With the exception of vaquero horsemanship, most traditions of Traditional Western Horsemanship have passed from our time. Not only Medieval Horsemanship, but also Traditional Dressage and Jennet Horsemanship have been not been treated well by modernity. They are only preserved as continued living traditions in substantially altered and more limited forms, such as in the Spanish Riding School or cultural practices such as bull fighting or garrocha demonstrations. Consequently, the reconstruction of Traditional Western Horsemanship can only be achieved through theoretical as well as practical study.
Theoretical Analysis
Strange as it may sound, the basis for the theoretical analysis within the Scholae is not the study of the Traditions, but the study of the reality of the horse itself. In order to evaluate and understand the traditional methodology - or any equestrian methodology for that matter, we should start with understanding the horse first and gain insight as to how the traditional methods sought to influence that reality. Therefore, practical study and observation always needs to be closely related with the theoretical analysis of Traditional Horsemanship. Scientific research in particular can play a fundamental role here, as it seeks to overcome subjective interpretation and renders us the highest degree of truthful knowledge of equine behaviour and biomechanics.
A second field embodies the analysis of the different traditions of Western Traditional Horsemanship. However, these traditions cannot and should not be considered monolithic or uniform. Each of the traditions evolved over time and there can be noticeable variations amongst different masters and 'schools'. Although variety may initially appear to complicate matters, they often render different but not opposing perspectives, which therefore deepen our understanding of horsemanship. In most cases, they complement one another, leading to a richer methodology, which allows us a greater variability and adaptability to the specific needs of our horses. However, to fully understand the variations and evolution within these tradition, historical research is quintessential as these methods cannot be separated from the historical context that forged them.
A third and last phase of theoretical study is a comparative analysis between traditions. Based on our understanding gained from both the reality of the horse and the study of the different traditions, we are now able to compare these traditions to discover the analogies or differences in how different methods sought to influence the horse. Such an inquiry greatly enhances the multi-perspective approach of Western Traditional Horsemanship. Different traditions often shed new lights onto each other, furthering our understanding in each of those traditions, while enhancing our grasp onto horsemanship as a whole. The result of such an analysis is the discovery of remarkable parallels and analogies, indicating fundamental principles and central qualities of horsemanship, while the differences often - but not always - point to complementary methods and techniques.
A second field embodies the analysis of the different traditions of Western Traditional Horsemanship. However, these traditions cannot and should not be considered monolithic or uniform. Each of the traditions evolved over time and there can be noticeable variations amongst different masters and 'schools'. Although variety may initially appear to complicate matters, they often render different but not opposing perspectives, which therefore deepen our understanding of horsemanship. In most cases, they complement one another, leading to a richer methodology, which allows us a greater variability and adaptability to the specific needs of our horses. However, to fully understand the variations and evolution within these tradition, historical research is quintessential as these methods cannot be separated from the historical context that forged them.
A third and last phase of theoretical study is a comparative analysis between traditions. Based on our understanding gained from both the reality of the horse and the study of the different traditions, we are now able to compare these traditions to discover the analogies or differences in how different methods sought to influence the horse. Such an inquiry greatly enhances the multi-perspective approach of Western Traditional Horsemanship. Different traditions often shed new lights onto each other, furthering our understanding in each of those traditions, while enhancing our grasp onto horsemanship as a whole. The result of such an analysis is the discovery of remarkable parallels and analogies, indicating fundamental principles and central qualities of horsemanship, while the differences often - but not always - point to complementary methods and techniques.
Practical Study
Theoretical analysis is essential for any form of reconstruction. As many masters have exclaimed, understanding horses - which is what theory is truly about - is in fact pivotal to any good horsemanship. Nonetheless, horsemanship remains a practical art and theory can only carry us so far. Horsemanship needs to be practised and it is only in practice that theory can reap its true rewards. On the other hand, the fact that most traditions are not existing anymore implies that they cannot be learned in practice as well. Consequently, we are bound by modern uses for our practical study, and we should therefore always be aware of modern assumptions silently affecting our practical insights of horsemanship.
Vaquero horsemanship, being the sole living survivor of Western Traditional Horsemanship, can still be practised nowadays. In the case of this tradition, the teachings of these 'modern masters' are invaluable. Also for the other traditions, we have limited access to practical study as well. In the case of Traditional Dressage, many reconstructionists have emerged in the course of the 19th and 20th century whose teachings we can use as a basis to further the reconstructive endeavours they have launched. Finally, the relics of Traditional Horsemanship, for instance cultural practices as garrocha demonstrations or the performances of the Spanish Riding School, or modern-day applications with strong analogies to traditional applications, such as working equitation or jousting, may all provide limited though valuable practical experience.
Finally, also the experiences of Modern Horsemanship may enrich our practical skills. Conventional Horsemanship, mostly shaped by specific sport practices, proves more limited in its utility, and this horsemanship could rather profit from Traditional Horsemanship than the other way around. On the other hand, the alternatives that emerged in the past decades, whether Natural Horsemanship or other forms (see natural vs conventional), were more self-aware and driven to a horsemanship independent from the artificial or specific needs of sporting. These alternatives have therefore advanced our insights and practical skills in horsemanship and it would be foolish to ignore their contribution in reconstructing traditional forms of horsemanship.
