Chris Cameron, Tony Henry, Louise Baker, and Scot Mc Millan made a demonstration of their knowledge and Goshiwhat they could also invent to create their own approach.

hey have reached the step towards the 5th Kyu (Yellow belt) which is:

– Principle of Tsugi Ashi

– Nake No Kata: Uki Goshi and Haraï Goshi

– Demonstration of the encompassing principle in Osaekomi Waza: Kuzure Gesa Gatame and Kuzure Yoko Shiho Gatame

– Presentation of 20 minutes of personal creation in Judo (Junomichi) and Jujitsu (Tori – the giver and Uke – the receiver).

– The understanding of the Ukemis ( The receiving body)

– The capability of helping the partner.


Working theme: Decision

Saturday 25th June, we emphasised the work on what makes us Ju No Michi (Orignal Judo) practitioners.

The foundations to get the state of mind of a Judo practionner.

DECISION. – How to decide as soon as you step onto the mats.

The mentality of judo practitioners (and why we are not judo players). – Why is opposition only the result of fear and prevents from making a decision in an instant/now?

The decision inside the UKEMIs.

Why is opposition only the result of fear and prevents us from making a decision in the instant/now, for ourselves and then for the partner.

Ju No Kata. The link between Osae Komi Waza and Ju No Kata is to understand and feel the link between Mind and Hara to make decisions without thinking.

Sunday 26th June

During our 7 hours session, we emphasised the research and then feeling of the connexion between the Hara and the Mind to consolidate the decision process with the help of the study of the first 3 actions of Katame No kata and Go No Sen.

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Gesticulation to implement strategies, lack of commitment, fear of falling (instead of doing Ukemi), and working with muscles and not with the Hara, keep us away from making decisions, right now.

Deciding and then doing an action entails 2 steps.

Judo is a matter of acting immediately.

Acting now means three things at the same time, 1 encompassing, 2 being mobile and 3 self-controlling.

All these actions at the same time.

If these three elements are not together at the very same time, we do not practice Judo, this is something else.
On the other hand, if one is missing and we seek to do them all together, it means we continue the research, then we are doing judo.

There is no strategy in Judo. Developing a plan in advance takes too much time and we end up manipulating our partner.

If there is a person in front of me who puts my life in danger, I must react now, I must not think.

I don’t have to ask myself “Do I have to…”. No, it’s right away. I do something to stay alive.

Original Judo (or Ju No Michi) is a Martial Art.

We must stay awake and aware to “act within the action“.

In martial art judo, there is a close connection between the Hara and the rest of the body and the mind. They are constantly linked in action.

We constantly seek this connection. We, nearly daily, work on it in order to feel it. Then, on a daily basis, non-opposition, mobility, control, decision and encompassing become more and more part of what we are as human beings.

To coordinate one’s Hara and thoughts, there are exercises one can do every day. This trains the ability to make decisions with the whole body.

We remain oriented towards our partner/friend/the other human being. If not, the decision is diluted and there is neither concentration of energy nor concentration of thought. If the body is shut down with tension, the energy comes from fear. Then the decision can’t be made.


I invite you to carry a 5kg weight in your hands.
You feel the weight acting on the mass and your muscles are contracting to maintain this weight.
Your muscles exert an isometric contraction and the result of this movement allows your body to compensate for the direction imposed on this object by gravity.
Now add another weight to this 5 KG object. This new weight is that of a pencil for example. You won’t feel the difference.
Your sensations are blinded by the tension you must maintain to keep carrying the 5 KG weight.

I have just described here what is Sports Judo which is based on the physical force which blinds and derives Judo from its first design: Efficient use of energy and mutual aid for mutual prosperity.

In the previous post, I talked about non-opposition. Now let’s talk about CONTROL.
In competitive judo, there is confusion between controlling oneself and controlling others.
The control of the other person induces a psychological state which involves the will to manipulate the other individual by a physical and a psychological constraint.
In everyday life, this would be a contravention of the basic rules and laws of life in society. In Sports Judo, these rules are accepted.
in Sport Judo, control is therefore the continuity of a physical and even a psychological dominance over this adversary.

What is control, in my opinion in the original Judo?
By controlling I mean to know in advance, an action that my partner will do and accept it without opposing physical force or psychological coercion.
Controlling is to be ahead.

