Fighting for Change

Martial Arts as a Tool for Social Change

By Deborah Jump

Synopsis

Martial arts has long been an area of interest for me, particularly how it can affect

communities and it‟s potential ability to bring about change within these

communties.Having personally studied the art for 7 years, I have a vested

interest in this subject. Further, the juxtaposition with my livelihood galvanizes the

whole issue. Having degrees in both Sociology and Criminology, the idea of

vehicles and tools for engagement and ultimately change are of importance to

me. I hope to discover through my research what martial arts means to different

communities within the USA and how this may or may not affect their communal

and cultural habitats. Particularly with an emphasis on violent behaviour and

diversionary activities to address this.

I aimed to visit various schools in the States working at a grass roots level,

arguably within communities that are „in need‟. Those that maybe undergoing a

period of gentrification and struggling to place themselves within this social

stratification. Bushwick with New York City is an example of this, as is the

Mission district within San Francisco.

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Using martial arts (inc. boxing) as a means to bridge this gap between classes

and people and therefore creating cohesive environments is something I aimed

to further explore within my qualitative research. Unpicking different people‟s

trajectories and demographics through participatory interviewing and

photography for visual medium will hopefully give the reader an insight into this

phenomenon.

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A Brief Introduction of the Fighting Arts:

“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

Martial arts and boxing are some of the oldest and arguably the most exciting of

sports; its bruising and sometimes bloody confrontations have permeated both

Western and Eastern cultures for centuries. There has hardly been a time when

men did not raise a naked or gloved hand to each other either throughout the

medium of sport or war. Boxing can be traced back from the end of the fourth

millennium BC when discovered in Mesopotamian stone reliefs or represented

through art within William Robert‟s 1914 watercolour The Boxing Match. Plato

even likens the moves and countermoves of a boxing match to philosophical

Socratic debate.

Albert Camus (1954) the philosopher and also amateur middleweight referred to

boxing in particular as „utterly Manichean‟, the idea of opposing forces; good and

evil, winner and loser. More than anything the match, whether be boxing or

martial arts has come to represent the struggle between two bodies, ideas and

values, war and struggle. However, the original concept of the martial arts

incorporated a total system of training that when far beyond just fighting.

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Some martial arts in particular were intended to take practitioners past just violent

encounters to a more radical transformation of the spiritual psyche. These martial

arts established a unique trinity of fighting, philosophy and religion incorporating

many dimensions of each. To fully understand the traditional martial arts, some

say one must have at least a working knowledge of the three religions which then

dominated China: Taoism, Buddhism and Confucianism. The interesting essence

of these religions and their relevance to martial arts is they are not solely

concerned with just defeating opponents as they are about coming to terms with

oneself.

The doctrines of both religion and martial arts have been passed down through

thousands of years by great masters and monks who discovered that channeling

your energies through martial arts, mind, body and spirit can become united.

Therefore in a crude sense it is plausible to argue that religion and martial arts

work to achieve the same outcomes. Martial arts are obviously a more physical

approach yet the achievements lead to the same place -the journey to oneself.

Along this journey practitioners may transcend physical combat to realms of

philosophical ponderence in their quest for meaning. However, this does not take

away the combative physical element of the arts; it just creates a connection for

the individual with the universe and their place within it.

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For some, the idea of religious infrastructures or the search for inner peace may

be off-putting for someone who merely wants to join a karate club for the purpose

of getting fit or self defense. Yet, the moves and philosophy of such is a series of

stepping stones that lead the adept members away from the the pitfalls and self-

regard of the ego to a more wiser , more generous personality benefiting not only

themselves but the wider communities around them.

Martial arts can be many things to many people, for some it is merely a sport or

hobby, a means of self protection or a confidence builder , whilst others a more

sinister badge of honour in a frontier of violence, either on the streets or in a

prison environment. Regardless of which avenue is chosen, martial arts and

boxing will always remain a personal journey for those that take part.However, if

this is the case, how can the fighting arts be translated into social change, or a

potential vehicle for community cohesion?

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Social Context

"Man is the more vulnerable to self-destruction the more he is detached from any

collectivity, that is to say, the more he lives as an egoist."

(Emile Durkhiem 1972, p.113 [excerpt from Moral Education]

Communities are by and large a collection of people who live together within a

certain geographical boundary. However, community can mean more than one

thing to one person. In periods of mobility and globalization, communities are no

longer restricted to merely an area of habitat. We talk of global communities,

demographic communities and cyber communities, but what does it mean to

belong to a particular one?

