Kate, kenshi australiana e buona amica, mi ha gentilmente permesso di pubblicare due suoi articoli recentemente apparsi su Kendo World. Avevamo discusso di kendo femminile quando ci eravamo incontrate ad Osaka l'anno scorso e ho cercato di offrirle qualche informazione per completare le sue ricerche.
I due articoli che pubblico di seguito riguardano un seminario femminile tenuto da Satoko Kanzaki (che in Italia ben conosciamo) in Australia e una bella, interessante panoramica sul kendo femminile giapponese. Li ho trovati entrambi molto illuminanti! Grazie, Kate!
giovedì, settembre 01, 2011
Unmasking Japanese Women’s Kendo by Kate Sylvester
An embodied experience of aiki and the self reflexive enquiry into why I felt an overwhelming admiration for the Japanese Women’s Team at the 14th WKC in Brazil inspired me to undertake an honours paper researching the practices and culture of Japanese women’s kendo in Japan.
Little is known about the practises and culture of Japanese women’s Kendo outside of Japan. This may be partly due to the shorter history of women’s participation in kendo, mostly with beginnings from the post-war period (Shinzato, 2010) and likewise the fact that men’s kendo has a much longer history with connection to Japans’ feudal past (Ozawa, 1997). Due to these reasons perhaps the present 8th dan kendo model is a reflection of traditional Japanese masculinity in the image of male samurai. As the model, this may explain the presence of male 8th dan sensei at international seminars and competitions. The overwhelming presence of men in kendo outside of Japan can erroneously give the impression that kendo is more suitable to men and that women’s kendo is insignificant and should be less prestigious.
During my research period in Japan from April – November 2010, I discovered that Japanese women’s kendo is developing in a promising direction where participation and leadership opportunities are improving for women. In addition, these developments are greatly supported by men and the All Japan Kendo Federation. It seems that Japanese kendo is negotiating the ongoing task of promoting women’s kendo whilst preserving some traditional practises, practises which arguably may be perceived as patriarchal. Although the status of women is improving in Japan, the traditional structure of gender hierarchy which places men in in the public sphere and in leadership roles still persists in Japanese society (Sekiguchi, 2010; Spievogel, 2003; Manzenreiter 2008). As kendo is an activity connected to Japans’ traditional past, perhaps the status of women in kendo remains constrained by these traditional values more so than in other, more ‘modern’ sports.
Due to the generosity and support of many Japanese male and female sensei in my research, I was able to physically experience the culture and practises of Japanese women’s kendo on many levels. I trained with women who were 7th dan sensei, police, national team members, students from university, high school, elementary schools and neighbourhood dojos. I attended and competed in women’s seminars, gasshukus and competitions. Through these opportunities I was able to see some examples of how opportunities for women are improving. Other improvements may be occurring but the following points are insights I directly experienced via interviews and observations whilst in Japan:
• There are Female University Kendo Coaches (Nippon Taiiku Daigaku and Kanoya Taiiku Daigaku)
• There are Female Police Kendo Instructors (Osaka Police)
• There are Female Prefectural Team Coaches (Kyoto)
• The All Japan Housewife Competition has been replaced by the All Japan Interprefectural Team Competition
• There is a 65% increase of women achieving the highest rank of women, 7th dan (AJKF, 2010)
• Female national team members have featured in articles and on the covers of Kendo Nippon and Kendo Jidai
• Women’s kendo seminars are occurring more often and are led by female 7th dan sensei
• There is a ratio of 2 female 7th dan sensei shimpan and 1 male 8th dan sensei shimpan umpiring at the All Japan Women’s Competition
• Women are returning to kendo sooner after child birth (in some cases within 6 months)
• The All Japan Women’s Championship competitor age range is 17 – 40 years of age.
