Unstructuring Structure and Communicating Secrets inside/outside a Chinese Martial Arts Association
Unstructuring Structure and Communicating Secrets inside/outside a Chinese Martial Arts Association
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中国武术协会内外的结构破坏和秘密交流
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发表时间：
2014
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通讯作者：
Adam D. Frank
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作者：
Adam D. Frank
2007年，太极拳健身教练张从上海前往美国和欧洲，举办了一系列简短的讲习班并展示了他的艺术。张很快就因为向外国人传授“家族秘密”而受到了上海著名武术世家的批评，该世家领导着他的武术协会。在本文中，我试图打开一扇窗户，让人们理解当象征性连接、殖民历史和个人需求共同产生张和协会在上海经历的那种断裂时，社会结构的定义是如何发生的。像太极拳这样号称促进个人身体健康和社会稳定的运动，随着艺术及其老师跨越地理、代际、种族、政治和时间的界限，如何会遭受令人惊讶的破坏性力量？太极拳协会的成员如何调和对不断殖民的外国人的长期痛苦记忆与通过其艺术促进国际健康的公开使命？像张这样的老师如何协调自己对某些艺术元素的开放态度，同时又希望在武术协会等正式社会结构中保持受人尊敬的成员身份？也许最重要的是，外国太极拳“消费者”在改变教师如何以及向谁传达太极拳秘密的规则方面发挥了什么作用？我试图通过马歇尔·萨林斯（Marshall Sahlins）和加南斯·奥拜塞克雷（Gananth Obeyesekere）之间关于库克船长在夏威夷死亡情况的古老学术辩论的背景来回答这些问题。
In 2007, Zhang, a teacher of the health-promoting exercise of taijiquan, traveled from Shanghai to the United States and Europe to conduct a short series of workshops and demonstrations of his art. Zhang soon came under fire from the prominent Shanghai martial arts family that led his martial arts association for teaching ‘family secrets’ to foreigners. In this paper, I attempt to open a window into understanding how definitions of social structures can take place when symbolic conjunctions, histories of colonization, and individual needs come together to create the kind of rupture that Zhang and the association experienced in Shanghai. How does an exercise like taijiquan, billed as promoting both individual physical health and social stability, become subjected to surprisingly destructive forces as the art and its teachers move across geographical,generational, racial, political, and temporal borders? How do members of a taijiquan association reconcile long and painful memories of the ever-colonizing foreigner with a publicly stated mission to promote health internationally through their art? How do teachers like Zhang negotiate their own openness about certain elements of the art with their desire to remain well-respected members of formal social structures like the martial arts association? And, perhaps most significantly, what role do foreign ‘consumers’ of taijiquan play in changing the rules of how and to whom teachers communicate the secrets of taijiquan? I attempt to answer these questions by framing them within the context of an old scholarly debate between Marshall Sahlins and Gananth Obeyesekere regarding the circumstances of Captain Cook’s death in Hawaii.