Some may state that it is a sharing of ideals, morals and values, where others will

argue that communities no longer exist in an epoch of privatization. Do we love

thy neighbor as we once did? Do we share common norms and values in periods

of rapid social change? Emile Durkheim (1858-1917) the French sociologist

states that individuals through these latter periods suffer a sense of anomie, a

state of flux and lack of meaning as fellow man tries to grasp at the rapid

expansion of society; a breakdown in the collectivism of society and its guiding

norms and values. Crime is therefore a by-product of anomie and some would

argue necessary to appease the turbulent times.

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The technological revolution that has occurred over the past few decades is an

arguable example of rapid social change, as is the economic infrastructures of

the post -modern capitalist world. We lose our sense of identity when we have

nothing to anchor ourselves to. Arguably, a result of this is that we also develop a

culture of fear, a niggling sense of uncertainty and impending threat to our status

and livelihood. The recent rise in elected fascist movements (BNP elected to

European parliament June 2009) could be attributed to this culture of fear; the

„other‟, the foreigner, the terrorist, the immigrant.

Violence therefore could be attributable to this phenomenon, an ominous human

reaction as we struggle to comprehend our „sense of self‟ within a social

hierarchy. George Herbert Mead (1934) writes: “existence in community comes

before individual consciousness. First one must participate in the different social

positions within society and only subsequently can one use that experience to

take the perspective of others and thus become self-conscious.”

Indeed, the recent reporting of the rise in violent crime (The Youth Justice Board

violence against the person by under-18s increased by 39%, from just over

40,000 offences in 2003-04 to more than 56,000 in 2006-07) leads us to believe

that we are unsafe on the streets.

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A „fear of crime‟ is prevalent in the UK and also a PSA target for manly Local

Governments, who by and large try to instill and re-enforce a sense of community

within its boundaries. The recent RESPECT agendas and neighbours days are

evidence of this surreptious strategy to reduce fear and invoke safety within

communities. This is not purely an issue within the U. K as an FBI report states

that violent crime rose overall by 1.9 percent, substantially more than an

increase of 1.3 percent estimated in a preliminary FBI report in June 2008.

(Washington Post 2008)

Therefore, what has occurred within communities that could have contributed to

this rise across countries and parameters? Is it related to grand sociological

theory as Durkheim suggested or is it more decipherable at a micro level?

Moore and Tonry (1998) posed the same question, toying with the concepts of

availability to firearms, rise in video game violence and internet accessibility to

such. Other common explanations include demographic shifts that increase both

the absolute number and proportion of youth in overall population, whilst the

change in economic opportunities have made prospects for social mobility among

disadvantaged communities seem increasingly remote. When speaking with the

parents of one of the interviewees within this piece of research, the mother stated

that Bushwick was an industrial area predominated by the textile industry as a

means of production and labour.

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However, this decline in industry and subsequent gentrification has seen a

generation without work as the youth struggle against the rising tide of capitalist

change. As the neighbourhoods become more economically diverse and

somewhat polarized the sense of community that governed the area and

provided informal social control has become somewhat diluted. Further, within

the USA the late 80‟s and early 90‟s also saw an epidemic of crack -cocaine

amongst the impoverished sections of society, this also undermined community

and family structures. Creating a propensity for violence, not just in an expressive

format but juxtaposed with economic value. A culture that saw violence very

much linked to the commerce of drug dealing and a way of settling disputes or

controlling situations.

The notion of teenage angst has become more sinister, arguably more violent

than previous generations. Or is it more a way of how we see violence than

violence per se? The early points raised by Moore and Tonry in relation to video

games and internet accessibility must be unpicked. Sensitivity to violence has

changed within communities, more active participants than by-standers, a culture

of „do or be done‟ pervades the gang mentality, as does the idea of family

networks within gangs as a substitute for ones that may be lacking in other areas

of their lives.

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Yet the concept of violence is the optimum word here, for one of the worst

consequences of youth violence is that the children and their caretakers become

afraid and demoralized. It may be that the common occurrence of violence itself

becomes a cause in sustaining or expanding overall levels of violence. This is

evident in the retributory elements of gang culture. Further, communities in fear

adopt a hypersensitivity and vigilant approach as they arm themselves for

perceived protection. In extreme but not unknown instances the demoralized

community itself hands the informal social control mechanisms over to those

most capable of committing violence. Adding to a sense of status to the

perpetrators, albeit that may be non-existent in the ever decreasing labour

marker for disadvantaged communities.