• Many male 7th and 8th dan sensei are unequivocally encouraging women at all levels to develop their kendo
As mentioned above there are many developments within Japanese women’s kendo occurring, yet kendo in Japan remains led and controlled by men. There are approximately 110,000 registered female kenshi in Japan, (AJKF, 2008) however very few women hold official teaching or leadership positions in Japanese kendo. Only 2% of executives within the main kendo organisations in Japan are women (JSSGS, 2010). Furthermore, although there are a few women attempting the 8th dan grading, none have yet successfully passed. The general consensus is that women do not embody the physical strength and technique to obtain 8th dan. This is mainly because the 8th dan model is fundamentally the male model and due to the prior expectation of social role fulfillment of mother and wife, women have not continued kendo in order to maintain their strength and further develop their technique. In addition, there remains some aspects of the cultural belief that strength and power is a result of biological determinism. Likewise, the idea of strength and power does not appeal to traditional notions of femininity.
Bearing in mind the aforementioned developments in women’s kendo, will we see a successful female candidate pass the 8th dan grading in the near future? Currently in Japan there are discussions of holding an 8th dan grading for women only. There is a mixed response to this issue. Some women do not think it is important to achieve 8th dan and some are not interested in attempting 8th dan if it is segregated. The question is - will women who achieve 8th dan in a segregated grading achieve equality in status to their male counter parts or will a segregated grading actually perpetuate the gendered positioning of female kenshi? I propose that, in order to show faith in the women approaching their 8th dan, the 8th dan grading needs to remain non-segregated. I also suggest that the qualities inherently ‘natural’ in Japanese women’s kendo are taught by female sensei to male and female kenshi. Teachings that emphasise aiki, flexibility, skill and timing (typically feminine chatacteristics) may lead to improving the level of over use of physical power in ‘foreign’ kendo. Lastly and most importantly, an increase in access to Japanese female sensei as role models may also improve the level, participation and experiences of women kenshi outside of Japan.
This is the abstract of the honours paper - Samurai Women: The Construction of Gender in Japanese Women’s Kendo.
ABSTRACT: This paper investigates the embodiment of gendered identity through the practice of kendō in Japan. In particular it engages with the construction of feminine identity within a traditionally masculine activity. The paper examines the complex hierarchical relations and feminine role within a Japanese kendō club. Martial arts such as kendō provide women with an opportunity to practice sports that have the potential to challenge traditional gender roles and constructions of the body. Conversely, a kendō club can in some ways reflect pre-modern Japanese society where cultural practices that can emphasise etiquette, spiritual strength, hierarchy and lower positioning of women are performed. Significantly, in the case of Japanese kendō, the opportunity to challenge one’s gendered identity is simultaneously in conflict with the expectations of upholding traditional notions of identity. In this way kendō becomes a site where individuals perform resistance to, and reproduction of, gendered identity. To be a successful competitor in kendō a female needs to embody typically outwardly expressive masculine characteristics of physical assertiveness, aggression, and seishin (spiritual power), whilst outside of practice there is the social expectation to exhibit traditionally feminine virtues of grace, modesty, correct etiquette and restraint. Hence, Japanese kendō provides a rich and complex environment to examine how martial arts may liberate and restrict opportunities for the development of women.
For pdf version of honours thesis please email: katesylvester313@hotmail.com
References
AJKF (2010) Zen nihon joshi kendō senshiken taikai (All Japan Women’s Competition
Kendo Booklet). Japan: AJKF.
AJKF (2008) Koku kendō jinko chōsa hōkokusho (All Japan Kendo Federation
Participation Figures) Tōkyō: All Japan Kendo Federation.
JSSGS, ed. (2010) 2010 Sport Gender Data Book. Japan: JSSGS.
Manzenreiter, W. (2008) ‘Football in the reconstruction of the gender order in Japan’,
Soccer & Society 9(2): 244–258.
Ozawa, H. (1997) Kendo, The definitive guide. Tokyo: Kondansha International.
Sekiguchi, S. (2010) ‘Confucian Morals and the Making of a ‘Good Wife and Wise
Mother’, Social Science Japan Journal 13(1): 95-113.
