A sumo gyōji, the 33rd Kimura Shōnosuke, in full traditional dress.

A gyōji (行司, lit. 'administering things') is a referee employed by the Japan Sumo Association, responsible for a variety of activities related to both the proper running of the sport's organising and matches and to the preservation of professional sumo culture, deeply rooted in Shinto traditions.

Inherited from a tradition of refereeing dating back to the Heian period, gyōji didn't take on their current role until the Tenshō era. Subject to the same strict hierarchy and traditional appearance as the other professions gravitating around professional sumo, the gyōji are one of the most visible professions at tournaments (honbasho), being the third person in the dohyō (wrestling ring) and sometimes defined as "an essential part of the sumo spectacle."[1]

However, their role does not stop at simply refereeing matches: since the end of the 18th century, gyōji have been entrusted with religious functions, which they perform during the consecration of combat areas, before tournaments or in the stables to which they belong. More discreetly still, the gyōji's responsibilities also include drafting the banzuke, the document defining the promotion or demotion of wrestlers, and supervise match selections made by the elders on each tournament day.

History

The role of referee in sumo began long before the gyōji was entrusted with it. During the Heian period, the role of match referee was not yet defined, and with the exception of the wrestlers, there were a number of officials responsible for supervising matches.[2] These roles were given to samurai-class officials bearing the title of tachiawase (立合), a rank bearing the same kanji as the spelling of tachi-ai.[3] These officials, dressed as archer and carrying a bow and quiver, were accompanied by a substitute, the kazusashi (数刺し), who was dressed in the same way and was responsible for keeping the scorebook.[3] One of them, Shiga no Seirin (sometimes spelled Shigano Seirin or called Shiga Seirin), was appointed by Emperor Shōmu and founded one of the first hereditary lines of referee; getting credit for establishing the original forty-eight sumo techniques.[4][5] During the same period, the term "gyōji" also appeared, but the role of the staff bearing this title, all sixth-tier courtiers, was confined to administrative organization and various tasks linked to the court ceremony alongside the sumo tournaments.[6] At the start of the Kamakura shogunate, gyōji still didn't referee matches, this role falling to sumo bugyō (相撲奉行), or 'sumo magistrates'.[6] During the Muromachi period, the term began to be applied to samurai-ranked referees, involved in the temporary judging of matches between warriors.[6]

Buke-sumo, or combat training sumo, practiced by samurai. On the left the tachiawase and kazusashi.
A sumo match performed in the presence of Oda Nobunaga at Azuchi Castle in 1578 (ceramic board painting in the entrance hall of Ryōgoku Kokugikan)

In 1570 (Genki era), however, Oda Nobunaga appointed two warriors from his retinue to the role of gyōji and gave them the task of organizing the shogunate's sumo tournaments, creating the gyōji refereeing function as we know it today.[6] During the Tokugawa shogunate, sumo became popular but the shogun, in an effort to moralize society, banned traditional tournaments organized as part of festivals.[2] As the sport began to be sponsored by the local lords, and in order to eliminate conflicts that would lead to the shogunate's ban on sumo, families of referee taught sumo etiquette, rules and techniques to professional wrestlers (rikishi) in various domains.[2] With the incorporation of Shinto elements into sumo traditions during the Tokugawa shogunate, the role of gyōji took on even greater importance, emerging as surrogate priests.[7] The licenses required to exercise the role of referee became extremely valuable, and by the early 18th century two families stood out in the legal control of gyōji: the House of Yoshida Tsukasa and the House of Gojō, both originating from the long tradition of local lords appointing their own officials to train wrestlers sponsored by their domain.[7]

Before the national standardization of sumo organizations, the sporting landscape was divided between several organizations scattered around the country, such as in Edo, Kyoto and Osaka.[8] At the end of the 18th century, around 1780, the Edo-based sumo association began a long period of domination of the national sumo scene. The Yoshida Tsukasa, the house controlling the observance of etiquette in Edo, took advantage of this gain in popularity to consolidate its authority over the other hereditary lines of referees; leading to the sole recognition, today, of the referee traditions inherited from this family.[7] During the mid-Edo period, the role of gyōji asserted itself and began to take on its definitive form, with the use of the gunbai and the wearing of the ceremonial kimono.[7]

Career and ranking

Ring names

Like wrestlers and most other professions involved in professional sumo, gyōji don't work under their real name, but under a pseudonym similar to the shikona, or ring name, used by wrestlers.[9] In modern times, all gyōji will take either the family name Kimura (木村) or Shikimori (式守) as their professional name, depending on the tradition they wish to join.[9] Within these two families, the names of the two highest-ranking members never change and the two tate-gyōji are always called Shikimori Inosuke (式守 伊之助), the junior tate-gyōji, and Kimura Shōnosuke (木村 庄之助), his senior.[10]

With the rise in importance and popularity of sumo during the Edo period, many hereditary lines of referees became codified, and some sought the patronage of the House of Yoshida Tsukasa.[11] Around 1770, several lineages existed simultaneously and officiated throughout Japan under the influence of the Yoshida, such as the Iwai Sauma in Kyoto, Shakushi Ichigaku in Osaka, Hattori Shikiemon in Higo and Suminoe Shikikuro in Nagasaki.[11] Between 1726 and 1729, both the referee named Kimura Shōnosuke and Shikimori Godaiyū (式守 五大夫) sought patronage from the Yoshida and began working as an referee in the Edo-based association.[7] According to a genealogy tree produced by the 6th Shōnosuke during the Meiwa era, the name Kimura Shōnosuke was originally created during the Kan'ei era by Nakadachi Uzaemon, a vassal of the Sanada clan, who was the third-generation head of a hereditary line of referees.[12] The Shikimori, however, descend from a different lineage, founded by a former wrestler who became an elder under the name Isenoumi Godaiyū.[13] He later changed his name to Shikimori Godaiyū and launched his own line of referees.[13] Between 1765 and 1774, one of his descendants, named Shikimori Inosuke, established himself as a prominent figure and obtained to be second only to Kimura Shōnosuke, thus de facto taking the lead in his line.[7][13]

The 38th Kimura Shōnosuke (here in san'yaku rank) is the oldest active gyōji as of January 2019.

