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Dai-senpai [大先輩]

The characters/ideograms mean "someone who is greatly one's senior; veteran." The first character means, "large; big," the second character means, "before; ahead; previous; future; precedence," the third character means, "comrade; fellow; people; companions."

The usage of dai-senpai, i.e. dai as a prefix, assigns a designation in the dojo of the most senior of senior students. It is used to denote the most senior student when a few senior students are in attendance but is most often used only as an honorary title (honorific designation) where in general all students depending on their place within the dojo are either or senpai or kohai, i.e. senior or junior in the dojo mentor system.

Another way to look at it from a western cultural perspective is the senpai is the mentor while a kohai is a protege.

Daikan [大寒 ]

The characters/ideograms mean "(time of) extreme cold; major cold solar term." The first character means, "large; big," and the second character means, "cold."

The practice of standing or sitting seiza with nothing more than a loin cloth or karate uniform pants under a cold waterfall in the mountains in the dead of winter. It is used to develop mental control and intellectual and spiritual awareness. It is felt that these things are all necessary to master the martial arts as well as other skills. You will find its roots in Shintoism.

In the Japanese dojo students practiced and after the period would dunk themselves in icy water. The standing or sitting under waterfalls in the dead of winter is used by Shinto priests and their devotees to purify the spirit and build character.

Daishizen [大自然]

The characters/ideograms mean "nature; Mother Nature." The first character means, "large; big," the second character means, "oneself," the third character means, "sort of thing; so; if so; in that case; well."

This explains a more natural or nature oriented connection within a martial system. It is the dojo without the formal training hall features. It is how karate was once practiced, i.e. outdoors in a natural environment. It is training outdoors, out in nature, so that they were connected to the rhythm and cadence of the natural world. This also could be another connection alluded to when you read the ken-po goku-i, i.e. nature, the universe, etc.

This is symbolic of a holistic practice and training where the individual feels a total world experience, as much a natural part of their lives such as rain or snow, the sensing of ones environment, i.e. the lay of the land or knowing the change of the seasons. It is allowing practice and training to experience the actual natural changes through experiencing nature's environmental rhythms and cadences. This connects us to the rhythms and cadences of our bodies, mind and spirit with its instinctual connections to the Universe or more locally that of nature itself.

Damashi [魂 ]

Damashi or Tamashii meaning "spirit; soul." This term in its usage of the martial arts speaks to a complicated aspect called "spirit." It is not as simple as the western definition of spirit, i.e. the non-physical part of a person that is the seat of emotions and character; the soul. There are many meanings, connotations and symbolisms attached to the martial arts aspect of spirit.

It is symbolic to achieving a mind-body holistic and cohesion that is manifest and explicit in ones strength toward proper presence of mind. That presence that keeps proper perspective in the practice, training and application of a deadly fighting system called karate.

One aspect is a presence of mind to prevent unnecessary use of karate. The moral turpitude to use if for good and not for evil. It’s perhaps a little difficult to /write exactly what is martial spirit though it can clearly be seen when a martial artist has it, or lacks it. We ought to see their art in their mind, their body and their heart. It is exemplified by the person's calm, courage and confidence.

Dan [段] Kyu [級] Dan-i [段位]

Dan-i (technical ranks) and shogo (teaching titles). Koryu [古流] Kuro-obi [黒帯, black belt] rank [位] system [制]

Dan-i is a reference to the technical rank system created by Jigoro Kano of Judo where the two characters have a meaning of ranked or rank system. The first character means, "rank; grade; throne; crown; about; some," and the second character means, "system; law; rule."

The term dan-i is not often used except maybe in a traditional venue for Japanese martial arts. Most martial arts including those practiced in the west are instead referred to as the dan-kyu rank system.