Shinzato, C. (2010) Sengo nihon ni okeru joshi kendō shi no kenkyū (A Historical Study
on the Development of Women’s Kendo in Japan after World War II). Master’s thesis. Unpublished.
Spielvogel, L. (2003) Working out in Japan: Shaping the female body in Tokyo fitness clubs. Durham: Duke University Press.
Little is known about the practises and culture of Japanese women’s Kendo outside of Japan. This may be partly due to the shorter history of women’s participation in kendo, mostly with beginnings from the post-war period (Shinzato, 2010) and likewise the fact that men’s kendo has a much longer history with connection to Japans’ feudal past (Ozawa, 1997). Due to these reasons perhaps the present 8th dan kendo model is a reflection of traditional Japanese masculinity in the image of male samurai. As the model, this may explain the presence of male 8th dan sensei at international seminars and competitions. The overwhelming presence of men in kendo outside of Japan can erroneously give the impression that kendo is more suitable to men and that women’s kendo is insignificant and should be less prestigious.
During my research period in Japan from April – November 2010, I discovered that Japanese women’s kendo is developing in a promising direction where participation and leadership opportunities are improving for women. In addition, these developments are greatly supported by men and the All Japan Kendo Federation. It seems that Japanese kendo is negotiating the ongoing task of promoting women’s kendo whilst preserving some traditional practises, practises which arguably may be perceived as patriarchal. Although the status of women is improving in Japan, the traditional structure of gender hierarchy which places men in in the public sphere and in leadership roles still persists in Japanese society (Sekiguchi, 2010; Spievogel, 2003; Manzenreiter 2008). As kendo is an activity connected to Japans’ traditional past, perhaps the status of women in kendo remains constrained by these traditional values more so than in other, more ‘modern’ sports.
Due to the generosity and support of many Japanese male and female sensei in my research, I was able to physically experience the culture and practises of Japanese women’s kendo on many levels. I trained with women who were 7th dan sensei, police, national team members, students from university, high school, elementary schools and neighbourhood dojos. I attended and competed in women’s seminars, gasshukus and competitions. Through these opportunities I was able to see some examples of how opportunities for women are improving. Other improvements may be occurring but the following points are insights I directly experienced via interviews and observations whilst in Japan:
• There are Female University Kendo Coaches (Nippon Taiiku Daigaku and Kanoya Taiiku Daigaku)
• There are Female Police Kendo Instructors (Osaka Police)
• There are Female Prefectural Team Coaches (Kyoto)
• The All Japan Housewife Competition has been replaced by the All Japan Interprefectural Team Competition
• There is a 65% increase of women achieving the highest rank of women, 7th dan (AJKF, 2010)
• Female national team members have featured in articles and on the covers of Kendo Nippon and Kendo Jidai
• Women’s kendo seminars are occurring more often and are led by female 7th dan sensei
• There is a ratio of 2 female 7th dan sensei shimpan and 1 male 8th dan sensei shimpan umpiring at the All Japan Women’s Competition
• Women are returning to kendo sooner after child birth (in some cases within 6 months)
• The All Japan Women’s Championship competitor age range is 17 – 40 years of age.
• Many male 7th and 8th dan sensei are unequivocally encouraging women at all levels to develop their kendo
As mentioned above there are many developments within Japanese women’s kendo occurring, yet kendo in Japan remains led and controlled by men. There are approximately 110,000 registered female kenshi in Japan, (AJKF, 2008) however very few women hold official teaching or leadership positions in Japanese kendo. Only 2% of executives within the main kendo organisations in Japan are women (JSSGS, 2010). Furthermore, although there are a few women attempting the 8th dan grading, none have yet successfully passed. The general consensus is that women do not embody the physical strength and technique to obtain 8th dan. This is mainly because the 8th dan model is fundamentally the male model and due to the prior expectation of social role fulfillment of mother and wife, women have not continued kendo in order to maintain their strength and further develop their technique. In addition, there remains some aspects of the cultural belief that strength and power is a result of biological determinism. Likewise, the idea of strength and power does not appeal to traditional notions of femininity.
