The Characteristics of Sports Culture in the Zhuang Myth Bubo

Li Tao

Southwest Medical University

Huang Shanying

Baise University

Abstract: This paper mainly adopts the method of the literature analysis and combines knowledge of mythology, sports history, and ethnology to study Bubo, a Zhuang myth about a hero named Bubo, who fought heroically against the Thunder King and the Dragon King. By analyzing Bubo’s struggle with nature and the ruthless rulers, this paper reveals the sublime heroism that consists of bravery, strength, wisdom, and fearlessness, and a cultural tradition that emphasizes virtue, reason, life, and unity. Moreover, this paper offers a glimpse of the characteristics of the Zhuang sports culture behind the myth, including the humanistic trait of being peopleoriented, the code of conduct of observing morals and manners, the knighterrantry of rising above self, the need-based incentive of guiding people to their merits, and the educational significance of promoting collectivism.

Keywords: myth, Bubo, sports culture, the Zhuang people

Myths emerged in the late matrilineal society and developed in the patrilineal society of the primitive period before coming to an end in the early slave society. Myths resulted from early humans’ attempts to understand mighty nature in order to survive and were reflections of their strong desire to conquer nature for their own use. Chinese myths, which developed in ancient China, feature complete descriptions of early human activities in simple narration and concise phrases. The Zhuang people had lived in the Pearl River basin since the primitive period when the unique natural environment gave birth to numerous myths. The wild imaginations that gave birth to the myths indicate the early Zhuang people’s ambition to make use of supernatural power to accomplish their own goals. While forming a special phenomenon in Chinese culture, Zhuang myths are an important part of the Chinese cultural system. The cultural significance and characteristics of their myths have influenced many aspects of the Zhuang people’s lives. In this sense, by interpreting the significance and characteristics of the sports culture contained in the Zhuang mythBubo, we can find some traces of early humans’ sports culture and practice.

Overview of the Zhuang Myth Bubo

Bubois a myth that consists of multiple stories. Popular among the Zhuang people, the myth has been passed down by Zhuang folk artists from generation to generation in the form of narrative poetry. Legend has it that in ancient times there was a Zhuang hero named Bubo, who fought heroically against the Thunder King and the Dragon King. With the help of an immortal, Bubo flew up to the heavenly palace on a stone dragon. There, he seized the Thunder King and ordered him to generate rain on the earth. The Thunder King pretended to agree. Immediately after Bubo returned to the earth, the Thunder King led his troops in a surprise attack against Bubo, but was instead captured alive by the brave and resourceful Bubo. However, Bubo forgot to exhort his children Fuyi and Qiemi to watch out and prevent the Thunder King from escaping. The Thunder King somehow obtained some “magic water” (niter-rich water) by trickery. After drinking it, he escaped from the barn where he had been detained. The Thunder King went back to the heavenly palace and created a severe flood. To save all of the creatures on the earth, Bubo had a sword duel with the Thunder King on the flooded land and was eventually killed by the Thunder King due to physical exhaustion. But his children, Fuyi and Qiemi, were lucky enough to survive the flood. Later, for the continuation of mankind, the brother and sister tied the knot and gave birth to many children. Bubo’s duel with the Thunder King shows man’s sublime heroism (i.e., being brave, firm, and fearless) during the process of conquering nature and fighting against ruthless rulers and highlights the rich sports culture of the Zhuang people.

The “Antiphonal Singings” (Pan Ge) ofBuboreads:

The most poisonous snake was “flat-headed wind,” while the most hateful persons were three brothers—Fengbo, Yushi, and Sanlang…

The eyes of Fengbo looked like a cat’s eyes…The head of Yushi looked like a snake’s head…The face of Sanlang looked like a rooster’s face…

The three brothers had immeasurable power in their hands, controlling mountains and rivers on the earth. Once people failed to satisfy them, they would bring disasters to the earth.

Fengbo, Yushi, and Sanlang respectively represent three volatile natural phenomena directly concerning human activities. The story reveals that early humans were so vulnerable to mighty nature as to be at its disposal. For their own purposes, they served Fengbo, Yushi, and Sanlang in humble reverence, not daring to spit, hold their noses, or stamp their feet at all in the three’s presence.

The “Bubo” ofBuboreads:

Mountains were densely packed with trees. The strongest in the woods were old pine trees. Bubo was like a pine tree, green and lush all year round.