The dan character means, "grade; rank; level." The kyu character means, "class, grade, rank; school class, grade." It is interesting that the characters for both tend to fall into the same meanings. Dan is the higher levels of the dan-kyu system where recipients wear a black belt and the Kyu is the lower levels of the dan-kyu system denoted by white, green, brown colors. Some systems use a variety of colors, i.e. blue, orange, etc.

Dantei-tekina ōtō [断定的な応答]

The characters/ideograms mean "assertive response." The first character means, "severance; decline; refuse; apologize; warn; dismiss; prohibit; decision; judgement; cutting," the second character means, "determine; fix; establish; decide," the third character means, "bull's eye; mark; target; object," the fourth character means, "apply; answer; yes; OK; reply; accept," the fifth character means, "solution; answer."

Peyton Quinn provides three methods in responding to an aggressive conflict; passive, aggressive and assertive. Of these three the one he advocates as the best avoidance tactic is the assertive.

Passive responses are simply stating that you are a victim and this opens the door to the conflict escalating to violence in most cases. To take an aggressive response is buying into the monkey dance and that assures some type of physical conflict. If you take an assertive response then your going to act in a manner that will, in most cases, avoid a physical altercation/conflict.

How to take an assertive response is in the body language. In my practice I tend to take a non-aggressive stance and quickly raise up my hands, palm out toward the aggressor high enough to cover my face while I look between the hands at the aggressor, etc. and then I speak in a manner that does three things per Peyton Quinn's advice, i.e. I don't insult him, I don't challenge him or accept his challenge, and I give him an easy face-saving out or exit.

This is fairly easy to practice in your training facility. I recommend when pairing up for practice that the aggressor be larger then the person practicing because in my opinion most aggression will have a larger person being aggressive.

Part of your body language and the way you speak to the aggressor is to show no fear, to project confidence and allow any honorable face-saving escape, for you and for the aggressor (courtesy of Mr. Quinn's recommendations for SD, i.e. his fundamental elements of avoidance tactics).

http://yourwarriorsedge.com/self-defense-2/self-defense-rules-with-peyton-quinn/

Dan o toru [段を取る]

The characters/ideograms mean "to get a black belt; to obtain a degree (in Judo)." The first character means, "grade; steps; stairs," the third character means, "take; fetch; take up." When coupled with the other kana it provides the overall meaning as indated.

When a person is awarded a sho-dan or black belt, i.e. kuro-obi, then the term or phrase dan-o-toru applies. It is seldom used outright and is provided here simply to inspire and teach about the various cultural teachings we can benefit from for the martial systems we practice.

Deru kui wa utareru [出る杭は打たれる]

The combination of characters/ideograms/kana mean "the nail that sticks out gets hammered in; the best policy is to keep your head down." The first of three characters means, "exit; leave; go out; come out; put out; protrude," and the second character means, "stake; post; picket," and the third character means, "strike; hit; knock; pound; dozen."

Conformity and harmony art the touch words in the Japanese, Okinawan and Chinese cultures that means anything that protrudes causes a disruption in the group harmony and that is not acceptable. This is derived from the feudal era where everyone was required to live a life minutely governed by samurai.

They used a term called, "shikata," that fundamentally means every single small minute detail was given specific patterns, forms and rhythms to follow. There were no deviations allowed and this is both benefit and detriment to the culture and spills over into the martial arts that are traditionally practiced in all three countries, cultures and belief systems.

Literally: The stake that sticks up gets hammered down.

Meaning: If you stand out, you will be subject to criticism.

Deshi [弟子]

The combined characters/ideograms mean, "pupil; disciple; adherent; follower; apprentice; young person; teacher's student-helper." The first character means, "younger brother; faithful service to elders," while the second character means, "child; sign of the rat; 11PM to 1AM; first sign of Chinese zodiac."

It sometimes depends on who is defining the term that provides a person the definition and what that means when one takes on this role. In general one might assume it merely refers to a student/pupil. The other person will refer to it as a special role one takes, on a one-on-one basis; Sensei-Deshi roles, where one person assumes a lot of responsibility toward a Sensei in return for living with that Sensei and being exposed to all they have to offer including martial system practice and training.