Today, the lineage of referees is mostly extinct, with the exception of the Kimura and Shikimori families which are the names of the two most powerful lines of referees to have made their mark since the middle of the 18th century.[14] Today's gyōji must choose to belong to one of these two lines.[14]

Gyōji surnames may be influenced by stable traditions.[15] The two families are not equal; their heads, for example, do not have quite the same rank, a Kimura still being considered a senior compared to a Shikimori.[16][17] The Kimura family is also much larger, with almost twice as many members as the Shikimori.[10] At one time, there was still a blood tie between the members of these families, but nowadays the relationship between families is primarily hierarchical, with gyōji switching between families as they are promoted through the ranks, particularly when they reach the top of the hierarchy.[10][18] Thus, the referee named Shikimori Inosuke, head of the Shikimori, will take the name Kimura Shōnosuke, and will therefore change family, if the latter retires.[10] Other examples of promotion in the other family included notably that of the 38th Kimura Shōnosuke who changed from the Kimura family to the Shikimori family when he gave up his name of Kimura Waichirō (木村 和一郎) for that of Shikimori Kandayū (式守 勘太夫) upon his promotion to the ranks of san'yaku in 2012.[19] As gyōji rise through the ranks and begin officiating higher divisions, they change their first name to that of a past gyōji, thus taking on a more prestigious name, often part of a long tradition.[20] For example, the name Shikimori Kandayū has been passed down for more than two hundred years.[21] Other traditions may, on the contrary, encourage the referee to keep his name or to be given a unique one linked to his stable.[15]

Each lineage of referee has its own traditions, one of the most visible being the handling of the gunbai when the object is pointed in one direction: Kimura referees keep the back of their fist upward, while Shikimori referees have their palm facing upward.[14][16]

Latest tate-gyōji

As of the January 2019 tournament there is one active tate-gyōji:

Imaoka was promoted to become the 41st Shikimori Inosuke, the lower of the two tate-gyōji titles, in January 2019.[23] He became the 38th Kimura Shōnosuke in January 2024, and is expected to hold this title until he reaches sumo's mandatory retirement age of 65 in September 2024.[24]

Latest san'yaku-gyōji

As of the January 2024 tournament there are four san'yaku-gyōji:

  • 3rd Kimura Yōdō (Kokonoe stable), real name: Yūji Horasawa, since November 2014.
  • 15th Kimura Shōtarō (Kasugano stable), real name: Yoshimitsu Morita, since May 2015.
  • Kimura Kōnosuke (Kokonoe stable), real name: Toshiaki Kojima, since January 2019.
  • Kimura Hisanosuke (Ōshima stable), real name: Toshikazu Hata, since January 2024.

System of promotion

The maximum number of gyōji allowed in the Sumo Association is 45.[2][25] As of January 2024, there are 43 gyōji within the Sumo Association.[26]

Like the yobidashi, the gyōji are employed directly by the Japan Sumo Association but are affiliated with the stables.[27] New recruits do not have to meet height or weight requirements.[10] For aesthetic reasons, it is even implied that a small gyōji is preferable as it creates a greater contrast with the taller and bigger wrestlers.[10] Many gyōji are former wrestlers who couldn't rise in the professional world and decided to change their path.[28] Prior to 1972, the gyōji began their training at the age of six or seven, before becoming referee in real-life situations between the ages of thirteen and fourteen, while at the same time receiving a normal education.[29][30] Recruits now begin their career around the age of fifteen or sixteen, after graduating from junior high shool.[27] Gyōji then work up a career ladder based on the professional sumo divisions, as described, until their retirement at 65.[27] The current ranking system consists of the following eight ranks:[31]

Promotions are decided once a year at the banzuke (rankings) organization meeting held after the September tournament and are only applicable for the following January.[32] Promotions were mainly based on seniority,[27] but from 1972 onwards, greater consideration was given to the personal qualities of referees, such as their ability to judge, the tone and power of their voice and also their work ethic.[2] Other qualities are also taken into account, such as calligraphic skills, speed and agility in the ring and leadership shown when facing a difficult decision.[27] On the other hand, too many invalidated refereeing decisions can hinder promotion.[27] This penalty, however, is the highest consequence a gyōji can suffer, as gyōji cannot be demoted.[33] The maximum number for sekitori-ranked gyōji (jūryō and above) is between 20 and 22.[2][32] Until 1960, there was no mandatory retirement age and top-ranked gyōji usually served until death, disease or senility.[9][30] The promotion chain was hence blocked to the point where a persistent rumour had it that junior gyōji rejoiced at the death of their elders as much as they lamented it.[9][30] Today's promotions are slow but almost certain and some gyōji, seen as an integral part of the sumo spectacle, may be as popular as some wrestlers.[29][30]

Junior gyōji evolve under the tutelage of their seniors.[30] Unlike wrestlers, gyōji have no training school for their initial training, and learn everything from the master under whom they are placed.[30] It usually takes a gyōji 15 years to be promoted to the jūryō ranks.[27] It takes another 15 years to be promoted to officiating makuuchi matches.[27] The tate-gyōji (top two gyōji) usually have anywhere from 40 to 50 years of experience.[27] There are, however, rare exceptions to record breaking promotions. This was notably the case for the 27th Kimura Shōnosuke who was promoted to Shikimori Inosuke at the age of 48, in 1973, making him the youngest tate-gyōji in the history of the sport.[34] The expectations placed on the referee are not the same following his rank. As referees are promoted, the number of matches they can officiate is reduced.[35] Young gyōji can referee up to ten matches in a day, while their seniors just two at most.[35] At the top of the hierarchy, the tate-gyōji referee just one match.[35]

Compared to other professions outside professional sumo, or compared to wrestlers' salaries, gyōji pay is low but still higher than that of yobidashi.[36] Shortly before the 1970s, the top of the hierarchy (tate-gyōji) earned 110,000 yen, while the referees ranked just below them saw their salaries drop to 90,000 yen.[36] Referees at the bottom of the makuuchi ranking earned between 50,000 and 36,000 yen.[37] Today, top-ranked gyōji earns between 400,000 and 500,000 yen ($3320, or €2487 as of November 2023).[32] The basic salary for a makushita-ranked gyōji is between 42,000 yen ($281, or €258) to 100,000 yen ($669, or €615).[38] Like wrestlers, however, gyōji receive bonuses after each tournaments of around 20,000 to 30,000 yen.[37]

For a long period, the gyōji were the only profession of sumo unrelated to wrestler (retired or active), to be featured in the banzuke, the traditional rankings of sumo.[39] The names of the gyōji are listed in the center vertical column above the names of the judges and below the gomenkōmuru (蒙御免) and the tournament dates and site.[39]

