What Is a Ninja?

I research ninja studies at Mie University. Rin, you completed your master's thesis in my lab last year and graduated, so we have an academic advisor-student relationship, so to speak. But today, you are participating as a ninja resurrected in the modern world. You were born in 1566, was it?

Hah. I was born in the 9th year of the Eiroku era and am 458 years old this year. I usually work at Nagoya Castle as a member of the "Tokugawa Ieyasu and Hattori Hanzo Ninja Corps" (hereafter, the Ninja Corps). On weekdays, I take pictures with visitors, and on weekends, I perform in ninja shows that include sword fights (*tate*).

My university is Keio University. ... But this is, shall I say, my vessel; my physical body is a graduate of Keio University.

So your *yorishiro* (vessel) is a Keio graduate. Mie University's graduate school has a Ninja and Ninjutsu Studies course, which was established in 2018. You enrolled the following year.

That is so. I then spent five years writing my master's thesis, titled "A Foundational Study of the *Oshinobi* of the Tottori Domain." I used documents from the Ikeda family, who ruled the Tottori domain for generations, from the "Tottori Hansei Shiryō" (Historical Materials on the Tottori Domain Government). These included the "*Hikaechō*" (memorandum books, or the chief retainer's diary), the "*Hanshi Kafu*" (genealogies of domain retainers), which described the history of the *oshinobi* families, and the "*Goshihaichō*" (ledgers of control), which listed the names and stipends of the *oshinobi* and other retainers, and continued to write a 687-page manuscript every day.

That's quite a lot of writing.

I wrote with a sense of urgency, and before I knew it, it had reached that many pages. This is because the Ninja Corps' mission is what you might call an "insubstantial trade." ... For example, this all-black outfit I'm wearing now is a fictional image of a ninja that spread as kabuki and novels developed. Therefore, it is not the case that ninjas dressed like this in the era I was resurrected from.

When I learned this, I no longer knew how to prove that I myself was real. This anxiety led me to start researching historical ninjas. Through research, I wanted to know who I was and prove it.

So you weren't majoring in Japanese history when you were in the Faculty of Policy Management at Keio.

That is correct. It may seem strange for someone in this attire to say, but I had no interest in history, nor in ninjas... However, I was interested in the fact that ninjas were human. This is another reason I began researching historical ninjas.

As your academic advisor, I'll comment that in writing your thesis, you started by studying Japanese history, *kuzushiji* (cursive script), and the basics of the Tottori domain before you began writing, and you completed it after five years of hard work. You even received an award from the university.

I received the President's Award and the Dean's Award. I was constantly troubled by how I, as a "fictional image," could become a convincing ninja. I felt that to become a grounded ninja, it was necessary to continue my research, so I studied from scratch.

Professor Hara, your specialty is the history of religion and travel, but there are stories of ninjas disguising themselves as religious figures to gather information.

I decided to become a Japanese history researcher when I was in elementary school. Influenced by taiga dramas and the like, I loved the Sengoku, Bakumatsu, and Genpei periods, and I also loved Chinese history like "Water Margin" and "Romance of the Three Kingdoms." "Water Margin" features people with various special skills, much like Rin.

When I entered Keio University and was thinking about what to research, I decided to look into Mount Ōyama in Kanagawa Prefecture, which I often climbed with my grandfather as a child. That was the beginning of my research into the history of religion and Shugendō. Although Ōyama is a mountain known mainly to people living in the western part of Kanagawa, I found that, surprisingly, people from Edo and the entire Kantō region visited it during the Edo period. There were also abundant historical materials, and that's how I first got into the study of mountain worship. Since then, I've researched the Ise pilgrimage and the mountains in the Tōhoku region near the university.

While at Keio, Professor Hitoshi Miyake, a leading authority on Shugendō, was there. I studied Shugendō through Professor Miyake's lectures and books. Professor Miyake taught about Shugendō for a full year in his "Sociology of Religion" class. As that was the kind of research I wanted to do, I found all his lectures fascinating.