There was a stout chestnut tree that could not be circled with both arms. It stood upright like a copper pillar towering into the sky. Others could not chop it down in three days, but Bubo made it just at the third attempt.

There was a one-zhang-wide river. Others crossed the bridge over it empty-handed, but Bubo just strode over it with a heavy burden on his shoulders.

The “Pray for Rain” (Qiu Yu) ofBuboreads:

Forty-nine sorcerers came to perform the “god dance.” They smashed forty-nine “gang-pi” (drums) and brass gongs…

The forty-nine sorcerers danced till their legs were swollen.

Also, the “Up to the Sky” (Shang Tian) ofBuboreads:

Bubo took up the sword…

He strode over dry rivers, crossed fiery plains and rugged canyons, and climbed a tall tree towering into the sky. (Sha, 1959)

In the above narrative, Bubo was compared to a tall and upright pine tree. It can thus be presumed that he was a tall and muscular man of great strength, agility, and athletic potential. Also, the “gangpi” (drums) and brass gongs which were smashed by the (forty-nine) sorcerers at the praying-for-rain ceremony can still be found in the “sorcerers’ dance” (shigong wu) performed by the Zhuang people today. During the performance, all sorcerers in masks and black and red dresses hold a variety of magic tools and props, ranging from knives, swords, wooden cylinders, flags, and horsewhips. They sing and dance to the beat of percussion instruments, such as bee-shaped drums, flat drums, gongs, and cymbals. Among them, the bee-shaped drums are the most frequently used (Zhang, 1997, p. 336).

Cultural Significance of the Zhuang Myth Bubo

Emphasis on Virtue

Moral supremacy is a long-honored tradition in China. According to the “Meaning of Sacrifices” (Ji Yi) of theBook of Rites(Liji):

There were five things by means of which the ancient kings secured the good government of the whole kingdom: the honor which they paid to the virtuous; to the noble; to the old; the reverence which they showed to the aged; and their kindness to the young. It was by these five things that they maintained the stability of the kingdom…Anciently, the sovereigns of the line of Yu honored virtue, and highly esteemed age.

The quote shows that virtue was highly valued in ancient China and that an emphasis on virtue was accepted as a basic principle by “all under heaven,” from kings to commoners. There is no shortage of moral exemplars in Chinese myths. As is known, goddess Nüwa worked tirelessly to create mankind with yellow clay, and later patched the holes in Heaven with stones for the betterment of mankind. Yu of Xia (better known as Yu the Great) passed by his own family’s doorstep three times during the years of fighting the flood, but each time he did not enter his own home. The Yellow Emperor defeated his mythical rival Chiyou, and had numerous inventions and innovations in agricultural production and other areas. Tang of Shang (also known as Cheng Tang) overthrew the brutal rule of Jie of Xia. All the above figures demonstrated the emphasis on virtue, contribution, wisdom, and ability in ancient China. In the Zhuang mythBubo, the protagonist Bubo was a superhero who went forward courageously in the face of a catastrophe to restore peace for the people. While living up to high moral expectations, Bubo also showed extraordinary wisdom and talent in his fight with the Thunder King. Nowadays, emphasis on virtue is part of the highest standards in favor of the public, and a basic prerequisite for good people to settle down and get on with their lives. The idea has also pervaded the realm of sports culture, forming an important approach to the cultivation of sports ethics.

Emphasis on Reason

Georg Hegel, a renowned German philosopher, once argued, “Early do we see China advancing to the condition in which it is found at this day” (Hegel, 1956, p. 132). As China is “precocious,” its ideology and way of thinking are mature and prudent. Accordingly, Chinese people since ancient times have advocated a simple natural philosophy and attached importance to reason. From the legendary period of the Three Sovereigns and Five Emperors, through the Xia and Shang dynasties, to the Zhou Dynasty, this simple natural philosophy remained the norm. The Eight Trigrams (Bagua), which is believed a creation by Fuxi, is the best embodiment of natural philosophy. From the Eight Trigrams, it can be deduced that Heaven and Earth are the prerequisites for the existence of all things (meaning they lay the foundation of the universe), that the alternation of seasons enables the growth and reproduction of animals and plants, and that the knot tied by man and woman ensures human reproduction, which makes a family, a society, and even a nation possible. Such deductions are all typical ideas of natural philosophy. The Chinese philosophy’s emphasis on reason is also reflected in Zhuang myths. According to the “Antiphonal Singings” (Pan Ge) ofBubo, three detestable brothers, namely, Fengbo, Yushi, and Sanlang had immeasurable power in their hands, controlling mountains and rivers on the earth. The fact that they were hated bitterly by people did not form a substantial threat to their firm control of the mountains and rivers. Fengbo, Yushi, and Sanlang respectively represented three volatile natural phenomena directly concerning human activities. Mountains and rivers are indispensable to human existence. Only with lucid water and lush mountains can humans survive and thrive. The emphasis on reason in sports culture belongs to a view of life that closely associates physical health with the mind (inner world), sports, and the natural environment.

