Chan chuang, a psychophysical practice renowned for its beneficial effects, has been favored by m... more Chan chuang, a psychophysical practice renowned for its beneficial effects, has been favored by martial artists and traditional Chinese medicine practitioners since ancient times. With the onset of the COVID-19 pandemic, chan chuang has garnered increased attention and recognition. However, existing research primarily focuses on the efficacy of chan chuang, rather than exploring the practice itself. Consequently, there is a dearth of scientific and experiential guidance available to current practitioners of chan chuang. To address this gap, the present study employs an in-depth interview method within a qualitative research framework, conducting follow-up interviews with eight martial artists who regularly engage in chan chuang practice. By gaining insights into the physical and mental states of these practitioners, this paper aims to elucidate their embodied experiences of chan chuang from the perspective of “body perception”. The findings reveal that the practitioners’ perception ...
Practitioners of the variant of Plum Blossom Boxing preserved in Zhuzhai village, Henan province,... more Practitioners of the variant of Plum Blossom Boxing preserved in Zhuzhai village, Henan province, China, include in their repertoires, along with choreographed sequences designed to enhance martial prowess, a comic routine that parodies genuine fighting techniques while “combatants” exchange taunts and boasts. The article argues that this performance is a folk drama that symbolically recounts folk history, focuses group identity, and establishes prestige within the regional martial arts hierarchy.
Traditional martial art is a pivotal part of Chinese folk culture. However, due to the impact of ... more Traditional martial art is a pivotal part of Chinese folk culture. However, due to the impact of modern culture, the inheritance of various martial arts is threatened. Therefore, many efforts have been made by the Chinese government to protect this unique culture in the late 20th century. To provide practical indications for the safeguard of intangible cultural heritage, we conducted a literature review for the Chinese strategies concerning the safeguard of traditional martial arts (TMA) in the past 30 years, also tried to identify the advantages and shortcomings of current safeguard of TMA. Existing evidence indicates that the legislative safeguarding of Chinese TMA has gradually evolved into a system for preservation. Modern devices are important to maintain the current form of the intangible cultural heritage. Inviting inheritors of the TMA to teach relevant skills and knowledge in university campuses may play an important role in the dynamic safeguard of inheritance. On the othe...
Qualitative research in the social sciences typically requires a personal engagement with resourc... more Qualitative research in the social sciences typically requires a personal engagement with resource persons. The widely used participant-observation method requires that the researcher assume as far as possible the role of community member. Even when participant observation is not the chosen method, group members assign identities to investigators. Role assignment in martial contexts may range from the “intruder” who disrupts ongoing events (e.g., outsiders may not see “secret techniques”) to one who is allowed insider access, usually after having gone through some test or rite of passage. Data collected in “natural context” is ideal. The primary problem here is that act of observation inevitably changes phenomena under examination. The most effective means of gathering information in a natural context is by engaging in what is known in the Intelligence community as “deep cover” actually joining a community for the purpose of secretly gathering information. This, of course, brings wi...
In this panel, five experts present their personal experiences in martial arts and combat sports ... more In this panel, five experts present their personal experiences in martial arts and combat sports (MA&CS) research. These experiences represent the two classic approaches to our studies: the quantitative and the qualitative. Above all, the panel aims to foster debate and reflection on the complementarity of these methods when trying to embrace the complexity of MA&CS.
China has a rich heritage of " folk sports " : traditional dance, processions and parades, games,... more China has a rich heritage of " folk sports " : traditional dance, processions and parades, games, martial arts, and acrobatics. Unfortunately, in the wake of social reforms designed to " modernize " the nation in the mid-20 th century and the growing popularity of international sports, opportunities to document many of the folk sports in context may have been lost. In certain cases, however, reconstruction of the traditional contexts of folk sports in ritual, festival, or similar cultural enactments is possible. In such cases, we can attempt to understand their original social functions to create cohesion, articulate social conflict, mark boundaries, etc. This article considers the case of the Dragon Dance as performed during Spring Festival at Tu Village in Southeastern China. We argue that beyond the ancestral function of this folk sport as festival symbol, the dance serves as a vehicle for articulating territorial disputes between neighboring villages, a variety of surrogate warfare. The following article applies folkloristics, economic, political and symbolic anthropology to interpret the historic functions of the Dragon Dance complex and to illuminate general theories about the interconnections among the performed world and the social world.
