beyond the dojo: the impact of aikido practice in the
TRANSCRIPT
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Beyond The Dojo: The impact of Aikido practice in the lives of Aikido practitioners
Sinéad Pulle
A dissertation submitted in part fulfilment of the requirement for the MA in Advanced
Facilitation Skills for Promoting Health and Well Being.
May 2021
School of Health Sciences
Waterford Institute of Technology
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Statement of originality and ownership of work
School of Health Science
MA in Advanced Facilitation Skills for Promoting Health and Well Being
Name: Sinéad Pulle
I confirm that all the work submitted in this dissertation is my own work, not copied from any
other person’s work (published or unpublished) and that it has not previously been submitted for
assessment on any other course, in any other institution.
Signed: Sinéad Pulle
Date: 25th May 2021
Student Number: 20091239
Address: 100 The Tramyard
Spa Road
Inchicore
Dublin 8
Word count for Literature Review: 3158
Word count for Methodology: 2095
Word count Discussion 3030
Word count Conclusion 1298
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Acknowledgments
I would like to thank my supervisor Dr. Cíara Losty for her patience and guidance throughout
this research project.
I would also like to gratefully acknowledge the four Aikido practitioners interviewed who so
willingly gave of their time to recount their personal experiences without which this research
would not have been possible.
Finally, I would like to thank my friends, my family and husband, who never faltered in his
support.
Sinéad Pulle
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Table of Contents
Statement of originality and ownership of work .......................................................................................... ii
Acknowledgments ...................................................................................................................................... iii
List of Tables and Figures.......................................................................................................................... vii
Abstract ........................................................................................................................................................ 1
Chapter 1. Introduction and Literature Review ........................................................................................... 2
1.1 Introduction ............................................................................................................................ 2
1.2 Literature Review .................................................................................................................. 4
1.2.1 Conflict ....................................................................................................................................... 4
1.2.3 Ki and Flow ................................................................................................................................ 5
1.2.3 Beginners Mind ........................................................................................................................... 6
1.2.4 Mindfulness, Acceptance and Spirituality .................................................................................. 7
1.2.5 Compassion ................................................................................................................................. 8
1.2.6 Creativity .................................................................................................................................... 9
Chapter 2. Methodology ............................................................................................................................ 11
Introduction ................................................................................................................................ 11
2.1 Research Design .................................................................................................................. 11
2.2 Study Population and Sampling ........................................................................................... 11
2.3 Concepts............................................................................................................................... 12
2.4 Data Collection .................................................................................................................... 12
2.5 Data Analysis ....................................................................................................................... 13
2.6 Trustworthiness of the Research Findings ........................................................................... 16
2.6.1 Credibility ................................................................................................................................. 16
2.6.2 Transferability ........................................................................................................................... 16
2.6.3 Reflexivity ................................................................................................................................ 16
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2.6.4 Ethical Considerations .............................................................................................................. 16
2.6.5 Informed Consent...................................................................................................................... 17
2.6.6 Data Collection Methods .......................................................................................................... 18
2.6.7 Confidentiality and Anonymity ................................................................................................ 18
2.6.8 Data Access and Storage ........................................................................................................... 18
2.6.9 Dependability ............................................................................................................................ 18
Chapter 3. Findings .................................................................................................................................... 19
Introduction:............................................................................................................................... 19
3.1 Conflict ................................................................................................................................ 20
Table 2: Inductive thematic analysis related to theme 1: Conflict ..................................................... 20
3.1.1 Theme 1 Conflict ...................................................................................................................... 23
3.1.2 Sub-theme 2: Defence and Safety ............................................................................................. 26
3.1.3 Sub-theme 3: Gender Identity ................................................................................................... 27
3.2 Connection ........................................................................................................................... 28
Table 3: Inductive thematic analysis related to theme 2: Connection ............................................... 28
Theme 2 Connection .......................................................................................................................... 29
3.2.1 Sub themes 1: Support .............................................................................................................. 30
3.3 Creativity ............................................................................................................................. 31
Table 4: Inductive thematic analysis related to theme 3: Creativity .................................................. 31
3.4 Theme Creativity ......................................................................................................................... 32
3.4 Spirituality ........................................................................................................................... 33
Table 5: Inductive thematic analysis related to theme 4: Spirituality ................................................ 33
3.4.1 Theme 4 Spirituality ................................................................................................................. 35
3.4.3 Sub theme 1: Centre .................................................................................................................. 36
3.4.2 Sub themes 2: Culture and ritual ............................................................................................... 37
3.5 Overarching Theme Self-Discovery .................................................................................... 38
Table 6: Inductive thematic analysis related to Overarching Theme Self-Discovery ........................ 38
Chapter 4. Discussion of Findings ............................................................................................................. 41
Part A: ........................................................................................................................................ 41
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4.1 Introduction .................................................................................................................................. 41
4.1.1 Aikido practice and feelings of connection and spirituality ...................................................... 41
4.1.2 Aikido practice and a sense of self-efficacy ............................................................................. 42
4.1.3 Aikido practice and experiential acceptance and compassion .................................................. 44
4.1.4 Aikido practice and creative embodied growth and self-awareness ......................................... 45
4.1.5 Aikido practice and the self ...................................................................................................... 45
Part B: ........................................................................................................................................ 46
4.2 Introduction .................................................................................................................................. 46
4.2.1 Facilitation Skills Module ......................................................................................................... 47
4.2.2 Dissertation Module .................................................................................................................. 48
Chapter 5. Conclusion ................................................................................. Error! Bookmark not defined.
5.1 Limitations of Research ....................................................... Error! Bookmark not defined.
5.2 Conclusions .......................................................................... Error! Bookmark not defined.
5.3 Recommendations ................................................................ Error! Bookmark not defined.
5.4 Learnings ............................................................................. Error! Bookmark not defined.
References .................................................................................................................................................. 50
Appendix A: Topic Guide .......................................................................................................................... 60
Appendix B: Information Sheet ................................................................................................................. 61
Appendix C: Informed Consent Form ...................................................................................................... 63
Appendix D: Gantt Chart ........................................................................................................................... 66
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List of Tables and Figures
List of Tables
Table 1: Participant’s details ............................................................................................. 18
Table 2: Inductive thematic analysis related to theme 1: Conflict .................................... 19
Table 3: Inductive thematic analysis related to theme 2: Connection ............................... 27
Table 4: Inductive thematic analysis related to theme 3: Creativity ................................. 30
Table 5: Inductive thematic analysis related to theme 4: Spirituality ............................... 32
Table 6: Inductive thematic analysis related to Overarching Theme Self-Discovery ....... 37
List of Figures
Figure 1: Phases of thematic analysis interpretation (Braun & Clarke, 2006, p. 87) ........ 13
Figure 2: Word cloud of initial codes ................................................................................ 14
Figure 3: Concept map overarching narrative of self-discovery, connected themes and sub-
themes with sample raw data ............................................................................................. 19
Figure 4: Figure 4 Gantt Chart .......................................................................................... 63
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Abstract
Aim:
The purpose of this research was to understand the lived experience of Aikido practitioners
with a view to assessing if they experience an impact in their lives which they attribute to
their consistent practice of aikido.
Method:
A phenomenological approach was utilised and semi-structured one-to-one interviews of four
adult Aikido practitioners were conducted. All interviews were held over Zoom and recorded
as an audio file to a password protected cloud storage location. Transcripts were analysed
using thematic analysis according to Braun and Clarke (2006).
Results:
There were main themes identified; conflict, connection, creativity and spirituality with an
overarching narrative of self-discovery. The overarching narrative of self-discovery was
evident from this research and permeates all four themes which emerged. The participants all
expressed various ways in which Aikido had affected their understanding of themselves and
how they interact with the world.
Conclusion:
There was value and enjoyment assigned to the physicality of Aikido practice but the
participants viewed their Aikido practice as more than just a physical activity. All of the
themes identified are components of psychosocial well-being as it relates to quality of life.
Aikido practice had a beneficial impact on the participant’s experience of their world and an
increase in their sense of ease and safety in navigating their internal and external landscape.
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Chapter 1. Introduction and Literature Review
1.1 Introduction
The overarching purpose of the research is to understand the lived experience of Aikido
practitioners and to assess any impact they experience on their lives outside the dojo which
they attribute to their Aikido practice. Aikido is a martial art developed in the 1920s by
Morihei Ueshiba, who came to be referred to by Aikido practitioners as O’Sensei. The word
Aikido comprises three characters; ai, which is translated to harmony, Ki which is translated
to energy; and do, which is translated to the way (Faggianelli & Lukoff, 2006). The name of
Aikido can therefore be translated to; the way of harmony with energy. The spiritual beliefs
of O’Sensei are represented in the philosophy of Aikido; this is demonstrated in the emphasis
on developing the skill to receive and redirect an attack to create a situation where minimal
harm is experienced by either the self or the attacker. In Aikido, there is a term Masakatsu
Agatsu which is credited to O’Sensei and translated to mean that true victory is victory over
oneself (Ueshiba, 2021). Aikido has a stated ethos of conflict resolution and emphasizes the
protection of both the self and the attacker. The results of this research will provide an
understanding of the experience of Aikido practitioners and identify any psychosocial effect
which may be attributable to the practice of Aikido.
In recent time there has been an increased interest in the traditionally eastern practice of
meditation and mindfulness. Mindfulness boosts creativity, reduces stress, and strengthens
relationships with others (Kabat-Zinn, 2013). The elements of mindfulness, including
awareness and liberalism of an individual, are regarded as a coping process for various
psychological stress (Kabat-Zinn, 2013). There is evidence that traditional mindfulness and
mediation practice benefit physical and psychological health and well-being (Kabat-Zinn,
2013). While some mindfulness practices incorporate movement, it is not their primary
modus, where stillness and silence are usually emphasised. Lukoff & Strozzi-Heckler (2017)
describe Aikido as "a martial art that is also a mindfulness practice, somatic exercise,
compassion practice, and spiritual path while also providing opportunities for social touch"
(Lukoff & Strozzi-Heckler, 2017, p. 81). This thesis will explore if there is a sympathetic
impact experienced from engaging with a practice where the primary modality is movement
but also incorporates mindfulness, reflection, and meditative practice.
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A study conducted by Foster (1997) explored if participating in Aikido for ten weeks would
reflect a decrease in anger and anxiety expression and an increase in self-esteem. Sixty-nine
university student participated in this study which involved engaging with four physical
education courses; Aikido, karate, and two different types of golf. All participants completed
a questionnaire which included the Self-esteem Scale (Rosenberg, 1965), the State-Trait
Anxiety Inventory (Spielberger et al., 1983), and the Anger Expression Scales from the State-
Trait Anger Expression Inventory (Spielberger, 1988). In the Aikido group, the mean only
displayed a slight difference from the goal pre-test and post-test. The results of this study did
not reflect any significant change in the average for participants post Aikido. Foster (1997)
recommends this study be repeated with participants observed over several years of Aikido
practice to assess impact on test scores (Foster, 1997). Lukoff and Strozzi-Heckler (2017)
support the above findings as they also highlighted that participants beginning Aikido are
concerned about mastering the physical aspects of the technique, and it takes time to
experience the mindfulness of attention (Lukoff & Strozzi-Heckler, 2017).
