by Matt Shorten

I’ll begin by thanking Tomi for starting this conversation with so many wise insights about the interaction of Shintaido and conflict transformation. I believe this issue has a deep foundation in our movement, and still has many  possibilities to develop  a richer exploration and practice. Shintaido is so varied and our curriculum so broad that it lends itself to many purposes and outcomes: health exercise, martial techniques, unity with partners, connection with nature, self-expression, self-reflection, but also conflict resolution.

One of the truly unique features of Shintaido practice is the intent to bring out the best in our kumite partners. While most martial arts are based upon a traditional win/ lose approach, ours is striving, ideally to yield a win/win outcome, the essential guideline for any progressive interpersonal mediation or conflict transformation.

Tomi references her Quaker faith as one source of influence on her work in this field. Me too! Because of our Peace Testimony and tradition of pacifism, Quakers have a reputation for avoiding conflict. But avoidance is not a healthy approach to conflict. As the Theory of Nonviolence informs us, the root causes of issues must be addressed or they will fester. The exemplary models of Rev. Dr. Martin Luther King Jr., Nelson Mandela and Mahatma Gandhi each led dynamic social movements which directly confronted their oppression- actively, personally, and strategically.

Aoki Sensei has said “ The objective of kumite is the study of relationship. The entire attack and receive kumite is sustained by relationship “ .  But we all know that when a conflict is not transformed, and instead descends into violence or abuse or is not ended fairly, the root issue will arise again until justice can prevail.

   So, let’s look at some of the levels of conflict in our practices, and how that reflects itself in relationships. At the most basic level, when faced with a skillful attack, sometimes the best we can do may be just getting out of the way. Okay,  but not great either, right? We’ve avoided harm, yet may have only enabled the attacker. And sometimes we can present a strong block, as when responding to gedan barai.The strike is met with equal force, and the conflict ends in a draw. This might be a better outcome, but the root issue is still not addressed. 

   A skillful sempai might be able to respond to an attack with a strong  block or perhaps avoidance, and also follow with a strong counter. This looks like effective technique from a purely martial sense, but through our lens of managing relationship doesn’t this just escalate the conflict?

   One level up, “ entering their space” with irimi or enticing them into ours with sagarai helps establish connection, a positive beginning to conflict transformation, parallel to listening in a therapeutic setting. Both irimi and sagarai techniques help us avoid the strike , arrive at a safer space, AND remain in a closer, engaged relationship  with the initiator. So, this seems to be a good step in the right direction, literally. 

   At another more advanced level the receiver may choose to turn with the attacker in the direction of their intended path, accompanying them throughout, all the while maintaining close contact. In Cutting the Blue Sky (p.136), Ito Sensei explains how the use of A-point timing can facilitate this. Now perhaps we can see , even feel the issue from their viewpoint and explore that adventure together. Then, ideally the conflict has begun to be transformed in a positive direction, with new perspectives and growth from that developing connection. In Tenshingoso our sensei always emphasize the importance of bringing our partners to their Tenso. The feeling of connection is integral to the concept of life exchange.

I genuinely admire the optimism and idealism of the founders. But in the 21st century, where violence is so sudden and fatal, I’m not sure we have all the techniques for all situations or prospective participants. When I’m facilitating nonviolence workshops in the local medium-security prison or training street workers to intervene with “at-risk” juveniles, these street wise men insist we keep it 100% real. They won’t let me get away with fluffy , weak stuff about being nice or turning the other cheek. They will tune out everything that won’t work in their vulnerable explosive living conditions. In such settings, the bottom line is always how to reduce the threat of violence and de-escalate the level of danger. So, we try to focus on practical strategies to find whatever limited agency we can identify and maximize.

In the Alternatives to Violence Program (AVP) we call that kind of personal agency “Transforming Power”- power with, not power over. But how do we get to a win/win outcome when firm limits are being set by uncaring authorities- correction officers or bureaucratic state agencies? For the website see: https://avpusa.org and https://avp.international.

   In his wonderful new book Aikukan (p. 150) Minagawa Sensei writes that one of the vital aspects of keiko is “ The importance of letting others cut you-self-sacrifice”. In my experience this approach is not tenable with prisoners, DYS youth or those recovering from trauma. They are just too vulnerable to risk that the oncoming strike will be “the cut that heals”. Or in the prison vernacular, “Taking a short is for suckers”.

   One of the group discussion questions in the program is “What is Violence”? Folks usually begin by mentioning fighting and the use of force. After a few minutes, the conversation broadens to other issues like hatred, abuse, addiction, neglect , poverty, and other non-physical stuff. But over the past few years, I’ve come to my own understanding of violence as anything that keeps us from being our best selves or that separates us from each other and the unity of all creation. 

   King always stressed that we must strive to overcome the cause of the injustice, not defeat the people on the other side. In these difficult times with the risks so harsh and the consequences so costly, perhaps the current challenge for all of us to address is the interface between our relationships and our kumite practices, both in and out of the dojo.

   Can we create and hold enough space to reconcile with those whom we have serious differences? What would such kumite look like?