In some cases it is used with a prefix, "uchi-deshi," meaning "inside student/pupil/apprentice," where one actually lives with Sensei as an apprentice. The deshi serves the Sensei pretty much full time, day and night. It can include such mundane tasks as cleaning and assistant admin type work, i.e. secretarial. A soto-deshi is one who does not live with Sensei.

I have never found a deshi, uchi-deshi, in Okinawan karate circles. This does not mean they don't exist and if they do my wild guess would be they are within the Okinawan society/culture itself and does not include westerners.

In Japan I believe in "koryu" circles they do exist and include some westerners. I got the impression some of the Koryu practitioners I have heard about actually lived in a soto-deshi fashion while living in Japan.

How one uses this term depends on what marital system they practice and/or train in, i.e. Okinawa Karate, Japanese Aikido or Japanese Koryu [古流] systems. The prominent meaning is a Sensei's live in student-helper with the next being a student-helper. It is a form or apprenticeship where a practitioner provides assistance in the Sensei's life, not just in the dojo.

You will also hear the term, "uchi-deshi [内弟子]," which also means "live-in student/apprentice." The characters/ideograms for uchi-deshi mean "private pupil; apprentice." The first character means, "inside; within; between; among; house; home," the second character means, "younger brother; faithful service to elders," and the second character means, "child; sign of the rat; first sign of Chinese zodiac."

In karate the term simply refers to the student or practitioner or apprentice. An apprentice has the most meaningful definition that describes a participant or member of a martial system.

Deshi or uchi-deshi serve the sensei all day, every day. Duties may include cleaning and secretarial work. The term for a apprentice who lives outside the dojo or sensei home is called soto-deshi [外弟子] where the only change is the first character which means, "outside."

Do [道 ] Gaku [学] Jutsu [術]

The characters mean "way; learning; technique." The first character means, "road; street; way; path; course; route; lane; the way; one's way; morals; teachings," the second character means, "learning; scholarship; erudition; knowledge, study; learning; science," the third character means, "technique; means; art; skill; resources."

A blogger I read often just opened up the door or gate to this concept on martial arts. He directed me to a site I often visit as well but somehow I missed the articles explaining the concept of Do Gaku Jutsu. I am familiar with one phrase, i.e. gaku-jutsu-do, as I used that many years ago but never perceived a simple change to do gaku jutsu would provide some great information, learning and contribution to my studies, practice and training.

Cook Ding's Kitchen Blog: http://cookdingskitchen.blogspot.com/2012/08/three-components-to-learning.html

sent me back to: http://classicbudoka.wordpress.com/2012/04/22/59-do-gaku-jutsu/

The way (life) is through knowledge (studies) to achieve true effort in applying technique (martial systems). When you perceive such excellent new perceptions as this it does open the mind a bit wider, doesn't it?

Dohai [奴輩]

In the karate dojo you have a senior, senpai, and a junior, kohai, but you also have your "peers" which is "dohai." Dohai means, "guys; fellows." The first character/ideogram means, "guy; slave; manservant; fellow," while the second character means, "comrade; fellow; people, companions."

I have not personally heard this term in the dojo or anywhere for that matter. It was this obscure thing I ran across in my travels so wanted to include it for nothing more that a "trivia" thing.

Addendum: This is yet another term used similar to senpai and kohai but is more generic as in our fellow dojo companions regardless of whether they are senior, junior or equal to your level of proficiency. It encompasses all levels as fellows in the dojo, comrades, companions or just the guys and gals you practice and train with in the dojo.

Dojo [道場]

The characters/ideograms mean "hall used for martial arts training; manda (place of Buddhist practice or meditation, esp. the place under the bodhi tree where Buddha attained enlightenment)." The first character means, "road-way; street; journey; course; moral; teachings," the second character means, "location; place."