Maslow (1943) proposed that humans seek to meet a hierarchy of needs; ranging from basic
needs such as food to an ultimate need for self-actualisation (Maslow, 1943). Maslow
claimed that each need must be met before one can progress to the next in the hierarchy
(Maslow, 1943). Maslow (1943) also claimed that individuals who have these needs fulfilled
should be happier than those who don't (Maslow, 1943). Tay and Diener (2011) analysed the
Gallup World Poll, a landmark survey on well-being with 60,865 participants from 123
countries, to test if Maslow’s theory held up (Tay & Diener, 2011). The researcher’s findings
partly upheld Maslow’s theory in that it seemed fulfillment of needs appears to be universal
and relate to a sense of happiness. But findings suggested that there is not a hierarchy in
terms of need fulfillment and happiness (Tay & Diener, 2011). Tay & Diener (2011)
identified that an individual will have a higher life evaluation if others in their society are
having their needs met (Tay & Diener, 2011).
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1.2 Literature Review
1.2.1 Conflict
Aikido has been translated by Faggianelli and Lukoff (2006) as harmony with universal
energy; ai meaning harmony, ki meaning energy, and do meaning way (Faggianelli & Lukoff,
2006). Martin (2004) states that peaceful conflict resolution is complex, particularly in a
situation where there is a risk of physical harm (Martin, 2004). Usehiba (1984) asserts that
Aikido training focuses on this complex act, to work towards peaceful conflict resolution and
an avoidance of violence (Ueshiba, 1984). The attacker or attack can also represent a
challenging or threatening situation that may or may not involve a physical component.
Martin (1004) indicates four stages essential for peaceful conflict resolution; centering,
engaging with the attacker, directing the attack so that minimal harm is experienced and
resolving the attack are the (Martin, 2004). Martin (2004) devised this 4-stage somatic
method for conflict resolution from Aikido practice and philosophy using breathing
technique, posture, and existential positioning as an opportunity to increase autonomy
(Martin, 2004). Martin (2004) states that Aikido practitioners train to act responsively; to
develop the skill and flexibility to support calm and non-aggressive action (Martin, 2004).
Ueshiba (2007) states that the central aim of Aikido training is to develop the ability to be
reflective in action, blend with the rhythm of the situation, and engage with aggression or
contradiction with wisdom, courage, and compassion (Ueshiba, 2007). These claims may be
why Aikido training has been shown to have a beneficial effect for practitioners who work in
the mental health field as Faggianelli and Lukoff (2006) indicate and that Aikido practice
supports practitioners to respond calmly when faced with threatening situations (Faggianelli
& Lukoff, 2006). Bandura (1997) names mastery experiences, vicarious experiences, verbal
persuasion, and emotional and physiological as the four main sources of increased perception
of self-efficacy (Bandura, 1997). Bandura (1997) further indicates that increased self-
efficacy is associated with an internal locus of control and increased resilience (Bandura,
1997). It is possible that the increased ability to respond calmly which Faggianelli & Lukoff
(2006) noted is connected to an increased sense of capacity and subsequent increased
perception of self-efficacy. Bandura (1997) noted that individuals with a strong sense of
self-efficacy are proactive in life, they have a sense of influence in the outcome of their life
situations and are willing to engage with new activities and challenges (Bandura, 1997).
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Foster (2015) states that practitioners of Aikido experience a connection between their
perception of their physical actions and their sense of self (Foster, 2015). Crossley (2007)
asserts that there is a bodily communication which is received by individuals whether they
are consciously aware of it (Crossley, 2007). The physical act of paired training in Aikido is
an act of communication, an act of learning about the other and ultimately about oneself;
“Their posture, comportment, gestures and movement communicate to me” (Crossley, 2007,
p. 84).
1.2.3 Ki and Flow
Both in the name and in the philosophy ki is at the centre of Aikido. However, the concept of
ki and its relationship to flow is quite nuanced. Ki is a Japanese term that has been compared
by Andress (1996) to Chi in Chinese and to Prana in Sanskrit (Andress, 1996). Ohnishi and
Ohnishi (2009) observed that it is grounded as the central concept in martial arts and eastern
medicine (Ohnishi & Ohnishi, 2009). It is a complex concept to translate to English as there
is no precise, comparable term in the west; however Andress (1996) compares it to vital force
(Andress, 1996). The founder of the Ki Society, Tohei (1974), describes ki as part of
everything which is felt (Tohei, 1974). He says that everything in the universe is created and
sustained by ki, and when ki ceases to flow, so does life (Tohei, 1974; Ohnishi & Ohnishi,
2009). The concept of ki and flow are integral to each other, both Tohei (1974) and Ohnishi
and Ohnishi (2009) claim that an increase in the flow of ki leads to health and vitality,
whereas an interruption to the flow of ki results in loss of vigor and decrease in health (Tohei,
1974; Ohnishi & Ohnishi, 2009). Ohnishi and Ohnishi (2009) claim that meditation and
mindfulness, experienced both in stillness and in movement, may be beneficial to the
enhancement of ki (Ohnishi & Ohnishi, 2009). However, Ohnishi & Oshnishi (2009) suggest
that sitting meditation alone may not be enough to support self-development and increase
consciousness (Ohnishi & Ohnishi, 2009). Tohei (2015), says that "Aikido is essentially a
path of being in accord with the Ki of Heaven and Earth" (Gold & Aloia, 2015). Ueshiba
(2007) expands on the integral role ki has in Aikido by stating that success is judged in the
contest of winning or losing but in joining with the ki and flow of the attack to redirect and
find resolution (Ueshiba, 2007).
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Ki is felt in the flow experienced during Aikido practice, and if ki is developed and felt,
attention is directed inward. Ki is comparable to the feeling of oneness described by
mediation practitioners and flow described by proficient athletes and artists.
Csikszentmihalyi (1990) describes a state of consciousness that he named flow and says;
“The best moments usually occur if a person's body or mind is stretched to its limits in a
voluntary effort to accomplish something difficult and worthwhile" (Csikszentmihalyi, 1990,
p.3). Csikszentmihalyi (1990) says that our sense of happiness fluctuates but that we can
decrease this fluctuation by learning to increase the experience of flow in our lives
(Csikszentmihalyi, 1990). Hyams (1982) asserts that flow and ki are more than just having a
sense of purpose; it is attention to a significant challenge that hones a focus on ki and
experience of flow (Hyams, 1982). To facilitate this Hyams (1982) says that Aikido
practitioners may be encouraged to visualise extending ki beyond the dojo or visualise ki
flowing from their fingers like water flowing from a garden hose (Hyams, 1982). Hyams
(1982) further claims that the practice of visualisation encourages practitioners to conceive of
limitless possibility of action and response (Hyams, 1982).
1.2.3 Beginners Mind
A sense of flow is so integral to the state of the beginner's mind that it is difficult to separate
the emergence of one from the other. Suzuki (2010) begins his book Zen Mind, Beginners
Mind by saying that “In the beginner's mind there are many possibilities, but in the experts,
there are few" (Suzuki, 2010, p.1). To have a state of beginner's mind is akin to a state of
creativity. Suzuki (2010) and Kabat-Zinn (2013) agree that to operate with beginners mind is
to have no prejudgments or assumptions about a situation or experience and, therefore, to be
open and available to respond to what is happening at the moment (Suzuki, 2010; Kabat-
Zinn, 2013). What went before is past, and what is presented now is unique and encourages a
more beneficial response (Sekai, 2014a). As each moment is new there is an opportunity to
view situations afresh and as the outcome cannot be predicted there is an opportunity to
engage with experience with a sense of invigoration and discovery (Suzuki, 2010; Kabat-
Zinn, 2013).
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1.2.4 Mindfulness, Acceptance and Spirituality
Kabat-Zinn (1994) defines mindfulness as "paying attention in a particular way: on purpose,
in the present moment, and non-judgementally” (Kabat-Zinn, 1994, p. 4). Rather than an
attribute, Kabat-Zinn (1994) states that mindfulness is a state of being, and specific practices
such as meditation may facilitate this state of mindfulness (Kabat-Zinn, 1994). Hahn (1976)
claims that mindfulness is "the miracle which can call back in a flash our dispersed mind and
restore it to wholeness so that we can live each minute of life" (Hanh, 1976, p. 14). A key
tenet of mindfulness is named by Kabat-Zinn (1994) as non-judgmental acceptance;
Shallcross et al. (2010) also indicate that a willingness by an individual to non-judgmentally
experience the discomfort of difficult situations and negative emotions results in a better
outcome (Kabat-Zinn, 1994; Shallcross et al., 2010). It is possible that Aikido practice may
offer benefits of mindfulness as Lukoff and Strozzi-Heckler (2017) say it is a meditative
movement that may be considered a new category of somatic exercise with unique benefits
(Lukoff & Strozzi-Heckler, (2017). Further; Lukoff and Strozzi-Heckler (2017) indicate that
it is possible that the synergy of movement and mindfulness may have an additive effect, and
this may be a route to benefits of mindfulness practice for people who struggle with stillness
(Lukoff & Strozzi-Heckler, 2017). Both Hayes & Feldman (2004) and Kabat-Zinn (2013)
claim that mindfulness is associated with psychological health and may support the individual
to engage with difficult moments without resorting to suppression or suffering from
overwhelm (Hayes & Feldman, 2004; Kabat-Zinn, 2013).
There are several routines such as bowing, removing shoes or sweeping the floor of the dojo
which are associated with the Japanese art of Aikido. McClure (2013) discusses how
ordinary routine activity may be viewed as rituals if the individual has come to view them as
sacred (McClure, 2013). While Lukoff & Strozzi-Heckler (2017) say that Aikido as not a
religion they claim it is perceived as a spiritual practice (Lukoff & Strozzi-Heckler, 2017).
Crossley (2007) connects perception of spiritual meaning as integrated into the individual
experience through action (Crossley, 2007, p. 90).
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1.2.5 Compassion
Gilbert and Choden (2013) say that compassion is "a sensitivity to suffering in self and
others, with a commitment to try to alleviate and prevent it" (Gilbert and Choden, 2013, p.
94). It may seem counterintuitive to introduce the concept of compassion in a discussion
about martial arts, and yet compassion is discussed in much of the literature on Aikido
(Lukoff & Strozzi-Heckler, 2017; Westbrook and Ratti, 1970; Ueshiba, 2007). Adams et al.
(2006) use the term compassion fatigue to describe a reduction in empathy towards clients as
experience by therapists and those working in areas that deal with trauma recovery (Adams et
al., 2006). However, Porges’ (2007, 2011) Polyvagal Theory distinguishes between
compassion and empathy, claiming that they are not interchangeable and are, in fact, quite
distinct from each other (Porges, 2007, 2011). Empathy is the sense of feeling someone
else's emotions; this may be pain or negative emotion and can feel threatening or
overwhelming. On the other hand, Porges (2011) claims that compassion imparts a feeling of
safety as there is a state of co-existence of one's feelings alongside a profound
acknowledgment of the feelings of the other (Porges, 2011).