Background. Meihuaquan has not only survived four successive dynasties as well as wars and other ... more Background. Meihuaquan has not only survived four successive dynasties as well as wars and other social upheavals, but it is, in fact, enjoying revitalization against the background of urbanization. Aim. What is the social foundation of the revival of Meihuaquan in rural of north China? The focus of this paper is how this revival is supported by social institutions, especially the group identity of Meihuaquan. Method. The methods of this article include participant-observation fieldwork, semi-structured interviews and questionnaire survey. Results. (1) Meihuaquan has survived four successive dynasties as well as wars and other social upheavals. (2) From 2006 the political environment has nurtured Meihuaquan’s survival and development. Now, it is enjoying a revival. (3) It is a means to enrich personal, social and spiritual life of local people. (4) Meihuaquan serves as a means of identity formation not only for males but also for females. (5) Young adults have similar enthusiasm concerning Meihuaquan to their seniors. (6) Cultural awareness of educated young people is helpful for the development of Meihuaquan. Conclusions. The fundamental reason for Meihuaquan’s revival is that it cultivated the sense of group identity for local people in northern China. This kind of group identity is not only about social relationships, but also spiritual life; not only accepted by males, but also recognized by females; not only felt by older people, but also supported by the younger generation; not only favored by peasants, but also practiced by college students. In short, Meihuaquan established the identity of its members, local people and government by many strategies, and kept the balance between the three factions.
Meihuaquan (“Plum Blossom Fist [Boxing]”) has traditionally been practiced as vernacular (folk) a... more Meihuaquan (“Plum Blossom Fist [Boxing]”) has traditionally been practiced as vernacular (folk) art practiced among the Han ethnic group residing in the Shandong, Henan and Hebei Provinces of China. Historical documentation dates Plum Blossom Boxing to the seventeenth century. The classic Chinese novel, Shuǐhǔ Zhuàn (Marsh Chronicles) recounts the martial exploits of Shandong’s twelfth century outlaw heroes who may have been Mei Boxers, also. Thus, for perhaps a millennium, the region has been noted for vernacular martial arts and social banditry. The region’s rampant lawlessness promoted highly-developed martial prowess among both lawbreakers and those who were required to protect themselves against the brigands. Cultural, economic, and environmental factors in the region gave rise to heterodox political and religious beliefs that frequently served as a catalyst for martial sects, most notably the “Boxers” who at the turn of the twentieth century, came into conflict with the imperial government. These factors laid the groundwork for the “character traits” of the art while Taoism, the Five Elements theory, and a concept of predictable change shaped Plum Boxing’s strategic and mechanical principles. In the past decade, there have been efforts to globalize this vernacular martial art. Rather than driving Plum Boxing to extinction it is likely that the folk and the “larger than local” will co-exist.
Chan chuang, a psychophysical practice renowned for its beneficial effects, has been favored by m... more Chan chuang, a psychophysical practice renowned for its beneficial effects, has been favored by martial artists and traditional Chinese medicine practitioners since ancient times. With the onset of the COVID-19 pandemic, chan chuang has garnered increased attention and recognition. However, existing research primarily focuses on the efficacy of chan chuang, rather than exploring the practice itself. Consequently, there is a dearth of scientific and experiential guidance available to current practitioners of chan chuang. To address this gap, the present study employs an in-depth interview method within a qualitative research framework, conducting follow-up interviews with eight martial artists who regularly engage in chan chuang practice. By gaining insights into the physical and mental states of these practitioners, this paper aims to elucidate their embodied experiences of chan chuang from the perspective of “body perception”. The findings reveal that the practitioners’ perception ...
Practitioners of the variant of Plum Blossom Boxing preserved in Zhuzhai village, Henan province,... more Practitioners of the variant of Plum Blossom Boxing preserved in Zhuzhai village, Henan province, China, include in their repertoires, along with choreographed sequences designed to enhance martial prowess, a comic routine that parodies genuine fighting techniques while “combatants” exchange taunts and boasts. The article argues that this performance is a folk drama that symbolically recounts folk history, focuses group identity, and establishes prestige within the regional martial arts hierarchy.
Traditional martial art is a pivotal part of Chinese folk culture. However, due to the impact of ... more Traditional martial art is a pivotal part of Chinese folk culture. However, due to the impact of modern culture, the inheritance of various martial arts is threatened. Therefore, many efforts have been made by the Chinese government to protect this unique culture in the late 20th century. To provide practical indications for the safeguard of intangible cultural heritage, we conducted a literature review for the Chinese strategies concerning the safeguard of traditional martial arts (TMA) in the past 30 years, also tried to identify the advantages and shortcomings of current safeguard of TMA. Existing evidence indicates that the legislative safeguarding of Chinese TMA has gradually evolved into a system for preservation. Modern devices are important to maintain the current form of the intangible cultural heritage. Inviting inheritors of the TMA to teach relevant skills and knowledge in university campuses may play an important role in the dynamic safeguard of inheritance. On the othe...
