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As we have become aware of the general arrangement in a dojo, certain elements which are found in a dojo will be further examined and discussed.
The Kamidana
It is a small shelf, on which items of significance to the dojo are placed, situated at the joza. In Japan, the kamidana, has Shinto overtones and found also in every house. In other countries, the absence of Shinto beliefs does not necessarily require the omission of the kamidana, however it is a delicate matter; it may serve as a reminder of the deep meanings behind the pursuit of the Way - Do. A dojo carries forward a certain tradition (ryu or ha) and the kamidana contains objects and/or symbols pertinent to this particular tradition.
When members bow to the joza, at the beginning and the end of keiko (training), they are displaying respect to the heritage of their art. It is possible that westerners may have difficulties with the idea of bowing, especially to objects or inanimate things. However, to follow a traditional Way requires an attitude of openmindness. Bowing to the joza and its associated kamidana, is not a sign of religious significance or submission; it is a reminder of an obligation voluntarily being taken over.
Alternatively, instead of the kamidana you find pictures of ryu founder or its current head master, to whom practitioners bow in respect of their contribution to the art.
The Hata
The hata is the banner of the style or association represented at the dojo. Or simply the banner of that particular dojo. The idea should be that a clear identification with one’s art, style, association, or country. If you get the message that you’ve entered a United Nations waiting room, you have probably entered a wrong place for budo practice. It should be found hanging at the joza, below or aside the kamidana.
The Dojo Kun
The Dojo kun comprises the motto or slogan of the dojo and its members. It may found hanging in a kakemono form, at a prominent place in the joza, usually above or aside the kamidana. It is composed by a list of precepts or principles, of which every member should be aware and follow (remember the well known dojo kun of the JKA, found at the joza of its Honbu dojo in Tokyo). Another examples of the dojo kun may be ‘’ Vigor and Honor’’ or “Endeavor, Patience, Courtecy” or “mind, technique, body-one set” or other set by the founder of the ryu or its chief instructor or the Dojocho (Dojo Chief instructor), representing a reminder for the practitioner, of the etiquette required when one trains in any form of budo .
The Nafuda kake
Usually in the shimoza, one finds nafuda kake, a display of wooden name plates, which indicate member’s rank and dojo status. It is not uncommon to have separate kyu and dan nafuda boards. This method of member tracking serves as a source of motivation and creates as well a strong sense of bond among members.
Nafuda are usually constructed out of light wood such as fir or pine. They may remain natural without any form of stain or finish. A special brush is used to write names on the nafuda, adding authenticity and beauty to them. In many cases on the back side of the nafuda plates, information concerning training and promotion of the respective member are recorded. This allows for quick review of members training history. Nafuda plates can be re-used, when a student drops out, simply be sanding the wooden name plate, however dan holders nafuda, should be generally kept since attainment of black belt is of permanent status.
It takes time and attention to maintain the nafuda display. But this effort is an investment in creating an air of traditional seriousness and purpose. A dojo is nothing more but its members.
Other Less-Tangible Features
Inside the dojo, someone can see and touch (?) the floor, the hata, the kamidana, the dojo kun, the nafuda kake. But are all these the only elements you find in a dojo? Certainly there is something more, which cannot be touched, but be felt; the theme of sabi and wabi.
Japanese artists use the word sabi to describe a situation when an artless unschooled dignity is merged with a certain uncultured antiqueness or the chimera of this age-old attribute. In a literal sense, sabi is ‘’solitariness’’ or even ‘’lonesomeness’’. Sabi embraces solitariness, it is an acceptance of it, a relaxed and peaceful satisfaction in heavy solitary. Wabi, actually implies ‘’poverty’’. Its implied meaning is not negative despite what an English rendering might suggest. Wabi hints at the elementary sereness of a gentle springtime rain tapping the roof of a rustic lodge. It transforms intellectual entanglement as well as all forms of self regard and affectation, to unearth the unadorned truth of nature, which underlies the variety of relative phenomenon. Since nature is asymmetric, spasmodic, even ‘’imperfect’’, wabi is the purity of natural imperfection.
Are you still there? If the above explanation seems too complicated, the late Donn Draeger, in an excerpt from his book ‘’The Martial Arts and Ways of Japan (Vol. II)’’ describes them in a simpler but not least way:
“The dojo is austere, a humble place of natural and quiet dignity. It may be a specially constructed, spacious hall or simply a small but suitable indoor area. Always cleanliness and order predominate. Inasmuch as the dojo links the spiritual and physical elements of classical budo, the basis of its construction must not conflict with that relationship. Sabi and wapi-naturalness, simplicity, rusticity (but not without an element of design) are its keynote.”
To capture this feeling requires attention to detail. The dojo must exude a scent of nature, in respect to its design and construction. Wood paneling is preferred over concrete block or painted dry wall. This adds psychological “warmth.” Painted surfaces should be in earth tones rather than in bright or “loud” colors. The effect desired is to tone down the emotions rather than excite them. Calm spirit must pervade the dojo.
One of the hardest to explain features is the apparent lack of heating and cooling equipment. By our standards, this may seem crude. But, under the conception that a dojo is a health spa, then you come to terms with the philosophy of training in the elements of nature. In winter, heat should come from body activity; On the other hand, in summer, sweating is allowed to have its effect on the body, a natural cooling effect. To many this is cruel, but it should never be forgotten that too much pampering of the body weakens the spirit. The notion of austere training (shugyo) is essential to forging an indominable spirit (fudoshin), the aim of training in budo.
The dojo is representative of the struggles of life. To overcome adversity requires strength of character forged by training of mind as well as body. A dojo cannot avoid testing the spirit. There is no argument that modern science and technology have made tremendous contributions to our understanding of mind/body fitness. Many old methods of training have been improved and newly developed equipments, thus enhancing training effectiveness. But a dojo, above all, is a “place of enlightenment.” Enlightenment is a journey which takes place in the mind; and the mind cannot be fooled with frills. The most direct route to self realization is trough self-confrontation. A dojo, a traditional dojo, is the place where the journey is played out. The elements of a traditional dojo remind us constantly of that journey.
By Shihan James Herndon