Takuan and Wilson (2012) say that the practice of minding the other in Aikido provides an
opportunity to build compassion, allowing a person to engage with difference in a way that
offers protection from becoming engulfed or overwhelmed by it (Takuan & Wilson, 2012).
Lukoff & Strozzi-Heckler (2017) claim that the development of compassion for the self and
others is an integral component in the practice of Aikido. Extending compassion to the
attacker and responding to an attack in a way that protects both the self and the attacker is an
attempt to alleviate suffering (Lukoff & Strozzi-Heckler, 2017). There is an Aikido
technique called Tai no henko, which begins when the attacker grabs the wrist of their
partner, the challenge for the person being attacked is to remain calm and relaxed and then
pivot. The one attacked pivots to a position where they are standing shoulder to shoulder
with their attacker. Both are now facing the same direction and the one attacked has an
opportunity to view the world from the other's perspective. Lukoff & Strozzi-Heckler (2017)
claim that this somatic practice is a potential trigger for compassion for oneself and the other
as the change of perspective offers an opportunity to improve relational skills (Lukoff &
Strozzi-Heckler, 2017). The co-operative nature of paired Aikido practice means that to
ensure safety, avoid injury and maintain the practice, Aikido practitioners must take care of
each other. The practice of attending to the self's well-being and the well-being of the other
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is the essence of compassion (Lukoff & Strozzi-Heckler, 2017). Zhang et al., (2020) discuss
if any benefits of self-compassion may transmit to others (Zhang et al., 2020). The results of
this study identified by individuals who practiced what Kabat-Zinn (1994) describes as non-
judgemental acceptance of their own imperfections were more accepting of the imperfections
in others (Zhang et al., 2020; Kabat-Zinn, 1994).
1.2.6 Creativity
Creative thinking involves being practical, innovative, original, fluent, and curious (Combs et
al., 2009). Being a creative thinker goes hand in hand with critical reasoning, healthy
inquisitiveness, and curiosity (Combs et al., 2009). Various elements in Aikido may support
creative thinking for practitioners. While developing Aikido, Morihei Ueshiba displayed
creativity by mixing classical jujutsu and the principles of swordsmanship. He chose what he
believed to be the most beneficial aspects of the two arts to incorporate into the emerging art
of Aikido. According to Ueshiba (1984) Aikido was developed because of the struggles
individuals were going through while seeking answers to essential questions. “'If confronted
by a stronger opponent, what would I do? How can I defeat an opponent without using any
form of weapon? What is the most rational way of dealing with an opponent without
violating the integrity of budo or using violence?" (Ueshiba, 1987, p.15). Whilst in regular
Aikido practice specified attacks or techniques are practiced there is also an opportunity to
develop creative thinking and response. This is facilitated with a practice called randori, a
term which means free style and is practiced when a certain level of proficiency of Aikido
has been achieved. During randori a practitioner is subject to several attackers and can
respond with any technique, combination of techniques or interpretation of technique which
they deem appropriate to the attack received. For creativity to be applied usefully and safety
confidence, skillfulness and knowledge of response options is required. Therefore, repetitive
practice in basic training techniques is stressed to gain a vast knowledge base for creative
thinking. In this way Aikido provides an environment which encourages practicability but
also promotes creativity. Senior practitioners are often advised to see beyond fixed forms
which are embedded in cognitive choice and become open to flexible, fluid, and spontaneous
movements which tap into intuition and subconscious nature (Ueshiba, 1984). According to
Ueshiba (1984), true Aikido depends on an individual's natural movements and instincts and
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there are no set methods or patterns (Ueshiba, 1984). Aikido practice encourages
practitioners to find ways to live in harmony with others through the practice of a psychical
martial art. While martial arts are done primarily with through physical modality, creative
thinking involves reasoning techniques, skills, and organization.
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Chapter 2. Methodology
Introduction
This chapter outlines the research methods that were followed for this research. Information
is provided on inclusion criterion, informed consent and participant selection. The researcher
describes the method chosen and explains the reason for this choice. The method of data
collection is also described as is the process which was followed to ensure that data
protection and confidentiality requirements were complied with. The methods used for data
analysis, the ethical issues and all aspects which were followed as they pertain to the process
of this research.
2.1 Research Design
A phenomenological approach was utilized. “Phenomenology is a form of qualitative
research that focuses on the study of an individual’s lived experiences within the world”
(Neubauer et al., 2019, p. 95). This research has identified the commonalities of the lived-
experience of Aikido practice as viewed through the individual’s lens. However, the sample
is homogeneous and therefore findings cannot be used to form generalisations. The findings
of this research may be used to inform and suggest further exploration on the affect Aikido
has in the life of practitioners. Research using a larger sample size which includes all
genders and spans a period of one year may produce useful generalisable conclusions.
Suggested sample size would be in excess of twenty practitioners who would be interviewed
at commencement of research and interviewed again after one year of consistent Aikido
practice. This would allow a comparison of data over the time span and also allow for the
collection of rich data across the broader sample.
2.2 Study Population and Sampling
Participants were recruited from the membership of a Dublin Aikido club with the senior
Instructor of the club acting as gatekeeper. The inclusion criterion for participants was a
minimum of two years consistent Aikido training; consistent training was defined as at least
one class per week over the two year period. The senior instructor disseminated information
about this research to members of the Aikido club. As individuals may have trained with
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other clubs prior or in addition to the sampled Aikido club, potential participants volunteered
to take part if they self-assessed to have met the criteria. Interested individuals were provided
with the researchers email address and when they made contact were sent a Topic Guide,
Information Sheet and an Informed Consent form (see Appendix A, B and C). Four
individuals expressed an interest in participation, all four were over the age of eighteen and
male, all four were selected as they complied with the criterion.
2.3 Concepts
There were a number of concepts explored in this research. The concept of conflict was
explored, in particular conflict as it relates to the individual’s sense of self. This research
focused on the lived experience of engaging in a practice which focuses on finding a peaceful
resolution to conflict and if this affected the subjective experience of conflict for the
practitioner. To understand the lived experience of the practitioners outside the dojo
examples of impact on relationship and self-image were sought. There are numerous sub-
concepts involved in self-image including the concepts of belonging, worth and meaning.
The topic guide sought to elicit examples of these through guided questioning.
2.4 Data Collection
Semi-structured one-to-one interviews were utilised in data collection. Interviews were
deemed most appropriate to facilitate the lived experience of the participants as they allow a
responsive approach to participants and provide an “almost infinitely flexible tool”
(Breakwell et al., 2012, p. 369). Open questions were used allowing the participant the
freedom to construct their own answer without imposing the researcher’s expectation of
response. This encourages participants to engage with their responses in a reflective way,
changing or elaborating and increasing the opportunity for depth and richness of the data
collected. The open-ended question defines the topic but is flexible in allowing an
opportunity for researcher and participant to expand on and explore topics raised by the
participant. If the answer is brief or has limited detail the semi-structured approach allows
the researcher to use further questions to offer the participant an opportunity to elaborate.
The researcher was conscious of not using leading comments or questions which could
influence the participant’s response. Four interviews were conducted between 22nd February
and 10th April, with flexibility offered to participants for scheduling. Participants were
13
advised that they could stop the interview at any point for a break and they could terminate
the interview at any time should they wish. The interview began with a discussion of the
voluntary nature of the interview, confidentiality and time for the participant to seek clarity
on any aspect of the study. The interview then progressed to asking the participants to tell the
researcher about the beginning of their journey in Aikido. The response to this question
guided the rest of the interview as the researcher was responsive in using follow up questions
depending on the comprehensiveness of each answer. The researcher closed each interview
with an opportunity for the participant to add anything to their responses or ask any questions
of the researcher. The interview was saved as an audio file and software generated
transcription file to a password protected cloud storage location. Once the transcription was
proof read against the audio file and corrections made, the audio file was deleted.
2.5 Data Analysis
As this study takes a phenomenological approach to understand lived experience thematic
analysis was chosen as the method for data analysis. Thematic analysis is used to sift through
data to identify emergent themes which are important for the description of the phenomenon
(Fereday & Muir-Cochrane, 2006). Thematic analysis is appropriate for phenomenological
data as it “can be a method that works both to reflect reality and to unpick or unravel the
surface of reality” (Braun & Clarke, 2006, p. 81). The data analysis process followed Braun
& Clarke’s (2006) six-phase model for thematic analysis as outlined in Figure 1 (Braun &
Clarke, 2006). While this process is described as a numbered step it should not be inferred as
linear but rather the process flows back and forth between stages until final conclusions are
drawn. The researcher began with Braun and Clarke’s (2006) familiarisation phase of
thematic analysis by transcribing the data, reading and rereading the interview transcripts and
taking notes (Braun & Clarke, 2006). During this stage, the researcher noted frequency used
words and created a table in MS Word with these initial codes from each interview.
14
Figure 1. Phases of thematic analysis interpretation (Braun & Clarke, 2006, p. 87).
The researcher used the codes table to collate codes into potential themes and reviewing
transcripts to locate any data relevant to each potential theme. The themes were used to
generate a table of thematic analysis. The researcher continued reviewing analysis to refine
each theme and clarify clear definitions for each theme. The researcher then selected
compelling extracts from interview transcripts to support and encapsulate identified themes.
The report was created using the foundation of the thematic analysis and within the
framework of the overarching aim of the research and complying with scholarly
requirements. Through comparison of common codes from each interview transcript and
identification of the frequency of occurrence a word cloud was generated as shown in Figure
2. The use of the word cloud as visual representation of data complemented the table and
15
supported the researcher in an initial comprehension of the saturation level of each code.
Figure 2. Word cloud of initial codes
16
2.6 Trustworthiness of the Research Findings
2.6.1 Credibility
Credibility of the findings of this research was ensured through persistent observation. The
researcher persistently read and reread the data, analyzing and revising. The researcher
coded, recoded and studied the data reviewing the data and concepts until final findings. The
researcher was aware that the participants may identify little or no impact of their Aikido
practice outside the dojo. The interview was semi-structured to allow the participants
freedom to describe their lived experience without an externally imposed framework.
2.6.2 Transferability
Conditions for transferability judgement were optimised through the use of thick description
of both the participants and the research process. This allows the reader of this research to
judge if the findings are transferrable to their particular area.
2.6.3 Reflexivity
The researcher kept a reflective journal during the course of this research. This journal
allowed the researcher to explore her own values and preconceptions. This ensured that the
researcher was aware of her implicit assumptions and was alert to how these might affect the
process and findings of the research.
2.6.4 Ethical Considerations
Ethical Approval for this research project was received on 2nd February 2021 from Waterford
Institute of Technology’s, School of Health Sciences Research Ethics Committee.
An email was sent to each of the four potential participants providing the informed consent
document, topic guide and information sheet and allowing an opportunity to consider if they
wished to participate in the research. Beauchamp & Childress (2001) identified four essential
components which are interpreted below and with which the informed consent document
complied (Beauchamp & Childress, 2001):
17
Disclosure of information – full details of the research being conducted is provided to
the participants
Comprehension – the participant understands the ramifications of participation and is
given an opportunity to question the research topic.