Bearing in mind the aforementioned developments in women’s kendo, will we see a successful female candidate pass the 8th dan grading in the near future? Currently in Japan there are discussions of holding an 8th dan grading for women only. There is a mixed response to this issue. Some women do not think it is important to achieve 8th dan and some are not interested in attempting 8th dan if it is segregated. The question is - will women who achieve 8th dan in a segregated grading achieve equality in status to their male counter parts or will a segregated grading actually perpetuate the gendered positioning of female kenshi? I propose that, in order to show faith in the women approaching their 8th dan, the 8th dan grading needs to remain non-segregated. I also suggest that the qualities inherently ‘natural’ in Japanese women’s kendo are taught by female sensei to male and female kenshi. Teachings that emphasise aiki, flexibility, skill and timing (typically feminine chatacteristics) may lead to improving the level of over use of physical power in ‘foreign’ kendo. Lastly and most importantly, an increase in access to Japanese female sensei as role models may also improve the level, participation and experiences of women kenshi outside of Japan.
This is the abstract of the honours paper - Samurai Women: The Construction of Gender in Japanese Women’s Kendo.
ABSTRACT: This paper investigates the embodiment of gendered identity through the practice of kendō in Japan. In particular it engages with the construction of feminine identity within a traditionally masculine activity. The paper examines the complex hierarchical relations and feminine role within a Japanese kendō club. Martial arts such as kendō provide women with an opportunity to practice sports that have the potential to challenge traditional gender roles and constructions of the body. Conversely, a kendō club can in some ways reflect pre-modern Japanese society where cultural practices that can emphasise etiquette, spiritual strength, hierarchy and lower positioning of women are performed. Significantly, in the case of Japanese kendō, the opportunity to challenge one’s gendered identity is simultaneously in conflict with the expectations of upholding traditional notions of identity. In this way kendō becomes a site where individuals perform resistance to, and reproduction of, gendered identity. To be a successful competitor in kendō a female needs to embody typically outwardly expressive masculine characteristics of physical assertiveness, aggression, and seishin (spiritual power), whilst outside of practice there is the social expectation to exhibit traditionally feminine virtues of grace, modesty, correct etiquette and restraint. Hence, Japanese kendō provides a rich and complex environment to examine how martial arts may liberate and restrict opportunities for the development of women.
For pdf version of honours thesis please email: katesylvester313@hotmail.com
References
AJKF (2010) Zen nihon joshi kendō senshiken taikai (All Japan Women’s Competition
Kendo Booklet). Japan: AJKF.
AJKF (2008) Koku kendō jinko chōsa hōkokusho (All Japan Kendo Federation
Participation Figures) Tōkyō: All Japan Kendo Federation.
JSSGS, ed. (2010) 2010 Sport Gender Data Book. Japan: JSSGS.
Manzenreiter, W. (2008) ‘Football in the reconstruction of the gender order in Japan’,
Soccer & Society 9(2): 244–258.
Ozawa, H. (1997) Kendo, The definitive guide. Tokyo: Kondansha International.
Sekiguchi, S. (2010) ‘Confucian Morals and the Making of a ‘Good Wife and Wise
Mother’, Social Science Japan Journal 13(1): 95-113.
Shinzato, C. (2010) Sengo nihon ni okeru joshi kendō shi no kenkyū (A Historical Study
on the Development of Women’s Kendo in Japan after World War II). Master’s thesis. Unpublished.
Spielvogel, L. (2003) Working out in Japan: Shaping the female body in Tokyo fitness clubs. Durham: Duke University Press.