You are in Yonezawa, Professor Hara. Were there ninjas or domain retainers who engaged in similar activities in the Yonezawa domain?

For example, at famous temples and shrines like Ise, *oshi* (low-ranking priests belonging to a specific temple or shrine) would go on "parishioner rounds" around summertime. They would visit each parishioner, receive offerings, distribute talismans, and secure promises for a pilgrimage the following year. Although it's difficult to prove, these "parishioner rounds" took them all over the country, so they would have become very well-informed.

The same goes for *shugenja* (practitioners of Shugendō). The Haguro Shugen from the Dewa Sanzan in Yamagata Prefecture, for instance, frequently traveled through the Kantō and Tōhoku regions, so I believe they were also sources of information. They were likely people who were well-versed in the geography and customs of various regions.

It is documented that ninjas disguised themselves as various religious figures to gather information, and it seems these people were also accepted by local communities as they traveled to various villages and towns.

That's right. In places like Yamagata Prefecture, there were quite a few *shugenja* or former *shugenja* in the villages until around the Meiji and Taishō periods. They would appear in various situations, such as building houses, praying for rain, or performing exorcisms (*chōbuku*) on the sick. They were a presence deeply involved in the lives of ordinary people.

However, from the Meiji period onward, government policies caused the number of *shugenja* to gradually decline. The fact that *shugenja* became a distant presence in society was a major change, I think.

From the perspective of people in the modern world, Shugendō inevitably has a mystical image. I am not well-versed in this path, but I wonder what kind of existence a *shugenja* was and how they were valued.

First, they would perform various ascetic practices in the mountains for their own benefit. This included fasting, standing under waterfalls, or running through the mountains. Because they lived this way, they were very familiar with paths that no one else knew.

Their training had two major aspects: one was to elevate themselves, and the other was to absorb the energy of the mountains into their bodies and use it for other people. Because they did this, they were a familiar presence to the general populace. Such people lived in villages just like monks or Shinto priests. When a villager fell ill, they were called upon and also played a role similar to that of a doctor. This was normal until the Edo period.

So, is it to say that those who fasted or trained diligently were thought to be able to heal people?

That's right. They were beings who would offer various prayers.

I have heard that in the past, evil spirits were considered the cause of illness, but do historical documents show that prayers were effective?

It's probably better to say that it was believed to be so. Some of them attracted many followers.

Are there still people practicing in Yonezawa today?

Yes. In Yonezawa, they are called "*hōin-san*" and are called upon for things like purification ceremonies when building a house. They don't go as far as praying for illness anymore, but if you ask the elderly, they say that until around the Taishō period, they were everywhere.

Are such superhuman abilities of *shugenja* spread by reputation? By what means is a person recognized as following the path of Shugen?

That's a difficult question, but I think it depends on things like the number of times they have undergone training. It could be said that their role is now partially fulfilled by what are called "new new religions." For example, the charisma of the religious figure, or their eloquence. As for the power of prayer, if we speak scientifically, we have to conclude that it "does not exist."

The expression "to divine good and bad fortune" often appears in ninjutsu manuals as well.

People in the past certainly found peace of mind through such religious means. The "Kuji Goshin-hō" (Nine-Syllable Self-Protection Method) is also something that *shugenja* practice. They chant, "Rin, pyō, tō, sha, kai, jin, retsu, zai, zen." I also learned the "*kuji-in*" (hand signs made by interlocking both hands) when I got a job at Mie University.

Indeed, we do that.

There are various ways to do it, aren't there?

Actually, it seems that ninjas like myself are being resurrected all over the country now. A child who always comes to play at Nagoya Castle went to play somewhere else and met such a ninja. Since we usually show them, saying, "This is the *kuji-in*," he thought all ninjas could do it. When he saw that the other ninja couldn't, he said, "I'm not going there anymore" (laughs).

It would be bad if a ninja couldn't do it, wouldn't it? (laughs).