Gyōji, like wrestlers, are deprived of certain freedoms unless they reach a certain rank, and are required, for example, to live in their own stable.[38] However, unlike wrestlers, who have the option of living elsewhere once they reach the rank of jūryō, gyōji can move once they reach the rank of sandanme.[38] Gyōji who achieved sekitori status are assigned tsukebito (personal attendants) just as top wrestlers.[10] These may be junior referees or lower-ranked wrestlers, the latter being considered to be unlucky because there is a superstition in the sumo world that a wrestler serving a gyōji will not go on to have a successful career.[10] The tate-gyōji may have a maximum of two assistants, when the referees ranked below him have only one.[15] Tate-gyōji are also entitled to have their names displayed on the nobori at the entrance to the arenas where tournaments are held.[39] In the past, retired gyōji who had managed to secure an elder-share could remain in the Sumo Association as elders, but the practice is no longer permitted.[40]

Costume

Technically a gyōji of this rank would not have a tantō and would also wear zōri sandals.

In the ring, gyōji wear elaborate ceremonial costumes, either called the shozoku or the hitatare,[31][41] making them flamboyant emblems of the sport.[29] The kimono worn by the gyōji is usually a gift from patrons.[41] It imitates either the one worn by samurai-ranked officials during hunting parties organized during the Muromachi period,[42] or court dress worn during the Heian period.[41]

The costume has undergone a series of changes to arrive at its current form. During the Edo period, gyōji wore a linen kamishimo, a sleeveless kimono with exaggerated shoulders, called asakamishimo (麻裃).[43] In May 1910, however, the decision was made to change the costume to the one currently in use.[43] However, the tradition of wearing the costumes used during the Edo period is still alive and well in traditional regional tournaments, particularly on the Oki Islands.[44] With the Dampatsurei Edict of 1871, referees could no longer keep their chonmage, and one of the reasons for adopting the new costume would have been to make it easier to conceal the referee's hair to hide his lack of topknot.[43] This hat, worn in addition to the richly decorated kimonos, is called an eboshi (烏帽子).[41] It is a lacquered black hat inspired by the hats worn by courtiers in feudal Japan and fashioned after the hats worn by Shinto priests.[41][45] To add color to this headdress, some gyōji add a whimsical touch by replacing the eboshi's dark cords with colored ones.[42] Each costume worn by gyōji ranked in jūryō or above is worth as much as a keshō-mawashi worn by wrestlers of equivalent rank during their ring entering ceremonies.[41] Each gyōji chooses the color and pattern of his kimono, but only tate-gyōji may use purple, the symbol of their rank.[42] In winter, gyōji tend to wear darker colors than those worn during the summer months.[41] Although gyōji kimono are often embroidered with very traditional motifs such as kamon, in October 2021, the Japan Sumo Association formed a partnership with The Pokémon Company to celebrate the 25th anniversary of Pokémon Red and Blue and gyōji were seen wearing Poké Ball themed kimono during the January 2022 tournament.[46][47]

The 37th Shikimori Inosuke with his distinctive top rank white-and-purple tassels and tantō on his belt.

The outfits used all incorporates a number of rosettes, called kikutoji, and tassels, called fusa. These ornaments change color to indicate the gyoji's rank.[48] The gyōji's costume is not just a ceremonial tool. Unlike yobidashi, whose uniform is identical regardless of rank, each gyōji's costume reflects the rank he holds and has specific features depending on the rank reached.[31] On promotion, the gyōji will change into more elaborate outfits and small changes in dress continue as the referee moves up the hierarchy.[31] Since 1960, gyōji who have attained the rank of jūryō wear several pairs of tabi per tournament.[49] These socks, originally designed only for walking on tatami mats and not on the hard and sandy surface of a dohyō, wear out very quickly after a day of matches.[16] Gyōji who are promoted to the rank of san'yaku may wear an inro on the rear-right side of their belt.[31] Both the top two gyōji carry a tantō (a dagger) visible in the left side of the belt of the outfit.[31] This is supposed to represent the seriousness of the decisions they must make in determining the outcome of a bout, and their preparedness to commit seppuku if they make a mistake.[16][30][35] Another rumor has it that the referee carries this dagger to defend his verdict against any wrestler or spectator who comes to threaten him or question his decision.[35] This was notably the case during an Osaka-based sumo association match during the Edo period, when a local tate-gyōji by the name of Iwai Dannosuke (岩井 団之助) had to defend himself against an aggressive elder who was unhappy that his wrestler had been declared the loser.[50]

As their careers progress, gyōji incorporate elements such as the following into their outfits:[31]

Rank Costum and fabric Kikutoji and fusa Footwear Ceremonial object
Tate-gyōji Kimura Shōnosuke Thick silk (winter) / thin linen (summer) Purple Tabi socks and zōri sandals Tantō dagger and inro
Shikimori Inosuke Purple and white
San'yaku-gyōji Vermillon Inro
Makuuchi-gyōji Red and white Tabi socks None
Jūryō-gyōji Green and white or Black and white
Makushita-gyōji Cotton Green or black Bare feet with the kimono tied above the knees
Sandanme-gyōji
Jonidan-gyōji
Jonokuchi-gyōji

To accompany their costumes, each gyōji carries a gunbai, a wooden war fan similar to the Japanese command staff used by generals at the head of their troops.[51] There are no rules about the materials to be used or the shape a gunbai should take.[52] The first gunbai owned by a young gyōji is given to him either by a senior gyōji or the stablemaster of the stable to which he belongs.[52] Each gyōji has its own and those handled by top-ranked gyōji, lacquered with gold or silver ornamentation,[14] are renowned for being hand-crafted masterpieces.[53] Some gunbai are handed down from generation to generation, sometimes to be used only by the gyōji who holds a particular ring name.[43] This is notably the case for Kimura Shōnosuke's gunbai, which has been passed down from senior tate-gyōji to senior tate-gyōji for over 160 years.[16] Shikimori Kandayū's gunbai is also a legacy handed down since Kandayū II in 1866.[54]

