An ethnography of communication is the study of a language used within a speech community. It focuses not on the structure, or code, of the language but rather the speech act which includes the verbal, non-verbal, and social characteristics of a communication event (Bonvillain, 78). My goal for this project is to provide you with an ethnography of communication, situated in a karate classroom, giving primary consideration to the functions of speech in this particular setting. I had the privilege of interviewing the founder and head instructor of a Christian karate school, and was allowed to observe his class several times. What is evident when observing this classroom is that the language used in this formal setting is dramatically different from everyday language use and has a specific function. In the following paragraphs, I will use clear examples from my observations, and direct quotes from my interview, to help illustrate this distinct speech event. However, before we proceed to examine the classroom setting, it is important to establish the goals of this particular karate school. Karate is a Japanese form of the martial arts, which trains the participants to use their hands, elbows, knees, and feet as a method of self-defense. However, there is traditionally more to the study of karate than merely learning to kick, punch, and defeat an opponent; a considerable portion of the study focuses on the improvement of one s character. A well-known quote from Funikoshi, the founder of Shotokan Karate says, The ultimate aim of karate lies not in victory or defeat, but in the perfection of the character of its participants (Personal Interview, July 10, 2002). The perfection of one s character is the aim of this karate school as well. When I asked the head instructor what his desire is for his students, he said he wants them to 1
develop their character into, what God wants them to be better husbands, wives, children, employees, church members and stronger Christians (Personal Interview, July 10, 2002). He believes that by the time his students gain the skills necessary to defend themselves, they will have internalized the wonderful character qualities emphasized in the classroom; the qualities of respect, humility, self-discipline, and self-control (Personal Interview, June 17, 2002). Therefore, it is clear that one explicit function of the speech act in this karate classroom is to develop positive character qualities within the participants. Now that the goals of the classroom and the functions of the speech event have been established, we can move forward to my observation. The karate classroom is a formal learning environment, with powerful constraints placed upon the students ability to communicate. The class uses a ritualized form of communication, with certain linguistic restrictions, and strict rules of etiquette to follow. These rules and restrictions are explained clearly in the student packet, which helps ensure each participant s communicative competence in the classroom. High emphases are placed upon manners, respect and status. Respect of the dojo (classroom) and other participants is required at all times, and one particular marker of politeness used to demonstrate this is bowing. Everyone, including the leaders of the class, must bow upon entering and leaving the dojo, and must bow to their partner before and after each drill. There are various rank levels combined in the class, and the higher the rank level the higher the degree of power assigned the participant, and the higher degree of honor and respect offered to him or her in the dojo. For example, participants with a lower rank are expected to show deference to those with a higher rank by bowing and addressing them as sir or ma am; by offering to take over any task when possible; and by allowing them to go 2
first at drinking fountains and doors. The status of the participants is revealed by belt color, which is the only distinction between their dress, since all students are required to wear a white uniform. The participants with the highest status in the dojo are the leaders; called the Shihan (master) and Sensei (teacher); they have black belts, wear distinct uniforms, and are the ones who issue directives to the class, expecting immediate response. Students are encouraged to arrive to class early in order to practice their kicks, punches, and kata (one hand, form); although, it is common for students to huddle together in small groups and talk to one another. However, when the Sensei yells, one line! all students quickly stop what they are doing and reply, yes, sir, as they run to form one line according to rank. They stand in kamate (ready) stance, awaiting further instructions from the Shihan and Sensei. The rule of etiquette is that when the leaders issue a command to the group, or ask a question of an individual, the participants must respond immediately and use an appropriate phatic reply such as, yes, sir, or oos, meaning understand. These phatic responses indicate respect toward those in authority and are the accepted form of restrictive communication between the Shihan, Sensei, and class participants. What is interesting about this line formation is that the participants vary in age, ethnicity, gender, and social status. However, these factors which normally affect an individual s degree of power in our society, have no effect in this environment since the participants are evaluated and assigned their status based only upon their rank level. One participant in the classroom may make more money, have a higher social position, or a higher degree of education, but is still expected to defer to the participant with a higher rank level. One illustration of this is the mother and daughter who both attend class. The mother may be older, wiser, and may be the authority figure at home; however, in the dojo she is expected to use the accepted markers of 3
politeness toward her daughter, because in this environment the participants are defined by their positional identities, not their personal identities. After all the participants have lined up according to rank, the Sensei instructs the students in Japanese saying, kioskei meaning attention, and then the Shihan takes over. He tells everyone to take a seat, says a prayer to God thanking him for their time together, and proceeds to make announcements as the students sit quietly. When he has finished, the Sensei counts the students and shouts in an authoritative voice, make a row! The students reply with the usual phatic response, yes sir, and run to do as they are told. The Shihan begins to count their exercises in Japanese saying ichi (one), ni (two), san (three), and shi (four), changing the code back to English in order to explain each exercise movement. The Shihan and Sensei frequently shift their language code between English and Japanese; counting and giving simple commands in Japanese, then switching to English for explanations. The students remain focused and quiet, except for a few grunts and sighs as they perform the exercises, trying to stay on time with their master. The Shihan continues to change code by counting and commanding in Japanese and offering explanations and words of encouragement like good job and excellent in English. He changes code once more saying yame meaning stop. According to the Shihan, not all dojos stress the Japanese language, or the proper pronunciation of it in their classes. However, his desire is to, maintain the integrity of the martial arts, by being knowledgeable of the Japanese culture and by using the Japanese language in his dojo (Personal Interview, June 17, 2002). The karate classroom may be a restrictive environment; however, the students are expected to be actively involved in the speech event by staying focused on the Shihan s commands, performing the movements to the best of their ability, and using the appropriate 4