I believe the *kuji-in* has now become quite representative, or rather, something that many people in the modern world know. It is also interesting that children use this as one of the criteria for identifying a ninja.

The Kuji Goshin-hō appears in ninjutsu manuals. However, ordinary people living in villages also wrote down how to form the signs to protect themselves. So, it's not exclusive to ninjas or samurai.

It may seem that "ninja" exists as a single field, but regardless of ninjas, there was a kind of practical wisdom that everyone of that era practiced, and a part of that is also recorded in ninjutsu manuals. Therefore, while they are said to be superhuman beings, they are also figures with a tangible reality connected to ordinary people. I believe that the interesting thing about ninjas is that they possess both of these aspects.

What kind of people enroll in the Ninja and Ninjutsu Studies course at Mie University's graduate school?

Some are people like Rin who work in ninja-related fields, and others are in the tourism industry. There are also ninja enthusiasts who want to research ninja studies out of personal interest. We offer lectures such as "Special Lecture on Ninja Culture" and "Seminar on Historical Materials of Ninja Culture," but everyone has strong preconceptions, so I tell them, "Let's forget about ninjas for a moment!"

In the Ninja and Ninjutsu Studies course, students first spend a year reading about 30 ancient documents, such as "land survey registers," "nominal registers," "religious inquisition registers," and "annual tax allotment notices." They study *kuzushiji* (cursive script) and the basic structure of early modern society. This is because ninjutsu manuals are historical materials that provide a good understanding of customs and folklore.

In an era when information was not as easily accessible as it is today, people had to physically move to exchange information. In such a context, information was exchanged through religious figures and entertainment. For example, when gathering information, one had to gather people. So, what means were used to gather people?

In a ninjutsu manual called "*Tōryū Dakkō Shinobi no Maki Chū*," a technique called "*jōruri* (puppet theater chanting) and *kōtai* (Noh chanting)" is introduced. This is a method of gathering people through entertainment. There is also something called "*Taiheiki-yomi*" (reciters of the *Taiheiki*). When someone reads the *Taiheiki* on the street, people gather around, wondering what's going on, and that's how you gather people.

I originally entered the field of ninja studies through historical materials on the Iga-mono of the Tokugawa shogunate, but I wasn't particularly a fan of ninjas. I see the ninjutsu manuals written by ninjas as historical materials that show how they were established within society.

Among them, it's interesting that "*Taiheiki-yomi*" appears in "*Tōryū Dakkō Shinobi no Maki Chū*." *Taiheiki-yomi* appears in a relatively old period, and from the mid- to late-Edo period, it changes into something different. Since "*Tōryū Dakkō*" also contains records of the Great Fire of Meireki, it is thought to have been established in the mid-17th century. In that case, it's not surprising that *Taiheiki-yomi* appears. In this way, we can also reread ninjutsu manuals as historical materials for the history of daily life.

Indeed, I believe that is a very important point. The image of the ninja as a fictional character is what is most familiar to people in the modern world and serves as a good hook. However, for that very reason, I believe it is also necessary to understand what kind of existence the ninja was as a human being who actually lived.

Particularly during the Edo period, life became difficult due to the *sankin-kōtai* (alternate attendance) system, and among the ninjas of the Tottori domain, there were some who petitioned the domain to be lent armor. By understanding this human, less-than-superhuman side of the ninja, I believe that this all-black outfit, which is a "fictional image," can for the first time gain the weight of a real ninja.

The Tottori domain, which you researched, has many remaining historical materials, doesn't it? In the materials, ninjas are referred to as "*oshinobi*," but in the early modern period, the job title was "*yatō*" (night thieves). There are vast amounts of genealogies and diaries of their superiors, the *ometsuke* (inspectors), which reveal the human aspects you just mentioned. Clumsy ninjas also appear, don't they?

That is so. In the duty of *gonyūtō-otomo* (attendant for the lord's bath), where one stands guard while the lord bathes, a fire started on the wooden slats. However, the *oshinobi* did not notice it, and it was discovered that someone else found it, and that ninja was banished from the domain.

