Academic literature on the topic 'Martial arts'

During the late Middle Ages and into the Renaissance, fighting books—Fechtbücher—were produced in northern Italy, among the German states, in Burgundy, and on the Iberian peninsula. Long dismissed by fencing historians as “rough and untutored,” and largely unknown to military historians, these enigmatic treatises offer important insights into the cultural realities for all three orders in medieval society: those who fought, those who prayed, and those who labored. The intent of this dissertation is to demonstrate, contrary to the view of fencing historians, that the medieval works were systematic and logical approaches to personal defense rooted in optimizing available technology and regulating the appropriate use of the skills and technology through the lens of chivalric conduct. I argue further that these approaches were principle-based, that they built on Aristotelian conceptions of arte, and that by both contemporary and modern usage, they were martial arts. Finally, I argue that the existence of these martial arts lends important insights into the world-view across the spectrum of Medieval and early Renaissance society, but particularly with the tactical understanding held by professional combatants, the knights and men-at-arms. Three treatises are analyzed in detail. These include the anonymous RA I.33 Latin manuscript in the Royal Armouries at Leeds; the early German treatise attributed to Hanko Döbringer that glosses the great Johannes Liechtenauer; and the collection of surviving treatises by the Friulian master, Fiore dei Liberi. Each is compared in order to highlight common elements of usage that form the principles of the combat arts.

Thesis (M. Arch.) -- University of Maryland, College Park, 2003.<br>Thesis research directed by: School of Architecture, Planning and Preservation Architecture. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.

In 1970 professional boxing became illegal in Sweden and in 2009 the prohibition was removed.Just before both of these changes in the law there were debates in media where people argued forand against ilegalization. In the later debate the focus has shifted from professional boxing toinclude Mixed Martial Arts(MMA) as well. MMA was governed and bound by the same law asprofessional boxing.This purpose of this paper is to compare the debate in 1968-1969 with the debate in 2006. The twodebates resulted in two different outcomes, ilegalization of professional boxing in 1970 and thenlegalization of it 2009. Are there any reason for these differences? What is the reasoning behindthis? By using hegemonic masculinity as a guidance when examining the debates this paper istrying to understand how the discourse have changed over time. The method is to analyze thediscourse in the debates by looking at morality, health and commercialization arguments.The result of this paper is that the arguments are similar in both debates. The values of thehegemonic masculinity is shown through six different topics. (1) How violence is perceived, (2) thefreedom of choice, (3) medias power to command and influence the people, (4) what is considered asport and what is considered an assault, (5) what the society allows children to be able to beinfluenced by and (6) the government's role as a regulator of the sports. The conclusion is that achange in the hegemonic masculinity can not be proven to be exclusively responsible for thedifferent outcomes of the debates. However, the examination of the discourse clearly shows theevolution of the values of the hegemonic masculinity.2

The participatory cyberspace, epitomized by the concept of Web 2.0, has become a key venue of Chinese stardom in the post-cinema era.Web 2.0 invites its users to contribute to the content through an architecture of participation. Fans can search, poach, edit, and post filmic and publicity materials about stars, formulating seamless, collaborative reworkings of the star image and generating a new star-fan dynamic. At the crossroads of participatory cyberspace and cinema, transnational Chinese movie stars call our attention to the critical concern of Chineseness. In recent years, a number of Chinese movie stars have attained prominent presence in the global cinematic arena. These acting talents, who are either identified as martial arts performers or known for their performances in martial arts films, won global acclaim as a result of the worldwide reception and esteem for Hong Kong action films and Fifth Generation directors’ films from mainland China. As these stars begin to engineer personae stretching beyond their ethnic identities for the global setting, their stardom engenders discourses of ethnicity and cosmopolitanism.What does it mean to call these stars “Chinese” in the global cyber setting? How do their fans interact to reshape their star personae on the Web? How can one approach and understand “Chineseness” within cyber fan discourse? All these questions point to a central problem of how to conceptualize Chineseness in participatory cyberspace. My agenda in this study is to investigate Chinese movie stardom as a web-based phenomenon by establishing a new theoretical framework for considering Chineseness in participatory cyberspace. I have created a set of four analytical matrixes, each examining a particular Chinese star through a specific fan-based practice on a specific participatory site: vidding Donnie Yen and critiquing Zhang Ziyi on YouTube; photo-sharing about Jackie Chan on Flickr; “friending” Jet Li on Facebook; and discussing Takeshi Kaneshiro on fan forums. Through close investigation of these five Chinese stars, I demonstrate that the cyber setting enables collaborative fan reworkings of star texts and multiple directionality of approaching Chineseness. Cyber fans produce intertextual, multi-faceted star personae, different from traditional film personae whose meanings are anchored in a rigid established representational framework. Through the relentless scrutiny, quotation, manipulation self-affiliation by fans enabled by cyber technology, Chineseness becomes an utterly illusive and indefinable entity, a new form of signification whose meaning is always changing. This unstable, hybrid Chineseness challenges the notion of a star’s given ethnicity, redefining the archetypal martial arts body in unpredictable, manifold and provocative terms for the cyber era. With the aim of advancing the critical theorization of Chineseness, this study unfolds and analyzes the dynamics of the vital relationship between Chinese stardom, web technologies, and fan discourse. It also serves as a timely response to the challenges posed by cyber culture for the disciplines of cinema and cultural studies, in light of the proliferating yet inadequate current efforts in this field.<br>published_or_final_version<br>Comparative Literature<br>Doctoral<br>Doctor of Philosophy