Qualitative research in the social sciences typically requires a personal engagement with resourc... more Qualitative research in the social sciences typically requires a personal engagement with resource persons. The widely used participant-observation method requires that the researcher assume as far as possible the role of community member. Even when participant observation is not the chosen method, group members assign identities to investigators. Role assignment in martial contexts may range from the “intruder” who disrupts ongoing events (e.g., outsiders may not see “secret techniques”) to one who is allowed insider access, usually after having gone through some test or rite of passage. Data collected in “natural context” is ideal. The primary problem here is that act of observation inevitably changes phenomena under examination. The most effective means of gathering information in a natural context is by engaging in what is known in the Intelligence community as “deep cover” actually joining a community for the purpose of secretly gathering information. This, of course, brings wi...
In this panel, five experts present their personal experiences in martial arts and combat sports ... more In this panel, five experts present their personal experiences in martial arts and combat sports (MA&CS) research. These experiences represent the two classic approaches to our studies: the quantitative and the qualitative. Above all, the panel aims to foster debate and reflection on the complementarity of these methods when trying to embrace the complexity of MA&CS.
China has a rich heritage of " folk sports " : traditional dance, processions and parades, games,... more China has a rich heritage of " folk sports " : traditional dance, processions and parades, games, martial arts, and acrobatics. Unfortunately, in the wake of social reforms designed to " modernize " the nation in the mid-20 th century and the growing popularity of international sports, opportunities to document many of the folk sports in context may have been lost. In certain cases, however, reconstruction of the traditional contexts of folk sports in ritual, festival, or similar cultural enactments is possible. In such cases, we can attempt to understand their original social functions to create cohesion, articulate social conflict, mark boundaries, etc. This article considers the case of the Dragon Dance as performed during Spring Festival at Tu Village in Southeastern China. We argue that beyond the ancestral function of this folk sport as festival symbol, the dance serves as a vehicle for articulating territorial disputes between neighboring villages, a variety of surrogate warfare. The following article applies folkloristics, economic, political and symbolic anthropology to interpret the historic functions of the Dragon Dance complex and to illuminate general theories about the interconnections among the performed world and the social world.
Background. Meihuaquan has not only survived four successive dynasties as well as wars and other ... more Background. Meihuaquan has not only survived four successive dynasties as well as wars and other social upheavals, but it is, in fact, enjoying revitalization against the background of urbanization. Aim. What is the social foundation of the revival of Meihuaquan in rural of north China? The focus of this paper is how this revival is supported by social institutions, especially the group identity of Meihuaquan. Method. The methods of this article include participant-observation fieldwork, semi-structured interviews and questionnaire survey. Results. (1) Meihuaquan has survived four successive dynasties as well as wars and other social upheavals. (2) From 2006 the political environment has nurtured Meihuaquan’s survival and development. Now, it is enjoying a revival. (3) It is a means to enrich personal, social and spiritual life of local people. (4) Meihuaquan serves as a means of identity formation not only for males but also for females. (5) Young adults have similar enthusiasm concerning Meihuaquan to their seniors. (6) Cultural awareness of educated young people is helpful for the development of Meihuaquan. Conclusions. The fundamental reason for Meihuaquan’s revival is that it cultivated the sense of group identity for local people in northern China. This kind of group identity is not only about social relationships, but also spiritual life; not only accepted by males, but also recognized by females; not only felt by older people, but also supported by the younger generation; not only favored by peasants, but also practiced by college students. In short, Meihuaquan established the identity of its members, local people and government by many strategies, and kept the balance between the three factions.
Meihuaquan (“Plum Blossom Fist [Boxing]”) has traditionally been practiced as vernacular (folk) a... more Meihuaquan (“Plum Blossom Fist [Boxing]”) has traditionally been practiced as vernacular (folk) art practiced among the Han ethnic group residing in the Shandong, Henan and Hebei Provinces of China. Historical documentation dates Plum Blossom Boxing to the seventeenth century. The classic Chinese novel, Shuǐhǔ Zhuàn (Marsh Chronicles) recounts the martial exploits of Shandong’s twelfth century outlaw heroes who may have been Mei Boxers, also. Thus, for perhaps a millennium, the region has been noted for vernacular martial arts and social banditry. The region’s rampant lawlessness promoted highly-developed martial prowess among both lawbreakers and those who were required to protect themselves against the brigands. Cultural, economic, and environmental factors in the region gave rise to heterodox political and religious beliefs that frequently served as a catalyst for martial sects, most notably the “Boxers” who at the turn of the twentieth century, came into conflict with the imperial government. These factors laid the groundwork for the “character traits” of the art while Taoism, the Five Elements theory, and a concept of predictable change shaped Plum Boxing’s strategic and mechanical principles. In the past decade, there have been efforts to globalize this vernacular martial art. Rather than driving Plum Boxing to extinction it is likely that the folk and the “larger than local” will co-exist.