My research also touches on the fact that the *oshinobi* had a relationship with the domain lord through "*ouchi-goyō*" (duties within the inner palace). There are records that they performed information gathering and other duties through *ouchi-goyō* and received words of praise directly from the lord. The *oshinobi* who I believe rose the highest in my research, when it came to his son's generation, was unable to complete a 10-year service in Edo and fell into ruin. I believe that learning about such human dramas is also part of the fun of research.

Ninjas in the Edo period often served close to their lords within the shogunate or domains. Sometimes they would disguise themselves as people of other statuses or occupations to gather information, but for the most part, they were essentially guards.

Are there any records or historical materials of them being involved in combat?

Originally, ninjas were involved in information gathering, military reconnaissance, and surprise attacks. They also carried out attacks from unexpected times and places. Being experts in surprise attacks also meant they were experts in defense, so they also served as guards for camps, mansions, and castles.

That's how it was during the Sengoku period when ninjas were most active, but since there were no wars in the Edo period, the roles of information gathering and guarding gradually remained. The shogunate's *oniwaban* and Iga-mono, as well as the Tottori domain's *oshinobi*, performed such duties.

In a word, they were *ashigaru* (foot soldiers) who specialized in stealth work. These people of a special *ashigaru* status were called *shinobi*, and later the name *ninja* came into use.

To gather information, one needs to travel through various provinces. In the Edo period, travel permits were required for this. It was easier to get permission to obtain such documents for purposes like going on a pilgrimage, undergoing ascetic training, or for merchants. There were occupations that made it seem natural to travel all over the country.

The reason people who were likely ninjas disguised themselves as *shugenja* was probably because it was the perfect cover. There was also a profession called *rokujūrokubu*, who were pilgrims traveling through the provinces.

Among the traveling religious figures, there were some who were a bit suspicious, so-called dropouts, and ninjas blended in with them. It was convenient for traveling around the country.

*Shugenja*, for their part, knew the mountain paths well because they trained in the forests for certain periods. Since mountain trails were not maintained as they are today, it could become a specialized profession. If they trained specifically in running and walking, they could travel 20 kilometers in an hour.

Not only physically, but they also knew the safe routes. By the way, were there no ninjas in the Yonezawa domain?

In military chronicles related to Kenshin, ninjas called "*yatō-gumi*" and "*fushikagi*" appear, but their actual nature is not well understood. In documents related to the Yonezawa domain's official structure, the phrase "*Fushikagi-gumi mata wa Yatō-gumi to mo iu*" (also called the Fushikagi group or the Yatō group) appears. It is certain that they were formed during the Winter Siege of Osaka and conducted reconnaissance by stealth at night, but afterward, they investigated the sources of fires and quarrels at festivals, taking on a handyman-like aspect, and may have become a mere formality.

This becomes a matter of the definition of a ninja, but the so-called *ometsuke* (inspectors) also went to gather information. The *ometsuke* were of course not ninjas, but in ninja studies, the concept of "information gathering" is also a research theme. The Yonezawa domain must have needed information, so that role should have been dispersed among various positions.

The name *yatō-gumi* was mentioned earlier, and at the document level, it is stated that they existed among the retainers of the Date and Uesugi clans. For example, the "*shūsengata*" (negotiators) appear in the Seiichirō Miyajima documents. I think there were information gatherers in various domains at the end of the Edo period, but it is difficult to prove this with historical materials.

There was a person named Masatsune Nakajō who built the Asaka Canal, and they also visited various domains as *shūsengata*, meeting people, gathering information, and handling negotiations. Unlike ninjas, it seems their role was to gather information face-to-face. Such roles were common in the domain residences in Edo as well.

I see. So it was a matter of whether to hire a dedicated person to gather information, and people in various positions went to gather information themselves. Of course, as an organization, it wouldn't function without gathering information.

I don't think there was a specialized role in the Yonezawa domain. However, in the Yonezawa domain, outsiders, whether they were religious figures or entertainers, were only allowed to stay for one night.

