I’m a big fan of martial arts – whether that's practising them or watching a movie. They have also had a massive influence on my day job as a Marketer, Mentor, and Lecturer. In this article I am going to give you a brief insight into why - and maybe how Bushidō (the way of the samurai) could help you too in the workplace.

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I’m a big fan of martial arts – whether that’s practising them or watching a movie.
They have also had a massive influence on my day job as a Marketer, Mentor, and
Lecturer. In this article I am going to give you a brief insight into why - and maybe
how Bushido (the way of the samurai) could help you too in the workplace.
BUSHIDO
MANAGEMENT
A turning point in the Japanese
martial arts backstory
In the early 1940’s, martial arts in
university and school physical educational
programmes galvanised Japanese society
behind the Japanese military, and were used
to implement direct military applications.
However in 1945, following the US
American occupation of Japan, a change
in the Japanese constitution was enforced,
making it a pacifist nation. Subsequently, a
dim view was taken byWestern nations in
the global community towards the place in
society for martial training and practices
arming civilians.
JONATHAN(BILAL)A.J.WILSON
ACADEMICPROGRAMMEDIRECTOR,
POSTGRADUATESUITEINMARKETING
UNIVERSITYOFGREENWICH,LONDONUK
EDITOR:JOURNALOFISLAMICMARKETING

2. After a period of prohibition, Japan was
able to adapt the training and practice of
MartialWarfare successfully towards an
acceptance by the US of it being something
which became a national treasure. Here,
the mission now shifted towards preserving
culture, espousing ideals of pacifism and
sporting excellence, and as an offering to
non-Japanese individuals – namely, as Martial
Arts.
Comparisons can be made with the
transformation from European practices
of the art chivalry in the Middle Ages, into
a sanitised romantic ideal of masculine
codes of conduct. Its Japanese counterpart,
Bushido (the way of the samurai) however,
maintains a stronger presence in the psyche
of not only Japan, but also the rest of the
world.Within bushido exists a curriculum,
which houses almost all the martial arts.
Collectively, the attributes of martial
arts were used to help rebuild trust and
confidence in the Japanese Nation-brand,
as a platform to improve international
relations and market Japanese tourism
and hospitality, culture, arts, and trade
and commerce. For these reasons, the
phenomenon of martial arts, continues to
capture the imagination of a global audience:
sports and health, entertainment and the
arts, fashion, philosophy, business, and
management doctrines all draw from the
most effectual and iconic attributes that the
arts have to offer.
The journey into business and
management
Within business and management,
institutions such as the Harvard Business
School, amongst others, are seen, both
conceptually and laterally, interpreting and
applying many martial arts constructs in the
business world. Notably, the circa 2,000 year
old Chinese text, SunTzu’sThe Art ofWar
(which is also held in high esteem in Japan),
can be found widely with duplicate copies
in the business, philosophy and martial
arts sections ofWestern book stores –
with some versions carrying supporting
commentaries and applications, specific to
business. In tandem, Japanese management
practices are often still presented as being
diametrically opposed in many ways to US
approaches, on the other end of a polar
scale of Eastern andWestern value systems.
The Fight Club white-collar
phenomenon
Whilst management is largely a white-
collar sedentary profession, it would
appear that a significant proportion of
managers attempt to maintain some form
of holistic balance, by engaging in sporting
activity – as participants, or spectators.
They provide a fertile ground for reflective
learning, as managers opt to engage in
such activities, which tacitly influence their
lenses and decision-making.We only have
to look at the vast corporate sums spent
on sponsorship, corporate hospitality, gym
memberships, and sports column inches
in business press to see how businesses
and executives seek to align themselves
with the idea of a corporate struggle being
akin to that taking place on battlefields, in
amphitheatres, rings, and stadiums.
Also, the film Fight Club, has inspired the
growth of white collar clubs, such as ‘The
Real Fight Club’ in the UK; which seem to
be reflective of both a desire of people to
want to emulate their screen and ring icons,
a craving for authenticity and pushing
one’s body to the extreme.This
is perhaps also evident in the
number of reality television
programmes such as Jackass
TV, Last Man Standing and
Bear Grylls - where the lines
of athletic ability, pleasure and
pain are blurred in an arena of
entertainment.
Within these, martial arts can be seen to
have influenced mainstream entertainment
and perceptions surrounding mental and
physical excellence.
In ‘civilised’ society the appetite to test
the sensibilities of human existence remain
- where most lives are governed by non-
confrontational, sterilised and non-violent
interactions.As an extension of this thinking,
managers are considered to reflect upon
the idea that mind, body and spirit should
work together, in order to execute balanced
management. No more so is this explicitly
communicated than in Japan. Martial
arts, and as an acceptable ‘modern’ and
internationally recognised substitute, golf are
seen to symbolise human excellence, and act
as vehicles for personal development and
networking.