Connecting Oceanic Women - a new seminar on aiki
By Katie Marx,Kate Sylvester
Photos by David Weng
The first half of 2011 has seen a new event in Antipodean Kendo – a seminar and taikai held exclusively for women. Over a hot weekend in February, women kendoka from across Australia and New Zealand came to Sydney to attend the inaugural Oceanic Womens’ Seminar and Taikai, presided over by two Japanese female sensei.
Why was this event important? In part, it has much to do with certain numbers:
There are a high number of women training in Japan, approximately 110, 000 are registered with the AJKF (AJKF, 2008), totalling 24% of all registered kenshi in Japan. However, there are very few women in executive and teaching positions. There are presently no 8th dan female senseis, and the traditional focus on hierarchy means that the international kendo community currently has only very limited access to female sensei as rolemodels outside of Japan. This may explain the following (2010 collected) statistics: In Australia 22% of registered kenshi are female, 15 % of dan holders are female. This ratio is not unique, statistics from Canada (17%, 13%) and Italy (16%, 11%) are similar.
Although kendo in general is equally encouraged to men and women outside of Japan, the style of kendo that is practised can be problematic. Kendo styles outside of Japan often over-emphasise physical strength, a fact that can marginalise and discourage women from long term involvement in kendo. In addition, many women have responded to this power-centric model by shaping their kendo to an oji waza style of kendo, which can in turn also influence a counter attacking, passive aggressive style, rather than an shikake waza (assertive, creative) style. In Japan a balanced style of kendo is practiced by women which can reflect physical aggression (not mistaken for the over use of power), assertion, precision, timing, intuition and use of aiki and skill. The above points present a good argument for the necessity for female sensei to teach seminars and provide a source of inspiration and support for non-Japanese female kenshi.
Participants were enormously lucky to benefit from the teachings of two highly respected senseis from Japan, Kanzaki Satoko Sensei, Kendo Kyoshi 7 Dan and Abe Tokiko Sensei, Kendo 6 Dan. Kanzaki Sensei dan and Abe Sensei dan are both graduates from the famous Tsukuba University. Kanzaki Sensei’s husband (Mr Kanzaki Sensei) is the well known 8 Dan sensei instructing Kendo at Osaka Taiiku Daigaku and was the 2009 WKC All Japan Women’s Team Coach. Both female senseis brought experience, humour and huge passion to the seminar.
In teaching, they focused on the concept of aiki – connection. This focus was apparent right from the beginning of day one, with Abe-sensei leading paired warm exercises that simultaneously prepared the body and spirit. In working with a partner, and connecting with a partner, even in warm ups, participants were able to understand the importance of aiki when it comes to improving one’s kendo. The potential for improvement through an aiki focus was driven home when participants put on full bogu and engaged in waza practise. From connection, a kendoka can develop timing. With timing comes a precision and effectiveness that strength and power cannot achieve. Many women kenshi lack physical strength or power. Many others (male and female alike) will find their physical powers diminishing as they age. In this sense, a focus on aiki and timing is crucial for any kenshi with long-term aims in kendo.
The seminar was punctuated by an Australia vs New Zealand team shiai. Although - for 2011 at least Australia proved the victors, both teams played with an intensity and sense of connection that did the seminar’s teachings credit. A kyu-grade specific taikai followed, the importance of which is again is again demonstrated in statistics: 22% of registered Australian kenshi are women, but when we narrow the pool to dan-holders, women have only 15% representation. This suggests that women experience a higher rate of drop-off while moving up through the kyu-grades and into dan than men. Consequently, there is a need to support female kyu and low dan players, both in shiai and beyond. For many participants, the kyu taikai constituted their first formal shiai experience – one more first in a weekend of many.
The seminar and taikai held many new experiences for Oceanic women’s kendo, and it is hoped by all who attended that this will be the first of many events to come. The teachings imparted by Kanzaki sensei and Abe sensei were unique, and the chance to meet and train with other women kendoka, invaluable. In total, 47 women came and took part. They will in turn will pass their experiences on to fellow kenshi - male and female alike. The 2012 Oceanic Women’s Seminar and Taikai with be held in Melbourne.