Oh, really?

That was strictly enforced. The applicable occupations were also specified in detail by law. People who dug mines, entertainers, and so on—"such persons are only allowed to stay for one night." That may have been a countermeasure against information gathering.

When we unravel the methods of information gathering passed down to ninjas, we can see various ingenious ideas. For example, there are many records of things like pretending to have a stomachache to be carried into an enemy's mansion, or learning the local dialect and speaking in that way.

I think what's important when looking at history is that whether in Europe, Japan, or China, one of the first things a new government does is build roads, isn't it? The movement of people and horses is important, but they prioritize information transmission the most. In the Edo period, this would be the Tōkaidō road, and the major role of the post towns was, after all, information transmission.

I am not well-versed in folklore, but I read Tsuneichi Miyamoto's "The Forgotten Japanese," and a story at the beginning left a strong impression on me. It says that discussions in a village would go on for days, but these discussions were not about reaching a "yes" or "no" conclusion. Instead, they would talk vaguely until everyone was satisfied and the atmosphere became lively. Then, without reaching a particular conclusion, the topic would drift, and they would get excited about the next topic, repeating this process.

By creating such a space, they fostered close human relationships among the villagers. I think this way of discussion is disappearing in the modern world. However, I believe there are problems that can only be solved in this way.

Human relationships today are very impersonal compared to the past.

However, I don't think the tendency in Japanese society to not decide on a conclusion has changed much. A conclusion may have to be reached eventually, but for the time being, letting various people speak and having everyone give their opinion until things somehow come together is, I think, a part of Japanese culture.

Professor Takao mentioned the concept of the ninja earlier, but I think this concept was also vague until the early modern period, not something that was clearly black and white. For example, in Shugendō, there are many people who were both Shingon Buddhist monks and *shugenja*, or who also had other jobs. So, it's quite possible that there were people who were samurai, had ninja-like aspects, and were perhaps also *shugenja*.

We have been taught to make clear black-and-white distinctions through Western-style scholarship since the Meiji period, but having such ambiguous parts may have been normal until the Edo period. Just as someone could be a Shinto priest, a Buddhist monk, and a *shugenja*, it might be more of a mistake to clearly define what a ninja or ninjutsu is. If we try to align with the way of thinking at the time, it can be seen that way.

That's right. Actually, "ninja" is a term that became widespread after the period of high economic growth; in historical materials, it's "*shinobi*." In general society, "ninja" is still limited to the image of the "fictional ninja." It doesn't directly connect to the historically real Iga-mono or Kōga-mono.

Of course, there is an aspect where those people became models and are still accepted as fiction today, but there are quite a few differences. When we say "ninja studies," since "ninja" is the current concept, in research we have to think in light of the actual state of society in the past.

For example, Takatora Tōdō, the first lord of the Tsu domain, was a military commander but also conducted information gathering himself. He would say, "I'm going to measure the depth of the enemy castle's moat," and go measure it himself. You'd think he could just leave it to a ninja, but he probably attached a string to a stone, dropped it into the moat, and measured the length of the wet part.

And, as you might expect, he was shot at from the castle and fell over. His retainer, Takesuke Hattori, who had followed him out of concern, carried him to a safe place, where he suddenly woke up and, out of embarrassment, slapped Hattori on the cheek. It's written that this broke two of Takesuke Hattori's back teeth.

That aside, even a samurai like Takatora Tōdō conducted information gathering. That is also one of the research subjects of ninja studies.

Indeed. That is an important perspective.

Counter-intelligence measures and the actions of ninjas were not exclusively carried out by ninjas, so we have to look at them in the broader context of the life and society of the time.

How did the Ninja and Ninjutsu Studies course come to be established at Mie University?

I heard that the university's executive board approached each faculty member asking, "Would you be interested in researching ninjas?" One of the roles of a national university is to be a university that contributes to the local community, and they wanted to "promote Mie University with ninjas and *ama* (female divers)." So, they first approached Professor Yuji Yamada, who specializes in medieval history and also researches religious history and vengeful spirits.

