Xup

Preface 

This was written with the assumption you've also read these other analyses:

Thoughts on Sukuna and Kenjaku’s relationship as of JJK 258.

Gojo's You Pronouns (Gojo's Relationship with Toji and Geto)

Please give them a quick glance at least.

...

Some of you may have found it odd that a discussion about bodies being irreversibly changed and used left out Mahito whose ability quite literally irreversibly changes bodies for them to use. That was deliberate. Blame Tumblr’s 30 photo limit.

The previous post was actually about Mahito. 

Mahito

For series that has a power system based on strong negative emotions, it is a bit odd that curses surrounding sexual trauma aren’t ever directly mentioned in this work. You could chalk it up to the series being Shounen and not Seinen. But that is precisely why I think JJK delves into the topic using abstract representations. It allows the topic to be explored in a way that connects well with those who’ve experienced it without being too graphic for the younger audience.

Though Kenjaku is a literal rapist, I argued the methodology and effects behind vessel creation resemble rape. Someone's body belonging to another through force, permanent changes brought about after experiencing immense trauma, being groomed into tolerating it as a natural part of this world…  When I think of a curse equivalent to this, there is no one other than Mahito that fits.

The transfigured humans Mahito creates are through nonconsentual touch that strips them not only of their autonomy, but their clothing as well. These people are in immense pain from the distortion of their bodies and can never be returned to their original state. In this way, transfigured humans can be read as a stand in for victims of sexual assault.

I didn’t propose this idea first. The Tumblr user that inspired this entire analysis, hermitw, did so in this post (please read it, it's very good). This person’s ideas will be reiterated in this discussion and I will expand upon them starting with how poorly other characters react to their Cursed Technique (CT).

Breaking Composure

Mahito sets themself apart from other curses by how they’re able to get under the skin of the most seasoned sorcerers. It’s not because of their words but the transfigured humans.

Nanami is heralded as the no-nonsense man. Nothing gets to him. He is always calm and professional no matter the circumstances. Mahito's first interaction with him immediately throws him off kilter.

We saw how much fun Gojo was having beating Hanami to death and tearing Jogo apart. That stops entirely when the transfigured humans show up. Yuji can see it coming too. This is the first time during the fight that Gojo’s composure visibly breaks. His reaction to Mahito isn’t any better. There are no smiles and he looks to be in shock.

Gojo’s Six Eyes allow him to see Cursed Energy (CE) to the point where he can infer someone’s CT at a glance. When he sees those transfigured humans, he’s probably seeing the extent of their pain in how the CE controls their souls.

I also want to point out that sexual harassment on trains is such a massive problem in Japan that they have special cars for women. There’s something to be said here about a train full of people that can represent victims of sexual assault.

This visceral disgust when it comes to Mahito isn’t limited to the protagonists either—the main antagonist, Sukuna, finds them to be repulsive after a few interactions. In this instance, Mahito's touching of Sukuna's soul is straight up compared to a patron harassing a hostess.

Just like Gojo, Sukuna goes from having fun to having a really bad time in an instant.

I bring their reactions to Mahito up because there is something off about it. These are all characters that hardly balk at the gore and death brought about by curses. It’s as if Mahito’s brand of violence needs to be categorized as something else.

If Mahito is seen as the embodiment of sexual assault, this is in line with how sexual violence is separated into its own category for treatment and study. When compared to non-sexual violence, the lasting effects are so severe it's not helpful to treat it the same way.

And that’s just what Mahito is. An exceptionally dangerous curse that Jujutsu Society deems needs to be exorcized before it destroys everything because barely anyone can deal with its effects. Likening that damage to something on par with natural disasters is significant.

Mahito as a Natural Disaster

Mahito is the leader of the natural disaster curses despite being born of humans. Hanami, Jogo, and Dagon are forms of wrath spawned from environmental damage brought about by humans. When nature, the ocean, or volcanoes cause mass death, people accept it as a part of living in this world. Sometimes they’ll go as far as to blame others for causing their own demise by living so close to it. 

Mahito doesn’t seem to fit into this category unless you consider how widespread sexual assault is. In the US alone 81% of women and 43% of men reported experiencing some form of sexual harassment and/or assault in their lifetime. These numbers are likely higher due to the underreporting of this crime in general.