Photos by David Weng
The first half of 2011 has seen a new event in Antipodean Kendo – a seminar and taikai held exclusively for women. Over a hot weekend in February, women kendoka from across Australia and New Zealand came to Sydney to attend the inaugural Oceanic Womens’ Seminar and Taikai, presided over by two Japanese female sensei.
Why was this event important? In part, it has much to do with certain numbers:
There are a high number of women training in Japan, approximately 110, 000 are registered with the AJKF (AJKF, 2008), totalling 24% of all registered kenshi in Japan. However, there are very few women in executive and teaching positions. There are presently no 8th dan female senseis, and the traditional focus on hierarchy means that the international kendo community currently has only very limited access to female sensei as rolemodels outside of Japan. This may explain the following (2010 collected) statistics: In Australia 22% of registered kenshi are female, 15 % of dan holders are female. This ratio is not unique, statistics from Canada (17%, 13%) and Italy (16%, 11%) are similar.
Although kendo in general is equally encouraged to men and women outside of Japan, the style of kendo that is practised can be problematic. Kendo styles outside of Japan often over-emphasise physical strength, a fact that can marginalise and discourage women from long term involvement in kendo. In addition, many women have responded to this power-centric model by shaping their kendo to an oji waza style of kendo, which can in turn also influence a counter attacking, passive aggressive style, rather than an shikake waza (assertive, creative) style. In Japan a balanced style of kendo is practiced by women which can reflect physical aggression (not mistaken for the over use of power), assertion, precision, timing, intuition and use of aiki and skill. The above points present a good argument for the necessity for female sensei to teach seminars and provide a source of inspiration and support for non-Japanese female kenshi.
Participants were enormously lucky to benefit from the teachings of two highly respected senseis from Japan, Kanzaki Satoko Sensei, Kendo Kyoshi 7 Dan and Abe Tokiko Sensei, Kendo 6 Dan. Kanzaki Sensei dan and Abe Sensei dan are both graduates from the famous Tsukuba University. Kanzaki Sensei’s husband (Mr Kanzaki Sensei) is the well known 8 Dan sensei instructing Kendo at Osaka Taiiku Daigaku and was the 2009 WKC All Japan Women’s Team Coach. Both female senseis brought experience, humour and huge passion to the seminar.
In teaching, they focused on the concept of aiki – connection. This focus was apparent right from the beginning of day one, with Abe-sensei leading paired warm exercises that simultaneously prepared the body and spirit. In working with a partner, and connecting with a partner, even in warm ups, participants were able to understand the importance of aiki when it comes to improving one’s kendo. The potential for improvement through an aiki focus was driven home when participants put on full bogu and engaged in waza practise. From connection, a kendoka can develop timing. With timing comes a precision and effectiveness that strength and power cannot achieve. Many women kenshi lack physical strength or power. Many others (male and female alike) will find their physical powers diminishing as they age. In this sense, a focus on aiki and timing is crucial for any kenshi with long-term aims in kendo.
The seminar was punctuated by an Australia vs New Zealand team shiai. Although - for 2011 at least Australia proved the victors, both teams played with an intensity and sense of connection that did the seminar’s teachings credit. A kyu-grade specific taikai followed, the importance of which is again is again demonstrated in statistics: 22% of registered Australian kenshi are women, but when we narrow the pool to dan-holders, women have only 15% representation. This suggests that women experience a higher rate of drop-off while moving up through the kyu-grades and into dan than men. Consequently, there is a need to support female kyu and low dan players, both in shiai and beyond. For many participants, the kyu taikai constituted their first formal shiai experience – one more first in a weekend of many.