Robert Merton (1949) writing after the Wall Street crash (Great Depression)

believed in something he named „strain theory‟. This theory basically outlines that

as a result of inequalities not all social groups have the same ability to achieve

the common cultural goals of a society. This results in a strain (tension) between

the cultural goals of the society and the means of achieving them.

Therefore arguing that some social groups will have less access to the means of

achieving these goals. The groups will respond or adopt different methods of

achieving these goals. Crime being a typology of one or many of these social

groupings.

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Merton uses this idea to support an explanation of crime and deviance within

communities, claiming that it is attributable to a lack of balance between goals

and means of achieving them during periods of social change. Proposing that not

everyone has the same chance; due to the structure of society.

Albert K. Cohen (1954) took Merton‟s theory further and developed his account of

crime and deviance amongst communities and young people. Cohen believed

that due largely to educational failure and dead end jobs which, explained by

their position in the social structure led to cultural deprivation (accounts for lack of

educational success of the lower working classes and potentially modern

gentrification). Made such communities feel like they‟re stuck at the bottom of the

stratification system .Success and goals are blocked resulting in status frustration

(dissatisfaction) and an ultimate rejection of success goals of mainstream culture.

Members of the community therefore replace mainstream ideologies with their

own norms/values resulting in delinquent behaviour. Rejecting and reversing the

mainstream culture allows deviancy to become an acceptable way of living.

Stealing, fighting and being successful in the subculture helps gain recognition by

peers. Therefore stealing becomes a valued activity which is glorified and derives

satisfaction absolving status frustration. Plus, further consideration needs to be

given to the transferable skills associated with crime and deviance,

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Mike Tyson the famous heavyweight boxer states in his docu-film TYSON (2009)

that the skills needed to be a hustler are the same skills needed to be a world

champion. Indeed, the ability to be able to feign, dodge and swerve is some of

the key principles of both boxing and law evasion. Freddy Roach‟s gym

Wildcards in Hollywood is full of young disadvantaged young people and ex

convicts all using this medium as a way to further themselves in a plethora of

arenas.

Therefore how do the martial arts and boxing play a role in these communities?

What purpose can they serve to potentially contribute to the reduction in violent

crime or the risk factors associated with? The immediate response is not one of

self defense as many people come to expect from martial arts, but more of a

concept of yielding, the Taoist idea of „non-action‟ or translatory as non-violent

communication strategies. “It is the art of fighting without fighting” as Bruce Lee

poignantly proposed in the famous movie Enter the Dragon (1973). Adversely it is

still important to remain safe and to protect your family but it is equally important

to remain non-retributory in response to violence unless absolutely necessary.

This is a contradiction to some people as martial arts are very much viewed in

the media as a violent pastime or sport for people who like violence.

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The massive rise in Ultimate Fighting Championships (UFC) or the enthusiasm

for mixed martial arts is evidence of this. Martial arts has become more

accessible to the public as it once did when Bruce Lee movies came out in the

seventies, yet the understanding of the philosophy is secondary for those who

may not participate personally. Sifu (teacher) Owen Matson who took part in the

research believes the UFC and other such shows “opens the door wider for

people to become interested in what is essentially sport”. This is a positive note

as it contributes to the reduction in obesity amongst young people and adults not

just in the USA but in the U.K also. Hopefully, further contributing to the

reduction in the plethora of video game culture that pervades young people‟s

leisure time.

UFC does have it‟s limitations as sport and hopefully the wider public can

decipher this for themselves as the concept of the latter can be unrealistic and

predominately masculine in it‟s approach. Sifu Owen believes that the essence of

sport is merely „strength versus strength‟ and this is very much evident in the

masculine ideologies of UFC and arguably most sports in general. Some would

argue that masculinity and fighting sports go very much hand in hand yet there is

a lot of room for women within this arena. Indeed, the media is packed with

images of the fighting woman, i.e. Lara Croft (Tomb-raider) or the protagonist in

Kill Bill movies. Ironically, Jennifer from Brooklyn referred to the latter as the

„ultimate chick-flick‟.