Competency – the participant is an adult (>18 year) and there is no known cognitive
impairment which impacts capacity to give consent.
Voluntariness – the participant is provided with all information and advised that
participation is entirely voluntary. There is no inducement or manipulation applied
for participation. Participants were advised that their participation was completely
voluntary and that they may withdraw at any time up to the point where data analysis
is compete. Participants were informed that should they withdraw prior to data
analysis any data provided by them up to the time of withdrawal will not be included
in any way in this research.
At the beginning of interview confidentiality was discussed, offering an opportunity for
clarification and participants were reminded that the boundaries of confidentiality are limited
by the legal framework of this jurisdiction. The scheduling of interviews was offered with
flexibility to accommodate needs of the participants in terms of comfort and confidentiality.
The participants were advised that the interviews would take place over Zoom, would be
audio recorded and the process around this recording was explained. The audio recording
was recorded on Zoom and saved WIT cloud location, no file was saved locally to the laptop.
Within one week of recording the audio recording was transcribed and a pseudonym was
assigned to the interviewee. The transcript was reviewed for accuracy and then the audio file
was deleted.
2.6.5 Informed Consent
The Topic Guide, Participant Information Sheet and Informed Consent Form were sent to
participants by email. Due to Covid 19 restrictions around in person contact, participants
were asked to indicate their consent by reply email.
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2.6.6 Data Collection Methods
Interviews were conducted using Zoom at an agreed date and time. Participants were advised
of their right to terminate the interview and withdraw their consent. All conditions as
described in 2.1 and 2.2 were adhered to.
2.6.7 Confidentiality and Anonymity
The boundaries of confidentiality were applied and limited by Child Protection legislation as
it applies in this jurisdiction, this was detailed in the Informed Consent form and participants
were reminded of this prior to commencement of interview. Confidentiality was protected by
using password-protected cloud facility to store audio recordings and transcription. Further
steps to ensure confidentiality were the use of pseudonyms and the deletion of audio
recording after verification of veracity of transcripts. Only the researcher and her project
supervisor had access to the documentation related to research participants. Anonymity was
assured through the use of pseudonyms and any reference to a participant’s real name was
removed from transcripts.
2.6.8 Data Access and Storage
Appropriate ethical consideration was given to data protection and adhered to the
requirements of the Data Protection Act 1988 and 2003, and the General Data Protection
Regulation (GDPR) of 2016. WIT’s procedures for data access and storage were adhered to.
Audio and transcript were saved to a password protected cloud account and there was no
recording held in any other location or on any other device. All audio files were deleted once
transcription was verified of accuracy by proof reading against audio file.
2.6.9 Dependability
A GANTT chart, as shown in Appendix D, was used to plan this research to ensure
appropriate timings and allocate sufficient time for reliable analysis. The researcher allowed
9 days between interviews to complete transcription and embed familiarity with the data.
The GANTT allocated 6 weeks for data analysis, the researcher ensure equal time was
afforded to each interview and each stage of TA.
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Chapter 3. Findings
Introduction:
The overarching aim of this research was to assess if practitioners of Aikido have noticed
psychosocial benefit or growth in personal development which may be attributable to the
consistent practice of aikido.
Table 1. Participant’s details
Pseudonym Gender Age Duration of Aikido Practice
Paul Male 48 4 years
Peter Male 35 2½ years
Michael Male 57 7 years
Joseph Male 28 3 years
The findings from the analysis of the four interviews are presented in this chapter. Four main
themes and one overarching theme emerged from the data analysis. These themes will be
discussed in this chapter with raw data represented for each theme. A concept map will be
used as an overview of the connections between the overarching theme, the four main themes
and sample raw data. The overarching narrative of self-discovery was evident from this
research and permeates all four themes as presented. The participants all expressed various
ways in which Aikido had affected their understanding of themselves and how they interact
with the world. The overarching narrative, main themes and sub-themes are as follows and
are graphically illustrated with sample quotes in Figure 3:
Theme 1: Conflict
Theme 2: Connection
Theme 3: Creativity
Theme 4: Spirituality
Overarching Narrative: Self-discovery
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Figure 3. Concept map overarching narrative of self-discovery, connected themes and
sub-themes with sample raw data
3.1 Conflict
Table 2: Inductive thematic analysis related to theme 1: Conflict
Theme 2: Conflict
Raw data examples
“It the clash, you know, the conflict of perspective”
Paul
“fear leads to anger leads to shame leads back to fear,
another circle” Paul
“Aikido is about finding a way, like water flowing
around an obstacle” Michael
21
“when I started to do aikido my body started to behave
differently, I noticed it affected how I interacted, like,
like, it, my body was teaching the rest of me Aikido”
Paul
“I try to say, you know, how could I aikido this, and eh,
I can usually find a way, I can listen, then, you know,
maybe I’ve a different idea” Peter
“blending on the mat is really important, I usually do
ok, but it’s blending in real life that’s hard, blending
with my kids when they put it up to me or with the big
guy with road rage (laughs)”. Michael
“I met everything head on….I know that’s a choice, I
can get off line if I want” Joseph
“Some people have no energy when they attack, it’s
pointless, I just stop” Michael
“people change their energy before they attack, that’s
intent” Michael
“It’s the moment before the moment of attack, it’s like
the shift in energy is telegraphed, it doesn’t matter
whether it’s verbal or physical” Paul
Sub-themes Raw data examples
Emotions “eh, it, eh, it was difficult, cos I was angry all the time,
but I know it was really cos I was scared, cos I felt,
like, I was ashamed” Joseph
22
“I could protect myself without feeling angry” Paul
“Aikido helped me look at that, eh, to say that, like, eh,
I was scared, without feelin like, eh, you know, weak”
Joseph
“I'm terrified and delighted at the exact same time”
Paul
Defence and Safety “well, it’s put up to me so” Joseph
“Aikido is soft, yeah, but a technique can be deadly”
Michael
“somethin is coming and I can try to be ready to
respond to whatever it is” Michael
“I know, if somethin happens, I have a good chance of
dealing with it” Michael
“It’s like they sense it hasn’t somethin to push against
so it’s defused” Michael
“I can see the energy leave them, sometimes they look
confused, like they don’t really understand what
happened” Michael
“I feel more comfortable now when I’m out” Paul
“I know when I’ve muscled it, sometimes the technique
works but my partner knows and so do I, it feels wrong,
it’s cheating and I don’t improve” Michael
23
“so if I fight it’s cos I want to fight” Joseph
“I’m strong, eh, tempted to force it but I know that’s
not the way” Joseph
Aikido looked amazin, magic, small lads were throwin
big lads around the place” Peter.
“I don’t want to be beaten but I don’t want to beat
someone either” Michael
Gender Identity “without feelin like, eh, you know, weak” Joseph
“I think it’s more difficult for men than women, I’ve all
this man baggage, you know, might is right kind of
thing” Michael
“I try not to use muscle, in fact the softer I am the more
effective my Aikido is” Michael
“There’s no sense of having beaten my partner, or my
partner beating me” Paul
3.1.1 Theme 1 Conflict
All participants spoke of conflict as it relates to them and to their Aikido practice.
“It the clash, you know, the conflict of perspective” Paul
“I met everything head on” Joseph
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Participants expressed how Aikido impacted on their awareness of the interconnect nature of
the emotions which are provoked by conflict and how it supported them in expressing these
feelings to conflict and of how Aikido practice encourages participants to find a peaceful
resolution.
“fear leads to anger leads to shame leads back to fear, another circle” Paul
“Aikido is about finding a way, like water flowing around an obstacle” Michael
The participant’s expressed an understanding of the challenge that conflict presents and that
Aikido offered an alternative model which they could apply to this challenge. Participants
describe how they use their body in Aikido as a metaphor for the challenge in engaging with
conflict in their everyday lives. The participants described the embodied experience of
blending, of moving with an attacker and how this applies to their lives outside the dojo.
Participants speak of the practice of blending, the practice of meeting your opponent and
moving with them, trying to see things from the attacker’s point of view and then choosing a
suitable redirection for resolution. The challenge of bringing the concept of blending to life
outside the dojo was expressed.
“when I started to do aikido my body started to behave differently, I noticed it
affected how I interacted, like, like, it, my body was teaching the rest of me Aikido”
Paul
“I try to say, you know, how could I aikido this, and eh, I can usually find a way, I
can listen, then you know, maybe I’ve a different idea” Peter
“blending on the mat is really important, I usually do ok, but it’s blending in real
life that’s hard, blending with my kids when they put it up to me or with the big guy
with road rage (laughs)” Michael
A number of the practitioners identified how they have used an extension of blending referred
to as getting off line. Getting off line is where the one being attacked steps out of line of
attack, thus avoiding a clash.
25
“I met everything head on….I know that’s a choice, I can get off line if I want”
Joseph
Heightened sensitivity to intention was also identified by participants and this sensitivity
allows the practitioners to prepare to respond. Building sensitivity is attributed to the level of
commitment by the practitioner to their attack. Participants identified that effective Aikido
practice requires the practitioner to attack with intent, in practice this intent is to what allows
realism in training.
“Some people have no energy when they attack, it’s pointless, I just stop” Michael
“people change their energy before they attack, that’s intent” Michael
“It’s the moment before the moment of attack, it’s like the shift in energy is
telegraphed, it doesn’t matter whether it’s verbal or physical” Michael
3.1.1 Sub-theme 1: Emotions
Participants clearly identified the difficulty of dealing with the emotions which were
provoked by conflict. They also recognized the interdependency of emotions such as anger,
fear, shame and delight. The participants expressed the belief that Aikido provided a
framework where they felt safe to acknowledge these feelings and where they also had
support to challenge concepts around feeling weak as a result of admitting feelings of fear
and shame.
“eh, it, eh, it was difficult, cos I was angry all the time, but I know it was really cos
I was scared, cos I felt, like, I was ashamed” Joseph
“I could protect myself without feeling angry” Paul
“Aikido helped me look at that, eh, to say that, like, eh, I was scared, without feelin
like, eh, you know, weak”. Joseph
“I'm terrified and delighted at the exact same time” Paul
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3.1.2 Sub-theme 2: Defence and Safety
Participants identified Aikido practice and feeling a need to protect both themselves and their
loved ones.
“I could protect myself without feeling angry” Paul
“well, it’s put up to me so” Joseph
“Aikido is soft, yeah, but a technique can be deadly” Michael
“somethin is coming and I can try to be ready to respond to whatever it is.” Michael
The participants spoke of a sense of increased safety and confidence that Aikido practice has
brought them.
“I know, if somethin happens, I have a good chance of dealing with it” Michael
“It’s like they sense it hasn’t somethin to push against so it’s defused” Michael
“I can see the energy leave them, sometimes they look confused, like they don’t
really understand what happened” Michael
A need to develop defensive skills and for safety has played a part in bringing the participants
to Aikido with some of the participants having tried other martial arts before Aikido. There
was a sense that their Aikido practice has contributed to a feeling of safety which didn’t rely
on size or strength.