The seminar and taikai held many new experiences for Oceanic women’s kendo, and it is hoped by all who attended that this will be the first of many events to come. The teachings imparted by Kanzaki sensei and Abe sensei were unique, and the chance to meet and train with other women kendoka, invaluable. In total, 47 women came and took part. They will in turn will pass their experiences on to fellow kenshi - male and female alike. The 2012 Oceanic Women’s Seminar and Taikai with be held in Melbourne.
lunedì, giugno 27, 2011
Donna Nanadan
In Giappone saranno una cinquantina – sempre defilate, anche se note e riconosciute. Hanno un kendo impeccabile ed un’eleganza altera, che i nadadan uomini non hanno. Certo, le donne nanadan giapponesi sanno di essere il punto piu’ alto dell’evoluzione loro consentita: finche’ qualcuno (uomo) non avra’ preso una posizione precisa sulla possibilita’ che mai una donna possa diventare hachidan, sono il capolinea dell’eccellenza. Non lo dicono, certo, ma lo fanno capire: questa cosa non sta loro bene. Poche hanno gia’ provato l’esame, ma credo piu’ come manifesto, che con la vera confidenza di poter passare – non tanto per un fatto tecnico, quanto proprio per una questione “filosofica”. Il dibattito fra i maestri (uomini) non pare davvero acceso: una donna hachidan, in Giappone, non e’ proprio una priorita’.
Debbo dire che quando sento parlare di questi dubbi, sulla effettiva possibilita’per una donna di arrivare mai all’ottavo, mi vengono in mente i concilii in cui si decideva se le donne avessero un’anima – o se Cristo avesse stabilito che i preti dovessero essere tutti maschi, dal momento che fra gli Apostoli c’erano solo uomini. Tutte solenni idiozie, dico io, ma notoriamente non sono una donna di fede. Ho chiesto parecchie volte ai miei maestri (uomini) quale fosse la posizione (ovviamente non ufficiale) sull’argomento: la spiegazione piu’articolata che ho ricevuto e’ stata la seguente:
Le donne, invecchiando, perdono la forza fisica che e’ necessaria, assieme alla tecnica, per esprimere un Kendo da ottavo dan.
Le donne giapponesi, mi sono detta io, che sono piccine leggerine magroline, forse invecchiando diventeranno ancora piu’ soavi. In verita’ conosco eccellenti picchiatrici che stento a vedere fragili e canute intorno ai 50 anni. Quindi, no, non me la bevo.
E in Europa? Certamente non parliamo di hachidan, visto che qui di uomini hachidan non ce ne sono. Ma nemmeno donne nanadan, ed e’ di questo che vorrei parlare.
Di donne rokudan con la necessaria anzianita’ ce ne sono. So per certo, perche’ l’ ho vista provare l’esame con questi occhi in quel di Kyoto, che almeno una ci ha pensato. Ma le altre che avrebbero gia’ da tempo potuto affrontare la prova, hanno esitato ed esitano tuttora. Una esposizione troppo pesante? O forse la disabitudine all’esame, dopo 6 anni di quieto vivere (aggiungo io, nei casi a me noti, 16 anni e piu’di quieto vivere!)? Quale strana timidezza prende le donne europee quando si tratta di provare l’ultimo esame che ci separa dalle kenshi giapponesi?
Fallire un esame non diverte nessuno. Ma per la mia personale esperienza, avendo passato al primo colpo tutti gli esami fino al quinto ed avendo impegato un anno e mezzo invece per passare rokudan, poche cose mi hanno insegnato tanto quanto un esame andato male. Sono profondamente convinta che il mio kendo sia cambiato radicalmente fra il mio primo tentativo fallito e l’ultimo andato a buon fine: una occasione straordinaria di accelerare la crescita, con il riscontro diretto nell’esame. Quindi, a parte il costo dell’esame, che penso non freni poi nessuno, se veramente motivato, perche’ aspettare? Lo stato di grazia in cui ci si sente pronti per l’esame credo sia un’utopia – non credo di essermi mai sentita pronta, anche tutte le volte che ho provato e ho avuto successo. Ma su questo approccio, so che le opinioni e i sentimenti sono discordanti, e’ sicuramente un fatto personale che viene affrontato da ciascuno in modo unico. Ma per il caso delle donne (potenziali) nanadan io credo che ci debba essere una motivazione in piu’. E’ora di abbattere un altro soffitto di vetro, non tanto per poche, quanto per tutte le donne del kendo europeo. Chiamatemi idealista, ma penso che questo sia il compito delle rokudan che vorranno cimentarsi con l’esame: e mi pare un bel motivo in piu’ per mandare al diavolo la timidezza.