Vaquero horsemanship, being the sole living survivor of Western Traditional Horsemanship, can still be practised nowadays. In the case of this tradition, the teachings of these 'modern masters' are invaluable. Also for the other traditions, we have limited access to practical study as well. In the case of Traditional Dressage, many reconstructionists have emerged in the course of the 19th and 20th century whose teachings we can use as a basis to further the reconstructive endeavours they have launched. Finally, the relics of Traditional Horsemanship, for instance cultural practices as garrocha demonstrations or the performances of the Spanish Riding School, or modern-day applications with strong analogies to traditional applications, such as working equitation or jousting, may all provide limited though valuable practical experience.
Finally, also the experiences of Modern Horsemanship may enrich our practical skills. Conventional Horsemanship, mostly shaped by specific sport practices, proves more limited in its utility, and this horsemanship could rather profit from Traditional Horsemanship than the other way around. On the other hand, the alternatives that emerged in the past decades, whether Natural Horsemanship or other forms (see natural vs conventional), were more self-aware and driven to a horsemanship independent from the artificial or specific needs of sporting. These alternatives have therefore advanced our insights and practical skills in horsemanship and it would be foolish to ignore their contribution in reconstructing traditional forms of horsemanship.
Reconstruction
Both theoretical analysis and practical insight and skills are the basis for horsemanship. This is even more true for any endeavour to reconstruct traditional forms of horsemanship. Practice without theory is ignorant and only based on the assumed perceptions of the rider. Consequently, such an unguided practice often overlooks fundamental realities of the horse and of horsemanship, and often misinterprets the many feels horses render us. Such a horsemanship often remains limited at best and becomes chaotic or even abusive at its worst. On the other hand, theory without practice is irrelevant and dead, for it produces nothing but writings on paper, which remain unchecked by the factual reality. After all, horsemanship is a practical art and it is in practice where theories are truly proven.
Theory and practice are therefore equally important to the art of horsemanship. It is not a question of opposition, but of interaction and reinforcement. Theory allows us to understand an animal with whom we have but little in common and gives us insight how we can influence that animal. Practice then brings this in reality and empirically validates or disproves the theory, rendering us new insights which we can take back to theory. Furthermore, only in practice can we have realistic perceptions, feels if you like, from the horse, and can we develop the necessary motoric skills. However, these feels always need interpretation and only theory can help us to truthfully understand these feels, and it is theory which allows us to objectively reflect about aptitude of the motorical skills we have adopted. It is a circle of theoretical understanding and practical insight that drives all true horsemanship and certainly all forms of reconstruction.
The horsemanship methods devised by the Scholae are the result of such a self-reinforcing method of reciprocal interaction between theory and practice.
Theory and practice are therefore equally important to the art of horsemanship. It is not a question of opposition, but of interaction and reinforcement. Theory allows us to understand an animal with whom we have but little in common and gives us insight how we can influence that animal. Practice then brings this in reality and empirically validates or disproves the theory, rendering us new insights which we can take back to theory. Furthermore, only in practice can we have realistic perceptions, feels if you like, from the horse, and can we develop the necessary motoric skills. However, these feels always need interpretation and only theory can help us to truthfully understand these feels, and it is theory which allows us to objectively reflect about aptitude of the motorical skills we have adopted. It is a circle of theoretical understanding and practical insight that drives all true horsemanship and certainly all forms of reconstruction.
The horsemanship methods devised by the Scholae are the result of such a self-reinforcing method of reciprocal interaction between theory and practice.
Preservation and exchange
The work conducted by the Scholae is only one of the many attempts to reconstruct and preserve traditional forms of horsemanship. Across the world, many people, groups and institutions make valuable endeavours as well. Sadly enough, the horse world is too often separated into discrete methodologies, who each operate as isolotated islands. Fortunately, horsemen of tradional horsemanship have a more open attitude, often inspired by the intrinsic variability they encounter within their own fields of speciality, and are more apt to share, communicate and demonstrate their findings and skills towards one another. The Scholae shares this attitude and find the exchange of both theoretical information, such as sources or analyses, and practical insight and skills of the utmost importance to further advance the reconstruction of Traditional Western Horsemanship. Furthermore, only by exchanging insights will we truly preserve the art.
Concretely, the Scholae hopes to disclose the source material by its Biblioteca Equestris, which envisions an exhaustive repertory of all relevant works for Traditional Western Horsemanship. Theoretical analyses will be shared through the blog & articles webpage. Furthermore, the scholae also endeavours to share its theoretical knowledge and insights by participating to conferences and symposia or by giving lectures. Practical insights and skills are demonstrated during symposia or workshops, as well as during diverse events. Furthermore, the Scholae hopes to produce videos to further share its insights in horsemanship.
Promotion and education
Because of the value of Traditional Western Horsemanship for both horses and riders, the Scholae also makes efforts to promote and provide education. For the moment, the Scholae give international workshops and clinics during particular events, mostly focused on the reconstruction of medieval horsemanship and the knightly martial arts. Although the Scholae will soon start to educate a small amount of students as well. In the future, more regular forms of instruction will be provided as well. To further assist enthusiasts of Western Traditional Horsemanship, practical articles and instructional videos will be provided on the blog & articles webpage.