Aikido looked amazin, magic, small lads were throwin big lads around the place”
Peter.
“I feel more comfortable now when I’m out” Paul
27
Participants referred to “muscling it”, which is forcing a technique with strength, and they
also observed that the only way to consider they are practicing Aikido incorrectly is for the
practitioner to try to win against their partner.
“I know when I’ve muscled it, sometimes the technique works but my partner knows
and so do I, it feels wrong, it’s cheating and I don’t improve” Michael
“I’m strong, eh, tempted to force it but I know that’s not the way” Joseph
The participants recognized the dichotomy of conflict where it seems that there are only two
possibilities; to be a victim or a victor, winner or loser, and they said that Aikido offered
them a different model and a choice.
“I don’t want to be beaten but I don’t want to beat someone either” Michael
“so if I fight it’s cos I want to fight” Joseph
3.1.3 Sub-theme 3: Gender Identity
Participants expressed the concept of male identity here and a perceived need for men to be
strong and defend both themselves and others. Participants identify Aikido as a practice
which combines power and compassion which differs from the stereotypical male model of
use of power to dominate.
“without feelin like, eh, you know, weak” Joseph
“I think it’s more difficult for men than women, I’ve all this man baggage, you know,
might is right kind of thing” Michael
“I try not to use muscle, in fact the softer I am the more effective my Aikido is”
Michael
28
The participants identified the co-operative nature of Aikido training, which is different to
other often male dominated competitive martial arts and sports with the clear identification of
winners and losers.
“There’s no sense of having beaten my partner, or my partner beating me” Paul
3.2 Connection
Table 3: Inductive thematic analysis related to theme 2: Connection
Theme 3: Connection
Raw data examples
“I’m helpin my partner, we’re helpin each other
improve” Michael
“There’s a shared thing, we kind of understand each
other in a way” Paul
“It’s different, eh, there’s something about training
together like, you get hurt sometimes but not
deliberately, that creates a kind of bond” Michael
“It’s one of the first things you learn, you need to make a
connection first” Jospeh
“Sensei says you have to connect before you move, I
didn’t understand what he meant for ages” Peter
“I need to know where I’m at, if I get distracted I could
get hurt, or hurt someone else” Paul
“Until I connect with it, especially if it’s difficult
(laughs), I have no chance of resolvin it, it’ll keep comin
at me” Michael
29
Sub-theme Raw data examples
Support
“Everyone’s really kind and patient” Paul
“Aikido helped me look at that, eh, to say that, like, eh, I
was scared, without feelin like, eh, you know, weak”
Joseph
“I’m always makin mistakes, you know, nobody minds,
its ok” Peter
There’s a few that, em, we talk about lots of stuff, I didn’t
really have that before” Peter
“I’m mates with a lot of the guys, we’d go for a pint
after trainin” Joseph
“even if I’m wound up I feel better after trainin” Joseph
“it helps, I just burn it off” Joseph
“no matter how bad I feel getting on the mat I always
feel better getting off” Michael
“I know they’d have my back” Joseph
Theme 2 Connection
The collaborative nature of their practice was stressed by all participants. The connection
made between participants was identified as well as a shared sense of commitment to each
other.
30
“I’m helpin my partner, we’re helpin each other improve” Michael
“There’s a shared thing, we kind of understand each other in a way” Paul
Connection was also identified by participants as the physical connection, made with the
energy of their partner. A sense of knowing each other through the physicality of training
also emerged.
“It’s different, eh, there’s something about training together like, you get hurt
sometimes but not deliberately, that creates a kind of bond” Michael
“It’s one of the first things you learn, you need to make a connection first” Joseph
“Sensei says you have to connect before you move, I didn’t understand what he
meant for ages” Peter
There was also a sense of internal connection identified and that if the practitioner doesn’t
connect with what’s present they cannot in any way resolve it. A sense that to benefit from
practice, Aikido practitioners must be aware of what’s happening for them.
“I need to know where I’m at, if I get distracted I could get hurt, or hurt someone
else” Paul
“Until I connect with it, especially if it’s difficult (laughs), I have no chance of
resolvin it, it’ll keep comin at me” Michael
3.2.1 Sub themes 1: Support
There was reference to the support experienced by participants in Aikido. Some support was
sensed directly through engagement with other practitioners on the mat, some directly from
their practice and some from relationships between individuals off the mat.
“I know they’d have my back” Joseph
31
“it helps, I just burn it off” Joseph
“Aikido helped me look at that, eh, to say that, like, eh, I was scared, without feelin
like, eh, you know, weak” Joseph
“Everyone’s really kind and patient” Paul
“I’m always makin mistakes, you know, nobody minds, its ok” Peter
There’s a few that, em, we talk about lots of stuff, I didn’t really have that before”
Peter
“I’m mates with a lot of the guys, we’d go for a pint after trainin” Joseph
Participants also identified their Aikido practice as being supportive for their feelings of
wellbeing.
“even if I’m wound up I feel better after trainin” Joseph
“no matter how bad I feel getting on the mat I always feel better getting off”
Michael
3.3 Creativity
Table 4: Inductive thematic analysis related to theme 3: Creativity
Theme 4: Creativity
Raw data examples
“In the beginning I was just trying to not trip up
(laughs), after a while I could kind of, em, I’m not sure,
kind of, like, creating a new beginning each time” Peter
“You think you learn a technique but you don’t really,
every time it’s different, you have to be creative in how
32
you respond or it’s dead, there’s no flow” Michael
“I came to know what is kind of a beautiful dance” Paul
“Once you engage with your partner you have to listen,
with your body, you know, you’re creating a new
pattern, em, a new dance, each time” Michael
“the Hara, the Center, all my artwork is all about these
things” Paul
“I see aikido in it, it’s in the flow, circles in circles
(laughs)” Michael
3.4 Theme Creativity
Participants identified the flexible nature of creative response in Aikido practice, particularly
as they become more skilled.
“In the beginning I was just trying to not trip up (laughs), after a while I could kind
of, em, I’m not sure, kind of, like, creating a new beginning each time” Peter
“You think you learn a technique but you don’t really, every time it’s different, you
have to be creative in how you respond or it’s dead, there’s no flow” Michael
Participants identified bodily creativity, observing the movement as like a dance, moving to
an energetic rhythm which requires practitioners to engage creatively with their partner and
their mutual energy.
“I came to know what is kind of a beautiful dance” Paul
“Once you engage with your partner you have to listen, with your body, you know,
you’re creating a new pattern, em, a new dance, each time” Michael
33
Participants also identified a link between aikido practice and art and expressed a connection
to representation in practitioners work.
“the Hara, the Center, all my artwork is all about these things” Paul
“I see aikido in it, it’s in the flow, circles in circles (laughs)” Michael
3.4 Spirituality
Table 5: Inductive thematic analysis related to theme 4: Spirituality
Theme 5: Spirituality
Raw data examples
“Samurai tradition, (soft whistle) that was somethin else,
how Aikido came from that is amazin, there’s stories,
sounds a bit, eh, that O’Sensei was enlightened or
somethin” Michael
“it felt like a very spiritual response” Paul
“I think he was divinely inspired” Paul
“In the middle of it all, you know, here’s the question
why, well, what’s this all about, you know, mmm,
nothing, there’s nothing and there’s everything” Peter
“somethin that made everythin easier to accept” Joseph
“I had a sense, you know, something bigger than me”
Peter
“it’s everythin, I kinda know, it can’t go wrong, cos
there is no wrong” Michael
34
“you know it when you feel it, everything is different but
the same, at exactly the same time” Paul
“I can’t stop laughing” Paul
Sub-theme Raw data examples
Centre
“”Find your centre”; I heard this so much, eh, in the
beginning, I hadn’t a clue (laughs)” Peter
“Without a centre there’s no circle” Michael
“it’s hard to explain tanden, it’s not just
balance, it’s my core, finding and acting from that
place” Michael
“There is this kind of spiral, this circle, fluidity” Paul
“The first time I sense my centre, I could, I felt, this kind
of, em, energy circle, this movement, do ya know, if that
makes sense” Peter
“the Hara the Center the, all my artwork is all about
these things” Paul
Culture and Ritual
“It’s beautiful, for me more than here, I love it” Peter
“I love the ritual, it’s like comin home” Peter
“you take off your shoes, you bow, it prepares you,
reminds you, respect the dojo and your partner, this is
your practice” Michael
35
“attracted primarily to the eastern ethos” Paul
“cultural background to do with the healing arts” Paul
“the dogi, the hakama, the bow, bare feet, yeah, all of it,
it’s gettin ready” Joseph
“Sensei sometimes does a meditation, felt a bit weird,
kinda embarrassed you know, but it’s real good, I try
now” Joseph
“It’s like a kind of meditation, yeah, you know, people
being thrown all over the place and there’s hardly a
sound, just the whisper of bare feet and the whip of the
hakama, no thinking” Peter
3.4.1 Theme 4 Spirituality
Participants referred to the development of Aikido as a martial art and the martial background
of the founder O’Sensei.
“Samurai tradition, (soft whistle) that was somethin else, how Aikido came from that
is amazin, there’s stories, sounds a bit, eh, that O’Sensei was enlightened or
somethin” Michael
“it felt like a very spiritual response” Paul
“I think he was divinely inspired” Paul
Participants also spoke of a sense of something other than the immediate of their experience,
something which they observed as hard to capture in words. Some participants mentioned
flow, laughter and a sense that everything was ok and as it should be.
36
“In the middle of it all, you know, here’s the question why, well, what’s this all
about, you know, mmm, nothing, there’s nothing and there’s everything” Peter
“somethin that made everythin easier to accept” Joseph
“I had a sense, you know, something bigger than me” Peter
“it’s everythin, I kinda know, it can’t go wrong, cos there is no wrong” Michael
“you know it when you feel it, everything is different but the same, at exactly the
same time” Paul
“I can’t stop laughing” Paul
3.4.2 Sub theme 1: Centre
Participants spoke of the concept of finding your centre and their own experience of this.
The concept sounds somewhat esoteric, there is mention of a connection between body, mind,
emotions and spirit and an experience of flow.
“”Find your centre”; I heard this so much, eh, in the beginning, I hadn’t a clue
(laughs)!” Peter
“Without a centre there’s no circle” Michael
Participants spoke of the difficulty putting the concept of centre into words. Centre was also
referred to as Tanden by some participants.
“it’s hard to explain tanden, it’s not just balance, it’s my core, finding and acting
from that place” Michael
“There is this kind of spiral, this circle, fluidity” Paul
37
The first time I sense my centre, I could, I felt, this kind of, em, energy circle, this
movement, do ya know, if that makes sense” Peter
“the Hara the Center the, all my artwork is all about these things” Paul
3.4.3 Sub themes 2: Culture and ritual
Participants made direct reference to their relationship with Japanese culture and also to the
significance of ritual in Aikido. They spoke of the place culture and ritual played for them in
their Aikido practice.