Martial Ethics and code of conduct
Rules and codes of conduct are clearly
laid out in martial arts. Considerable
time is taken also to ground activities in a
philosophical context.The rationale appears
to be that the distinction between violence
and martial arts lies in observing a blend
of: honour, codes, ethics and motives.The
root meaning of the word Samurai means
‘one who serves’ in Japanese.Therefore,
all thoughts and actions are linked back
to a collective obligation of duty, within
a paradigm that relates to a higher good.
For some samurai, this did not just mean
serving a lord, shogun (supreme military
commander), or emperor, but could
also mean a religion, such as Shintoism,
Buddhism, or Christianity.
From these, it can be seen that the
transition towards applying these concepts
in the modern world, to areas such
as sports, business and management,
becomes an easy passage. Japanese cite
the significance of the storyTaiko. In this
story, the historical documentation of the
exploits of Nobunaga, Hideyoshi, Ieyasu
are shaped into a piece of historical fiction,
charting how these three samurai individuals
of different backgrounds, characters and
personalities were able to unify Japan in the
16th
century.This transition has stripped
many of the traditional aesthetics, such
as samurai hair styles, the carrying of two
swords, a caste system, and a formal pledge
of allegiance to a samurai clan - however
practitioners still see themselves as
preserving an emotional and esoteric bond
to the same values.The core difference
now however, is that studying martial arts
in order to promote pacifism, is the key
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3. objective of practitioners.
Mythology, Heritage and
Storytelling
As with theTaiko story, many other tales
exist which steep martial arts in religion,
philosophy and mysticism.These are seen to
enrich the character of the practitioner and
satiate what are seen to be the emotional
and mental drivers behind human existence.
The exemplar of these characteristics in
Japan is Miyamoto Musashi. Musashi is
remembered for many things: an unusual
two sword style of fighting; the decision in
his young adulthood to enter duals armed
with only a wooded sword; philosophical
prose, art and sculpture; to name a few.
Japanese culture has also sought to preserve
and cement these perspectives using: wood-
block prints, film, dramas, manga, anime and
advertising copy.
Broader literature indicates that many
samurai as part of their curriculum
traditionally also studied, philosophy,
geography and mathematics – designed
to equip them with the necessary skills
on the battlefield.These coupled with
the mentorship within martial arts codes,
assisted the transition towards senior
decision making positions and roles of
authority. Interestingly, brush calligraphy was
also studied, as it shares an esoteric link
with mastering the rhythm and skills needed
with wielding a weapon. One metaphor
offered is that ink, like blood, once spread,
is hard to remove – so one should think
wisely before acting.
Depending on the aims and objectives of
the club and the participants, some modern
day clubs have sought to preserve more
of these wider elements of the curriculum
than others. Of the ones that do, results
suggest that participants are likely to remain
engaged for longer and see a greater
inherent benefit in transferable skills in
every day life. In this way, comparisons can
be seen with organisations, which offer
team building exercises, diverse curriculums
and courses – housing them within strong
and compelling mission statements and
corporate heritage. Reports on Google’s
‘wacky office’, attracting top international
graduate recruits, using unconventional
recruitment questions, a batman slide, free
food, chill-out aquarium and a games room,
amongst other things.Whilst they have little
in common with samurai culture and values,
they share the concept that: storytelling,
linked with a rich environment and
experiences, help to support their mission,
attract the best talent and deliver a unique
competitive advantage.
Strategic aims and objectives
As mentioned earlier, Harvard Business
School, amongst others, are seen to
conceptually and laterally, interpret then
apply many martial arts constructs in the
business world – such as SunTzu’sThe
Art ofWar. Internet searches indicate that
a considerable number of websites offer
translations, interpretations and courses,
aimed at business and policy makers.
Martial arts clubs appear to promote
the importance of having an individual
strategy, based upon informed judgements,
experiences and environmental analyses
- which through collective obligations,
culminate in personal and collective gains.To
this end, strategies are formulated through:
(1) mentorship (2) physical and mental
training, and (3) socialisation (4) Reflection.
By using four variables, martial arts clubs
are also able to accommodate individuals
of mixed abilities and disabilities. I argue
therefore, that physical and at times violent
activity, if controlled and managed, can
be conducive to organisational strategic
aims and objectives in the business world
– as they encourage motor neurone
coordination; speed of thought; ability to
cope with stress and pressure; and increased
levels of trust.The martial arts practitioners
that I interviewed, ranging from blue to
white collar, confirmed my observations.