language code in the classroom. The students seem to enjoy themselves, and they are allowed to ask questions or ask for help as they perform various drills. The Shihan frequently walks around the room analyzing his students performance; offering encouraging words as well as constructive criticisms. In fact, it is the Shihan s demeanor that gives this formal, restrictive environment a feeling of freedom and community, rather than oppression and division. Yes, there is a hierarchy of power, and strict rules of etiquette are stressed; and yes, respect for authority is expected from the Shihan at all times; however, he does not expect from his students what he does not give. He leads by his example. The Shihan admits there needs to be a separation of power in order to retain a healthy distance between him and his students, and to maintain control in the dojo, but this separation of power does not seem to alienate him from his students. He treats his students with respect; he is readily available to assist or answer questions before or after class, by e-mail or telephone; and he is quick to offer encouragement. However, there are certain consequences for failing to follow the class rules. These consequences could be push-ups, verbal correction, or in the worst-case scenario, class suspension. I observed an example of this when two young boys were not paying attention in class. The Shihan chose to issue a verbal correction in this case by expressing a challenge as an interrogative saying, what is going on here? The boy replies without the expected, sir, and the Shihan commands them both to pay attention, and reminds the one student to always address him as sir. The Shihan is quick to assert his authority when necessary, and there seems to be little chance of a challenge due to the status differences emphasized in the classroom. In the middle of class the Shihan excuses the students for a break saying, get a drink of water, you deserve it! They are quickly called back in to sit down for his message. He begins 5
by making a joke about how many times it takes to start a Harley. Everyone laughs. He then proceeds to review the class pledge with the students. The class pledge is four sentences which reflect the goals of the class, followed with a related scripture verse. They are as follows: I intend to develop myself in a positive manner, and to avoid anything that would harm my mental growth or my physical health (Ephesians 6:10-11); I intend to develop self-discipline and selfcontrol, in order to bring out the best in myself and others (Romans 12:2); I intend to use what I learn in class constructively and defensively, to help myself and my fellow man, and never to be abusive or offensive (Colossians 3:17); I m on a quest to be my best! (Phillipians 3:14). He says each one clearly and then waits for the class to respond, reciting the pledge together; he then directs them to say the last one a second time, since they were not in unison. He asks the class, how many of you want to be your best? Everyone raises his or her hands. He describes the difference between wanting to be their best, and being on a quest to be their best, with the latter involving a consuming passion which can motivate them to push through those things that would get in the way of their goals. He encourages daily practice, gives an example of a student whose skills were transformed in a short time because he was on a quest to improve, and tells them to take advantage of every opportunity God gives them, before closing in prayer. This is just one concise example of the positive lessons the Shihan offers his students, encouraging them to be their best, make wise decisions, and serve God and others. The last half of the class continues with the leaders issuing commands and offering physical demonstrations, and the students working hard to perfect their martial arts skills. At the end of the class, the Sensei again instructs them to line up by rank, they are told to kioskei, bow, and then told, God bless, and have a great week! 6
This brief glimpse into the karate classroom helps to illustrate this distinct learning environment; an environment which uses physical demonstrations and a ritualized language code to teach self-defense, and encourage the development of positive character qualities. The physical training, emphases on manners and respect, ethical messages, and the high expectations to conform to the rules of the classroom, helps the participants achieve the physical skills and character qualities necessary to progress toward black belt. I asked the Shihan why he thinks the emphasis on character is traditionally so important in the martial arts. He touched briefly on the Japanese culture, which stress respect and deference; but focused mainly on safety. He says that for him to ensure a safe environment for his students to practice in, he must have control of the classroom, and the participants must learn to respect one another. Using respectful language and enforcing strict rules of etiquette are ways to help accomplish this (Personal Interview, June 17, 2002). Physical fitness and acquiring the skills necessary for defense and competition are a huge part of martial arts training, but developing physical skills does nothing to improve one s character. In fact, if the martial arts focused purely on physical skills and combative activities, without emphasizing manners and character, it seems likely that the participants could develop aggressive and violent behavior. However, the focus in the classroom on respect, humility, self-discipline and self-control helps to deter the participants from developing rude or aggressive behavior, and inflated egos. This focus is clearly reflected in the linguistic code enforced in the classroom and is a tool that helps the participants to perfect their character, which is the traditional goal of the martial arts, and is a commendable goal for everyone. 7