To persuade Professor Yamada, they apparently introduced him to ancient documents held by the Iga-ryu Ninja Museum in Iga Ueno. He seems to have responded with something like, "Well, I'll try it when I have time," and that's how Professor Yamada's research on ninjas began. As there were not many research books on the topic until then, his research progressed rapidly and his reputation grew.

Professor Katsuya Yoshimaru, a specialist in Japanese literature, also joined, and in 2017, a plan to establish the International Ninja Research Center was proposed. At that time, I happened to find historical materials on ninjas, and I was hired for my current position through a public recruitment for a full-time faculty member.

Until now, it has been taboo in the field of history to conduct research for the sake of tourism. But perhaps we will have to consider such things in the future.

That's right. It would be out of the question for research to be swayed by worldly profits. However, that doesn't mean it's okay to be completely unrelated. In the humanities and social sciences, fieldwork and case studies also support the quality of research. Going to the field, listening to people's stories, and understanding the local situation. Such activities, to put it in modern terms, also have the potential to become a catalyst for regional revitalization.

At the national universities in the six Tōhoku prefectures, the number of research positions in the humanities is decreasing and being replaced by those in the sciences. It is becoming difficult to survive if we cannot demonstrate the value of our research.

In the Ninja and Ninjutsu Studies course, we also conduct research with researchers from the sciences. Ninjutsu manuals contain things that we, as readers of ancient documents, do not understand well. For example, things about food, gunpowder, or the weather. Being able to research such things with science professors who are well-versed in them is a great advantage for historical research.

Research on *shugenja* is a field that only people in the humanities have been involved in, but like ninjutsu, it also involves astronomy, fire techniques, and medicinal herbs. However, these things have probably been researched very little.

Speaking of medicinal herbs, there are traditional medicines in various regions. There are "*Mankintan*" from Asama in Ise, "*Hyakusogan*" from Mount Ontake in Kiso, and "*Daranisukegan*" from Nara, but actually, the ingredients of these are very similar. It is thought that these medicines were created because there was interaction, which led to the sharing of knowledge about medicinal herbs.

What are those effective for?

They are all gastrointestinal medicines.

So, they are effective medicines from a traditional Chinese medicine perspective. It might be interesting to research the establishment of such things from both medical sciences and historical perspectives.

Rin, are you continuing your research in ninja studies along with your activities in the Ninja Corps?

That is so. I am also listed on the researcher database researchmap under "Rin."

I've never seen a researchmap entry without a last name, but that means you are connecting with the world through this persona. You also presented your master's thesis at the university as "Rin" in your ninja attire.

It would be a bit... in my usual form.

And you received two awards for it, so Mie University is very open-minded.

I truly thought so.

You also presented as "Rin" at the International Ninja Conference, didn't you?

That is so. In fact, another base for the Ninja Corps is Chubu Centrair International Airport, and when the conference was held there, I also took the stage with a presentation titled "The Establishment and Development of the Tottori Domain's *Oshinobi*." Actually, the program immediately after my presentation was a Ninja Corps show...

It just happened to be that way by chance, right?

After my presentation, I rushed down from the podium, and then immediately went up on stage, and as soon as the music started, the ninja show began... It was all a bit confusing (laughs).

It's a new form of researcher (laughs). The typical career path for a researcher is to present at conferences and then get a job at a university or somewhere, but you are a tourism PR person who is doing serious research as a means to that end. You're writing a peer-reviewed paper now, aren't you?

Yes, I am writing it.

Both Professor Hara and I have followed a relatively typical path for researchers after graduate school, but it seems that various kinds of people will emerge from now on. Keio's SFC is also rich in talent, isn't it?

That is so. I believe there are many who have that much ambition, or rather, a desire to do something.

I really hope SFC invites you to speak and share that "this way of life is also possible." You've moved away from your modern persona and have been reborn as "Rin the ninja." A ninja from the early modern period has been resurrected, and a 458-year-old soul has taken over to start a new life. It's a popularity-based business, but I think it could be a reference for the way of life for SFC students who are fostering an entrepreneurial spirit.