In 2021 it was estimated that 101.8 million people were affected by natural disasters or about 1% of the current 7.9 billion population. By 2050 some estimate that 1.2 billion people will be displaced by climate change related natural disasters. That’s about 15% of the current population.

Compared to natural disasters, sexual assault certainly rivals their numbers. But when compared to reporting? It’s under discussed. People chase storms. Natural disasters are tracked extensively by the damage and cost. Nations build infrastructure and plan around them. They’re acknowledged as a problem that is to be dealt with. The victims of sexual assault get no such attention. Warnings against perpetrators are often ignored and the victims are something people would rather keep invisible.

Mahito is a lot like that. Able to go about unnoticed as they stockpile thousands of humans whose bodies disturb those around them. The transfigured humans are targeted first by sorcerers both because it’s easier and because the one creating them seems untouchable.

Mahito’s effectiveness as a curse is their ability to force people to reckon with the worst humanity has to offer. They mirror every little sin and exploitation committed by others, putting it on full display with their manipulation of Junpei.

Just like Mei Mei grooming Ui Ui with inappropriate but gentle touches and praise…

Just like Kenjaku manipulating the vulnerable to gain access to and use their bodies, only to betray them in the end… 

You might call Mahito Kenjaku’s protégé. Really taking after all the worst aspects of that bastard. However, I have read CFYOW. Mahito’s true source of inspiration comes from someone unexpected. 

Allegory in Darkness (JJK Summer of Ashes, Autumn of Dust, Chapter 3)

Before Mahito met Junpei, they met a blind homeless man living under a bridge. Their interactions with this man fundamentally change their view on humans and their approach to breaking them. This short story is one of the most harrowing things I’ve ever read. The quiet horror of JJK is on full display here. I’m not going to summarize all of what happens. Just read this.

This old man is so detached from himself and the world around him that he has essentially become nothing. He exists as a thing. This fascinates Mahito and they decide to observe them, forming a weird sort of companionship with him. Eventually, Mahito learns why the old man is this way.

Immense trauma. Abused and disfigured, the old man gives up on everything and in turn is freed from his suffering. Mahito likens his state to enlightenment Buddhist monks may achieve. 

They’re not wrong about this. Buddhism is centered around the escape from suffering via detachment. But there’s something greatly unsettling about this situation. Unfortunately that never gets addressed, the old man dies and Mahito oversees it.

And what’s this? Right at the end. The old man appreciates Mahito for being there for him. His “enlightened” state is revealed for the facade that it is, causing his soul to waver. He appreciates that his suffering has been acknowledged by another and dies satisfied, leaving Mahito both in a state of mourning and with the perfect way to manipulate someone before they pass.

What a human is to Mahito.

There’s a lot I left out in my summarization of Allegory of Darkness. Mainly the little discussions they had to build a relationship. They’re centered around movies and books because Mahito uses those to understand the humans around them. 

From their studies, they conclude the following. 

Humans are creatures that eat, sleep, and rape while curses are creatures that deceive, cheat, and kill. But I’d like to break down the kanji Mahito uses for their description of humans.

食 (ku) is usually read as "ta" which is in line with regular eating. The "ku" reading is more like devouring and it can be a sexual innuendo.

寝 (ne) means to sleep. And just like in English it can mean to have sex with someone.

犯す (okasu) is the tricky one. It can mean to commit a crime, to break, to violate, to contravene, to deflower, to rape.

Translating this as rape isn’t wrong, but it can overemphasize the sexual connotation. Okasu is more about the nonconsent. Doing something against another’s will. 

However in Mahito’s case, they’re most definitely drawing attention to that. The eat uses the ku reading and is next to sleep with heavy innuendo. Okasu implies an assault on a body that does not belong to them. With this in mind, I think eat would be best localized as consume to get across the greedy inconsideration.

This isn’t coming from nowhere. They watched such a thing occur first hand. That old man I mentioned? He’s killed by two random men on a dare because they see him as something for their consumption. His body doesn’t belong to him. It’s a thing for them to play with.

Kenjaku, a human, reinforces this behavior by having Mahito participate in death womb painting incarnations and other manipulative schemes. And in the end, Kenjaku causes Mahito to fall to the same victimization they learned from humans.