Responsibilities

The third man on the ring

The gyōji's principal and most obvious task is to referee bouts between two sumo wrestlers.[55] The gyōji is regarded as an unquestionable authority figure in the ring, and is never booed or hissed at.[29] The gyōji's verdicts can, however, be overturned by the judges seated around the ring (the shimpan).[29] During the Meiji era, Japan underwent a series of changes which also had an impact on the traditional way in which sumo tournaments were held and on the organisation of the sumo association.[56] During the same period, Takasago Uragorō launched a protest movement forcing the association to adopt measures aimed at improving their image, in particular by ending the possession of the final judgement of a match, which was changed from gyōji to shimpan.[56]

Each gyōji referees matches taking place in the division that mimics the referees' rank.[45] Only the tate-gyōji are allowed to referee a match involving a yokozuna.[16] In all the matches they referee, gyōji are expected to give a decision on the spot, whatever the conditions at the end of a match.[35] Too many bad decisions lead to stagnation in the promotion order or a salary cut.[35] The only exception is that torinaoshi (rematch) are not counted as refereeing errors.[35] If a referee in the highest ranks has too many of his decisions overturned, he is expected to submit his resignation to the Sumo Association Board of Directors. However, these resignations are regularly rejected.[35] At makuuchi level, referees suffer a penalty if they make more than nine mistakes in a year.[35] As for the other ranks in the hierarchy (jūryō and below), there are no penalties, but promotions are nevertheless affected.[35]

The gyōji supervises the shikiri preparations in his initial neutral position.
The gyōji is in a side position, indicating to the wrestlers that this is their last preparation before time runs out.
The gyōji with his gunbai flat against him, facing the center of the ring, announcing the imminent start of the fight.

In the ring, the gyōji follows a very specific protocol before the fight begins. The referee always supervises the proceedings from the north corner of the ring, facing south.[57] After the yobidashi has called them into the ring, the gyōji will also call out each wrestler's name from east to west.[58] It is the gyōji's responsibility to watch over the wrestlers as they go through the initial prebout staring contests (the shikiri), part during which he stands first facing the shikiri-sen, the white starting lines in the centre of the ring, then sideways with the gunbai raised and in profile.[59] When the preparation time is up, the referee receives a signal from the judge in charge of keeping time via the yobidashi.[59] The gyōji then places his gunbai flat against him, a gesture that signifies to the wrestlers that the fight must begin.[59] The gyōji then coordinate the initial charge (or tachi-ai) between the wrestlers.[59] Immediately after the wrestlers initiate a tachi-ai that the gyōji deems acceptable, he will begin to referee the match.[59] Although it is the wrestlers who ultimately determine the exact point at which the tachi-ai is initiated, if the two wrestlers' breathing is not synchronized or if one wrestler charges before they both put their hands down, the gyōji will notify them that they should wait before going ahead until both are ready or that the charge was a false start.[60] If a false start has been ruled, the wrestlers must return to their starting positions and try another tachi-ai.[61]

If the match time exceeds four minutes with little movement, the time-keeper will usually indicate to the gyōji to call for a mizu-iri, or water break.[59] The gyōji will then notifies the wrestlers to get out of the ring.[62] He then record the exact positions of both wrestlers' hands and feet, and put them back in this position once the break has concluded.[63] The gyōji starts them fighting again by simultaneously hitting the backs of their mawashi.[64] Although there are no strict rules on what to do when a match is paused, it was noted during the November 2023 tournament that a procedure inspired by then-makuuchi referee Kimura Hisanosuke, consisting of using salt to mark the positions of the wrestlers' feet, was reused because it was considered elegant and effective.[65][66] Additionally, the gyōji may call for a short break if he needs to fix a wrestler's mawashi.[62] The gyōji puts the gunbai cord in his mouth and swings it over his shoulder to dangle from his back. He then reties the loincloth.[39] In the extremely rare event that a mawashi falls and exposes a wrestler's nudity, the gyōji is expected to use his gunbai as a fig leaf to cover an exposed wrestler.[67] Sometimes, in the heat of the action, the referee falls out of the ring or is accidentally knocked down by the wrestlers.[68] If, following a fall, the gyōji is no longer able to give a verdict or hand out prize envelopes, it is up to the gyōji waiting at the foot of the ring to take his place.[69]

A mono-ii during a jūryō bout in 2008.

When the gyōji considers that a wrestler has lost, he ends the match by pointing his gunbai to the side of the winning wrestler.[70] The gyōji's decision as to the winner of the bout is not immediately final and can be called into question by one of the five shimpan (judges) who sit around the ring.[71] If they dispute the result, they hold a mono-ii (lit. 'talk of things') in the center of the ring, and correspond through an earpiece to a further two judges in the video review room.[64] They can confirm the decision of the gyōji (gunbai-dōri, 'way of the gunbai'), overturn it (sashichigae, 'wrong indication'), or order a rematch (torinaoshi).[72] The gyōji is not expected to take part in the discussion during a mono-ii unless asked to do so.[72] When a final verdict is reached, the gyōji again points his gunbai at the victorious wrestler and announces his shikona, or ring name, in a clear voice.[64] If the match had received corporate sponsorship and kenshō banners had been displayed before the start of the fight, the gyōji brings over the envelopes containing the money on his gunbai.[64]

Gyōji lexicon

The shouts that gyōji use in the ring are called kakegoe, and are codified.[73] No ad-libbing is tolerated and authorized expressions are as follows:[73][74]

  • Hakkeyoi (ハッキョイ)
lit. 'come on' or 'go ahead.' A shout used to signify the validity of the tachi-ai and the start of the bout. Also used to encourage wrestlers to fight if they stop during the fight, then it is often used with a yoi (よい) to accentuate the injunction.
  • Jikan desu (時間です)
lit. 'It's time.' Signals to the wrestlers that their preparation time is over.
  • Kamaete (構えて)
lit. 'Prepare yourselves.' Signals to the wrestlers that their preparation time (shikiri) is almost over.
  • Matta matta (まだまだ)
lit. 'Not yet.' A signal to the wrestlers facing each other that the fight still has to wait. If used during the initial charge (tachi-ai), means a false start and a reset of the start of the match.
  • Matta nashi (待ったなし)
lit. 'No matta.' Injunction to not make a false start when the initial charge is imminent.
  • Mawashi matta (まわし、待った)
lit. 'Mawashi break.' Rarely shouted, an injunction to stop the match until the gyōji has tightened a loose mawashi.
  • Miaute (見合うて)
lit. 'Adjust your gaze.' Synonymous with kamaete.
  • Nokotta (残った)
lit. 'Not yet.' Often transcribed as 'still in', repeated over and over during the fight, tells the wrestlers that the fight is still on.
  • Shōbuari (勝負あり)
lit. 'It's a match.' Declares the end of a match, often by pointing in the direction of the winner.
  • Te wo oroshite (手を下ろして)
lit. 'place both hands on the floor.' Used in the sense of 'prepare yourselves' so that the two wrestlers are well synchronised before the initial charge.
  • Te wo tsuite (手をついて)
Synonymous with te wo oroshite.
  • Tōzai (東西)
lit. 'East and west.' Used for the very first match of the day to officially open a tournament day. Means 'Attention please'.
  • Ugoku na (動くな)
lit. 'Freeze.' An injunction to stop the match and maintain your position.