In the practice of Original Judo, control is always knowing and feeling what the other person is doing without preventing any action from this person.

To know at all times where one is in relation to the other, where the other is in relation to me.
Control will limit my actions.
All actions and gestures are no longer possible when I have control.
They are limited to those that allow keep me connected and linked with my partner.
When I have control I act with the other person.

Control is doing something together, but I’m ahead. By being as aware as possible, I will perceive what the other person is going to do. it is a permanent availability.
To explain this is very difficult with words. This is in the realm of feeling
To feel it, I can’t be in opposition as in Sports Judo, but in non-opposition, as originally defined by Dr Jigoro Kano, then Dr Feldenkrais and later on by Mr Igor Correa Luna.

To be ahead is to follow the other person in her/his movement because my attitude is to invite the other person in the movement or direction. This direction is felt as a will of the partner, but in reality, I give the will to the other person to move in a direction.
To be ahead is controlling. It’s having an attitude that gives the other partner/friend the desire to do something, an action.

No Opposition

A bit of vocabulary:

In Judo, there, are 2 practitioners.
1 – Tori: This Japanese terminology defines the person who gives the action
2 – Uke: this other Japanese word defines the person who receives the action.

Ukemi is also called a fall in Sports Judo (The opponent fall).
In original Judo, it is called the receiving body So we just say UKEMI

The 5 principles to apply to have a good Judo action:
– Non-opposition,
– Control,
– Mobility,
– Decision,
– Encompassing.

These 5 principles are the tools to study:
1 – Efficient use of the energy
2 – Mutual aid for Mutual prosperity
These are the 2 fundamental pillars created by Dr Jigoro Kano.

During good Judo action, Tori and Uke can feel in their body and mind these 5 key principles.
Tori receives the sensation of the Ukemi
Uke felt the sensation of the projection.

Non-opposition can be explained through words, but not learned from them.

However, I’m going to tell you a bit further:

It is above all through feeling that we can learn it.
The best way to learn it is through Ukemi.
When an action is done with the 5 principles, we feel non-opposition provided we accept it.

It’s a feeling that we have when we make no effort to do something when we perfectly reach our goal. We are surprised even astonished about what we have just done.

In Judo, Ukemi brings knowledge.

The knowledge of this projection by the body. Not by thought, not by intelligence, by bodily feeling. If we refuse it, it’s a bit like a bad taste in the mouth, it’s not good.

To learn non-opposition, however, it is not necessary to do Ukemi, but to go towards the Ukemi.
The other solution is to flee or to create an opposition. In this case, we are not doing Judo, but a sort of bad wrestling (because this is even not wrestling).

In Judo, Ukemi is essential in order to give and receive action. It is impossible to resist when a partner makes a good movement.
On the other hand, Uke does not fall while jumping, it is a question of sincerity.

Practising Judo is doing something with the partner, a friend. It’s accepting that we progress together.
Accepting an Ukemi is to learn how to work and study freely together. A judoka can fall ten times, twenty times, it doesn’t matter.
What is important is to learn non-opposition.

The big question is how to remain available for the Ukemi and not fall at the same time?
To understand this, Uke does not oppose Tori’s action. Uke continues to follow Tori’s trajectory with the principles of Ukemi. However, at some point, Uke will be able to regain control and take Tori’s action. Uke thus becomes Tori and can do the projection. This is overtaking an action.
It’s extending Tori’s action in another direction. Not the other way around, not at a right angle. These directions create opposition. It is a circular movement.
Movements in a straight line create opposition, we come up against an obstacle.
Linear movements in Judo do not exist. It is necessary to circumvent so as not to oppose.

In judo, the movements are done in a circle even if the circles are not in the same plane.
The planes can be vertical, horizontal, oblique or all 3 at the same time depending on the progress in the movement.
They are infinite circles.

It may never end.
Circles help you recover. it is the continuity of the movement. A person who plunges in a straight line cannot recover (See the note below).
On the other hand, if this same person creates a circular action while going up on the other side, this person recovers inside this circle.

During a randori or a shïai, neither of the partners may be thrown because these two people are only moving within the circles they have created.
This is the judo based on the respect of the principles established by Dr Kano.

* Note about plunging:
In Martial Art Judo, Tori never ever falls with the partner, never ever drop on his/her knees to do an action. This doesn’t make any sense unless you practice what is called Sorts Judo which is based on the opposition of 2 people.