Mahito sees humans, not curses, as creatures that take without consideration. They’re beings that have made the violation of boundaries so commonplace it can be seen as natural. And he’s not really wrong about that in the context of this story. All the stuff I mentioned in the previous post—it’s both right there in your face and nearly invisible. 

The acts themselves are never depicted but always implied. It’s an insidious thing that goes ignored or is outright denied by fans. Anyone who has experienced these things, recognizes it, and points it out will be chastised for reading too much into it.

But can you blame them? The perpetrators are named. They’re goofy and strong and interesting. Their victims are footnotes with little presence and are sometimes outright denied names. And yet they’re always there, just out of sight, suffering in the background.

How horrific that this mirrors a victim’s experience almost identically.

Mahito vs Yuji

The first time Yuji kills a human, it’s as a mercy. At the request of the transfigured human, Yuji puts them out of their misery.

It’s a sin Nanami has been trying to protect Yuji from as a child and Mahito forces it on him with a cruel choice between leaving them to suffer or ending it for them. Yuji chooses to liberate them from suffering.

I think Yuji is able to see the outline of Mahito’s soul, not because of Sukuna, but because he is willing to see Mahito for what they are and face them head on. He doesn’t hide how the transfigured humans or deaths affect him. He cries over them and carries on with that hurt. 

And it’s painful. Yuji vomits and wails on the floor. But he deals with it. Unlike his mentors who bury their emotions and pretend everything is ok.

This is what makes Yuji fundamentally incompatible with Mahito. He is the exception that won’t allow Mahito to go unnoticed and slip away. He does it for their victims and himself. And still Mahito taints him. Yuji starts to see himself as a cog no different than Mahito.

He carries that mentality until he finally confronts Sukuna in JJK 265. Acknowledging why he started thinking that way in the first place, moving past it and onto something better. 

That’s what I love about Yuji the most. To him, anyone’s trauma will never be invisible.

And the horror persists…

Even though Yuji is this tiny beacon of hope in this rather depressing narrative, there’s still so much he can do as a 15 year old boy. The trauma he takes on and deals with is only for those he was witnessed or has been told of. This means a lot of the characters don’t have their grievances addressed in a way that gives me comfort.  

The old man under the bridge may have died satisfied, but I can’t stop thinking about him. His suffering and isolation masked by numbness went on for decades. The happiness he experienced at the end was for seconds. And the worst of the worst, Mahito, was the one to comfort him…

I can't stop thinking about the old man under the bridge.

There’s a lot I left out in my summarization of Allegory in Darkness. I really wanted to include more, but I found it to not fit into the rest of this discussion. Strange little bits of dialogue like these.

When I read these passages, a single question lingers in my mind.  

Why does this man resemble Sukuna? 

I lied. This post is actually about Sukuna.

Let’s go back to that homeless old man under the bridge. Mahito admires him as enlightened, but anyone can his state is mortifying. He has coped with the abuse, disfigurement, and suffering by becoming nothing. No different than a rock. He has no name. He’s not a person. He feels nothing. And the worst thing about it is how that’s technically better than being tormented by those memories.

JJK asks how does one cope with trauma? And repeatedly this question is answered by most characters in one of two ways:

1) You let it consume all that you are.

2) You become nothing as you detach yourself from it entirely.

The old man under the bridge is what Gojo tried to and failed to become. As much as he pretended otherwise, his attachment to grief and love controlled him. Sukuna mocks him for this. Calling him painfully ordinary in the English localization isn't incorrect, but it strips away that religious context. In Japanese this kanji 凡夫 (bonpu) can be read as Unenlightened.

The old man reached enlightenment while coping with his trauma. It worked for so long. But right at the end, when Mahito shows some semblance of care for him, those feelings he thought were shaved off cause him to waver. 

A new question plagues my mind.

What the hell happened to Sukuna? 

It’s presented as a humorous thing. Framing Mahito’s nonconsensual touching of Sukuna’s soul as a handsy patron ignoring the boundaries of a hostess.

Gege sometimes introduces character quirks as something funny before they’re revealed to be induced by trauma. Gojo Satoru is the biggest culprit of this with his sweet tooth and manner of speech and childish behavior that desperately tries to claw back the youth that was stolen from him.

Sukuna has such an averse reaction to having his soul touched by Mahito. He’s wearing women’s clothes when it happens. He’s likened to a hostess for it.

