Today numerous martial arts with origins and influences from many different cultures (e.g. Japanese, Chinese, Korean, etc.) are commonly practiced. As indicated, many of these systems have roots in “traditional” Eastern martial arts, which typically possess defined sets of etiquette within and outside of the dojo that have been heavily influenced by the society in which they are practiced. To function, grow, and be in harmony with modern Western culture, many of these systems, new and old, have adapted their standards of reigi so as to meet the needs of this modern society. Waboku Jujitsu is one such system. Although Waboku Jujitsu carries on and upholds many common dojo traditions, such as showing respect through formal bowing, other interactions are commonly less formal, especially in regards to teacher-student interactions. That is not to say that the there is not an intact hierarchy or that there is not formality, it is just to say that this structure is not as rigid as seen in many traditional dojos. Hence, it is different. Not necessarily better or worse, but different, with each system of reigi presenting different benefits as well as problems. Thus, the traditions to be upheld within a particular school and the methods of implementing them must be carefully considered. The reigi that an individual school adopts is often guided by its history, demographic, and the direction that the art is headed. Therefore, these issues must be carefully weighed so that the art continues to move forward with stability and growth, or else the problems arising from poor reigi can become a serious detriment to a class or even the system as a whole. To protect against such problems and function in modern society, some common principles should apply, such as not practicing racism, sexism, religionism, etc., that will help to stabilize a system and provide a foundation of common principles that can be built upon. Yet in order for these practices and other reigi to take hold and be strived for, and not just be a set of words, the sensei must lead from the front. Although rules governing such things as appropriate behavior toward the dojo, toward ones self, and to others vary from school to school and from situation to situation, it should be clear that the sensei often sets the standard and their behavior acts as a sounding board for what is appropriate.
In order for a sensei to be the example for their class they must observe reigi themselves and be aware of their surroundings, as well as the timing of a particular behavior. What is appropriate or in jest in one place and at one time may not be acceptable at another. The sensei cannot become lax in scrutinizing their own behavior. All too often a beginning student’s inappropriate behavior can be traced back to their instructor. It may be that something unintentional in the sensei’s words or behavior is giving the student the impression that a certain behavior is acceptable, or it may be that the sensei has failed to explain of demonstrate proper reigi. Both of these circumstances can be easily remedied if the sensei is honest, explains and corrects the situation, and does fall back on simple hierarchy for protection. A “do as I say, not as I do” attitude is not appropriate. Such an act would constitute an abuse of reigi and not remedy, but in fact perpetuate, the problem. An additional, and more serious,condition is one in which the student has been told what the proper behavior should be in the dojo, and how they should show respect to their fellow students, but they refuse observe proper reigi. In this situation a need to correct such behavior must be impressed upon the student or they should be told to leave. This is often not a popular decision or task. However, for a sensei to do any less would demonstrate poor reigi, being a breach respect for your students’ well being, and again would allow poorand possibly dangerous behavior to perpetuate. Thus, in order for the sensei to demonstrate proper etiquette, they must be self-scrutinizing and honest in their practice of proper reigi, and enforce such behavior even under difficult conditions.
In recognizing that the sensei becomes the model for proper reigi in an individual school, it is important to understand that this responsibility does not disappear outside of the dojo. Whether a particular sensei likes it or not, his or her students will examine their behavior off the mat, and therefore the instructors influence does not stop at the end of class. As such the sensei needs to conduct themselves with honor and proper reigi toward their students outside the dojo or their inappropriate behavior will spill over back into the dojo. This is not to say that a rigid hierarchy should exist outside the dojo or that a sensei should not interact with their students. It is good for a sensei to interact with their students outside of the dojo, and in modern culture an extra-dojo hierarchy is not necessary or appropriate. However, care must still be taken to again be mindful of surroundings and timing, with care not to act superior or controlling toward students outside the dojo. The sensei should show respect and courtesy to their students outside the dojo. In this way the students will see a clear demonstration of proper reigi and will be more likely to display such behavior in and out of the dojo.
In conclusion, it should be understood that proper behavior is dictated by surroundings and timing, and is not fixed but dynamic. Therefore the sensei, knowing that they play a strong role in dictating proper reigi for their chosen system, has a responsibility to demonstrate leadership through fair, ethical, and proper reigi as spelled out by their chosen system and show common courtesy and respect for their students and partners.