Traditionally the dojo is a training hall or place where one follows the way of their respective martial arts system, i.e. kendo, aikido or karate-do. It is also used to designate where Zen Buddhists practice zazen meditation. It is theorized that originally, in Japan during the feudal era, the first dojo were actually referred to as "juku" or specialized private tutoring schools.

It is not currently known what term and/or characters were used to designate Okinawan karate training places. This may be, theory that is, due to the fact that more often than not training for karate earlier than the late 1800's into the 1900's was conducted outside in one's front yard or farm area or possibly near, in or adjacent to family burial area's.

Dojo Cho [道場長]

The characters/ideograms mean "the leader, elder or head" of the dojo. The first character means, "road-way; street; district; journey; course; moral; teachings," the second character means, "location; place," the third character means, "leader; long."

It is used to validate and formalize a branch dojo as designated from the honbu dojo. It is a title but one not used other than as designation in documentation that a person is assigned by the honbu dojo as direct authorized representative of the honbu dojo in the branch dojo. It provides validation and role designation within the marital art organization.

It is NOT meant as a term for any instructor or sensei in the dojo. There are specific terms and titles for varying responsibilities in a dojo and/or organization, i.e. the association leader, the head instructor or the one at the honbu dojo, the main instructor of the branch dojo and the main instructor of the sub-branch dojo, etc. (Kaicho, Kancho, Shibu Cho, Dojo Cho, etc.)

When I research these types of explanations I often wonder what and why the western systems of martial arts seemingly mistakenly assign titles inappropriately for what ever reasons. It can be a bit confusing simply because each honbu dojo does something unique and the language/characters/ideograms all can be interpreted in a variety of ways where usage and meaning change from group to group.

Dojo Kun [道場訓]

The characters/ideogram mean "training hall rules." The first two characters mean, "dojo (hall used for martial arts training); manda (place of Buddhist practice or meditation, esp. the place under the bodhi tree where Buddha attained enlightenment)." The first character means, "road-way; street; district; journey; course; moral; teachings," the second character means, "location; place." The last character means, "teaching; instruction; teachings; precept; lesson; doctrine."

The dojo kun is considered unique for each dojo or system of practice. Often one system such as Goju-ryu will pass along the same dojo kun from sensei to sensei for each dojo where the preside of its instruction, etc. It can be changed even within a system, style or branch to reflect the senior sensei's personal cultural beliefs as to his or her practice, training and instruction.

It might be better described by the term "Kyokun [教訓] whose characters/ideograms mean "lesson; precept; moral instruction." The official characters/ideograms are present in all the Kanji written dojo kun out of Okinawa and Japan including Funakoshi Sensei's rendition.

Dojo no yuka [道場の床]

On the dojo floor you and you alone are accountable for all that you do, say and believe. The dojo floor is where the rubber meets the road as we say in the West. If you don't have solid rims (foundation), good rubber (fitness and health), and if you have adequate threads in proper form and functionality then you will hit the dojo floor with a fully functional and Efficient martial system.

How you behave on the dojo floor matters. It is a matter of the example you set by what you say and what you do outside of actual application of the martial system. Your attitude and demeanor speak volumes above and beyond the technical expertise you may or may not exhibit. How you communicate carries weight on the dojo floor and off when you are gone and those practitioners are out and about in the world. Image does matter on the dojo floor.

How others who perceive you, your practitioners and your dojo matter. It draws a certain type of person. Many things depend on what happens on the dojo floor.

"More than telling me your current rank, show me. Show me your rank both in and outside the dojo in your kindness, humility, humor, generosity, spirit, and knowledge. Are you kind to your kohai? Do you respect your sempai? More than a connection to my rank, I have a connection to my training, knowledge and relationships that are part of my Karate-do and Kobu-do experience." - Mario McKenna Sensei on Karate and Kobudo Blog

Doki [怒気]

The characters/ideograms mean "anger; wrath." The first character means, "angry; be offended," the second character means, "spirit; mind; air; atmosphere; mood."