Fights are not the only time a gyōji speaks in the ring. Other kakegoe include:[74]

  • Kataya [...] Konata [...] (かたや... こなた...)
lit. 'To the east... To the west...' Used to announce the name of the wrestlers wrestling in a san'yaku match or during the last jūryō match of the day, so that the audience knows which wrestler is on which side of the ring. The wrestlers' names are repeated twice in a way called futagoe (二声).
  • Kono sumou ichiban nite honjitsu no, uchidome (この相撲一番にて本日の、打ち止め)
Used to warn the public that the last match will take place on a day of the tournament that is not the fifteenth day (senshūraku).
  • Kono sumou ichiban nite, senshūraku ni gozarimasu (この相撲一番にて、千秋楽にござります)
Used to warn the public that the last match of a tournament will take place during the senshūraku.
  • Kono sumou ichiban nite honjitsu no, musubi (この相撲一番にて本日の、結び)
A rare announcement, this is used before the final match of the day that is not senshūraku when the Emperor or the Crown Prince are in attendance.
  • Tadaima no shōbu, torinaoshi ni gozarimasu (只今の勝負、取り直しにござります)
The announcement that the match being held is a rematch following a shimpan decision.
  • Yūshō kettei-sen ni gozarimasu (優勝決定戦にござります)
Warns the public that the match that is about to take place will decide the winner of the tournament. Only called if two wrestlers are tied.
  • Yūshō kettei tomoe-sen ni gozarimasu (優勝決定巴戦にござります)
Warns the public that a playoff match involving three or more wrestlers is about to begin.

Religious role

A makuuchi-ranked gyōji conducts the ceremony using a shaku
Sake is poured on all four sides of the ring for purification.

In addition to refereeing matches, gyōji have a number of other duties, not the least of which are their religious responsibilities in their sport. When a new ring is built, it is the gyōji's responsibility to perform a dohyō-matsuri (lit. 'ring festival'), or ring-consecration ceremony, a ritual to bless the space in which the wrestlers fight and train.[75] The day before a honbasho, the Japan Sumo Association holds a religious ceremony in presence of all the association's higher-ups and all the san'yaku-ranked wrestlers who take their seats around the ring.[75] The same day, a more discreet ceremony is held in the stables' training ring by junior-ranked referees belonging to the same clan, in the presence of the stablemaster and the wrestlers.[76] A simplified version of the ceremony also takes place during regional tours (called jungyō).[77][78] This practice, inherited from the Heian period, was restored by the Yoshida in the 1790s.[79]

The dohyō-matsuri is performed by one of the tate-gyōji and two other senior-ranked referee, serving as attendants called wakigyōji (脇行司).[80] The gyōji are acting as Shinto priests and will perform the ceremony taking the shape of a Shinto rite.[75] The three gyōji, dressed in the same way as a kannushi, wear formal white robes (called hō), larger eboshi hat, tabi socks and straw sandals.[75] The tate-gyōji distinguishes himself by wearing a color variation under his white kimono and a kanmuri instead of an eboshi.[81] All of the gyōji carry a wooden instrument (called a shaku) as a symbol of authority.[76] On the dohyō, gohei are also placed in wooden stands at the center.[76]

One of the tate-gyōji's two assistants first steps into the ring and behaves as if in a shrine, following Shinto etiquette.[82] He then recites a prayer and walks around the four corners of the ring waving a tree branch serving as an ōnusa at the attendance, in an act called kiyoharae (清秡).[80][82] The tate-gyōji then enters the ring and recites a prayer. This prayer to the three deities of sumo (Ame-no-Tajikarao, Takemikazuchi and Nomi no Sukune) and to the aspects of the seasons, is made for good weather throughout the tournament.[76][81][83][84] This a throwback from a time when tournaments were held outdoors.[76] The deities are also asked to bless all the wrestlers who will participate in the matches and keep them safe.[76] The assistants in turn step into the ring and distribute the gohei from the center of the ring to its four corners.[85] Sake is then poured by the assistants into the four outer corners of the ring, following the shape of the wrestlers' tegatana (first left, then right, then center).[76][85] After the assistants have stepped down from the ring, the tate-gyōji recites a prayer called kojitsugonjō (故実言上).[31][85]

From the beginning of the heavens and the earth, they were divided into yin and yang. That which is heavy and muddy is the yin and is below; and is called defeat [...]

— Extract from the kojitsugonjō.[31]

Placed on a sanbō, symbolic offerings are brought to the ring. They consist of dried chestnuts, washed rice, kelp, dried cuttlefish, kombu and kaya nuts which are then poured into a hole in the center of the ring along some sake.[76][86] The tate-gyōji then pours sake into the four inner corners of the ring.[87] The remaining sake is then offered to the Sumo Association executives seated around the ring.[76]

After the end of a tournament, it's once again up to a gyōji to bring the tournament to a close with a religious ceremony. This ceremony, called kami okuri (神送り), or 'god sending ceremony', is held the day to return the gods who had descended to the ring to heaven.[88] One junior-ranked gyōji holding a gohei will stand in the center of the ring and will be tossed into the air by lower-ranked wrestlers.[89]

Presiding over ring entering ceremonies

A makuuchi ring-entering ceremony in May 2014.
Yokozuna Hakuhō performs his shiranui ring-entering style in January 2012. Behind him, presides the 36th Kimura Shōnosuke.