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Yet, it is very rare that this fighting woman becomes accepted, arguably only

when she becomes sexualized. The pornographic website Ultimate Surrender is

an example of this latter point. Yet, the likes of Gina Carano (female UFC

champion) pretty much go unnoticed as she dominates a male-orientated arena

on her own terms.

The dichotomy of this sexualisation and fighting arts is the proposed tragedy that

young girls are becoming sexualized younger and arguably a vulnerable group

prone to attack. So whilst we like our women tough, we like it only on sexual

grounds. Domination is the operative word, most domestic violence cases, or

sexual offences are related to power and domination.

One woman interviewed within this study took up martial arts as a result of a

„date rape‟, therefore can martial arts be used by vulnerable groups i.e. women,

Lesbian/Gay and the elderly to reconfigure the ideologies placed upon them by

society and ultimately protect those communities most in need? Sharon a

member of the Moy Tung Vin Tsung kung fu school in New York believes that

having learned kung fu for 5 years she has “something in her back pocket” when

it comes to vulnerable situations.

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Sharon‟s livelihood consists of working within a mental health arena and she

reports getting less nervous within compromising situations and by being more

„mentally calm‟ as a result of the training.

Joe a 14 year old boy from the same martial arts school believes that it reduces

peer pressure for him, less inclined to do something he knows is wrong as he has

developed his own assertiveness through martial arts. These are some examples

of how martial arts can protect some of the more vulnerable members of society

through both physical and psychological understanding, without conforming to

the gender or ethnic stereotypes sometime associated with vulnerable groups.

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Martial arts within communities as a means to change

“You men maybe the greatest martial artists in the world, but can you fight?”

Commander Bob Lindsay (1976)

With the onset of the „welfare model‟ of youth justice, particularly developed

within the 1980‟s, the governing political parties have long sought to address the

concept of diversionary activities. These being activities within communities that

aim to occupy young people at times of peak youth nuisance. For example:

Friday and Saturday evenings or school holidays. Certain communities are

arguably more at risk than others, anti-social behaviour being prevalent amongst

certain neighborhoods within the U.K. Therefore the ideology of these activities

lies within providing legitimate opportunities of equal interest to that of crime and

deviance. Boxing and martial arts are one of such activities, providing a

structured environment for young people to engage, socialize and enjoy healthier

lifestyles. This is the idea at „face-value‟; however, there is a deeper more

esoteric force at play within these activities that might not be visible at first

glance.

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When interviewing Meredith from the Bushwick martial arts school, she inferred

to demonstrations within communities to allow for its members to see for real the

dynamics of martial arts and its potential abilities for individuals. By providing

demos you are „hooking‟ the youth who normally only see such feats played out

in videogames or movies. This immediately makes the concepts more

accessible, albeit at surface-level to begin with.

The Amateur Boxing Association (ABA) within the U.K has long been pushing the

agenda to allow for boxing to be part of the school sports curriculum, arguing its

case through the health and disciplinary measures of such. Therefore making the

idea of boxing as a career move for some young men and women alike. This still

resonates uncomfortably with some members of the community as they see this

form of sport as a violent one and astoundingly linked to thuggery. Yet, when

speaking with Freddy Roach he informed the research “Boxing is not the sport

with the most injuries, that will be horseriding”.

Interestingly most disenfranchised young men when asked about potential career

options, generally respond with either sport or music as an option. Football and

boxing being at the forefront of their options. Joe the 14 year old boy from

Brooklyn saw the UFC as a great career option for him, well paid healthy career

for something that came easy to him. A way to achieve success and status

through conventional means, through the medium of martial arts.

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When drawing comparisons with his peers this alone is a great achievement.

Cloward & Ohlin (1960) write: “People are socialized to value "success". Those

who have the means to achieve success do so legitimately, they follow

"legitimate opportunity structures" - education, work and so forth.

There is also an interesting dichotomy posed between martial arts and boxing

here. This would be one of a class difference and this is quite evident in some

cases. Brian the father of Joe believed that the Wing Chun school of martial arts

in Bushwck only came to fruition due to the „yuppies‟ moving into the area.

Freddy Roach felt that only poor kids took up boxing as they knew what it was

like to struggle anyway. Interestingly most boxing schools are placed within

impoverished communities, with little or no funding to sustain their gyms.

This was recently epitomised in the HBO Television series The Wire (2008),

albeit the main coach resorting to asking the local „gangster‟ for money to set up

the gym to divert the youths form gang violence. Martial arts per se do play a

similar role; they work with young people to divert them away from the perils of

adolescence through structured discipline, aggression stabilizing mechanisms

and healthy options.