Emphasis on Life

According to the “Scope and Meaning of the Treatise” of theClassic of Filial Piety(Xiao Jing), “Our bodies—to every hair and bits of skin—are received by us from our parents, and we must not presume to injure or wound them. This is the beginning of filial piety.” The emphasis on life is a manifestation of filial piety and love of our human bodies and lives. According to the “Nourishing the Lord of Life” of theZhuangzi:

There should not be the practice of what is good with any thought of the fame (which it will bring), nor of what is evil with any approximation to the punishment (which it will incur): Accordance with the Central Element (of our nature) is the regular way to preserve the body, to maintain the life, to nourish our parents, and to complete our term of years.

In other words, when we do a good deed, we should not expect fame or fortune out of it; when we do a bad deed, we should not make any attempt to escape punishment. By following the way of nature, one can better preserve the body and maintain life. In the myth, to save all creatures on the earth, Bubo had a sword duel with the Thunder King on the flooded land and was eventually killed due to physical exhaustion. But his children, Fuyi and Qiemi, were lucky enough to survive the flood. Later, for the continuation of mankind, the brother and sister tied the knot and gave birth to many children. This emphasis on life is uniquely placed in sports culture by promoting refreshment through physical movements. More specifically, physical movements (i.e., exercises) help improve human health and physique, and lay a solid foundation for human reproduction and continuation.

Emphasis on Unity

The mythBubocontains a simple idea advocated by the ancient sages, that is, “correspondence between man and the universe.” According to this idea, man is an organic whole and is closely related to nature. In a modern interpretation, the idea means that nature (the “big universe”/macroscopic whole) and man (the “small universe”/microscopic individual) are feeling, reflecting, and interacting with each other. This interpretation indicates that “correspondence between man and the universe” is based on the concept of “unity of man and nature.” Also, according to many philosophers in ancient China, the “Way of Heaven” and the “Way of Man” are one. As recorded in the “Tree on the Mountain” of theZhuangzi, “The Human and the Heavenly may be one and the same.” The “Heavenly” here refers to nature and the universe in which man lives. According to Zhuangzi, man and nature are closely connected; man (including all their physical and mental strengths) comes from nature; man is the product of nature. Under the influence of such an ideology, there is an emphasis on unity in the interpretation of the human body, function, mind, and spirit in sports activities. The purpose is to achieve the “unity of man and nature.” For example, when practicing martial arts, one is supposed to let one’s mind (yi’nian) play the leading part so that one can “regulate the internal energy (qi) through the mind, build the body through internal energy, and boost the spirit through the body.” The interplay of spirit, mind, and body highlights a pursuit of holistic thinking in Chinese sports culture, and “harmonious coexistence between man and nature,” an ideal highly valued in Chinese philosophy.

Characteristics of Sports Culture in the Zhuang Myth Bubo

Humanistic Thought: Being People-Oriented

The mythBuboconsists of multiple stories, which are “Antiphonal Singings,” “Bubo,” “Great Drought” (Dan Han), “Pray for Rain,” “Up to the Sky,” “Duel with the Thunder King” (Dou Lei), “Capture of the Thunder King” (Qin Lei), “Fight by All Means” (Dou Fa), “Escape from the Barn” (Tuo Cang), and “Tie the Knot” (Cheng Qin). The stories in the myth are essentially about man’s relationship with nature, the relationship of humans in society, and the survival and development of man. The three issues form the underpinnings of the myth. Bubo fought bravely against the rule of the Thunder King and the Dragon King. His struggle shows early humans’ sublime heroism (i.e., being brave, firm, and fearless) during the process of conquering nature. With the help of an immortal, Bubo flew up to the heavenly palace on a stone dragon. There, he seized the Thunder King and ordered him to generate rain on the earth. Later, due to an oversight on Bubo’s part, the Thunder King obtained some “magic water” (niter-rich water) by trickery. After drinking it, he escaped to the heavenly palace, and created a severe flood. To save all the creatures on earth, Bubo had a sword duel with the Thunder King in the flood and was eventually killed due to physical exhaustion. But his children, Fuyi and Qiemi, were lucky enough to survive the flood. For the continuation of mankind, the brother and sister tied the knot and gave birth to many children. These stories embody the humanistic thought of being people-oriented—that is, giving priority to human survival, continuation, and development. This humanistic thought, which has always been followed throughout the history of the development of sports, helps improve health and physique, and increase energy and vitality.