When we consider this and the quiet way misogyny and sexual assault is woven into this story… And how Gojo, the Strongest, was preyed on by older women. And how Yuki escaped having her body being used by someone much older than her by becoming strong. And how Rika, the Queen of Curses, is likely a victim of CSA by someone who was supposed to take care of her. And how Mai, a twin and a victim of CSA, creates a stronger twin by dying when she can no longer cope with her trauma.

I don’t like what this suggests for Sukuna at all.

Sukuna is willing to bond with all the other natural disaster cursed spirits, except Mahito. He himself became something akin to a natural disaster so it makes sense he liked the company of those like them. It’s him rejecting the strongest of the bunch because of how their CT violates others’ bodies is something I cannot overlook.

Jogo’s fire is so kind in comparison. The bodies he burns and the corpses he leaves cannot be defiled by anyone. It’s what would’ve prevented Geto’s body from being stolen. And hey! Sukuna returns the favor, burning Jogo in a way that prevents Kenjaku from absorbing him.

The easiest way for Sukuna to permanently scar and  traumatize Yuji is to inflict sexual violence on him or his loved ones. JJK does not shy away from having rapists like Noaya and Kenjaku do just that. A common complaint from fans is Sukuna not trying to manipulate Yuji into working with him. JJK does not shy away from having groomers like Kenjaku, Mahito, and Mei Mei (and to an extent Tengen) do just that.

Sukuna is strong and clever enough to do these things, but he doesn’t. I think there’s more to this than a disinterest in sex.

Choso’s mother faced ostracization for her unique body that allowed her to give birth to hybrid children. With nowhere left to go she wound up at a temple for sorcerers.  Kenjaku took advantage of her situation and body, partaking in her rape to satiate intellectual curiosity.

Sukuna faced ostracization as a child for his unique body that made him a great sorcerer. Just about everyone who knows him has tried to exploit his abilities for their benefit.

There’s a massive blank in this parallel. What happened to Sukuna growing up to make him this way? Every time I try to fill in that blank with the information we have now, I’m left with something deeply unpleasant. 

When Sukuna has flashbacks, it only ever goes as far back to his time as Yujikuna. He verbally recounts his time in the womb and there’s nothing else. The first time we see Heian Era Sukuna in full, it’s from Yorozu’s memory. And if you recall…this introduction is him being sexually assaulted. 

Sukuna’s fingers are scattered everywhere, fragments of himself are throughout the world and in a little bit of everyone. A curse that cannot be destroyed that only gets stronger with time. He’s something that was repressed despite everyone knowing he exists—a victim of sexual abuse.

Sukuna’s Backstory—Revised

Back when I theorized that Sukuna is an ex-slave, I deliberately withheld references to sexual abuse slaves are often subjected to because I felt it was too heavy for the post.

But seeing others theorize something that severe happened in part because of his CT’s name and spiritual pederasty practices at the time, makes me regret not including it. Please read the post by Tumblr user tangsakura that brought this to my attention.

Pederasty, if you do not know, refers to a boy having a sexual “relationship” with an older man sometimes as a form of “guidance”. The most known form of this originates from ancient Rome and Greece. I put “relationship” and “guidance” in quotations because children cannot consent to or grow from this kind of abuse. 

Such a thing was common, sometimes socially accepted, systemic abuse in the ancient world. (Though a form of it exists to this day.) Japan partook in pederasty, even in certain types of Buddhist temples, prior to the Meiji Restoration in 1868. (Here’s a video source on it. Be warned it's pretty upsetting.)

And in most of these societies that accepted pederasty, a relationship between two men of equal standing was frowned upon or not tolerated at all. The imbalance of power and exploitation of children was the socially acceptable thing. Despite, you know, the resulting trauma and suicides of the victims.

As discussed in the linked video, the children at these temples were seen as pure and therefore closer to Buddha. Since celibacy between human monks was expected, fetishizing these children as gods allowed for the mental gymnastics to justify molesting them. 

That’s not too surprising. Organized religion with massive followings all have it in common—the sexual abuse of minors and tolerating it or covering it up. What’s striking about this abuse is that it was considered important to or even necessary for enlightenment by some sects. Their suffering brought about enlightenment. 

Mini crash course for those not familiar with Buddhism. There are 4 Noble Truths that are foundational to this religion. (Copy and pasted from Wikipedia.)