The gyōji also officially lead the ring entering ceremonies.[90][75] More precisely, the gyōji's responsibility is to bring the columns of sekitori-ranked wrestlers, leading them from the hanamichi, the two paths from east and west, to the ring.[91] If the gyōji is absent, the wrestlers are normally expected to wait to be led into the ring.[92] The gyōji's rank is equivalent to that of the wrestlers he leads.[75] The gyōji who preside over the ring-entering ceremonies share out their appearances, taking charge of only three or four ceremonies per tournament and rotating with their colleagues of equivalent rank.[93]

The gyōji enters the ring first, circles it and then settles in the center. The wrestlers, in ascending hierarchical order, follow him, and a gyōji at the foot of the ring announces the prefecture of origin (or country, in the case of foreign wrestlers), the stable to which they belong and the shikona of the wrestler stepping onto the dohyō.[31][91] When the last wrestler, ranked at the top of the jūryō or, in the case of the makuuchi division, the ōzeki, steps into the ring, the wrestlers turn to perform ritual gestures facing the center of the ring.[91] The gyōji in the center waves the rope (fusa) of his gunbai in a circle.[75][94]

During the yokozuna's ring-entering ceremony, the gyōji is also responsible for leading the wrestlers into the ring before the tsuyuharai. Normally, the tate-gyōji presides over this ceremony.[91] In the absence of a tate-gyōji, the referee presiding over the yokozuna ceremony will be a san'yaku-ranked gyōji.[95] The gyōji stands behind the yokozuna, waving the rope of his gunbai as the yokozuna makes his signature entrance (shiranui or unryū).[96]

Writing the banzuke

The gyōji are also responsible for writing up the banzuke, the traditional ranking sheet for professional sumo, and their task begins long before a definitive ranking is decided.[97] The gyōji act as clerks at the ranking meetings, which take place three days after the end of the tournament.[98] During the preparatory meeting, the gyōji serve only as observers and are not invited to speak.[99] Three gyōji are responsible for recording decisions on promotions and demotions, and their work is then used as the basis for the calligraphy known to the public.[98]

The gyōji did not start writing the banzuke until 1944, prior to this date it was often written by the elders of the association or by the professionals responsible for printing it.[100][101] Only two or three high-ranking gyōji are authorised to write the banzuke, one senior (usually ranked in san'yaku) and one or two assistants,[99] which will later be reproduced and actually used.[97][100] The senior writer is usually also one of the gyōji attending the ranking meeting.[98] Since the post-war period, only eight gyōji have been responsible for editing the banzuke.[102] The task of writing the banzuke is considered so important that the people responsible for writing it never accompany the Sumo Association on tour, so as to devote themselves entirely to their task.[99]

In line with the calligraphic skills of the gyōji, the ranking is handwritten in a style called negishi-ryū (根岸流) or sumōmo-ji (相撲字).[97] This style of writing is similar to that developed in the mid-18th century to write advertisements for kabuki plays.[103] The official name of the style, negishi-ryū, is derived from the name of a printer called Mikawa Jiemon who, in 1757, was in charge of printing the banzuke. He later became an elder of the association under the name Negishi, thus giving the name to the style he used when writing.[103] The characters are written thickly and without gaps, which is meant to represent the hope that the tournament venue will be filled to capacity.[98][101] Another interpretation of the size of the characters is that they imitate the imposing physique of the wrestlers.[21]

Both the banzuke (left) and the ita-banzuke (right) are written by the gyōji

Before each main tournament, it takes between seven and ten days to handwrite the banzuke.[10] Each kanji is written with a brush without the help of word processors.[10] Gyōji are also expected to write the banzuke with their right hand.[98] The original banzuke is called a genshoki (元書き).[101] It is a large sheet of paper measuring 1.10 m (3 ft 7+1⁄2 in) metres by 80 cm (2 ft 7+1⁄2 in).[101] The assistant draws the frame of the future banzuke on a blank sheet of paper, an operation that alone takes two days as everything is done by hand.[98] In the lower left-hand section of the genshoki, the senior gyōji write vertically the sentence Senshū banzai daidaikanō (千穐万歳大々叶), a prayer for the wrestler's safety in the ring.[98] The writing then begins from bottom to top and from left to right, so as to start with the lowest ranks and logically end with the rank of yokozuna.[98] There is a tradition that for the smallest ranks, written in an extremely fine way, the gyōji use an old brush whose bristles have all fallen off and given by a gyōji who taught him.[98] In total, around 830 names are handwritten.[98] After being written up and proofread, the genshoki is sent to the printing works for photoengraving and printing on a format four times smaller than the original.[98]

While the banzuke is written by senior gyōji, the ita-banzuke is written by young referees. After the banzuke has been unveiled, between two and three gyōji ranked in makushita gather to write on the 2 m (6 ft 6+1⁄2 in) high and 1.5 m (4 ft 11 in) wide wooden board traditionally hung at the entrance to tournament venues.[98]

Other tasks

In line with their refereeing duties, the gyōji are also divided into departments within the Sumo Association, as are the elders.[99] The distribution of gyōji in these departments depends on the tate-gyōji and on a committee of three senior referees (currently ranked as makuuchi and san'yaku) who are elected every two years by their peers.[15]

For the gyōji, there are three departments with very specific tasks. The first department is the wariba (割場), named after the rooms in the Kokugikan, located at the back of the referee's room, close to the referee wing of the building and printing shop.[31] This department is responsible for recording the results of matches held the previous day on the maki (巻) scroll, to prepare the work of the judging department, which will decide on future wrestler combinations for upcoming matches.[31][99] The second department to which the gyōji belong is that of the referees who stand not far from the ring during matches and announce over the microphone which kimarite (or winning technique) have been used by the wrestlers.[99] Since all referees are also expected to referee in the ring, a team of ten gyōji relay each other at the microphone for one day.[99] In addition, the announcers are all from the Kantō region, so as to maintain a standard of intelligibility by avoiding accents.[99] If the referee making the announcement did not see the technique used, he may contact the video referee to make his message.[99] Finally, the third department is entirely dedicated to the publication of wrestlers' results.[99]

Scoreboard plaques are handwritten by the gyōji.