Code of Conduct: Observing Morals and Manners

As early as the Warring States period, the principle of “observing morals and manners” was extensively accepted in China, thanks to the profound cultural development of the times. Confucius, the leading figure of Confucianism, advocated rule by virtue. Later, many more Confucian philosophers, including Zisi, Mencius, and Xunzi, took the principle of “observing morals and manners” as the top priority. In the “Gongsun Chou I” of theMencius(Mengzi), Mencius said:

When one by force subdues men, they do not submit to him in heart. They submit because their strength is not adequate to resist. When one subdues men by virtue, in their hearts' core they are pleased, and sincerely submit… (Mencius, 2008, p. 45)

The above examples are only a small part of traditional Chinese culture, which has a long history and profound significance. The “Antiphonal Singings” (Pan Ge) ofBuboreads:

Loaches in ponds were dying of thirst. Monkeys in high mountains were wailing. Geese stopped crowing at dawn. Dogs no longer barked at night.

People were too hungry to walk because they only had grassroots to eat. Oh, for Heaven’s sake! for Heaven’s sake! Where could people go?

How they wished the Thunder King could save them all…The “Up to the Sky” (Shang Tian) ofBuboreads:

Eager to alleviate the drought, Bubo risked his life to give the Thunder King a good scolding…He would fly up to the sky to catch the Thunder King.

Bubo took up his sword and said goodbye to his loved ones and hometown…He was about to leave, when his daughter and son grabbed him and began to sob.

Bubo looked at his daughter, feeling heartbroken…

The above narrative shows two characteristics of Chinese myths: a strong family/homeland ethic and an inward-looking cultural pattern. The protagonist was a man of knight-errantry and virtue, as he dared to rise above himself and safeguard the collective interests. Another example was Yu the Great, who controlled the flood as legend has it. As recorded in the “Teng Wen Gong I” of theMencius(Mengzi):

In the time of Yao…the vast waters, flowing out of their channels, made a universal inundation…The various kinds of grain could not be grown. The birds and beasts pressed upon men…During that time, Yu was eight years away from his home, and though he thrice passed the door of it, he did not enter. Although he had wished to cultivate the ground, could he have done so? (Mencius, 2008, p. 45)

The above quote shows how Yu the Great regulated the courses of the Huai and the Si rivers, and led them to the Jiang (Yangtze River) to enable cultivation in the Central Plains (central China). Yet, Yu himself had no time to cultivate crops even if he had wanted to. He gave up his family time for the sake of all. By doing so, Yu the Great put the values of “benefiting the public” and “moral supremacy” into practice. Such values have become the norm, shaping how people think and act in social activities.

Knight-Errantry: Rising Above Self

Knight-errantry (xia yi) is a component of traditional Chinese culture (sports culture in particular) and is one of the major traits of Chinese culture. Knight-errantry was first expressed by wandering swordsmen in the late Spring and Autumn period and was later standardized and improved with the formation of Mohism (Qin, 2005, p. 3). The Chinese term “xia yi” for knight-errantry is a compound word. Based on his study of “knight-errantry” (xia yi) in Mohism, Wang Jinglong divides the term “xia yi” into two parts for better understanding, namely,xia, meaning “wandering swordsmen/knight-errants,” andyi, meaning “righteousness.” Forxia, Wang agrees with Sima Qian’s summary of “wandering swordsmen” in the early Han Dynasty as follows: “Their words are trustworthy, and their conduct is reliable. They keep their promises. They sacrifice their own lives to save gentlemen in danger.” They were not attached to any power. Foryi, Wang regards it as “standing up to injustice” without any intent for a reward.