Doki, or anger is both a great fuel but also a distraction. When anger hits the monkey is released unless one has taken the training and practice to keep the monkey in its place, that cage in the depths of your mind. Anger also releases a huge adrenaline dump that can be both beneficial and a blockade to achieve defense.

The balance is to have the ability to use the benefits of anger to achieve your strategies in defense while maintaining a modicum of control over the blockages raised when anger hits suddenly and releases all those chemicals from the brain through out the mind and body. This is a most difficult aspect to achieve a solid self-defense model, posture and strategy/tactics.

Also "Ikari [怒り]" The characters/ideograms mean "anger; hatred; rage; wrath." The first character means, "angry; be offended." Use the emotions to your advantage while resisting the emotional disadvantages.

Dokkodo [独行道]

The characters/ideograms today mean "single journey course/road-way; teachings." The first character means, "single; alone; spontaneously," the second character means, "going; journey," and the third character means, "road-way; street; district; journey; course; moral; teachings."

This term comes from a brief description given in the bibliography below that says fundamentally, "The Way to be Followed Alone." It is in reference to the writings of Musashi, Miyamoto where he expresses in precepts or final thoughts a brief time before his death (a reflection on his life at the moment of his death). The precepts or thoughts are given here and at the following wikipedia site:

http://en.wikipedia.org/wiki/Dokk%C5%8Dd%C5%8D

The precepts

1. Don't go against the way of the human world that is perpetuated from generation to generation.

2. Do not seek pleasure for its own sake.

3. Do not, under any circumstances, depend on a partial feeling.

4. Think lightly of yourself and deeply of the world.

5. Be detached from desire your whole life long.

6. Do not regret what you have done.

7. Never be jealous, either in good or in evil.

8. Never let yourself be saddened by a separation.

9. Resentment and complaint are appropriate neither for oneself nor others.

10.           Do not let yourself be guided by the feeling of lust.

11.           In all things have no preferences.

12.           Don't have any particular desire regarding your private domicile.

13.           Do not pursue the taste of good food.

14.           Don't possess ancient objects intended to be preserved for the future.

15.           Do not act following customary beliefs.

16.           Don't seek especially either to collect or to practice arms beyond what is useful.

17.           Don't shun death in the way. (Do not fear death.)

18.           Do not seek to possess either goods or fiefs for your old age.

19.           Respect Buddha and the gods without counting on their help.

20.           You can abandon your own body, but you must hold on to your honor.

21.           Never stray from the Way of Strategy.

Note: italics are mind to adjust the translation toward what is given in the bibliography. In order to gain the most regarding this term, etc. first, read the book below and second, understand that this is predicted upon an understanding of the time, the culture and ethnic groups, the power relationships, the perceiving person, the sensory input modes, the perceptions of perceptions as to truth and accurate facts, and both the internal and external environments

Dokuritsu [独立]

The characters/ideograms mean "independence; self-support." The first character means, "single; alone; spontaneously," the second character means, "stand up; rise; set up; erect."

Dokuritsu or an independent; independence; self-support. This is one of those terms that speaks to the actual depth of the martial arts. It is more often than not looked at as a group model when in reality is is an independent model where independence on self is more critical than the association with others. This is true in its essence even if it takes an association, i.e. kenpai-kohai type, to achieve a certain level of realism in practice and training.

All things begin with one and that one is you, the individual, the one and only self - YOU! All things that happen in our lives is most often due to some action or omission of some action, deed or word. The fight usually, socially driven fights which are the majority, is a result of two or more persons who are affected by what someone else says or does but in reality it is our perceptions and reactions to said perceptions, beliefs or monkey driven egoistic things.