1 – This is a Martial Art, which means that can be used in real life.
In real life, a person who would fall on the knees might be injured or worse.

2 – Judo is based on keeping your balance. Your physical but also psychological balance. So failing while doing an action is not using the energy in the most efficient way.

3 – This is against the second principle of Judo: “Inter- help for mutual prosperity” Falling that way is desperate action to win a medal, to keep having an illusion of success which may lead to an injury for the other judoka.

So, In original/Martial Art Judo, this is not acceptable.
If someone mentioned the Sutemi as a counter-example, it means this person doesn’t know what is a Sutemi.

Program Self-Defense

Self Defence is a state of mind.

Starting a journey or not is a personal choice and we’re the only person responsible for our decisions.

Are we always ready to face the truth about ourselves?
I often hear I’m too old, too urbanised, I don’t have the time, I’m too….and so on.
My answer is then: “Have you tried?” Most of the time this is a No and that statement is then followed by a “BUT….”.

Learning self-defense technics is totally useless if you’re not ready for it. This is the aim of the first 3 chapters.

To move toward this state of mind is a reliable journey to learn about your own desire to feel better, to manage stressful situations, and in extreme conditions, to survive.

These four chapters I outlined below are a way to invite you into this journey to meet yourself and to face what you still need to emphasise to have a better knowledge of yourself.

Chapter one (indoor mats and floor, 4 hours): invitation to know yourself (soma) in order to use what is necessary for today’s life or during a stressful situation.

1 – The difference between learning self-defense in a comfy place and the street reality
2 – Becoming aware of the body tension to increase efficiency in movements
3 – Wakening of the primal reflexes
4 – Moving on the floor with ease
5 – Assessing your stress level
6 – How to understand joints and limbs limits in order to learn to control ourselves and someone else
7 – How to fall on the ground (first step)
8 – Don’t rely on your strength but use the other person’s energy.

Chapter two (indoor mats and floor 3 hours session): Introduction to technics used based upon who you are so that you get the best out of yourselves
1 – Wakening your very first instinct when you’re are grabbed by an unexpected/undesired person
2 – Controlling someone with joint movements, the physical limit for yourself and the other person
3 – What to do once you’re on the ground (escape strangulation and reaction against punches)
4 – How to become friends with the gravity force (How to fall on the ground, the second chapter)
4 – How to use someone else energy (In reaction to a push, punch, hit with a stick, or a blunt instrument)
8 – Introduction to strangling, throwing, limb-locking
9 – Introduction to the first Kuatsu/Kappo ( Translated as is the medical art of the restoration of life.)

Chapter three (inside and outside mats and floor 3 hours session): In this chapter, we will put a practice all the preparation we went through in the previous chapters to get ready in more realistic situations.
1 – How to cope with the psychological impact if you succeed to come out of an extreme situation.
2 – Be aware of the physical pain if you have to defend yourself or someone you don’t know.
3 – Wakening your very first instinct when you are in close contact with someone else
4 – Controlling someone with joint movements
5 – Outside, it is raining, the ground is rough and there are no mats, learn how to use the environment to your advantage, how to fall, and use the fall as a way to solve a critical situation.

6 – Introduction to the second set of Kuatsu/Kappo ( Translated as is the medical art of the restoration of life.)

Chapter four outside regardless of the weather condition (4 hours session): This is an invitation to put into practice all the foundations and lighten the path where we need to progress with a clear understanding of what we are.
1 – Can you face real-life threatening situations or do you think you might give up?
2 – Up to what level of paint would you go to save your physical and psychological integrity?
3 – Knowing how to relax and relaxation, not a strong weapon but a very powerful and the most efficient one
4 – Outside the ground has the be your friend
5 – Introduction to punches, kicks, and the use of additional tools to defend yourself
7 – The use of your body as a friend to defend yourself or others in a close contact situation.


Shiai involves 3 judokas.

One of the three is the judge who carefully watches the work of the other 2 judokas.

These 3 people are committed to creating an IPPON.
The judge’s task is to set a pace that reflects his conviction and concentration and his ability to anticipate action.

The judge has the responsibility to keep the other 2 judokas in making a clear and unambiguous decision that must be made in the present moment.
The judge remains an active participant in the Shiai.

