Anthropology of the Body
Filipino Martial Arts and the Anthropology of the Body
An Analysis
It seems initially difficult to make a reaction paper on the discussion regarding Filipino Martial Arts while inserting references from John Blacking’s article, Towards an Anthropology of the Body. However, by focusing on the “martial arts” before tackling the issue of “what is Filipino” and cultural identity, I was able to make a connection between martial arts and human behavior or action. To completely understand how martial arts was developed I wonder if you can view it in the context of biological evolution. Blacking claims that social behavior is also biologically determined. I wonder if we are all “biologically programmed”, so to speak, to develop methods for self-defense or even attack. Perhaps the need for survival has influenced the advance of martial arts-and it is a more coherent product. One only has to look at the other species in the animal kingdom.
I believe that by analyzing the specific historical and ethical context of the body you are also able to determine how certain techniques and styles in Filipino martial arts were developed and enhanced. Sadly, by listening to the conference I realized that even if myths regarding Filipino martial arts were debunked, there is still a lack of information about martial arts in general; its origins, progress, its survival through the years of colonization, etc. And though there are some books published on the subject they contain some questionable content, as they focus more on “glossing” its so-called Filipino roots rather than taking more care in selecting their facts (although I have nothing against the publication of these books, in fact I encourage that they publish newer editions with more up-to-date data.)
In the third premise of Blacking’s article he discusses the ritual behavior of men, including facial expressions and body movement, and he mentioned two key terms: space and time. Even though he used music as the accompanying example, I think it can also apply to martial arts. Space was also mentioned in the forum; by observing cultural history of Filipino martial arts one also had to deal with the concept of space. In addition, many rituals from Philippine indigenous groups involve a weapon of some sort. Warfare between tribes also contains many ritual practices, before and after combat. Filipino martial arts as ritual practices? I believe so.
Also discussed in the article are varying contexts of social interaction. It got me thinking; is martial arts a form of social interaction? Is it actually a function of culture? It is said that body language makes the strongest point. With this in mind, can martial arts be a form of nonverbal communication?
Blacking mentions Douglas, stating that “communication depends on the use of symbols”. Communication does not rely only on language, spoken or written, but on body movement. I think martial art is a form of communication; whether it means offense or defense. The technique and “rituals” used in Filipino martial arts today (such as the hand over the chest, which stemmed from a practice by the Katipunan) are vital clues in determining its beginnings, and in dispelling myths that shroud the system.
In the fourth premise of Anthropology of the Body it is said that the mind cannot be separated from the body. In the Martial arts discussion the speakers were unified in saying that martial arts is not just physical-it is also a mindset. We get to know how the Filipinos’ minds work by, again, observing the movements of bodies in space and time. Besides body movement as a symbol for communication, objects used (i.e. uniforms, logos, etc.) can also convey a message, therefore making a statement as well. They draw upon a concept of Filipino-as-hero, affirming the country’s thirst for something, anything that can inspire national pride.
Basically I think that Filipino martial arts as a form of nonverbal communication, although it is an unusual, yet interesting example. It may be one of the ways to learn more about our ancestors’ psyche, a mindset that may very well reflect our own even in modern times. Conclusively, it is important to see the body not just as a physical instrument but one that has a past; a body with a message that may have more significant meaning than words.
An Analysis
It seems initially difficult to make a reaction paper on the discussion regarding Filipino Martial Arts while inserting references from John Blacking’s article, Towards an Anthropology of the Body. However, by focusing on the “martial arts” before tackling the issue of “what is Filipino” and cultural identity, I was able to make a connection between martial arts and human behavior or action. To completely understand how martial arts was developed I wonder if you can view it in the context of biological evolution. Blacking claims that social behavior is also biologically determined. I wonder if we are all “biologically programmed”, so to speak, to develop methods for self-defense or even attack. Perhaps the need for survival has influenced the advance of martial arts-and it is a more coherent product. One only has to look at the other species in the animal kingdom.
I believe that by analyzing the specific historical and ethical context of the body you are also able to determine how certain techniques and styles in Filipino martial arts were developed and enhanced. Sadly, by listening to the conference I realized that even if myths regarding Filipino martial arts were debunked, there is still a lack of information about martial arts in general; its origins, progress, its survival through the years of colonization, etc. And though there are some books published on the subject they contain some questionable content, as they focus more on “glossing” its so-called Filipino roots rather than taking more care in selecting their facts (although I have nothing against the publication of these books, in fact I encourage that they publish newer editions with more up-to-date data.)
In the third premise of Blacking’s article he discusses the ritual behavior of men, including facial expressions and body movement, and he mentioned two key terms: space and time. Even though he used music as the accompanying example, I think it can also apply to martial arts. Space was also mentioned in the forum; by observing cultural history of Filipino martial arts one also had to deal with the concept of space. In addition, many rituals from Philippine indigenous groups involve a weapon of some sort. Warfare between tribes also contains many ritual practices, before and after combat. Filipino martial arts as ritual practices? I believe so.
Also discussed in the article are varying contexts of social interaction. It got me thinking; is martial arts a form of social interaction? Is it actually a function of culture? It is said that body language makes the strongest point. With this in mind, can martial arts be a form of nonverbal communication?
Blacking mentions Douglas, stating that “communication depends on the use of symbols”. Communication does not rely only on language, spoken or written, but on body movement. I think martial art is a form of communication; whether it means offense or defense. The technique and “rituals” used in Filipino martial arts today (such as the hand over the chest, which stemmed from a practice by the Katipunan) are vital clues in determining its beginnings, and in dispelling myths that shroud the system.
In the fourth premise of Anthropology of the Body it is said that the mind cannot be separated from the body. In the Martial arts discussion the speakers were unified in saying that martial arts is not just physical-it is also a mindset. We get to know how the Filipinos’ minds work by, again, observing the movements of bodies in space and time. Besides body movement as a symbol for communication, objects used (i.e. uniforms, logos, etc.) can also convey a message, therefore making a statement as well. They draw upon a concept of Filipino-as-hero, affirming the country’s thirst for something, anything that can inspire national pride.
Basically I think that Filipino martial arts as a form of nonverbal communication, although it is an unusual, yet interesting example. It may be one of the ways to learn more about our ancestors’ psyche, a mindset that may very well reflect our own even in modern times. Conclusively, it is important to see the body not just as a physical instrument but one that has a past; a body with a message that may have more significant meaning than words.