“It’s beautiful, for me more than here, I love it” Peter
“I love the ritual, it’s like comin home” Peter
“you take off your shoes, you bow, it prepares you, reminds you, respect the dojo
and your partner, this is your practice” Michael
“attracted primarily to the eastern ethos” Paul
“cultural background to do with the healing arts” Paul
“the dogi, the hakama, the bow, bare feet, yeah, all of it, it’s gettin ready” Joseph
Participants spoke of meditation and silence as part of the ritual of Aikido practice.
“Sensei sometimes does a meditation, felt a bit weird, kinda embarrassed you know,
but it’s real good, I try now” Joseph
“It’s like a kind of meditation, yeah, you know, people being thrown all over the
place and there’s hardly a sound, just the whisper of bare feet and the whip of the
hakama, no thinking” Peter
38
3.5 Overarching Theme Self-Discovery
Table 6: Inductive thematic analysis related to Overarching Theme Self-Discovery
Table 6: Overarching Theme Self-Discovery
Raw data examples
“You meet yourself on the mat” Michael
“nowhere to hide on the mat, there’s just here and now,
emm, just me and you, there’s a kind of raw, slightly
savage, honesty in it” Paul
“It’s when you don’t see it coming, that’s when you
know how you’ll handle it, that’s when you really know
who you are, who you’ve become” Peter
“when you got in touch with yourself” Paul
“I needed a way and I needed, I kind of needed to
evolve” Paul
“would I kill or die, for my kids, yeah to both, no
hesitation, I know that about myself” Michael
“ when I’m resisting or muscling I just know, (laughs)
know some buttons been pushed, I’ve learned to try to
stop and take a breath” Michael
“it's helping me to have a better experience of the
world” Paul
“he really lives Aikido, everything he does, it’s not that
39
his life is easy but he’s kind of easy in his life” Peter
“I know, see myself, I know my limitations” Michael
Throughout the interviews participants mentioned their sense of self and Aikido. In the
themes and sub-themes reference was made to impact on self and world view. The themes
identified how the participants understood and were meeting their needs through Aikido.
Participants identified the immediacy of their practice, honesty and the ways in which their
understanding of themselves grew in their Aikido practice. They also identified their sense of
change and growth and a deeper understanding of themselves.
“You meet yourself on the mat” Michael
“nowhere to hide on the mat, there’s just here and now, emm, just me and you,
there’s a kind of raw, slightly savage, honesty in it” Paul
“It’s when you don’t see it coming, that’s when you know how you’ll handle it,
that’s when you really know who you are, who you’ve become” Peter
“when you got in touch with yourself” Paul
“I needed a way and I needed, I kind of needed to evolve” Paul
“would I kill or die, for my kids, yeah to both, no hesitation, I know that about
myself” Michael
Participants made reference to how Aikido practice seems to help with day to day life and
how their understanding of themselves impacts their experience.
“when I’m resisting or muscling I just know, (laughs) know some buttons been
pushed, I’ve learned to try to stop and take a breath” Michael
“it's helping me to have a better experience of the world” Paul
40
“he really lives Aikido, everything he does, it’s not that his life is easy but he’s kind
of easy in his life” Peter
“I know, see myself, I know my limitations” Michael
41
Chapter 4. Discussion of Findings
Part A:
4.1 Introduction
The purpose of this research was to assess if practitioners of Aikido experience an impact in
their lives which they attribute to their consistent practice of aikido. Participant’s experiences
emerged as multi-layered and complex. The physical aspect of Aikido practice was
intertwined with the participant’s interpretation and with their perception of the experience.
This research uncovered themes of spirituality, conflict, connection and creativity with an
overarching narrative of self-discovery. This chapter will discuss the research findings with
references to relevant literature. The focus of this chapter was to critically discuss the applied
psychosocial affect or growth in personal development which may be attributable to Aikido
practice. To facilitate discussion in this chapter the data will be organised into the following
sections:
Aikido practice and feelings of connection and spirituality
Aikido practice and a sense of self-efficacy
Aikido practice and experiential acceptance and compassion
Aikido practice a path for creative embodied growth and self-awareness
Aikido practice and the self
4.1.1 Aikido practice and feelings of connection and spirituality
“The world takes on a spiritual hue because the conscious experience of the agent is
transformed by action” (Crossley, 2007, p. 90).
Connection to other practitioners of Aikido was clearly identified, as was connection to
Aikido practice. The ethos of Aikido was highlighted, with reference to ritual, support and
relationship as shown in Table 3 and Table 5. One of the characteristics of flow named by
Csikszentmihalyi (1990) is an exhilarating feeling of self-transcendence and control
(Csikszentmihalyi, 1990). Participants name this characteristic of flow as they note that
during their Aikido practice they experienced a sense of being part of something greater than
42
the individual (Csikszentmihalyi, 1990). The themes identified this experience of flow and
sense of ease, and that this feeling helped with acceptance of difficult experiences easier as
shown in Table 5. Lukoff & Strozzi-Heckler (2017) say that Aikido as not a religion but is a
spiritual practice and participants of this research reports experiencing a strong sense that
they are engaging in a practice which is spiritual in nature (Lukoff & Strozzi-Heckler, 2017).
There are a number of routines such as bowing, removing shoes in the dojo or sweeping the
floor of the dojo which are associated with Aikido practice and may have come to be viewed
by participants as ritual practices as identified in Table 5. This is supported by the McClure
(2013) study, in which the author discusses that ordinary practices may become treated as
rituals if the individual has come to view them as sacred (McClure, 2013).
While the concept of beginners mind was not specifically named it is alluded to when
participants recount the experience of not knowing the outcome and that as each encounter is
different to the last of using creativity to choose a response. Another of the characteristics of
flow as named by Csikszentmihalyi (1990) is a sense of total engagement and joy
(Csikszentmihalyi, 1990). Participants indicate an experience of flow when recounting
experiencing a sense of joy and spontaneous laughter during their Aikido practice. This
sense of joy is encapsulated by Csikszentmihalyi (1990) when he says; “The best moments
usually occur if a person's body or mind is stretched to its limits in a voluntary effort to
accomplish something difficult and worthwhile." (Csikszentmihalyi, 1990, p.3). The
participants highlight a sense of reinvigoration experienced through Aikido practice which
may be connected to an experience of flow. The themes identified this experience in Aikido
practice with a sense of having engaged with something fulfilling which offers a sense of
renewal and regeneration to the practitioner.
4.1.2 Aikido practice and a sense of self-efficacy
Bandura (1997) states that a sense of self-efficacy is developed through experiences in four
main sources (Bandura, 1997). Bandura (1997) defines four main sources of self-efficacy as
mastery experiences, vicarious experiences, verbal persuasion, and emotional and
physiological states. These sources are described further in Table 7 which relates each source
to potential sources in Aikido practice.
43
Table 7: Interpretation of the four main sources of Efficacy with analogous Aikido
Experience (Bandura, 1977)
Source Aikido Experience
Mastery Experience: A personal experience
of behaviour which results in the successful
accomplishment of a task or performance
Acquisition of technique and ukemi
(receiving of technique)
Vicarious Experience (Model Learning): The
individual observes others and interprets this
for personal behaviour and as a predictor of
success. If the observer perceives themselves
to be similar to the observed person perceives
themselves to be the impact on self-efficacy
will be more powerful
Training with senior practitioners provides a
model for behaviour and success
Verbal Persuasion: May take the form of
feedback or instruction from other people,
from the self or from written sources.
Aikido coaching encourages participants to
meet appropriate challenges
Emotional and Physiological States: This
can impact on self-efficacy if the state is
attributed to judgement of competence and
control
Physical training increases stamina and
physiological resilience increasing capacity
for self-regulation
This experience seems to be a manifestation of the process Bandura (1997) describes as;
“Dislodging a low sense of personal efficacy requires explicit, compelling feedback that
forcefully disputes the preexisting disbelief in one's capabilities” (Bandura, 1997, p. 82).
Aikido practice appears to serve practitioners as an experimental metaphorical training for
real life social interactions thereby producing feelings of increased capacity to respond to the
unknown and practicing responses to an attack increased the participant’s sense of efficacy in
the face threatening situations. Participants highlight that as their Aikido practice matured
they experienced an increased sense there was an altered perception of, and response to,
threats experienced outside the dojo. Participants also identified that they had experienced
physical threat or actual physical assault; although they did not indicate if this was the reason
they began practicing Aikido. There was an indication that practitioners felt prepared to face
even life threatening situations or conflict where the outcome was unknown and believed that
44
their capacity to choose a suitable respond was increased as shown in Table 2 and Table 6.
This increased sense of safety may relate to an increased sense of self efficacy as the data
suggests that the experience practitioners have in Aikido fulfils the needs for increase in self-
efficacy as laid as laid down by Bandura (Bandura, 2010). As supported by Bandura (2010)
The psychosocial effect of self-efficacy is that the individual does not feel helpless in the face
of difficulties, they are persistent, resilient and willing to engage with new activities and
challenges (Bandura, 2010).
4.1.3 Aikido practice and experiential acceptance and compassion
For the purpose of this discussion experiential acceptance is understood to be the willingness
to non-judgmentally experience the discomfort of difficult situations which includes the
experience of emotions considered negative (Shallcross et al., 2010). It was evident from the
data that Aikido practice fostered relationships where a disclosure of fear and anger were
acceptable. The martial nature of the practice may offer validation of masculinity which in
turn provides security for men to have conversations about emotions and feelings of
vulnerability. This culture of acceptance of emotions was highlighted by participants as
offering an opportunity to engage in conversations and reflection which may have impacted
on their acceptance of difficult experiences as identified in Table 3. Shallcross et al. (2010)
explored if acceptance of negative emotional experiences offers a more positive outcome for
individuals. This study concluded that there may be less negative affect where negative
experiences are accepted (Shallcross et al., 2010). It is possible that the opportunity to
engage in conversation and accept difficult emotional experiences identified by this research
offers comparable benefit to that identified by Shallcross (Shallcross et al., 2010).
Participants expressed a strong sense of responsibility for minding the self while also
minding the other. Both Lukoff and Strozzi-Heckler (2017) and Ueshiba (2007) support the
fact that the practice of ‘minding the other’ involves feelings of compassion towards the
attacker (Lukoff & Strozzi-Heckler, 2017; Ueshiba, 2007). These feelings of compassion
facilitate choice of action which protects both self and the other with the intent being to
alleviate suffering (Lukoff & Strozzi-Heckler, 2017; Ueshiba, 2007). It emerged that while
participants wanted to feel safe they did not want to do so at the expense of another’s safety.
This is a strong indication the co-existence of self-compassion and compassion towards
others. It is difficult to measure how much compassion pre-existed within the individual
45
prior to participation in Aikido and what impact on a sense of compassion is attributable to
Aikido practice. Zhang et al. (2020) state that increased self-acceptance is related to
increased self-compassion and there is indication from this research that participants
experienced and increase in self-acceptance (Zhang et al., 2020). Zhang et al. (2020) link
increased self-compassion to increased capacity to extend compassion to others so it is likely
that participants experienced increased compassion for others (Zhang et al., 2020).