Results from multiple studies indicate fundamental frequency (F0) as  parameter of human speech that tends to increase with stress. This study compares voice recordings of experienced and novice martial artists, as practicing martial arts (MA) is speculated to improve stress management. The sample consisted of 10 participants, five experienced and five novices. Recordings were made in a normal state and a state of cognitive stress, induced by mental arithmetics and an auditive stressor. Verbal stress response proved present for all participants. The experienced group showed lesser tendency to increase spread of frequency in the face of stress as compared to the novice group. The difference was confirmed significant by ANOVA. The results are similar to earlier findings on the effects of stress management training on verbal stress response. Further research is necessary to confirm these results, considering homogeneity and sample size..<br>Resultat från flertalet studier indikerar att fundamental frekvens (F0) är en parameter i mänskligt tal som tenderar öka med stress. Denna studie jämför röstinspelningar av erfarna kampsportsutövare och noviser, eftersom kampsport har spekulerats förbättra stresshantering. Urvalet bestod av 10 deltagare, fem erfarna och 5 noviser. Inspelningarna utfördes i ett normalt tillstånd samt i ett tillstånd av kognitiv stress, inducerat av mental aritmetik och en auditiv stressor. Alla deltagare uppvisade verbal stressrespons. Den erfarna gruppen visade en mindre tendens att öka spridning av frekvens i en stressig situation, jämfört med noviserna. ANOVA bekräftade att skillnaden var signifikant. Resultaten liknar de från tidigare forskning på effekten av stresshanterings‐träning på verbal stressrespons. Ytterligare forskning är nödvändig för att bekräfta dessa resultat, med fokus på homogenitet och urvalsstorlek.

The construct of mental toughness is in a state of evolution and refinement. The current study proposed to investigate; (1) the importance of mental toughness attributes from a Classical Martial Arts context, (2) the trainability of the mental toughness attributes from a Classical Martial Arts context, (3) and the extent to which classical martial artists perceive that attributes converge under broader, overarching sub-categories. The current study used a two-phase approach to evaluate the perceptions of mental toughness in 174 non-competition based classical martial artists. Phase One used a survey (a) to assess the perceived importance and trainability of mental toughness, (b) to evaluate unique CMA (CMA) mental toughness components, and (c) to determine underlying factors via factor analysis. Phase Two used interviews to enhance study perspectives of 20 randomly selected CMA participants. Phase One survey results support (a) the inclusion of all items as important to the mental toughness construct, (b) the trainability of all but 4 items, and (c) anticipation, learning attitude, and ethics as three unique CMA mental toughness components. The factor analysis supports the use of a six-factor model, which accounts for 60% of the variance, to explain CMA toughness. Phase Two promotes the use of several key themes as important to mental toughness in the CMA¬- conviction, commitment, conditioning, readiness to perform, distraction control, and shifting focus of attention. Phase Two also provides insight into the context specific application of the six-factor model. Previous perspectives on attribute importance, trainability, and general dimensions of mental toughness are supported by the current study. Variations exist between dimensions in the current study and those found previously. However, these differences are noted to exist more in context applications than in the essential meanings.<br>Ph. D.

Video feedback has great potential to enhance performance in many settings. The following study used video feedback to enhance the martial arts performance of capoeira, an Afro-Brazilian martial art that utilizes acrobatic movements (revesado, au de costa, and macaco). A multiple baseline across behaviors was used for 5 participants where baseline conditions consisted of standard coaching consisting of instruction, modeling, rehearsal, and feedback and continued throughout the study. The intervention consisted of video feedback, in which the participants were filmed attempting a movement and immediately viewed the video afterwards, while receiving positive and corrective feedback from the instructor, using the pause, slow motion, and replay controls. The participant was filmed at least a total of three times per session and each attempt was scored. The target behaviors were scored on a 15-item checklist, resulting in a percentage correct. A second video feedback condition similar to the first was also introduced to some participants, in which participants were able to practice the movements with live feedback before being filmed again. Results show gradual increases in baseline and a more rapid acquisition of the skills during the video feedback conditions.