Many commented on the fact that they felt
more awake and alert, finding it difficult to
sleep at night after training - despite at times
having felt too tired to train beforehand.
Corporate Branding and Affiliation
Martial arts clubs pride themselves on
their brand, affiliations, lineage and the key
stakeholders within their organisations.
There are three arguments offered for this:
(1) Kudos takes a considerable amount of
time, through demonstration of excellence
and peer acceptance, (2)These are the
means by which new students judge clubs
and offer patronage.Therefore, they reduce
dissonance and increased perceived brand
value, and (3) Japanese and samurai culture
encourages overt branding, through clanship
and crests. Formal traditional Japanese
clothing can be seen to carry a family crest
in five positions on a kimono.
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DEDICATION
DETERMINATION DISCIPLINE
FIGURE 1 Core attributes of a martial artist

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Therefore, comparable to other ancient
clan structures, such as in Scotland, which
has crests and specific tartans linked to
family names; cultures such as Japan and
Scotland offer great branding potential to
other branded commodities.These can
be observed particularly with Japanese
car manufacturers and Scottish foods and
drinks - offering reciprocal benefits of
authenticity, cultural artefact status and
brand recognition.
Leadership and management
Leadership in all martial arts tends
towards a top-down autocracy, which
maintains power distances.There are clearly
defined roles, which even extend to where
martial artists should sit, according to rank,
in traditional clubs.Acceptance appears to
occur through a distribution of controlled
soft-power based on meritocracy, which
act as incentives. Especially within Japan, it
appears that an added preference is given to
age, years of service to the club and years
of experience, over grade. Parallels can be
drawn between this and wider perceptions
and practices held between Eastern and
Western cultures.This is why in some cases,
clubs in Europe and North America tend
towards favouring actual grades – as they
are seen as being more in-keeping with
low-context cultural traits and alternative
perceptions of a meritocracy.
Organisational
Behaviour and
Culture
Within the traditional
martial arts, the first
things that are taught to
a beginner are etiquette,
rituals and their meanings:
Where to bow, sit, and
right down to even how a
wooden sword should be
placed on the ground and
which way it should face.
Throughout training,
overt and prolonged
observation is encouraged.
Those being observed
are encouraged not to
feel self-conscious and
not to think too deeply
about the reasons why.
This is perhaps different
to traditional business
and management
approaches, which would
perceive such free and
prolonged observations
by junior members as
being a demonstration
of incompetence, non-
engagement or feeling
lost. Furthermore, in the
case of seniors observing juniors, this is not
necessarily the case that those juniors are
doing something wrong.
Repetition linked to observation and
personal reflection, are seen as being the
bedrock of successful understanding and
execution.Anecdotally, one senior instructor
described his role as being a sculptor
attempting to turn a cube into a sphere:The
rationale being at first large corners had
to be removed, and then after time what
was left was the need for him to polish and
add lustre to the newly formed shape (or
pupil).This indicates that teachers allow
students to make mistakes during their
training process, whilst they are acquiring
the motor and mental skills to be able to
accommodate new techniques. Interestingly,
a trait of the traditional martial arts teacher
is that they disclose that they are also still
on the same path of ‘polishing’.
The application within business and
management points to a debate which can
draw parallels of excellence examining
motivating factors - which in some ways are
akin to McGregor’s constructs: theory-X
DOJO (CLUB)
SENSEI
(TEACHER)
KOHAI
(JUNIOR/
PROTEGE)
PEERS
SEMPAI
(SENIOR/
MENTOR)
FIGURE 2 Five pillars of etiquette and respect required by practitioners

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(work is disliked and individuals must be
coerced) and theory-Y (work is natural and
a source of satisfaction) (McGregor 1960).
Maslow (1970) and Ouchi (1981) expand
discussions towards also considering a
third position, namely theory-Z (motivation
results from a sense of loyalty and long-term
approach to job creation). It is observed that
martial artists are likely to demonstrate all
three positions: X,Y and Z.And so, I argue
that the significant factor in motivation,
is engineering loyalty to bushido through
soft-power coercion, and/or collaboration.
In doing so, loyalty to a ‘professional’ code is
of more significance, than to an organisation.
Therefore, collectively martial artists strive
for excellence within the wider fraternity.
Human Resources and Operations
management
There remain differences between
traditional and modern martial arts; with
the manner in which participant members
are recruited, motivated, retained and
marketed to. Modern martial arts have a
tendency towards formalised: contracts,
penalising payments and marketing – where
students have to sign up to direct debits;
and are given timetables and forecasts
for grading.Therefore, like modern gyms,
regular payments are seen as a theory-X
method of motivating participants to train.