Dontoho [呑吐法]

The characters/ideograms mean "breathing principle or method." The first character means, "drink," the second character means, "spit; vomit; belch; confess; tell (lies)," the third character means, "method; law; rule; principle; model; system."

Breathing is critical in any violent oriented system such as martial arts. All systems through out history and in all cultures depends a good deal on the breathing methods or principles that contribute to many aspects of applying violent techniques.

If sensei is not directly addressing these breathing methods then it would be assumed, unjustly, that the practitioner will naturally pick up on and apply proper breathing principles and methods.

There are many varieties of breathing from such areas or disciplines as Yoga and Chi Gung practices, to name just two, and within each there are additional subsets of breathing techniques one will find beneficial to practice as well as health and well-being.

In mokuso, the meditation session before and after practice and training, use breathing methods to calm and clear the mind of the days trials and tribulations so full focus can be gained and maintained in training and practice.

Doryoku [努力] - Genjitsu [現実] - Jokyo [状況]

The set of terms speaks to a set of models that support the effort to learn about self-defense or the encoding of information, knowledge and actions necessary to take the right steps in avoiding, evading, deescalating or if necessary defending against violence.

Doryoku or effort, great effort and exertions in a diligent and exhausting manner is the first pillar. It is about applying maximum power, strength and strain, i.e. both mental and physical, to take your body and mind to its absolute limit time and again then actually begin a training and practice session. It is also referred to as shugyo, i.e. austere training where austere actually means a type of exertion and effort that is beyond the normal, normal experience and normal limits of body and mind.

Genjitsu or reality then speaks toward a more psychological aspect, i.e. having a friendly adversary, a intermediary to arbitrate and control and you the target of the adversary. Again a three pillared model where the adversary takes a more psychological direction, i.e. to talk, speak and scream the type of verbiage at you that should trigger emotional adrenaline reactions that will take your internals, i.e. heart rate, vision, physical, to its limits of effects and affects. It is a means of training to expose you to the dump and its affects so you can begin to train how to overcome or at least minimize their effects so you can act responsibly in a conflict.

Jokyo or situation circumstances is an aspect of the actual training and practice where you take real life situations and circumstances and apply them in a training environment so you can actually apply the more physical aspects along with avoidance, evasion, deescalation, etc. before the fight turns into a legal, moral and medical issue - for both participants.

Oh, and don't be surprised of "overlap." A lot of this can be overlapped which in and of itself contributes its benefits to the overall model.

Doshu [道主]

The characters/ideograms mean "master of the way; chairman of the Aikikai (Aikido World Headquarters)." The first character means, "road-way; street; district; journey; course; moral; teachings," the second character means, "lord; chief; master; main thing; principal."

The doshu or master of the way is open to interpretation. It is in my eyes a persona journey and requires no validation from any other source. It is a personal journey within each of us and only we can determine if we are doshu or not.

Just want we need, another title to add to our ego trips. Regardless, this honorary title is usually bestowed on those who are recognized as masters of the way. The defining thought here is, "what is the definition of the way?"

I suspect that since this title is geared toward martial systems that it involves mastery of the martial systems that fall into life accomplishments as well. Then add in the social cultural contexts and maybe, just maybe, we westerners will understand it and its application.

Dotoku [道徳]

The characters/ideograms mean "morals." The first character means, "road-way; street; district; journey; course; moral; teachings," the second character means, "benevolence; virtue; goodness; commanding respect."

Dotoku, a trait of a good Sensei. A person of high moral values commanding respect from peers. A person of benevolent spirit in all manners, actions and deeds. Recently (on or about 3 July 2012) news indicated how often and easy it is to allow one's moral compass to stray as a result of the power and status being a Sensei can convey.

If Sensei does not have a proper moral compass then they should not be Sensei. The responsibility to convey combative systems in tandem with morality leaves cracks in the path that will trip up practitioners resulting is gradually increasing deviations from the true path of budo, karate goshin-do.