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Papers by Thomas Green
Aim. What is the social foundation of the revival of Meihuaquan in rural of north China? The focus of this paper is how this revival is supported by social institutions, especially the group identity of Meihuaquan.
Method. The methods of this article include participant-observation fieldwork, semi-structured interviews and questionnaire survey.
Results. (1) Meihuaquan has survived four successive dynasties as well as wars and other social upheavals. (2) From 2006 the political environment has nurtured Meihuaquan’s survival and development. Now, it is enjoying a revival. (3) It is a means to enrich personal, social and spiritual life of local people. (4) Meihuaquan serves as a means of identity formation not only for males but also for females. (5) Young adults have similar enthusiasm concerning Meihuaquan to their seniors. (6) Cultural awareness of educated young people is helpful for the development of Meihuaquan.
Conclusions. The fundamental reason for Meihuaquan’s revival is that it cultivated the sense of group identity for local people in northern China. This kind of group identity is not only about social relationships, but also spiritual life; not only accepted by males, but also recognized by females; not only felt by older people, but also supported by the younger generation; not only favored by peasants, but also practiced by college students. In short, Meihuaquan established the identity of its members, local people and government by many strategies, and kept the balance between the three factions.
who may have been Mei Boxers, also. Thus, for perhaps a millennium, the region has been noted for vernacular martial arts and social banditry. The region’s rampant lawlessness
promoted highly-developed martial prowess among both lawbreakers and those who were required to protect themselves against the brigands. Cultural, economic, and environmental factors in the region gave rise to heterodox political and religious beliefs that frequently served as a catalyst for martial sects, most notably the “Boxers” who at the turn of the twentieth century, came into conflict with the imperial government. These factors laid the groundwork for the “character traits” of the art while Taoism, the Five Elements theory, and a concept of predictable change shaped Plum Boxing’s strategic and mechanical principles. In the past decade, there have been efforts to globalize this vernacular martial art. Rather than driving Plum Boxing to extinction it is likely that the folk and the “larger than local” will co-exist.
Aim. What is the social foundation of the revival of Meihuaquan in rural of north China? The focus of this paper is how this revival is supported by social institutions, especially the group identity of Meihuaquan.
Method. The methods of this article include participant-observation fieldwork, semi-structured interviews and questionnaire survey.
Results. (1) Meihuaquan has survived four successive dynasties as well as wars and other social upheavals. (2) From 2006 the political environment has nurtured Meihuaquan’s survival and development. Now, it is enjoying a revival. (3) It is a means to enrich personal, social and spiritual life of local people. (4) Meihuaquan serves as a means of identity formation not only for males but also for females. (5) Young adults have similar enthusiasm concerning Meihuaquan to their seniors. (6) Cultural awareness of educated young people is helpful for the development of Meihuaquan.
Conclusions. The fundamental reason for Meihuaquan’s revival is that it cultivated the sense of group identity for local people in northern China. This kind of group identity is not only about social relationships, but also spiritual life; not only accepted by males, but also recognized by females; not only felt by older people, but also supported by the younger generation; not only favored by peasants, but also practiced by college students. In short, Meihuaquan established the identity of its members, local people and government by many strategies, and kept the balance between the three factions.
who may have been Mei Boxers, also. Thus, for perhaps a millennium, the region has been noted for vernacular martial arts and social banditry. The region’s rampant lawlessness
promoted highly-developed martial prowess among both lawbreakers and those who were required to protect themselves against the brigands. Cultural, economic, and environmental factors in the region gave rise to heterodox political and religious beliefs that frequently served as a catalyst for martial sects, most notably the “Boxers” who at the turn of the twentieth century, came into conflict with the imperial government. These factors laid the groundwork for the “character traits” of the art while Taoism, the Five Elements theory, and a concept of predictable change shaped Plum Boxing’s strategic and mechanical principles. In the past decade, there have been efforts to globalize this vernacular martial art. Rather than driving Plum Boxing to extinction it is likely that the folk and the “larger than local” will co-exist.