Where, participants will feel a financial loss
if they don’t attend training, which should
encourage them to turn up.Also, more
modern club leaders appear to see this as
a job and a source of income - so have a
tendency towards being motivated also by
recruiting, in order to generate revenue.
Traditional martial arts favour an informal
relationship ‘open door’ approach, which
shifts the burden of responsibility and
information gathering onto the participant.
Many sensei have other sources of income,
which they see as being a necessary
component in purifying their commitment
to martial arts.
Here it could be argued then that
traditional arts share a correlation with
not-for-profit organisations. Donations
are welcomed and club fees are calculated
according to the means of the students.
Some dojos have supported students’
training and trips to Japan, solely through
donations. Furthermore, due to this
structure, sensei appear to be older and
more amenable to donating resources – be
they time, or equipment.
Grading exams are rarely failed, as
students are not allowed to sit them, unless
they are already deemed to be of that
standard.Therefore, grades are more peer
recognition and a formalisation of what
students have been achieving for several
months.This is not to say that they are
easier, as students still have to sit an exam
in front of an audience of senior instructors
(which may also include a written paper),
which appears to bring comparable levels
of nerves and stress. However, one notable
difference is that here, suspicions of grades
being about an opportunity for the club
to make money are removed. In addition,
some participants chose to skip the junior
grades, waiting to opt for their first exam
being a Dan grade (black belt).Anecdotally,
some traditional sensei, cited that junior
kyu grades (coloured belts before black –
Dan grades) are for children as an incentive.
Therefore, adults should be considered to
focus on the arts, rather than the belts.
My findings also indicate that traditional
martial arts clubs have smaller numbers,
but many of their students are more
committed, stay for longer and achieve
higher grades.
Conclusion
Physical activity is good for the mind,
body, and soul. Even better when you get to
let off some steam in a safe environment.
We also tend to stick at doing something
for longer when there is a higher purpose,
sense of community, trust, and it’s part of
a tradition steeped in cultural heritage.
A form of corporate branding, identity,
mission, and reputation management lay
the foundations for people to keep the
mythology and storytelling alive of an
organisation.
We need rules, rituals, and rewards, and
in fact we enjoy the theatre of competing
in costume, whether that’s samurai dress,
or even a business suit – at long as it is
at an appropriate level. Furthermore, we
shouldn’t underestimate the importance
of repetition and practising the art of
watching others and then reflecting – all in

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Reading list
• Abe, I.Yasuharu, K. and Nakajima, K.
(2000),“Sport and Physical Education
under Fascistization in Japan,” Inyo,
[internet] http://ejmas.com/jalt/jaltart_
abe_0600.htm [Accessed 31st Jan 2011].
• Benedict, R. (1950),The Chrysanthemum
and the Sword – Patterns of Japanese
Culture, (1st pub. 1946), NeyYork, NY:
Mariner Books.
• Cleary,T. (1991),The Japanese Art of War
– Understanding the Culture of Strategy,
Shambala Publications Inc.: Boston, MA.
• Cleary,T. (1999), Code of the Samurai
– a modern translation of the Bushido
Shoshinshu of Taira Shigesuke, North
Clarendon,VT:Tuttle Publishing.
• Davies, R.J. and Ikeno, O. (2002),
The Japanese Mind – Understanding
Contemporary Japanese Culture, North
Clarendon,VT:Tuttle Publishing.
• Hendry, J. (2003), London: Understanding
Japanese Society, 3rd Edition, Routledge
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to Kendo, Boston, MA: Shambala
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– 357.
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the Enterprise, McGraw-Hill: NewYork.
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Sword – Secret Teachings from the
House of the Shogun, trans.William
Scott Wilson, NY, NY: Kodansha
International.
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Japan, trans.Tokuhei Suchi, Philadelphia:
The Leeds & Biddle Co.
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Harvard Business
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• Soho,T. (1987), The
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his Life and Writings, 2004 translation
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a safe environment where people don’t feel
as if they are being judged and criticised
unnecessarily without good intention.
Community means that people have
roles and responsibilities and there is
room to progress.All of this is hard work
for everyone; but when it works, an
atmosphere is created which energises
people - and they become self-motivated,
and there own greatest critics.
Finally, if we reflect on our current work
environments: would we perform better
in teams if we spent time together on
communal physical activities; creative arts
like calligraphy and poetry; and studying
science, geography, history, and fast and
slow culture? That all may seem a little
crazy, but I’m sure that a curriculum of
a couple of hours a week spent on a
selection of these activities would have
measurable effects which could deliver
competitive advantages.After all, isn’t this
what we used to do at school, and think
how crucial these were in developing us?