JMA and Social Work part 1

Abstract
Japanese martial arts practice encompasses many of the mindfulness based skills that are desirable for both clients and clinicians in the field of social work. The similarities drawn between Japanese martial arts training and forms of mindfulness based social work suggest that Japanese martial arts could be an effective form of therapy to those who are looking for a less conventional form of learning about how awareness, attention, and intention affect the life experience of the individual. Based on the experiences of interviewed persons and a single case study, it is apparent that when people embrace the training offered in Japanese martial arts as a way to learn mindfulness, the same benefits are experienced as if they were engaged in a more recognized form of therapy.
Introduction
Normally, when discussing the field of social work, martial arts are not the topic most clinicians think of when they are determining what approach to take when providing therapy for clients or improving their own professional therapeutic abilities. That perception may change once one begins to see the similarities between the practice of Japanese martial arts and mindfulness based social work. Once those similarities are drawn along with a review of relevant literature, benefits of Japanese martial arts practice will be explored from the position of both the client and the clinician.
Explanation of Terms
Japanese martial arts (JMA) instruction commonly uses Japanese terms when describing technique or skills. For the purposes of keeping this paper concise and simple, all Japanese terms have been translated to English. It must be noted however that there is often a degree of meaning lost when translating terms and explanations may be warranted when the translated term does not do justice to the original Japanese word. Translations of Japanese terms for the purposes of this paper are to convey the appropriate meaning and not the literal translation of the word itself. The specific concepts within JMA will be addressed as they come up in the text, but terms that will be used frequently throughout the body of the text shall be presented now along with their operational definition:
Kielty Turner’s definitions of terms provide a simple and effective understanding of the concepts being explored for both the purposes of social work and JMA practice. Mindfulness is defined as paying attention in a particular way, on purpose, in the present moment without judgment. Intention is defined as the personal goal or reason for doing something. Attention is defined as focus on the present experience (2009). Other terms and concepts will be defined as necessary as they arise within the text.
Mindfulness in Social Work
Dialectical Behavioral Therapy (DBT) combines cognitive behavioral techniques with the concepts of awareness and mindfulness to treat a wide range of anxiety and mood disorders including but not limited to Major Depressive Disorder, Post Traumatic Stress Disorder, Agoraphobia, and the often difficult to treat Borderline Personality Disorder (Marra 2005).
DBT emphasizes the use of mindfulness based exercises to help with emotion regulation and increasing appropriate interpersonal skills. Though the mnemonic of ONE MIND, mindfulness concepts are taught to clients that must be drilled repeatedly to take effect. The mnemonic contains the concepts: One thing at a time; focus on the Now; pay attention to the Environment; pay attention to the immediate Moment; Increase attention to sense of touch, taste, smell, hearing and vision; take a Nonjudgmental stance; and Describe the situation with descriptive rather than prescriptive or proscriptive words (Marra 2005).
Mindfulness is a means to building skill, but it is important to recognize that mindfulness is a skill, itself. When people begin to learn new tasks, progression in skills is accomplished when attention to detail is made a priority in the experience. At first, every action is precarious and full of trial and error. It is difficult, and stress and frustration are common. Over time the practiced behaviors become more habitual and automatic. Mindfulness can vanish at this point as actions may become mundane and robotic (Marra 2005). Practicing mindfulness of daily thoughts and behaviors gives a sense of refreshment to a person, and in order to make practicing mindfulness a natural experience, one must be mindfully aware of how mindful one is.
According to Liora and Aiton Birbaum, there has been an increase in seeking out therapy from sources not related to traditional social work. There exists a growing mainstream presence of taichi, yoga, and meditation based therapies that may imply their acceptance and application within the social work setting (2008).
Mindfulness and its Relationship to Zen
Mindfulness, as it is currently used and defined within the social work setting has its roots in Buddhist meditative practices and is meant to cultivate awareness, enhance acceptance, and nurture responsibility (Brenner 2009). Zen mediation, in particular has a high focus on being mindful. Zen practice often involves seeking to be attuned to one’s current experience in the present and to thoughtfully be aware of self and others. This can lead to understanding of the interconnectedness shared between what one perceives of the self, others, and the environment and how such a perception shapes the individual’s experience (Turner 2009).
Zen meditation has been shown in studies to have positive effects on both clients and therapists within the social work field. The practice of Zen will allow the social worker to see the client as they are without being drawn into a theoretical understanding of the client while the client is allowed to recognize ambivalent feelings or fears within the therapeutic setting without judging those thoughts (Brenner 2009).
Within Zen meditative practice, it is important to internalize the concept of mushin (no-mind). This “no-mind” is considered to be action on any level whether physical or mental without trying at the same time to observe or check the experience from outside one’s self (Brenner 2009). It should be recognized that “no-mind” means not that a person goes through such actions without thought, but that thoughts are focused on the experience without being tied to feelings of judgment or second guessing the experience. This concept is often found within the practice of JMA and will be explored further.
In a mindfulness based approach to social work, social work is viewed as both art and science (Brenner 2009). The benefits of meditation are both rooted in empirical evidence (science) and the personal and unique experience of the individual participating in the practice (art). JMA are often treated the same way by those who practice it, and because there is often a degree of Zen practices found in many JMA similar concepts and benefits can be experienced by those who engage in diligent practice.