Once the matches have been decided, it's up to the gyōji to write up the sheets (called kaobure gonjō) that will be presented after the makuuchi ring entry ceremonies on tournament days.[75][104]

The gyōji also make the plaques displayed on the electronic scoreboards in the arenas, on a thin rectangular sheet of plastique.[105] Plaques are changed when a wrestler changes his shikona or is promoted.[98] In addition, gyōji are also responsible for the material organization of tours (called jungyō).[15] This takes place a year and a half in advance, and includes preparation of itineraries and accommodation.[15]

Finally, as all gyōji are also associated with one of the sumo training stables throughout their career, they also have individual duties related to them such as performing clerical work.[106]

Controversy

In January 2018, the 40th Shikimori Inosuke (real name Itsuo Nōchi) was suspended for three tournaments for sexually harassing a junior referee.[107] The Japan Sumo Association accepted his resignation in May 2018 when the suspension concluded.[108]

Shortly after the announcement of banzuke promotions for the January 2024 tournament, the 6th Kimura Tamajirō (from Tatsunami stable) submited his retirement papers to the Sumo Association, ending a 47-year career.[109] The day before, he did not appear on the list of referees promoted, even though he was the second most senior referee at the time and only two years away from retirement.[110] Sasaki Ichirō, a sumo journalist at Nikkan Sports, shared an off on his twitter (now deleted) expressing Tamajirō VI's displeasure at not being promoted to the rank of tate-gyōji.[111]

