A Story About a Person Who Previously Defamed Tenshinryu
Recently, a person contacted one of our disciples through a flea market app. Upon closer inspection, it turned out that this individual had previously engaged in repeated defamatory behavior against Tenshinryu on social media. Although the person later got into arguments with others who had similarly defamed Tenshinryu on social media and retracted their defamatory statements, the damage had already been done.
There is a saying, “You cannot take back what you spit out.” Defaming a school of martial arts is not something that can be resolved by merely retracting the statements.
This person, apparently fond of discoursing on the samurai and warrior classes, must surely understand the responsibility of following through with their actions. The same principles that governed the samurai world of old should be applied here.
Although I don’t remember the specifics from the time, this individual did eventually apologize through social media. However, their attitude was incredibly flippant.
If they were to apologize for such blatant acts of insult within the standards of a warrior society, certain formal steps would naturally need to be followed. First, they would take up a brush and compose a handwritten apology, written with a brush and ink. They must clearly identify themselves, show the utmost respect, and express their sincere regret. Additionally, they should humbly request an opportunity to formally apologize in person and, if possible, include a statement about offering appropriate reparations as a gesture of their remorse.
For an offense of this nature, a minimum of 100,000 yen would be appropriate, with 500,000 to 1,000,000 yen being more fitting given the severity of their actions. Moreover, considering the modern era, where defamatory remarks can spread and be seen by an indefinite number of people via social media, the individual must demonstrate their sincerity by posting a handwritten image of their apology and an admission of their foolishness on all their social media accounts. They should also commit to spreading these posts widely, even using advertisements to ensure greater visibility.
This person has offended not an individual but an entire prestigious school. In effect, they have made enemies of an entire lineage. In a different era, such actions might have warranted death without question. It is only natural to take this level of seriousness.
If we sense genuine remorse, a sincere apology, and sufficient evidence of their earnestness, we will consider accepting their apology. At that point, we would arrange for a direct meeting for the apology. The person apologizing must appear alone at the designated place, wearing formal attire such as a haori and hakama.
The process would proceed as follows: The individual introduces themselves again and expresses gratitude for the opportunity to make amends. They then acknowledge their mistakes, apologize sincerely for their insults, and present reparations as a gesture of goodwill.
If their actions and words are found to be sufficiently sincere, the next step would involve scheduling a formal reconciliation ceremony (sakazuki). On the chosen day, in the presence of a witness, the apologizing party presents a written apology. The witness reads it aloud and declares that there is no deceit in the apology. The witness also states that, should there be any dishonesty, divine retribution will occur, and they will personally ensure justice is served.
The three parties then share a ceremonial drink, symbolizing reconciliation. At this point, the issue is considered resolved, and in some cases, a celebratory banquet follows. Traditionally, the witness bears the costs of this banquet. However, it is understood that the reparations offered by the apologizing party also help cover these costs. These reparations serve as a preparation fund for the reconciliation process and the subsequent banquet.
Afterward, it is crucial for our school to promptly communicate to all members that there is no longer any animosity toward the individual in question. In the past, failing to do so could result in members encountering the individual by chance and taking lethal action against them.
Depending on the situation, it may also be necessary to send written communications to other affiliated schools, informing them that the animosity toward the individual has been resolved. Historically, allied families might take it upon themselves to eliminate such individuals to uphold their own honor.
Of course, practices varied by era, situation, and region, and my understanding is still a work in progress. While this is an example of an extremely formal apology, this level of effort is considered basic etiquette in the warrior world. It is an understanding far beyond the grasp of those who, ignorant of true martial values, engage in reckless defamation to glorify themselves.
Regrettably, such troublesome individuals have long plagued the martial arts community. Even in my less than 20 years of experience in the kobudo world, I have encountered many similar nuisances.
For example, the Hagakure recounts tales of disputes at sakazuki ceremonies escalating into deadly duels. The pride of a samurai was truly a matter of life and death. To insult someone else was to risk your life in return.
Ishii-sensei often criticized those who dressed up as samurai without understanding the true spirit of bushido, referring to them as engaging in “samurai cosplay.” Even Tenshin-sensei, in this context, is not entirely immune to criticism for only scratching the surface of martial tradition.
This serves as a reminder of the importance of caution when engaging with members of other schools. For Tenshinryu, let this serve as a lesson to exercise prudence in conduct, particularly on social media, and to use such incidents as opportunities to reflect and improve.
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