4.1.4 Aikido practice and creative embodied growth and self-awareness
Foster (2015) identified a connection between how the participants perceive their bodily
actions and their sense of self (Foster, 2015). A sense of agency emerged and the
identification of choice in response to challenge and strong emotions. The data identified that
there is symbolism in Aikido movements for practitioners and corollary between mastering
maneuvers on the mat and mastering social manoeuvers beyond the dojo. Analysis
uncovered that as Aikido training progressed there was a change in the participant’s bodily
behaviour, and a change in the experience of the behaviour of others. The physical act of
training with another is an act of communication, an act of learning about the other and
ultimately about oneself; “Their posture, comportment, gestures and movement communicate
to me” (Crossley, 2007, p. 84). The change in the behaviour of others which was experienced
by participants may be attributable to Aikido practice and a change in bodily communication
on the part of the Aikido practitioner (Crossley, 2007). In Aikido practice blending is taught
using the body in an energetic movement and participants highlighted transference of the
application of this concept to the psychosocial realm outside the dojo with reference to
meeting difference in others in a more accepting and flexible way.
4.1.5 Aikido practice and the self
Participants consistently referenced the self and to their understanding of self and increased
ease in interactions in the world. All of the themes referenced self and relationship to Aikido,
other practitioners and life outside the dojo. Aikido practice was related to day to day
experiences, with participants persistently identifying an association between Aikido and
problem solving. Participants used Aikido as a verb, a problem solving action, a response
which was referred to as part of the individual’s toolkit. Ueshiba (1987) states that Aikido
46
practice encourages practitioners to question their responses to explore if a more beneficial
one was available (Ueshiba, 1987). The themes indicated that Aikido practice changed
individual interpretation of experience and self and resulted in a change in behaviour.
A capacity for emotional self-regulation as a result of Aikido practice was also identified.
Reflective practice was identified by Lukoff & Strozzi-Heckler (2017) as key to progression
and it was evident with participants identifying an internal sense of discontent when they
realised they had used strength to succeed with a technique (Lukoff & Strozzi-Heckler,
2017). An experience of honest self-reflection was clearly identified as challenging and
difficult but supportive of insight into the self. Participants identified a sense of internal
validation with regard to progression and self-development. An understanding of the
beneficial role of reconceptualising difficult emotional experiences and the connection
between emotions and the body emerged. The concept of self-mastery as described by
Ueshiba (2021) is alluded to in descriptions of a deepening knowledge of the individuals own
limitations and an understanding of their capacity to respond to the unexpected (Ueshiba,
2021).
4.1.6 Summary Discussion
The data which emerged from this research indicated that each participant had a strong
personal connection to their Aikido practice. There were multiple layers of meaning
attributed by the participants, and it is evident that the participants viewed their Aikido
practice as of significant meaning which helped them clarify and enrich their experience of
psychosocial situations. There is evidence from this research to suggest that the participants
were actively seeking a meaningful practice which may have impacted their interpretation
and this will be discussed further in Chapter 5.
Part B:
4.2 Introduction
This section explores two key learnings from the MA which was significant in this
dissertation. These are; how Facilitation Skills supported development of interview skills for
collection of rich data and identification of significance and secondly; how the Dissertation
47
module supported an understanding of both the focus and the process of this research.
4.2.1 Facilitation Skills Module
The Facilitation Skills (FS) module supported me to develop my skills and trust my flexibility
and adaptability. In much of my career my role has involved interviewing and I have often
reflected on the challenges and rewards. There may be a rigid externally set agenda and I
have noticed this impact more or less depending on my sense of self in the moment. I have
many examples of the impact when, although I did not have a choice in what was happening,
I chose to change how it happened. FS reminded me of the power of this choice as I became
more convinced of the importance of my sense of self in navigating the how of a situation
and this supported me in my interviews. FS helped me to develop an understanding of what
it meant to bring my authentic self to a situation and exposed me to new tools in this area. In
FS we also explored reflective practice, I was aware of this practice but used it sporadically
and FS strengthened my understanding and relationship with this practice. Schön (1983)
describes reflection in action as the “capacity to respond to surprise through improvisation on
the spot” (Schön, 1983, p. 8). During data collection and data analysis I kept a journal to
explore how I felt about the process and what was emerging, my impressions and instincts.
This was supportive for me as it helped me identify when I was looking for what I thought I
might uncover and helped me connect with what participants were actually saying. FS
reminded me of the requirements of safety and connection and helped me build trust and
rapport with participants. As a result of the FS module I was grounded and embodied in my
interviews. I took time to slow myself in the interview and remember Csikszentmihalyi
(1990) observation that; “It is not the hearing that improves life, but the listening”
(Csikszentmihalyi, 1990, p. 10). In keeping with the flavour of FS I endeavored to engage
with each participant with authenticity and unconditional positive regard (Bozarth, 2013).
The FS module prompted me to further research reflective practice and develop my own
capacity. Schön (1983) suggests that “competent practitioners usually know more than they
can say” (Schön, 1983, p. 8). Use of self is a concept which was raised in Advanced
Facilitation Skills and I can see how this jigsaw of skills composes ability for confident and
comprehensive use of self. Use of self is the path to accessing this wealth of knowing more
than can be said, an intuitive place of knowing. There is a very practical element to this use
of self, Schön (1983) suggests that it is in reflective practice that “doing extends thinking in
48
the tests, moves, and probes of experimental action, and reflection feeds on doing and its
results” (Schön, 1983, p. 280). The concept of reflective practice resonated with me and also
with the emerging data. I found it fascinating to watch as this practice emerged organically
from the data and this supported me to stay energised in the process.
4.2.2 Dissertation Module
The Dissertation module supported me in finding a focus for my research and in
understanding the requirements to ensure integrity of the data. Upon completion of this
module I had developed a strong understanding of the qualitative research process and the
significance of topic choice. The dissertation proposal amalgamated the learning from this
module and was the foundation for progressing my research. I will begin by exploring how
this module supported me in understanding the significance of the focus of my research, the
why of my chosen topic. I had been a practitioner in Aikido for some time and so this choice
of topic had strong associations. I began to understand the importance of connection to the
topic chosen in sustaining the researcher to remain committed and energised. The personal
relevance of the topic supported me to stay motivated and overcome times of challenge. I
questioned if there was relevance in the topic to others, if there was any social relevance and
why it was worth doing the research. This process of reflection was valuable and helped me
to become more objective. The identification of relevance provided me with a framework to
begin planning the research. I was committed to uncover any evidence identified by
participants and to reflect this clearly in my findings. This module also alerted me to the risk
in my strong connection to topic. I became aware of the danger of potential bias and
preconceived ideas of participant’s experience. Due to this awareness I was careful to check
the validity of my interpretation of data through conversations with a trusted friend and
reflective journaling.
This module provided a substantial grounding on the requirements of qualitative research.
The question of how credible, valid and trustworthy data is harvested was covered in depth.
As a result I developed an understanding of different qualitative approaches and the reason to
choose phenomenology as appropriate to understand the lived experience. The specific
challenges of my chosen topic became apparent; among these were participant criteria, access
and data collection method. As part of this module assignment I devised a Gantt chart to
49
support scheduling and the identification of milestones for the research process. I chose
semi-structured interviews and realised the challenges this presented, this supported me in
planning to meet safety needs and help build trust and rapport. The ethical considerations in
this module prompted reflection and offered an understanding of the importance of planning,
knowledge of legislation and open and honest communication.
50
Chapter 5: Limitations, Implications for further Research and conclusions
The purpose of this research was to assess if practitioners of Aikido experience an impact in
their lives which they attribute to their consistent practice of aikido. This chapter will explore
the following:
1. Reflections on the limitations of the study and how this impacted the
methods of collection and the overall study findings
2. Implications for further research
3. Ultimate conclusions derived from the critical discussion, identified
limitations and synthesis of the argument
5.1 Limitations
Human beings are complex and develop as a result of a multitude of factors such as gender
power, economic conditions, capacity and ethnicity. It is not possible to identify how these
factors impacted on the individuals who participated in this study and to what degree the
themes which emerged were impacted by prior experiences. The following are the
limitations of this research as identified in this study.
1. The participants were four Caucasian, adult males who all train at the
same club and could be described as a homogenous group and not
representative of Aikido practitioners. While the inclusion criterion did
not specify anything other than adults with duration of practice interest,
there was no engagement from those of different ethnicity or gender.
The extent to which the findings were influenced by these factors could
not be reliably estimated.
2. Data collection took place within a specific timeframe, due to academic
requirements of the programme for which this project was requirement.
Increasing the sample size and expanding data collection over a longer
duration may provide richer data which could enhance the robustness
and transferability of findings.
51
3. All interviews took place online using the Zoom platform. Due to
public health restrictions there was no option to offer participants face to
face interviews. This is a limitation in terms of accessing non-verbal
ques and presents more challenge for establishing rapport, it may also
have provided an opportunity for some participants to engage with the
study.
4. The researcher is an Aikido practitioner which may introduce bias both
in terms of data collection, data analysis and transferability of findings.
Steps were taken to minimise potential bias, however it is not possible to
accurately assess any the impact this had on findings.
5.3 Implications for Further Research
1. A longitudinal study of at least one-year duration to identify difference in
psychosocial impact over duration of Aikido practice. Wellbeing should be measured
at commencement and end of research period using a test such as the Warwick-
Edinburgh Mental Well-being Scale (WEMWBS): Development and UK validation
(Tennant et al., 2007).
2. To maximise generalisability of results further research should include a more
heterogeneous sample to reflect diverse gender identification, different Aikido styles
and clubs.
3. To measure impact of other physical practices which include mindfulness, meditation
or reflective practice further research should include a broad selection of internal
martial arts and yoga.
52
5.2 Conclusions
The purpose of the research was to understand the lived experience of Aikido practitioners
and to assess any impact they experience in their lives outside the dojo which they attribute to
their Aikido practice. This study identified four themes; spirituality, conflict, connection and
creativity with an overarching narrative of self-discovery using a phenomological approach
which allowed participants the autonomy to direct their contributions to areas which held
significance for them. Eiroa-Orosa (2020) notes that cross-discipline use of the term
psychosocial well-being may be “muddying its conceptual clarity and specificity” (Eiroa-
Orosa, 2020, p. 1). However, it is also noted that emotional, social and physical aspects are
comparable in terms of “quality of life” (Eiroa-Orosa, 2020, p. 1).
All of the themes identified are components of psychosocial well-being as it relates to quality
of life. Although there was value and enjoyment assigned to the physicality of Aikido
practice, it was evident that the participants viewed their Aikido practice as more than just a
physical activity. Participants’ experience connection and support from Aikido practice, and
believe they are accepted and not judged in this environment. Spiritual meaning is assigned
by participants to Aikido practice and there is an experience of flow and sense of satisfaction
through engagement with the associated rituals. It is likely that these rituals bolster
significance for participants thus enhancing corollary and transference to psychosocial
realms. It is also possible that the rituals in Aikido were experienced as spiritually significant
as they were unfamiliar to the practitioners. These rituals have their roots in everyday
Japanese culture and it was not possible to identify the impact the difference in culture may
have had on meaning making. Aikido practice enhances participants’ experience of creativity
both on and off the mat, with impact in art work and also daily social engagement
highlighted. Participants experienced an increase in self-regulation in response to challenge
and engaging with strong emotions. Aikido practice evokes a change in conceptualising
power as there is an experience of successful execution of technique which does not rely on
physical strength. There is an increase in sense of self efficacy which extends beyond the
dojo and encourages open proactive engagement with unfamiliar situations.