Thus, knight-errantry in Mohism involves righteousness, trustworthiness, and timely benevolence. First, righteousness is the root of knight-errantry. Second, trustworthiness means always abiding by one’s word, and never breaking one’s promise under any circumstances. It was a defining feature of knight-errant in ancient China. Third, timely benevolence refers to help offered in times of emergency. The exercise of timely benevolence was out of morality and humanitarianism and was part of knight-errantry in ancient society. The sudden change of the political landscape in Imperial China made it possible for knight-errant to play their part. Advocated and practiced by martial artists, knight-errantry has become a highlight of traditional Chinese culture.

In the “Up to the Sky” (Shang Tian) ofBubo, to save all creatures on the earth, Bubo overcame one difficulty after another. It reads:

He strode over dry rivers, crossed fiery plains, and rugged canyons, and climbed up a tall tree towering into the sky…

He went over countless mountains, with pairs of shoes wearing out. The skin on his feet was rubbed raw, causing numerous blisters.

The “Duel with the Thunder King” (Dou Lei) ofBuboreads:

Bubo entered the gate of the heavenly palace. He saw glittering pavilions and terraces. The stink of dead bodies befouled the earth, whereas the scent of meal and wine-filled the heavenly palace. The thought of people’s suffering on the earth made the scent of meal and wine even more disgusting. Bubo was more than eager to seize the Thunder King…

Bubo entered the grand hall of the heavenly palace. He heard the sound of music and saw a red lantern brightly lit. The Thunder King was holding a banquet in the hall. Square jade tables were laid with good wine and dainty meat. Fairy maidens were dancing in the center, with guards standing on both sides. What he saw was outrageous. Bubo burst into anger. His angry shout shook the hall.

Bubo grabbed the wings of the Thunder King. He drew out his flashy sword, with the sharp tip at the nose of the Thunder King (Sha, 1959).

In the above narrative, Bubo rushed to save all the creatures on earth, crossing fiery plains, with pairs of shoes wearing out. The scent of meal and wine inside the gate of the heavenly palace was against morality and humanitarianism in the context of severe drought and rampant famine on the earth. Later, this stark contrast also laid the groundwork for Bubo’s righteous deeds. Bubo was a “knight-errant” who dared to fight against immoral acts and evil deeds. What he did was in conformity with the principle of righteousness, trustworthiness, and timely benevolence and the knight-errantry of rising above self. His righteous deeds were also manifestations of the spirit of sports culture. In fact, the Zhuang sports activities, such as “sky-lantern chasing,” “jumping onto the table,” “golden mountain climbing,” contain a profound message, which echoes Bubo’s journey across mountains to save people from suffering.

Needs-Based Incentive: Guiding People to Their Advantage

As recorded in the “Teng Wen Gong I” of theMencius(Mengzi):

The Minister of Agriculture taught the people to sow and reap, cultivating the five kinds of grain. When the five kinds of grain were brought to maturity, the people all obtained a subsistence. But men possess a moral nature, and if they are well fed, warmly clad, and comfortably lodged, without being taught at the same time, they become almost like the beasts.

The quote shows that the importance of material benefits was recognized by Mencius. As recorded in the “Will of Heaven I,” Book 7 of theMohism(Mozi):

Therefore, in leading the people in the world to engage in doing righteousness, I should be doing what Heaven desires. When I do what Heaven desires, Heaven will also do what I desire. Now, what do I desire, and what do I abominate? I desire blessings and emoluments, and I abominate calamities and misfortunes. When I do not do what Heaven desires, neither will Heaven do what I desire. Then I should be leading the people into calamities and misfortunes.

In short, it is human nature to go after gain and avoid harm. Also, as Confucius said in the “Li Ren” of theAnalects(Lunyu), “The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain.” Righteousness and profit are respectively in the interests of the superior man (junzi) and the mean man (xiaoren). They have adopted different approaches to what benefits them.