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Yet, until the recent onset of UFC the martial arts unlike boxing were not viewed

as a career route. More a hobby or self defense strategy for those that could

afford the subs or travel to a community that provided such. Whilst it seems a

way off before martial arts could be used amongst school-age children as part of

a curriculum based programmed, it is not to discredit the fact that this tool is and

could be useful across many social settings. Tai Chi is often used amongst

mental heath patients as a way to calm the mind, as is chi gung amongst the

elderly and infirm.

Who‟s to say that maybe such elements cannot be used within Youth Offending

Institutes or Women‟s Aid shelters as not only a means of self -defense but also

mental recovery? The idea of using the arts as a „healing tool‟ is something yet

to be discovered further in the West. Chinese medicine has seen the benefits of

this holistic healing approach for decades, using the „chi‟ energy (breath control)

for self-preservation and anxiety control. Coming to terms with „one-self‟ through

the meditative study of the arts or merely being confident enough to defend

yourself against an attacker is an example of psychological healing. The most

vulnerable groups within communities are the ones that could benefit the most

from the concept of healing; both perpetrator and victim are arguably vulnerable.

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Whilst some sections of society are enraged at the idea of teaching perpetrators

martial arts, yet it is about educating wider society to the holistic benefits of the

sport. It is merely not a case of hitting pads and strength building but a deeper

ideology not dissimilar to Buddhism or other Eastern religions. Many sections of

the community, particularly the youth need a focus in times of rapid social

change, something to channel energy into, a success route or goal to strive

towards. The belt system or opportunities provided by the sports offers „routes of

success‟, a way for people to feel a sense of achievement that might previously

be unbeknown to them. Mike Tyson often states that if he had not discovered

boxing he would be serving a life sentence in prison. Freddy Roach also states

that many of his gym members use the gym as a diversion from crime, occupying

their time with legitimate diversions.

Further, the male and sometimes female role model of the sifu/teacher lends a

hand to the recent lack of community figures, this allows for young people to see

the benefits and potentially engage them through positive relationships. The

essence of fighting is merely the „hook‟; the carrot on the end of the stick to

engage young people in a diversionary activity, albeit one of a healthy legitimate

sort. In addition women both young and old feel more confident after studying the

fighting arts and are arguably less vulnerable to attack, whether that be in the

home or on the street.

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Conclusions

“Self Defense is very different in LA, it involves carrying a gun” Freddy Roach

(2009) excerpt from interview piece.

I believe that having personally studied researched and interviewed martial

artists, their peers and family members, that there is arguable evidence that this

can be used as a vehicle for social change. Utilizing the mind, body and spirit

element can speak to many people across many demographics and

communities.

These boxing or martial arts clubs within communities attract people for whatever

personal reason, yet most will work further than just teaching punches and kicks.

It can become a lifestyle, or a haven in a heartless world, but it definitely

becomes „something‟ more. Every person interviewed did not see their martial

arts or boxing practice as merely a hobby. Sifu Daniel from the San Francisco

school referred to it as „life-saving‟ when he became mentally defunct through

depression and medication after his mother‟s death. Thus, spurring him onto (11

years later) open his own school. Indeed, when interviewing the famous boxing

coach Freddy Roach who has trained the likes of Tyson and other world

champions, states that boxing was his „way-out‟, referring to an impoverished life

in Boston.

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Also, both Meredith and Sharon from Brooklyn feel more confident and safer as a

result of their martial arts training, and Joe resists negative peer pressure whilst

having a career-orientated goal based on the arts.

The community „feel‟ that small clubs promote, almost act as a second family. In

kung fu it is very common to refer to your training partner as your „kung fu

brother‟, or in boxing as your „sparring partner‟. With that is a social element, a

place to feel you belong too, that can be all too commonly lost in our post modern

privatized world. Malcolm Gladwell in his book: The Tipping Point says that small

communities or small groups promote a sense of belonging and familiarity, the

150 rule that he refers to basically outlines the idea that if you keep workplaces

or community groupings below this number you will always have that familiarity,

which in turn makes you more likely to respect each other and form strong

bonding relationships. Thefore a sense of belonging can arguably reduce your

propensity to commit crime; if this can be co-incided with the concept of success

within the community then there is the possibility for social change. Whilst it may

seem a crude argument to propose that martial arts can reduce crime, I feel that

it can certainly be a contributory factor in the push to develop cohesion. Violence

and its relationship to martial arts is a further contributory factor; by teaching the

power of discipline and the idea of „non fighting‟ creates this idea of non-violent

communication as a way to resolve disputes and conduct personal lives.

