philosophies, this is after having demonstrated proficiency in being able to protect themselves and their training partners. Shodokan Aikido addresses the issue by practising in a competitive format.[19] Such adaptations are debated between styles, with some maintaining that there is no need to adjust their methods because either the criticisms are unjustified, or that they are not training for self-defense or combat effectiveness, but spiritual, fitness or other reasons.[48]

“Another criticism pertains to the shift toward ki as the focus of training. After the end of Ueshiba’s seclusion in Iwama from 1942 to the mid-1950s, he increasingly emphasized the spiritual and philosophical aspects of aikido. As a result, strikes to vital points by tori, entering (irimi) and initiation of techniques by tori, the distinction between omote (front side) and ura (back side) techniques, and the use of weapons, were all de-emphasized or eliminated from practice. Some Aikido practitioners feel that lack of training in these areas leads to an overall loss of effectiveness.[49]

“Conversely, some styles of aikido receive criticism for not placing enough importance on the spiritual practices emphasized by Ueshiba. According to Minoru Shibata of Aikido Journal, “O-Sensei’s aikido was not a continuation and extension of the old and has a distinct discontinuity with past martial and philosophical concepts.”[50] That is, that aikido practitioners who focus on aikido’s roots in traditional jujutsu or kenjutsu are diverging from what Ueshiba taught. Such critics urge practitioners to embrace the assertion that “[Ueshiba’s] transcendence to the spiritual and universal reality were the fundamentals [sic] of the paradigm that he demonstrated.”[50]

In these reflections, it can be valuable to note the questions that emerge.

Why does the authenticity of Eastern philosophy matter? Shouldn’t a resonating thought matter for its own sake?

What is the value of a martial art that is “not training for self-defense or combat effectiveness, but spiritual, fitness or other reasons.[48]?”

The answers to these questions depend on the learner’s goals. The answers also depend on the learner’s thinking skills. For me though, as I learn more about dignity and its history, and learn about the tripartite domains of mind, I have broadened my understanding of what “thought” can be.

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“Don’t You Think She Looks Tired?” | Duane Sharrock | LinkedIn

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To Talk Like This and Act Like That

Intersubjectivity is a social process used for building meaning: “In its weakest sense, intersubjectivity refers to agreement. There is intersubjectivity between people if they agree on a given set of meanings or a definition of the situation. Similarly, Thomas Scheff defines intersubjectivity as “the sharing of subjective states by two or more individuals.”[2]”More subtly intersubjectivity can refer to the common-sense, shared meanings constructed by people in their interactions with each other and used as an everyday resource to interpret the meaning of elements of social and cultural life. If people share common sense, then they share a definition of the situation.[3]” This building of meaning is performed in groups.

Source: “Don’t You Think She Looks Tired?” | Duane Sharrock | LinkedIn

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