Debbo dire che quando sento parlare di questi dubbi, sulla effettiva possibilita’per una donna di arrivare mai all’ottavo, mi vengono in mente i concilii in cui si decideva se le donne avessero un’anima – o se Cristo avesse stabilito che i preti dovessero essere tutti maschi, dal momento che fra gli Apostoli c’erano solo uomini. Tutte solenni idiozie, dico io, ma notoriamente non sono una donna di fede. Ho chiesto parecchie volte ai miei maestri (uomini) quale fosse la posizione (ovviamente non ufficiale) sull’argomento: la spiegazione piu’articolata che ho ricevuto e’ stata la seguente:
Le donne, invecchiando, perdono la forza fisica che e’ necessaria, assieme alla tecnica, per esprimere un Kendo da ottavo dan.
Le donne giapponesi, mi sono detta io, che sono piccine leggerine magroline, forse invecchiando diventeranno ancora piu’ soavi. In verita’ conosco eccellenti picchiatrici che stento a vedere fragili e canute intorno ai 50 anni. Quindi, no, non me la bevo.
E in Europa? Certamente non parliamo di hachidan, visto che qui di uomini hachidan non ce ne sono. Ma nemmeno donne nanadan, ed e’ di questo che vorrei parlare.
Di donne rokudan con la necessaria anzianita’ ce ne sono. So per certo, perche’ l’ ho vista provare l’esame con questi occhi in quel di Kyoto, che almeno una ci ha pensato. Ma le altre che avrebbero gia’ da tempo potuto affrontare la prova, hanno esitato ed esitano tuttora. Una esposizione troppo pesante? O forse la disabitudine all’esame, dopo 6 anni di quieto vivere (aggiungo io, nei casi a me noti, 16 anni e piu’di quieto vivere!)? Quale strana timidezza prende le donne europee quando si tratta di provare l’ultimo esame che ci separa dalle kenshi giapponesi?
Fallire un esame non diverte nessuno. Ma per la mia personale esperienza, avendo passato al primo colpo tutti gli esami fino al quinto ed avendo impegato un anno e mezzo invece per passare rokudan, poche cose mi hanno insegnato tanto quanto un esame andato male. Sono profondamente convinta che il mio kendo sia cambiato radicalmente fra il mio primo tentativo fallito e l’ultimo andato a buon fine: una occasione straordinaria di accelerare la crescita, con il riscontro diretto nell’esame. Quindi, a parte il costo dell’esame, che penso non freni poi nessuno, se veramente motivato, perche’ aspettare? Lo stato di grazia in cui ci si sente pronti per l’esame credo sia un’utopia – non credo di essermi mai sentita pronta, anche tutte le volte che ho provato e ho avuto successo. Ma su questo approccio, so che le opinioni e i sentimenti sono discordanti, e’ sicuramente un fatto personale che viene affrontato da ciascuno in modo unico. Ma per il caso delle donne (potenziali) nanadan io credo che ci debba essere una motivazione in piu’. E’ora di abbattere un altro soffitto di vetro, non tanto per poche, quanto per tutte le donne del kendo europeo. Chiamatemi idealista, ma penso che questo sia il compito delle rokudan che vorranno cimentarsi con l’esame: e mi pare un bel motivo in piu’ per mandare al diavolo la timidezza.
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