1) Dukkha: Suffering exists: Life is suffering. Suffering is real and almost universal. Suffering has many causes: loss, sickness, pain, failure, and the impermanence of pleasure.'Dukkha: Suffering exists: Life is suffering. Suffering is real and almost universal. Suffering has many causes: loss, sickness, pain, failure, and the impermanence of pleasure.

2) Samudaya: There is a cause of suffering. Suffering is due to attachment. It is the desire to have and control things. It can take many forms: craving of sensual pleasures; the desire for fame; the desire to avoid unpleasant sensations, like fear, anger or jealousy.

3) Nirodha: There is an end to suffering. Attachment can be overcome. Suffering ceases with the final liberation of Nirvana. The mind experiences complete freedom, liberation and non-attachment. It lets go of any desire or craving.

4) Magga: In order to end suffering, follow the Eightfold Path.

Per the 3rd Noble Truth, enlightenment comes from the end of suffering, not its continuation. The idea that suffering is needed for enlightenment contradicts this Truth. But that’s not surprising either. I was raised Protestant and I’ve got a whole laundry list of how that branch of Christianity seems to have ignored the basic fundamentals of Biblical text. 

What I want to get into is the specific branch of Buddhism Sukuna appears to have been abused under—Tachikawa-ryū. Just as a heads up, information on this sect is limited as this person explains:

“Tachikawa practice became forbidden and the school’s ritual texts were destroyed. As a result, only a few original scriptures and rituals survived the persecution, which makes it very difficult nowadays to fully understand the teachings of the Tachikawa-ryū.”

(The wikipedia page is straight up missing citations so feel free to correct me if I get some stuff wrong.)

The destruction of records sounds exactly like what happened with Kenjaku and the Meiji girl. But the similarities don’t start or end there. This sect is accused of using human and animal skulls for rituals. And if you recall, Sukuna sits on a throne of oxen skulls. Other heretical acts included the consumption of meat, which at the time was forbidden. Another thing Sukuna loves to do. 

But what this sect is most known for are the bizarre sex rituals needed for enlightenment. You know the thing Sukuna explicitly has no interest in. More excerpts about that from the non-wiki source:

“Since the idea of a world, created by the union of male (yang) and female (yin) elements, is the essence of cosmology in Tantrism, sexual union serves as the “real life” version of this dualism. In other words, sex is an effective way to achieve buddhahood in a relatively short amount of time (best case scenario: this life, “becoming a buddha in this very body (即身成仏 sokushin jōbutsu)”). Furthermore, much ink has flown on the description and discussion of a human skull ritual that involved sexual intercourse and the use of seminal and vaginal fluids to create an object of worship.”

This melding of male and female elements is everywhere in JJK. It’s a massive component of the reproductive horror too. Everything with Kenjaku is self explanatory. But Sukuna, who wears women’s clothes, is currently pregnant with the Merger, and has a gender ambiguous servant… He’s a part of this too.

It should also be noted  that Tachikawa-ryū is actually a sub-sect of a sect. It originates from Shingon Buddhism. …Which was first introduced in the Heian Era.

Here are some quotes from the wiki article:

“The essence of Shingon practice is to experience the Dharmakaya, the ultimate reality, by emulating the inner realization of the Dharmakaya through the synchronized meditative ritual use of mantras, mudras (hand gestures) and visualization of mandalas.”

Oh hey that sounds like what Jujutsu Sorcerers do.

“The goma (護摩) fire ritual is an important and recognizable ritual in Shingon. The meaning of goma is to burn the firewood of delusion with the wisdom flame, consuming it completely.”

Oh hey that sounds like Sukuna’s fire CT.

“The most important Shingon mandalas are known as the Mandala of the Two Realms which are: The Womb Realm (Sanskrit: Garbhadhātu; Japanese: 胎蔵界曼荼羅, romanized: Taizōkai) mandala based on the Mahavairocana Sutra and the Diamond Realm (Sanskrit: Vajradhātu; Japanese: 金剛界曼荼羅, romanized: Kongōkai) mandala based on the Vajrasekhara Sutra.”

Oh hey that’s Kenjaku’s Domain.