Shiai is the opportunity to look at each other.

There are always 3 winners unless one of the 3 people cannot see the way forward.


Shiai involves 3 judokas. One of the three is the judge who carefully watches the work of the other 2 judokas. These 3 people are committed to creating an IPPON.
The judge’s task is to set a pace that reflects his conviction and concentration and his ability to anticipate action. The judge has the responsibility to keep the other 2 judokas in making a clear and unambiguous decision that must be made in the present moment.
The judge remains an active participant in the Shiai.

Shiai is the opportunity to look at each other. There are always 2 winners unless one of the 3 people cannot see the way forward.

Judo, a spiritual research?

Judo, a spiritual research?

This is a question we (judoka) are not pondering.
We believe this is a spiritual research.

Let’s start by defining what spiritual means:
Spirituality involves the recognition of a feeling or sense or belief that there is something greater than ourself, a greater whole of which we are part is cosmic or in nature.”

In that perspective, Judo does not aim to provide a mean to get medals and honour physical strength but it is one of many tools to be engaged into spiritual journey.

Now, here is what the Judo Founder said about Judo.

Principles of Judo and Their Applications
to all
Phases of Human Activity
by By Jigoro Kano founder of judo.

The following is a transcript of a lecture he gave at the Parnassus Society, Athens, Greece, on June 5, 1934.

Ever since I came to work in public, I have been engaged in Education, for some time filling the post of the Director of the Bureau of Primary and Secondary Education in Japan, and for 24 years being the Principal of the Higher Normal College in Tokyo.

As is natural for a man of such a career, I had to answer many questions like the following:

  1. The use of religion as a means of moral culture no one doubts. But as morals are taught in religion not by reason, but by ‘faith’ or belief, there may be different persons having different beliefs. How can one decide which belief is correct and which is not? In this stage of enlightenment we must solve this question in a way to which everybody will agree. How do you solve this question?
  2. Since thousands of years, thinkers of different countries have advanced hundreds of different views regarding morals. Some have arrived at certain conclusions through their own process of reasoning while others came to advocate something different also from their way of thinking. This is the reason why there are so many different ethical systems. They have been contending under different banners from the time of Plato and Aristotle in the West and of Lao-tse and Confucius in the East. There seems to be no end to the disputes. How do you reconcile these different views?
  3. We all respect tradition and nobody would think lightly of the importance of tradition in the teaching of morals. But how can we prove that morals taught by tradition are always correct, and never need alteration? Do not facts prove that some of the teachings of morality deemed most important at a certain stage in the progress of mankind came to diminish in importance at a later stage? Do not different countries differ in their traditions? Is there any reliable test by which to judge the validity of such tradition so that we can keep to those which we deem valid?

Often confronted with questions like these, it occurred to me that the principles of Judo which I have been studying since my young days can best solve such difficult questions. So I tried to apply these principles to the solution of all the different problems I had to encounter, and in no case did I find any difficulty in applying them.

Those principles of Judo are:

1st. ‘Whatever be the object, the best way of attaining it shall be the maximum or the highest efficient use of mental and physical energy directed to that aim.

2nd. ‘The harmony and progress of a body, consisting as it does of different individuals, however few or many the number of those individuals may be, can best be kept and attained by mutual aid and concession.’

If I had time, and the nature of this Parnassus Society were such to allow me to explain the process by which I had arrived at my conclusions, it would be very interesting and easier for you to understand the real import of what I am going to say. However, leaving that part to a Lecture to be given on some other occasion, I shall now proceed to show you how to apply those principles to different phases of Human Activity.

In feudal times in Japan there were many martial exercises such as fencing, archery, the use of spears, etc. Amongst them was one called Jujitsu, which consisted principally of the different ways of fighting without weapons, although occasionally some weapons were used. In my young days I studied two different schools of this art under three eminent masters of the time. I further received instructions from many other masters representing other schools. But Jujitsu originally was not an application to contests of the principles of science but simply a group of different methods of attack and defence devised by different masters, one school representing a group of methods devised by one master and other schools representing the devices of others. Such being the case, there was no fundamental principle by which to test the validity of those methods.

This led me to study this subject very seriously, and I finally came to conceive of one all-pervading principle, that is: ‘Whatever be the object, it can best be achieved by the highest or the maximum efficient use of mental and physical energy directed to that purpose or aim.’