In this thesis, I discuss how practitioners of martial arts in the Republican era of China were engaged in a process of reinventing what embodied the field of martial arts during a time when physical culture was treated as an instrument of nation-building in response to colonial discourses and the process of modernization. Martial arts were repositioned from being a loosely associated field of practice for people who engaged with a set of combative skills that focused on weapons training that championed archery and spear fighting, towards being a recreational activity with a formalized body of knowledge, skills and practices imbued with a Chinese sense of identity suitable for the modern class of urban and educated Chinese citizens. It is my belief that these efforts were a very important factor in why the practice of martial arts today is so closely associated with concepts of self-cultivation. This repositioning of Chinese martial arts was driven by a schism between the traditionalists who defended the beliefs and practices from the imperial age of China, and the modernists who saw the complete adoption of Western technologies and concepts as the only course for the modernization of China. Due to the shifting politics around education, understandings of the body and its representation in society, the efforts to preserve traditional practices were complicated through the dynamics related to identity and state power. The field of martial arts was criticized by reformists and modernists such as those involved with the New Culture Movement, who argued that China needed to embrace scientific notions of the Western nations and abandon "feudal superstitions." Within this context, the field of traditional Chinese martial arts was stigmatized by associations with the failed Boxer Rebellion, the diversity of practices and the secrecy that existed between different schools of practice. In response to the modernity movements that criticized the traditional systems of belief that martial artists drew upon to substantiate their systems of practice as a recreational pursuit, associations such as the Jingwu Tiyu Hui and the Zhongyang Guoshuguan were formed according to Western institutional models as part of the effort to unify and "modernize" Chinese martial arts. The teachers and administrators involved with these institutions wanted to preserve the practice of martial arts, and to accomplish this they had to develop new ways to systemize the training methods, essentially reinventing them by promoting them to a new generation of students in a format that had never existed before.<br>À travers cet essai, j'examine la façon dont les pratiquants d'arts martiaux dans l'ère républicaine de la Chine étaient impliqués dans le but de réinventer ce qu'incarnait le domaine des arts martiaux à une époque où la culture physique était traitée comme un instrument de construction de la nation en réponse au discours colonial et au processus de modernisation. Les arts martiaux ont été repositionnés à partir d'un ensemble de personnes indirectement associés qui se livraient à un ensemble de combats et qui concentraient leurs compétences sur des entraînements aux armes encourageant le tir à l'arc et le combat à la lance, afin de devenir une activité de loisir avec un corps formalisé de connaissances, de compétences et de pratiques imprégnées avec une identité chinoise adapté à la classe moderne urbaine et de citoyens chinois éduquée. Ceci est ma conviction que ces efforts ont été un facteur très important dans la raison pour laquelle la pratique des arts martiaux aujourd'hui est si étroitement associée aux concepts de la culture de soi.Ce repositionnement des arts martiaux chinois fut motivé par le schisme entre les traditionalistes qui défendaient leurs croyances et leurs pratiques de l'époque impériale de la Chine, et les modernistes qui, eux, ont vu l'adoption complète de technologies et de concepts occidentaux comme le seul mouvement bénéfique à la modernisation de la Chine. En raison de la politique à travers l'éducation, la compréhension du corps et de sa représentation dans la société, les efforts visant à préserver les pratiques traditionnelles ont été compliquées par la dynamique liée à l'identité et le pouvoir de l'état. Le domaine des arts martiaux a été critiqué par les réformistes et les modernistes incluant ceux qui furent impliqués dans le « New Culture movement», qui a fait valoir que la Chine devait embrasser des notions scientifiques des pays occidentaux et abandonner leurs «superstitions féodales. » Dans ce contexte, le domaine des arts martiaux traditionnels a été stigmatisé par des liens avec la révolte des Boxers, la diversité des pratiques et la discrétion qui existait entre les différentes écoles de pratique.En réponse aux mouvements de modernité qui ont critiqué les systèmes de croyances traditionnels dont les pratiquants d'arts martiaux ont fait appel à l'appui de leurs systèmes pour justifier leur pratique comme une forme de loisir, des associations telles que les Jingwu Tiyu Hui et le Zhongyang Guoshuguan ont été formés selon les modèles occidentaux institutionnels dans le but d'unifier et de , en quelque sorte , moderniser les arts martiaux chinois. Les enseignants et les administrateurs concernés par ces institutions voulaient préserver la pratique des arts martiaux, et pour ce faire ils ont dû développer des nouvelles façons de systématiser les méthodes de formation, les réinventer en les promouvant à une nouvelle génération d'étudiants sous une forme qui n'avaient jamais existé auparavant.