See also

References

Notes

  1. ↑ Kenrick 1969, p. 95.
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  3. 1 2 Cuyler 1979, p. 37.
  4. ↑ Cuyler 1979, p. 78.
  5. ↑ Kuroda, Joe. "The First Yokozuna (Akashi Shiganosuke) – and the history of sumo's ultimate rank". Sumo FanMag. Retrieved 3 November 2023.
  6. 1 2 3 4 Cuyler 1979, p. 73.
  7. 1 2 3 4 5 6 Cuyler 1979, p. 74.
  8. ↑ Cuyler 1979, p. 72.
  9. 1 2 3 4 Kenrick 1969, p. 110.
  10. 1 2 3 4 5 6 7 8 9 10 Schilling 1994, p. 46.
  11. 1 2 Cuyler 1979, p. 75.
  12. ↑ "木村庄之助". Shogakukan Nippon Encyclopaedia (Nipponica) (in Japanese). Retrieved 6 November 2023 – via Kotobank encyclopedia.
  13. 1 2 3 "式守伊之助". Heibonsha Encyclopaedia (in Japanese). Retrieved 6 November 2023 – via Kotobank encyclopedia.
  14. 1 2 3 4 Cuyler 1979, p. 167.
  15. 1 2 3 4 5 6 Iizuka, Saki (7 November 2020). "「大相撲の行司さんを目指したきっかけは？」「どうすればなれる？」現役の行司さんに聞いてみた". Number (in Japanese). Archived from the original on 4 July 2021. Retrieved 13 November 2023.
  16. 1 2 3 4 5 6 Hall 1997, p. 101.
  17. ↑ Schilling 1994, p. 124.
  18. ↑ Newton & Toff 2000, p. 23.
  19. ↑ "行司基本情報 - 木村 庄之助 立行司" (in Japanese). Japan Sumo Association. Retrieved 11 November 2023.
  20. ↑ Gunning, John (20 November 2018). "Sumo 101: Gyōji". The Japan Times. Archived from the original on 5 October 2020. Retrieved 10 November 2023.
  21. 1 2 Grand Sumo Highlights. Sumopedia: What are the duties of gyoji. NHK. Archived from the original on 2 September 2021. Retrieved 11 November 2023.
  22. ↑ "立行司の41代式守伊之助が38代木村庄之助に昇進　庄之助空位9年で終了、在位は９カ月の見通し" (in Japanese). Nikkan Sports. 28 September 2023. Retrieved 28 September 2023.
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  29. 1 2 3 4 5 Kenrick 1969, p. 107.
  30. 1 2 3 4 5 6 7 Schilling 1994, p. 45.
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  34. ↑ "27代木村庄之助の熊谷宗吉さんが老衰で死去、97歳　行司生活55年". Nikkan Sports (in Japanese). 27 June 2023. Retrieved 11 November 2023.
  35. 1 2 3 4 5 6 7 8 9 10 11 Kenrick 1969, p. 109.
  36. 1 2 Kenrick 1969, p. 125.
  37. 1 2 Kenrick 1969, p. 126.
  38. 1 2 3 "出世するまで裸足・門限10時半…若手行司って超厳しい世界だった". Withnews (in Japanese). The Asahi Shimbun. 24 February 2017. Retrieved 11 November 2023.
  39. 1 2 3 4 Buckingham 1997, p. 74.
  40. ↑ Newton & Toff 2000, p. 112.
  41. 1 2 3 4 5 6 7 Newton & Toff 2000, p. 46.
  42. 1 2 3 Kenrick 1969, p. 108.
  43. 1 2 3 4 "過去の展示 - 行司装束" (in Japanese). Sumo Museum. Retrieved 9 November 2023.
  44. ↑ Kodama, Michiko. "The Classical Sumo of Oki: A Unique Tradition of Cultural and Ritual Sumo" (PDF). Sumo FanMag. Retrieved 9 November 2023.
  45. 1 2 Cuyler 1979, p. 166.
  46. ↑ "ポケモンの行司装束も　大相撲初場所、９日初日". Sankei Shimbun (in Japanese). 7 January 2022. Retrieved 9 November 2023.
  47. ↑ "大相撲とポケモンが異色タッグ　懸賞旗から行事の装束まで". Mainichi Shimbun. 11 January 2022. Archived from the original on 11 January 2022. Retrieved 30 November 2023.
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  49. ↑ Cuyler 1979, p. 123.
  50. ↑ "【ベテラン記者コラム（２２７）】木村玉治郎の３度の「待った」に行司の「陶冶」を思う". Sankei Sports (in Japanese). 9 December 2021. Retrieved 10 November 2023.
  51. ↑ Kenrick 1969, pp. 44–45.
  52. 1 2 Nema 2011, p. 49.
  53. ↑ Kenrick 1969, p. 45.
  54. ↑ "157年前の軍配で式守勘太夫が裁いた　慶応2年からの譲り団扇に込められたロマン". Nikkan Sports (in Japanese). 13 January 2023. Retrieved 11 November 2023.
  55. ↑ Kenrick 1969, p. 106.
  56. 1 2 Hall 1997, p. 14.
  57. ↑ Cuyler 1979, p. 173.
  58. ↑ Cuyler 1979, p. 172.
  59. 1 2 3 4 5 6 Cuyler 1979, p. 175.
  60. ↑ Cuyler 1979, p. 174.
  61. ↑ Hall 1997, p. 71.
  62. 1 2 "【珍事】舞の海氏「行司の大失態と言われても仕方ない」まわし待ったに厳しい言葉「前代未聞」". Nikkan Sports (in Japanese). 17 July 2022. Retrieved 10 November 2023.
  63. ↑ Cuyler 1979, p. 176.
  64. 1 2 3 4 Hall 1997, p. 75.
  65. ↑ "水入りの一番で行司の木村寿之介が好判断　足の位置を塩でマーク、混乱避けた". Nikkan Sports (in Japanese). 20 November 2023. Retrieved 23 November 2023.
  66. ↑ "１場所で２度目の水入り　行司の木村隆男が寿之介式マーキングを実践した". Nikkan Sports (in Japanese). 23 November 2023. Retrieved 23 November 2023.
  67. ↑ Newton & Toff 2000, p. 107.
  68. ↑ Gunning, John (12 January 2012). "Referee injured in fall; Hakuho wins". The Japan Times. Archived from the original on 16 September 2021. Retrieved 13 November 2023.
  69. ↑ "行司背中から落下、勝ち名乗り行えず／写真リプレー". Nikkan Sports (in Japanese). 28 March 2021. Retrieved 13 November 2023.
  70. ↑ Buckingham 1997, p. 71.
  71. ↑ Schilling 1994, p. 44.
  72. 1 2 Buckingham 1997, p. 72.
  73. 1 2 Schilling 1994, p. 43.
  74. 1 2 Atsuo Tsubota. "大相撲見物便覧・呼び上げ・触れ・掛け声・場内放送" (in Japanese). Retrieved 6 November 2023.
  75. 1 2 3 4 5 6 7 8 Buckingham 1997, p. 60.
  76. 1 2 3 4 5 6 7 8 9 Buckingham 1997, p. 61.
  77. ↑ Newton & Toff 2000, p. 18.
  78. ↑ "一宮市浅井宿舎　稽古土俵 - 稽古場ができるまで　後編―土俵祭り" (in Japanese). Arashio stable. 26 June 2008. Retrieved 13 November 2023.
  79. ↑ Cuyler 1979, p. 81.
  80. 1 2 "大相撲の本場所前に開催される「土俵祭り」を紹介". Spaia Sports (in Japanese). 8 May 2017. Retrieved 13 November 2023.
  81. 1 2 Nema 2011, p. 132.
  82. 1 2 Nema 2011, pp. 136–137.
  83. ↑ Kenrick 1969, p. 97.
  84. ↑ Cuyler 1979, p. 13.
  85. 1 2 3 Nema 2011, pp. 137.
  86. ↑ Schilling 1994, pp. 15–16.
  87. ↑ Nema 2011, pp. 137–138.
  88. ↑ "東大生力士・須山が神送りの儀式に参加　緊張の面持ちで御神酒を捧げ三拍子で手打ちをして場所締め". Sports Nippon (in Japanese). 22 May 2022. Retrieved 13 November 2023.
  89. ↑ "NHK総合テレビが「神送りの儀式」まで完全生中継！！　無観客の大相撲春場所で…「これは激レア」". Chunichi Sports (in Japanese). 22 March 2020. Retrieved 13 November 2023.
  90. ↑ Hall 1997, pp. 56–59.
  91. 1 2 3 4 Hall 1997, pp. 56.
  92. ↑ "幕内土俵入りで行司がいない…２分近く"待った"の拍子木". Sports Nippon (in Japanese). 17 May 2014. Retrieved 13 November 2023.
  93. ↑ "行司不在で土俵入り中断、錦太夫が平謝り". Nikkan Sports (in Japanese). 16 May 2014. Retrieved 13 November 2023.
  94. ↑ Atsuo Tsubota. "大相撲見物便覧・十両・幕内土俵入り" (in Japanese). Retrieved 13 November 2023.
  95. ↑ Nema 2011, p. 48.
  96. ↑ Atsuo Tsubota. "大相撲見物便覧・横綱土俵入り" (in Japanese). Retrieved 13 November 2023.
  97. 1 2 3 Hall 1997, p. 46.
  98. 1 2 3 4 5 6 7 8 9 10 11 12 13 "ことば談話室 スポーツ相撲字と番付". The Asahi Shimbun (in Japanese). 12 September 2013. Retrieved 13 November 2023.
  99. 1 2 3 4 5 6 7 8 9 10 Iizuka, Saki (7 November 2020). "大相撲の行司さんって土俵裁き以外に何をしている？". Number (in Japanese). Archived from the original on 6 June 2022. Retrieved 13 November 2023.
  100. 1 2 "大相撲の行司っていったい何なの？ その2". NHK (in Japanese). 9 March 2022. Retrieved 14 November 2023.
  101. 1 2 3 4 "相撲用語集 - 番付". Japan Sumo Association (in Japanese). Retrieved 14 November 2023.
  102. ↑ "番付の書き手が木村要之助に春場所から代わっていた　木村容堂から16年ぶり戦後８人目の交代". Nikkan Sports (in Japanese). 30 March 2023. Retrieved 13 November 2023.
  103. 1 2 Cuyler 1979, p. 152.
  104. ↑ "顔ぶれ言上". International Encyclopedia Britannica (in Japanese). Retrieved 13 November 2023 – via Kotobank encyclopedia.
  105. ↑ Hall 1997, pp. 54.
  106. ↑ Nema 2011, p. 56.
  107. ↑ "Sumo: Top referee to resign over sexual harassment scandal". Kyodo News. 13 January 2018. Retrieved 13 January 2018.
  108. ↑ "式守伊之助が退職　昨年若手行司にセクハラ　名古屋場所は24年ぶり立行司不在に". Sports Nippon (in Japanese). 31 May 2018. Retrieved 11 November 2023.
  109. ↑ "三役格行司の木村玉治郎が相撲協会に退職届を提出　師匠の立浪親方「本人の意志が固かった」". Nikkan Sports (in Japanese). 30 September 2023. Retrieved 30 September 2023.
  110. ↑ "立行司の41代式守伊之助が38代木村庄之助に昇進　庄之助空位9年で終了、在位は９カ月の見通し". Nikkan Sports (in Japanese). 28 September 2023. Retrieved 28 September 2023.
  111. ↑ Sasaki Ichiro [@Ichiro_SUMO] (September 29, 2023). "三役格行司の木村玉治郎さんが退職。 定年まであ と2年と少しにもかかわらず決断したのは、なぜ か。 28日に発表された人事で立行司への昇格が ならず、 不満を募らせたようです。" (Tweet) (in Japanese). Archived from the original on 30 September 2023. Retrieved 4 November 2023 – via Twitter.

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