Then I studied anew, as far as my research could reach, all the methods of attack and defence taught by different masters prior to my time. I then found out that there were many methods which could stand this test while many others could not. Preserving those which I deemed valid and adding many others of my own device which I felt confident could stand the test, I organised in 1882 my own system of attack and defence. Judo is the name of this fundamental principle, as well as the name for this principle, together with its application, whereas Jujitsu is the name for a group of different devices not founded on such principle. I named the institution where this principle is studied, and its application taught, Kodokan, which literally means ‘an institution for studying the way.’

This new attempt proved very successful. In Japan to-day almost no one studies the old methods, Judo being taught in almost all schools above middle grade as well as in the army, navy and the police, and the name Jujitsu has almost been superseded by the new name Judo.

This success in the application of the principle of maximum efficiency to the method of contest led me to think it advisable to make a similar attempt in connection with physical education.

In dealing with this matter I must first of all make clear what is the aim of physical education. I believe the aim of physical education should include at least the four following items: Health, Strength, Utility and Spiritual Training, including Intellectual, Moral, and Aesthetic phases.

Nobody would disagree with this statement, but I wish to call your special attention to the fact that nobody, even the specialists in physical education, seems to study the respective importance of those four items. Are not many of the promoters of physical education laying too much strength and skill? Are not teachers of gymnastics paying their attention almost exclusively to the interior organs and the harmonious development of the body.

Into such mistakes people naturally fall because the aim of physical education is not clearly set forth and the inter-relation of these four items is not seriously studied. This happens because the principle of Maximum-Efficiency is not yet universally recognised and but few people seem to study such a subject from the point of view of this principle.

I shall now proceed to speak about the application of this principle to moral and intellectual training.

In a similar way as I have said in connection with the four items of physical education, the inter-relation of intellectual and moral culture as well as these two with physical culture should be a subject of serious study. However, not only people at large but even educators are quite indifferent to this. In intellectual culture, strictly speaking, the acquisition of knowledge and the cultivation of intellectual power are so correlated that they cannot be treated separately. Still, the cultivation of the power of reasoning and judgment and the mere acquisition of knowledge may be looked at in different lights and the respective share they should have in intellectual culture should be specially studied.

Moral culture also includes several items, and the inter-relation and relative importance of those items should be carefully considered.

First of all moral culture must be pursued from the intellectual side, enabling a man to know what is right and what is wrong and also enabling him to reason out and decide this even under complicated circumstances. At the same time cultivation of the emotional and volitional power, as well as the importance of forming good habits, must not be forgotten. But very few people seem to study these things seriously. This, I believe, is also due to the lack of recognition of the Principle of Maximum-Efficency.

Culture, whether it be physical, intellectual or moral, can only be properly acquired when due consideration is given to the relative importance and correlation of different items included in that culture.

I shall now give one very simple example of how most people are in their daily life regardless of this all important principle. Whenever one has to read a book, magazine or newspaper, on should select out of many such as are deemed most profitable to read at the time. But most people are too regardless about those matters.

The same thing can be said in regard to diet, clothing and housing, and the choosing of things we buy, in the transaction of business, in short, in all daily dealings in Life. Only through the right understanding and correct application of this principle can one make one’s body strong, healthy and useful. One can become a person of high moral and intellectual standing. One can accumulate wealth, sufficient not only to make oneself happy but also to be able to help others and spend for the good of society. Only people who are loyal to our principle can become such men.

Thus, if this principle is applicable to all phases of human activity, the same thing must hold true in regard to the activity of a group of men, whether that be small, as in the case of a party of a few persons or large as in the case of a nation having a large population. But for a group of men to act as an individual it must be well organised, so that every member of the group shall act in harmony one with the other. This harmony can only be attained and retained by mutual aid and concession, leading to mutual welfare and benefit. This mutual aid and concession is therefore another fundamental principle of Judo which is very important for the keying-up and perfecting of social life. Cannot, then, this same principle be applied in a similar way to international relations?

