| PORTAL HOME | ||
| Shinseido certificated training | ||
| Certification from Shinseidokai and The Institute for Research into the Management of Aggression (IRMA). The International Association of Trainers in Aggression Management. | ||
| Philosophy: | ||
| There are a number of aspects to my understanding of Shinseido that can only be described as philosophical or 'reason in practise'. I have always thought of the philosophical aspects as being very much a personal thing, where the mechanics and practicalities of our art have somewhat more uniformity among its practitioners. However I offer these philosophical convictions because they were born of my training in martial arts and through my delivery of professional courses over thirty years and so could arguably constitute a part of my system. | ||
| Such aspects seem mostly to be rooted in one major philosophy, that of Wholism, (dualism or non-dualism) represented by the yin yang principle or what I call the continuum principle. This very much draws in Bohm's wholeness and implicate order hypothesis, the nature and definition of God, and my standpoint that we are all part of one another (if we hurt others, we hurt ourselves). This begs reflection upon the nature of truth and reality, semantics and perception and all the symbolism that surrounds these aspects. | ||
| I am obliged to say that this philosophical material underpins every thought and action within my life and so consequently within my martial art. | ||
| Theory: | ||
| Theory is only useful if it supports the reality of actual practise. Principles and facts; centring, simplicity, early response and sensitivity, naturalism, traditionalism and historical precedent - the experience base - knowing, dogmatism. | ||
| Practice: | ||
| This is the aspect that everyone sees, the practical, active aspect of our art. | ||
1. Aggression is an essential functional psychobiologic energy that has, in part, led to the survival of our species. Aggressive drive underpins healthy self-assertiveness, self-protection, the achievement of goals, the quest for self-accomplishment, and the realisation of our very dreams and aspirations.
2. Aggression becomes dysfunctional when it is used in the first cause, in a way that hurts another person emotionally or physically. This constitutes a violation of a person’s right not to be so hurt; therefore, it is violence. Dysfunctional aggression does not have to be extreme or physical to constitute violence.
3. Challenging behaviour can sometimes be good and positive, and merely represents a challenge to our perceptions, understanding, and management skills.
4. Protective physical interaction with another person comprises two aspects: Protection of oneself (personal safety) and the protection of others (protective intervention).
5. By common definition ‘physical intervention’ is an interim crisis intervention, used only when the threat of serious injury to a person exists, and while better ways of addressing the behaviour are established. By Shindo definition, ‘physical intervention’ (better called ‘protective intervention’) is a process of proactive, caring, tactile communication.
6. Skilful use of protective intervention techniques retains the other person’s fundamental right to freedom. It is soft, yielding, empathic, calming, and comforting.
7. Protective intervention should be described by the use of words, terms, and phrases that do not have negative or harsh connotations and which better describe the essential attitude of caring that accompanies the process. For example, use terms such as respond, hold, and guide instead of react, restrain, and control.
8. Physical contact with another person exists on a continuum. There is no significant difference between a calming or comforting gesture, embrace or a protective hold designed to prevent a person injuring him or herself, or others.
9. We should seek to engender worldwide goodwill, peace, and unconditional love for all people regardless of gender, race, colour, religion, social status, sexual orientation, disability, national or social origin, political or other opinion, or condition.