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Creating an alternative to the pre-disposed „do or be done‟ notion is vastly

important in an epoch where violent crime is on the rise. Creating success

avenues for young people is also imperative, as those who were interviewed as

part of this research stated that without martial arts or boxing they would be

„hanging around the streets drinking‟. This is pretty much backed- up by parents

and teachers of the fighting arts. Creating diversions of legitimacy is high on

governmental agendas, and more could be done to introduce boxing/martial arts

into social agencies i.e. Schools, Youth clubs, Women‟s Hostels.

Indeed, Sifu Daniel from San Francisco believes that social workers or mental

health practitioners could leave their details at local clubs of this nature as they

“have a propensity to attract the vulnerable”. This would ultimately build better

relationships within communities as they would feel more supported and

cohesive in protecting the vulnerable. Women‟s shelters could advertise the local

clubs as a way to encourage the women to develop their confidence around self-

defense. Hospitals that see the first hand effects of violence on vulnerable groups

could offer information and help with the psychological healing by referring

victims of abuse to local facilities.

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Either of these latter options demonstrates an example of how martial arts could

be used pro-actively to create change with vulnerable groups and ultimately

diverse commuties. Further, the concept of boxing in particular is a viable

success route for many young men, paving a way to value the commerce and

commodity of young men. Thus, creating career opportunities and a sense of

self-worth is imperative to reduction in youth crime and anti-social behaviour

amongst this demographic.

Therefore, to conclude: martial arts and boxing have long been recognized

amongst participants as more than just a sport, honing life-skills and career

routes for many people across a range of diverse communities. Developing this

sport as a healing tool and mind, body unification could and should be made

more available and accessible to all, allowing for male, female, young and old to

sample the esoteric benefits of the ancient arts.

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Bibliography

Camus. Albert (1954) „The Minatour or the Stop in Oran‟ cited in Lyrical and

Critical Essays, ed. Philip Thody. New York (1970)

Cloward, R. & Ohlin, L. (1960). Delinquency and Opportunity. NY: Free Press.

Cohen. Albert. K (1954) Delinquent Boys: The Culture of the Gang, Glencoe.

Free Press

Commander Bob Lindsay (1976) KWANMU SOCIETY, police training website

www.kwanmukan.com

Durkheim. E (1972) „The Rules of the Sociological Method‟, cited in Giddens,

Anthony. 1972. Emile Durkheim; Selected Writings. London: Cambridge

University Press.

Durkheim. E (1972) „Moral Education‟, cited in Giddens, Anthony. 1972. Emile

Durkheim; Selected Writings. London: Cambridge University Press.

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Gladwell.Malcolm (2000) The Tipping Point, New York: Little Brown

Lee. Bruce (1973) Enter the Dragon, written by Michael Allin, Concord

Production Company

Mead. G.H (1934) Mind, Self, and Society. Ed. by Charles W. Morris. University

of Chicago Press.

Merton.R ,K (1949) Social Theory and Social Structure, Free Press.

Moore.M.H and Tonry.M (1998) „Youth Violence in America‟ in Youth Violence,

Volume 24, Chicago: Universty of Chicago Press

Plato, „Protogaras‟ in Debra Hawshee (2004) Bodily Arts: Rhetoric and Athletics

in Ancient Greece. London: Harmondworth

Washington Post (2008) Violent Crime, a Sticky Issue for White House, Shows

Steeper Rise, Tuesday, September 25, 2007; Page A07

Youth Justice Board (2008) cited in The Guardian Friday May 16, 2008

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Interview questions

1) Tell me what first interested you in martial arts?

2) How do you feel you have changed as a result?

3) What do you think are some of the issues facing this

community?

4) Do you feel martial arts can help address any of these?

5) Do you think martial art promote or deters violence?

6) How do you think the martial arts are „seen‟ by the wider public?

7) Do you think the martial arts are classed as masculine sports?

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8) Do you think martial arts could be used to prevent young people

from committing crimes?

9) Do you think it is important for women to study martial arts?

10) What in your opinion are the personal traits needed to be

successful at martial arts?

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