I conclude my Lecture by quoting a part of my speech which I made in Madrid last year on the occasion of the Meeting of the Interparliamentary Union. ‘Fortunately the ideal of international life does not differ greatly among civilised peoples, but when one is asked what lies in the background to make different people have a similar ideal, one may perhaps be puzzled. The moral ideal of religion having belief as its background cannot explain it, since there is no reason why all beliefs should coincide. Then can different systems of philosophy be regarded as the determining force of such coincidence? It cannot be sought in philosophy, because those philosophical systems stand aloof from each other and can never be reconciled.

‘Then what is the real determining force of such a coincidence?

‘The determining force lies in this. Civilised people, living in society, do not even dream of quitting the social life and living entirely secluded from other people. As long as a person wishes to be a member of the community, he must deem it his duty to keep society in being and do his part to prevent its disintegration. Again, so long as a man lives in society he himself is benefited by its progress, while on the other hand, if society deteriorates he loses what he might otherwise get. When any member of society is made conscious of these facts he will be led automatically to endeavour to maintain and improve our social life. To maintain social life every individual member of it must know how to refrain from egoistic conduct and must concede to and help others whenever that is necessary to that end. At the same time one must endeavour to the best of one’s ability to serve society, remembering also to care for oneself so long as that does not conflict with the interests of others and of society at large. This benefiting of society as well as of himself can best be achieved by the highest or the maximum-efficient use of mental and physical energy in that direction. In short, the highest or the maximum-efficient use of mental and physical energy for attaining one’s aim on the one hand, and the mutual aid and concession aiming at mutual welfare and benefit on the other, are the two great determining factors of social harmony and progress. Whether consciously or not, civilised people are being led by these factors. The fact that people now speak so much of efficiency and scientific management, the fact that the League of Nations was formed, and that security and disarmament have nowadays become outstanding subjects, all these show that those factors should be thoroughly studied and their true spirit proclaimed to the whole world.


Jigoro Kano explained this principle during 2 conferences :”The Best Use of Energy” in1922 and in 1936

“Seiryoku-Zenyo (maximum efficient use of energy) applies to all types of endeavours, and it is to fully utilise one’s spiritual and physical energies to realise an intended purpose.

Seiryoku-Zenyo is the most effective use of the power of the mind and body. In the case of Judo, this is the principle upon which attack and defence are based, and what guides the process of teaching as well. Simply, the most effective use of mind and body may be described as the maximum efficient utilisation of energy. In summary, this can be described as “maximum efficiency”.

This idea of the best use of energy is one of the central tenets in Judo, but it is also important for achieving various aims in one’s life.”

“This concept of the best use of energy is the fundamental teaching of Judo. In other words, it is most effectively using one’s energy for a good purpose. So, what is ‘good’? Assisting in the continued development of one’s community can be classified as good, but counteracting such advancement is bad… Ongoing advancement of community and society is achieved through the concepts of ‘Sojo-Sojo’ (help one another; yield to one another) or ‘Jita-Kyoei’ (mutual benefit). In this sense, Sojo-Sojo and Jita-Kyoei are also part of the greater good. This is the fundamental wisdom of Judo.

Kata and Randori are possible when this fundamental wisdom is applied to techniques of attack and defence. If directed at improving the body, it becomes a form of physical education; if applied to gaining knowledge, it will become a method of self-improvement; and, if applied to many things in society such as the necessities of life, social interaction, one’s duties, and administration, it becomes a way of life…

In this way, Judo today is not simply the practice of fighting in a dojo, but rather it is appropriately recognised as a guiding principle in the myriad facets of human society. The practice of Kata and Randori in the dojo, is no more than the application of Judo principles to combat and physical training… From the study of traditional Jujutsu Kata and Randori, I came to the realisation of this greater meaning. Accordingly, the process of teaching also follows the same path. Furthermore, I recognised the value of teaching Kata and Randori to many people as a fighting art and as a form of physical training. This not only serves the aims of the individual, but by mastery of the fundamental wisdom of Judo, and in turn applying it to many pursuits in life, all people will be able to live their lives in a judicious manner.

This is how one should undertake the study of Judo that I founded. However, in actuality there are many people throughout the world living their lives on the basis of Judo principles without knowing that this is the real essence of Judo. If the Judo that I espouse is propagated to society at large, the actions people undertake will become Judo without even thinking about it. I believe that if more people gain an understanding of the guiding principles of Judo, this philosophy will also help guide their lives. Thus, I implore you all to make great efforts, and initiate this trend in society.”