As mankind advanced from the primitive period into the age of civilization, their needs, which had been primarily physiological, became increasingly diversified. There was a shift from a single physiological need to a variety of needs. InA Theory of Human Motivation, American psychologist Abraham Maslow (2013) argues that humans are motivated by needs which are organized into a five-level hierarchy. Judging from values, human needs can be divided into two categories, the explicit utilitarian value, and the implicit life value. In Zhuang mythBubo, Bubo, a hero who had compassion for people suffering from natural disasters, fought with Fengbo and other evil figures for the benefit of most people. By contrast, the three brothers, Fengbo, Yushi, and Sanlang had immeasurable power in their hands, but refused to bring any benefits to the people because they would compromise themselves by doing so. Although their benefits were against ethics, their self-protection was to their advantage. The needs-based incentive, which guided people to their advantage, made sports activity an important approach to the acquisition of benefits for early humans in life and production. All sports activities, whether about sacrifice or production, were actions driven by a need to benefit themselves.

Educational Significance: Promoting Collectivism

In ancient times, the Chinese people lived a rural life, “getting up at sunrise and working until sunset.” From primitive tribes to feudal society, the Chinese nation was based on families and clans, or rather, on kindred. According to “The Fourth Year of Duke Ding” of theCommentary of Zuo(Zuo Zhuan)

When King Wu had subdued Shang, King Cheng completed the establishment of the new dynasty, and chose and appointed [the princes of] intelligent virtue, to act as bulwarks and screens to Zhou. Hence it was that the Duke of Zhou gave his aid to the Royal House for the adjustment of all the kingdom, he being most dear and closely related to Zhou. To the Duke of Lu (Boqin, the Duke of Zhou’s son), there were given—a grand chariot, a grand flag with dragons on it, the huang-stone of the sovereigns of Xia, and the [great bow], Fanruo of Fengfu. [The Heads of] six clans of the people of Yin—the Tiao, the Xu, the Xiao, the Suo, the Changshao, and the Weishao, were ordered to lead the chiefs of their kindred, to collect their branches, the remote as well as the near, to conduct the multitude of their connections, and to repair with them to Zhou, to receive the instructions and laws of the Duke of Zhou.

The very presence of “clans,” “kindred,” and “branches” in the above quote indicates the importance of lineage in ancient China. The lineage system (zongfa zhi), concerning agnatic primogeniture, enfeoffment, and ancestral temple of a ruling house, was a well-developed system with a long history. The social structure under the lineage system highlighted the formation of hereditary monarchies, the continuity of enfeoffment, and the longevity of families and clans as basic units. An autocratic system in the tradition of the “oneness of China” was taking shape. In Imperial China, the combination of hereditary autocracy and the lineage system gave rise to a sociopolitical structure characterized by family-nation integration.

Accordingly, ancient Chinese philosophers tended to see things from a holistic or collective perspective, shaping a holistic or collective way of thinking. They opposed the separation of or antagonism between the parts (individual) and the whole, holding that the two are both different from and related to each other, that the whole is in domination, and that the parts also restrict the whole and even determine the whole under certain circumstances. According to this holistic or collective way of thinking, individuals are supposed to give full play to their potentials in a holistic context to grasp the essence of things. More specifically, we should have a holistic vision and look for the optimal target in a bigger picture so that we can maximize the overall functions while properly dealing with local affairs. Take the dragon-boat race as an example. This sports activity came out of the worship of the River God by ancient Yue people. According to historical records, from the first day to the fifth day (of the fifth lunar month), just before the Dragon Boat Festival, there were dragon-boat races. Each race had the participation of over ten boats. Each boat carried 50-60 persons. Also, in this period, there was a team race for firecrackers, which required good teamwork and proper division of labor. The dialectical view of collective-individual relationships has been reflected in these traditional ethnic sports and has exerted a far-reaching impact on sports culture.

Conclusion

Myths are important windows from which we can catch a glimpse of how early humans survived and engaged in production. In this the Zhuang myth, Bubo’s struggle with nature and ruthless rulers involved a variety of physical movements, including walking, running, jumping, climbing, and even fighting with “weapons,” such as sticks and stones. These physical movements belong to conscious and purposeful actions adopted by early humans in order to survive and live, produce offspring, engage in agricultural production, and defeat powerful opponents. Basic as they were, these physical movements gradually developed into the earliest forms of sports to express or unleash emotions and feelings arising from mankind’s survival instinct. As human societies progress, such physical movements continue to increase, develop and improve, empowering humans with stronger bodies, improving humans’ ability to survive, and enabling the progress of human civilizations. In this process, movements of the human body closely associate, interact, and integrate with the human mindset, value judgments, aesthetic preferences, folk customs, and ethics which have been shaped through social development. In this way, the profound significance and distinct characteristics of traditional Chinese culture are fully displayed.