Rin, do you have any interaction with ninjas from other regions?

That is so. Our corps is a ninja corps, but for some reason, in the modern world, there are also resurrected samurai lords in various places. For example, in Higo Province, Kumamoto, there is the "Kumamoto Castle Omotenashi Bushōtai"; based at Nagoya Castle like our corps, there is the "Nagoya Omotenashi Bushōtai"; and just outside Nagoya Castle, in Kinshachi Yokocho, there are the "Aichi Sengoku Himetai" and the "Ninja Onmitsutai." There is a nationwide movement like this. Resurrected samurai and ninjas like us gather once a year at Ōdaka Ryokuchi in Aichi Prefecture for an event called the "Samurai-Ninja Festival," where we perform with sword fights, songs, and dances.

Many children come to play there. It seems many children like ninjas, and I have been resurrected for eight years now, but the number of children who come to play in ninja costumes has really increased. They want to imitate the acrobatics! They probably want to become ninjas as a form of entertainment. Therefore, such events are held in various places and are increasing. It has probably been in the last 10 years or so.

It's a new form of tourism PR, isn't it? The pioneer was the big break of the "Nagoya Omotenashi Bushōtai," and after that, similar groups were formed in other regions.

In Tōhoku, there is the "Ōshū-Sendai Omotenashi Shūdan Date Bushōtai."

In Yonezawa, there is the "Yamagata Ai no Bushōtai."

Ninjas are also popular with inbound tourists, aren't they?

Foreigners really do say "Ninja, ninja." Most of the visitors to Nagoya Castle now are foreigners, so I am often asked, "Are you a real ninja?" When I say, "Yes. Shall we take a picture?" and take a picture with them, they seem quite pleased.

It may be a stereotype, but it's a good opportunity for them to learn about Japan.

That is so. Our corps has also gone on expeditions to foreign countries, and we have performed ninja shows in the UK, Thailand, and South Korea. I don't know where they learn about it, but everyone knows the word "ninja."

We are also following these new trends in tourism at the International Ninja Research Center at Mie University. For example, fans who follow the Nagoya Omotenashi Bushōtai are called "vassals." It's slang used in that community. Are the fans of the Ninja Corps called "guests"?

No, it is not decided. It is something that has arisen spontaneously... I am sometimes asked by guests, "What should we who support the Ninja Corps call ourselves?" I think they say this because there is a sense of community...

In Okazaki, Aichi, there is the "Great Ieyasu 'Aoi' Bushōtai," and there they call their fans "*fudai*" (hereditary vassals). However, since we ninjas were lower-class samurai in the early modern period, I feel hesitant to name our guests "vassals" or "*fudai*." We are of such a low status that we must bow when the samurai lords pass by. We are happy that they support us, but for someone of this status to decide on a name for our guests is a bit...

The fact that such slang is being used means that ninjas are now being incorporated into "oshi-katsu" (fan culture). When the tourism PR teams were first formed, it was groundbreaking, but then visitors came, an "oshi-katsu" culture was born, slang started being used, and foreigners also came in. That's the flow.

That is so. A child who has been supporting me for a long time is now in high school. He also had no interest in history, but recently he seems to be interested in the academic things I am doing and has told me, "I've become interested in ninjas, so I want to study them."

Rin has a lot of very passionate fans. Some people saw her on YouTube and took the Shinkansen to Nagoya to meet her.

Indeed, whenever there is an event, they all ride the "high-speed iron cage" (Shinkansen) and come from all over the country.

They don't come for sightseeing, but to meet the people in the samurai and ninja corps who are doing the tourism PR.

When we go on expeditions, people from other regions sometimes come all the way to the expedition site.

It may be hard to imagine, but they are practically idols. The scale of their fan base is also large. So, a new movement is probably happening. The samurai and ninja corps doing the tourism PR have themselves become a tourist resource.