53
An increased sense of safety spanning both physical and psychological realms is experienced
by practitioners of Aikido. The practice of attack and response provides a safe metaphorical
playground to recreate and respond to challenge and threat. Aikido provides a safe space for
disclosure of experience of vulnerability and it is likely that the martial nature of Aikido
provides reassurance for masculine identity and creates a sense of camaraderie. Aikido
practice increases participants’ self-awareness and understanding of their intrinsic
motivations. Donovan (2019) describes somatic intelligence as understanding one’s bodily
response to danger and using this understanding to build more beneficial responses to
adversity (Donovan, 2019). There is evidence that Aikido practice increases participants
somatic intelligence and that this increase leads to a change in behaviour which is
experienced as beneficial.
These conclusions are not intended to suggest that Aikido is unique in delivering the
psychosocial benefits identified. The participants involved in this research came to Aikido
with an agenda as they were seeking fulfilment of a need and resolution to a difficulty they
were experiencing. They were trying to find meaning and a different way of being in the
world. It is possible that engagement with other physical activities which incorporate
meditation and reflective practice would have offered similar psychosocial benefits. This
research, albeit limited both in duration and sample size, indicates that the practice of Aikido
significantly fulfils four of the five needs as identified by Maslow (1943) (Maslow, 1943).
Tay and Diener (2011) carried out research to test Maslow’s theory of needs and concluded
that similar human needs appear across all cultures but the hierarchy assigned by Maslow was
not correct (Tay & Diener, 2011). While the ordering of Maslow’s hierarchy has been
disputed, Tay and Diener (2011) agree that the meeting of these needs result in increased
experience of psychosocial well-being (Tay & Diener, 2011). Ultimately Aikido practice had
a beneficial impact on the participant’s experience of their world and an increase in their
sense of ease and safety in navigating this internal and external landscape. However, as well-
being was not measured prior to commencement of Aikido practice it is not possible to
accurately measure attributable change.
54
5.4 Learnings
The completion of this dissertation has confirmed that meticulous planning and commitment
to milestones is of huge importance. Adaptability on the part of the researcher is beneficial
as disruption and detour is almost inevitable. Seeking support of peers, friends and the
assigned supervisor is highly supportive as this process clarifies findings and exposes any
potential bias of the researcher. Humans can be wonderfully unpredictable, even the self can
spring surprises, self-care and an attitude of patience and flexibility minimises stress.
Qualitative research is an enriching and thought provoking process and this dissertation
provided an opportunity for the researcher to experience an increase in self-awareness. This
research demonstrated that when people feel heard and respected they will share intimate and
authentic experience in an undefended way. People are eager to avail of an opportunity to be
part of something purposeful and beneficial to others which highlights the importance of
ethical requirements in research. To honour the gift entrusted by participants to the
researcher, scrupulous adherence to safeguards is an absolute requisite.
55
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Appendix A: Topic Guide
Section Prompts and sample support questions
Beginning Review the purpose of research and approximate time for interview
Explain steps taken to ensure anonymity and confidentiality within the
bounds of Child Protection legislation
Explain the process of audio recording and transcription
Remind Participant of voluntariness and right to withdraw.
Interview
1. Would you like to tell me about when you began Aikido?
2. What expectation or knowledge did you have about Aikido before you began
to practice?
3. What is the most significant thing for you about your Aikido practice?
4. Since you have begun practice have you noticed any affect it has had on you
in your personal life?
5. What challenges do you experience in your Aikido practice?
6. Have you begun any new activity or practice since you began aikido?
Ending Express thanks to the participant and ask if they have anything else they would like to
add or any question they would like to ask.
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Appendix B: Information Sheet
Research Title:
Beyond The Dojo: The impact of Aikido practice in the lives of Aikido practitioners
What is the research about:
This research aims to get insight and understanding into your experience of practicing
Aikido. The findings from this research project will inform an understanding of the
experience of the practice of Aikido. Attention will be paid to whether you have noticed any
influence of your Aikido practice outside of the dojo. Your answers will be analysed and
synthesized with additional data collected in this project and presented in a publishable
academic manuscript
Who can participate and what does this mean:
Practitioners of Aikido who have engaged with at least one class per week for a period of at
least two years may be included. Interviews will take no longer than one hour and
participants have the right to withdraw from the research at any point until data analysis
which is approximately two months after interview.
What is Informed Consent:
It is important that you are fully aware of what participation in this research means for you
and your rights in regard to this. If you chose to participate in this research it is important
that you are aware of what that means. Please carefully read the Consent Form which you
have received and if you are unsure about this form, have any queries or would like an
explanation or clarification of any part please contact Sinéad Pullé, [email protected]
or 0876131598 or her supervisor Dr Ciara Losty.
About the researcher:
Sinéad Pullé has been an Aikido practitioner for a number of years and is an Assistant coach
with an Aikido Club. During this time she developed a good understanding of Aikido and the
challenges that this practice presents and is interested in the potential this may have for wider
application. Sinéad Pullé works fulltime as a facilitator and trainer. In 2019 she qualified as
an Adult Guidance Counsellor and offers this service on a voluntary basis in a community
centre.
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Who will have access to the data from the interview:
Sinéad Pullé and her project supervisor Dr Ciara Losty from Waterford IT will have access to
all of your information (i.e. consent forms, contact information, interview responses). All
records will be kept at Waterford IT for five years after the study has been completed. After
this time, all data will be permanently and securely destroyed: hard copies will be shredded,
and soft files will be deleted.
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Appendix C: Informed Consent Form
Research Subject: The Impact of Aikido Practice on Practitioners
Informed Consent
You have been expressed an interest in participating in an interview as part of a research
project. This research project aims to gain better insight into your experience of Aikido
practice. The findings from this research project will inform an understanding of the
experience of the practice of Aikido. You are under no obligation to participate in the
research and choosing not to participate will in no way reflect negatively on you. To help you
to decide whether or not to participate, you need to fully understand what is required of you
and what the research entails. This is called an informed consent.
What is this research about?
This research aims to get an insight into your experience of practicing Aikido. The findings
from this research project will inform an understanding of the experience of the practice of
Aikido. Specific attention will be paid to whether you have noticed any influence of your
Aikido practice outside of the dojo. Your answers will be analysed and synthesized with
additional data collected in this project and presented in a publishable academic manuscript.
What does participation involve?
Participation involves a 45-75 minute informal conversation style interview where you will
be asked to reflect on your experience of Aikido. You may contribute or withhold anything
you choose and your responses are entirely voluntary. Only Sinéad Pulle and her project
supervisor Dr Ciara Losty will have access to this audio recording, which will be password
protected and deleted immediately after responses have been transcribed. If you are not
comfortable having your interview recorded, you can indicate your preferences to Sinéad
Pullé, who will take notes during your interview instead.
Information used will not be identifiable
We guarantee anonymity by giving you a unique code/ pseudonym. The data from this
research project will be linked to this code/pseudonym instead of any personal details. This
will be done immediately following your interview so that any information added to a
computer database or used for analysis cannot be connected to your personal information.
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The list of participants and pseudonyms will be password protected, and kept distinct from
any other data (i.e. transcripts, consent forms). Only Sinéad Pullé and her project supervisor
Dr Ciara Losty will have access to this list of participant names and pseudonyms. Audio
recordings from this interview will be transcribed verbatim with any identifying information
(i.e. names, personal details, organizational affiliation etc.) removed. All hard copies of data
will be kept in a locked file cabinet, and soft copies will be password protected in a limited
access office at Waterford IT. No identifiable information (i.e. quotes that may disclose your
identity) will be used in any final publication or resources developed from this project.
Who will have access to the data from the interview?
Sinéad Pullé and her project supervisor Dr Ciara Losty from Waterford IT will have access to
all of your information (i.e. consent forms, contact information, interview responses). All
records will be kept at Waterford IT for five years after the study has been completed. After
this time, all data will be permanently and securely destroyed: hard copies will be shredded,
and soft files will be deleted.
Confidentiality
Any information used in the preparation of the project report, research publication, or any
other resource will be anonymous and not linked to any personal or organizational
information you provide. All information given will be held in the strictest of confidence and
with due regard for legal requirements for data protection (Data Protection Act, 2018, GDPR,
2018). All data, including any personal information, will be kept strictly confidential and
secured: computer files will be password protected, and hard copies will be kept in a locked
cabinet. Only Sinéad Pullé and her project supervisor Dr Ciara Losty will have access to keys
and passwords.
However, absolute confidentiality cannot be guaranteed as confidentiality within the limits of
the law and within professional codes of practice can only be offered. Therefore, any
disclosures of illegality or an infringement of professional codes of practice must be
reported. There are specific limitations to confidentiality, including legal parameters with
due regard for Children First Act, 2015 (Department of Children and Youth Affairs, 2017),
and the general safety of the public. If there are child protection issues and/or professional
misconduct issues as a result of information disclosed during this research mandatory
reporting and duty of care will take precedence over personal confidentiality.
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Department of Children and Youth Affairs (2017). Children First: National Guidance for the
Protection and Welfare of Children. Dublin: Government Publications. Retrieved, May 12,
2019 from:
https://www.tusla.ie/uploads/content/Children_First_National_Guidance_2017.pdf
All information will be treated as strictly confidential and no information, other than that
covered under above confidentiality limitations, will be provided to any other party without
your written permission. All information held by Waterford IT is subject to the terms of the
1997 Freedom of Information Act, and 2003 Data Protection Act. You can find information
about this on the college website: http://www.wit.ie/about_wit/for_staff/foi_useful_resources
and http://www.wit.ie/about_wit/for_staff/data_protection.
Can I withdraw from the study?
Participation in the study is voluntary and you can withdraw at any time prior to the
completion of the data analysis phase. You can stop the interview at any time, or withdraw
your participation after the interview but prior to the completion of the data analysis phase,
which is usually 1-2 months after the interview.
Contact details
If you have any questions about the research you can contact Sinéad Pullé by:
Email: [email protected]
Phone: 0876131598
For any questions or concerns you do not wish to discuss with Sinéad Pullé you can contact
Dr. Ciara Losty by:
Email: [email protected]
Phone: 051-834141
Participant Signature: __________________________ Date: _______________
Researcher Signature: __________________________ Date: _______________
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Appendix D: Figure 4 Gantt Chart
Task/ Milestone
Jan-2020 Feb-2020 Mar-2020 Apr-2020 May-2020 Jun-2020 Jul-2020 Aug-2020 Sep-2020 Oct-2020 Nov-2020 Dec-2020 Jan-2021 Feb-2021 Mar-2021 Apr-2021 May-2021
Proposal draft
Submit proposal
Ethics Approval
Literature Review
Participant Selection
Data Collection
Data Analysis
Thesis draft
Submit Thesis
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