I wasn’t raised any kind of Buddhist, so there’s probably a lot here I’m missing. My point here is that the symbolism and historical context are in line with Sukuna enduring some pretty horrific abuse as a child. It’s very likely that the way he behaves and thinks is one massive cope to rationalize what happened to him. 

Identity and Trauma

Sukuna is a difficult character to grasp because he’s so unforthcoming in personal information. He’s not once introduced himself by name and reveals fragments about himself in very cryptic ways. Most of what we know about him is from other characters. (Much like how the original writings of Tachikawa-ryū are lost and the remaining info is sourced from outsiders.)

To better understand him, I’ve been working under the assumption that other characters reflect fragments of Sukuna that will eventually fall into place.

Sukuna is like Maki. Consuming his twin to survive and becoming stronger for it.

Sukuna is like Toji. Discriminated against for the way he was born, he becomes strong enough to separate himself from Jujutsu Society only to be dragged back in.

Sukuna is like Geto. Falling from grace and procuring a cult-like following. 

Sukuna is like Todo. He’s completely self-centered and hates taking orders from those weaker than him.

Sukuna is like Mechamaru. Disfigured by birth, longing to connect with others, he finds himself at the end of a manipulative deal that promised him a second life.

Sukuna is like Kenjaku. He sees himself as above others and only wants equals for companionship. Other people are playthings for him to consume to stave off boredom. 

Sukuna is like Mahito. Endlessly curious about the humans he was born of, he consumes their art and lives in an attempt to understand them.

Sukuna is like Yorozu. Obsessively pursuing a single person, trying to teach them love through violence.

Sukuna is like Yuji. Adapting to any situation with battle intuition like no other by understanding his opponent.

Sukuna is Gojo. I call them twin flames since they have the most in common. If you noticed, that homeless old man from Allegory in Darkness resembles Gojo a lot too. For this reason I often use Gojo as a reference to infer how Sukuna is as a character.

Gojo’s trauma that helped him reach his self-proclaimed enlightenment was Toji. And that was just normal assault. But let’s reframe that battle as something a little more abstract…

As a teenager Gojo has his Infinity, a barrier that kept him safe, forcibly penetrated by a much older man. This both kills him and awakens him to immense power that irreversibly changes him. His loved ones can no longer recognize him and his relationships are destroyed by this. His ability to feel pleasure and his sexuality are contorted in ways that others find deeply perverse.

This is the plot of Baby Reindeer—an extremely upsetting semi-autobiographical recounting of how the creator’s sexual trauma ruined his life.

But that’s not how everything is framed at first. The main character, Donny is introduced as a man trying to report his stalker, Martha, to the police. 

Martha recognizes that Donny has been abused. Maybe not in the same way as her, but similar enough to the point where they become toxicly attached to each other. She stalks him and assaults him in what she believes to be acts of love. You both pity her for her circumstances and hate her for the destruction she causes. 

That sounds like Sukuna doesn’t it?

Sukuna saw something in Gojo he can’t recognize in anyone else. And I think it’s much more than the loneliness that comes with being strong—It’s having your body violated and no one recognizing or taking your trauma seriously because you’re supposed to be strong. 

Toji’s failed assassination attempt on Gojo resembles sexual assault in how Gojo reacts to the whole ordeal. He wants some kind of support but pushes everyone away. He craves touch but has a barrier to prevent it running 24/7. He both pities Toji and admires him, fears him and kills anything like him. His sexuality cannot be divorced from this incident, needing a good deal of violence to get off. It’s too similar to how Donny engages his own sexuality after his assault. 

But to my knowledge, Gojo hasn’t been raped. He went through something that resembled it and Sukuna picked up on that. During their fight, Sukuna essentially dealt with that trauma. He became a sort of Toji that satisfied Gojo’s perverse needs while tearing through the very thing that had him targeted in the first place—Infinity.

This is the source suffering Sukuna seemingly liberates Gojo from with extreme violence like some kind of heretical Bodhisattva. There’s also something to be said about him using Mahoraga to do this.The Eight-Handled in its title is a reference to the Eightfold Path that’s to be followed in order to obtain enlightenment.

And they both have this trait in common—using violence to guide others towards enlightenment, a perversion of the 3rd Noble Truth. Gojo just calls it tough love.

(And notice how Megumi recalls both Sukuna and Gojo's words as he grows from a difficult fight.)

I know that Gojo does this because of his trauma with Toji and his own “growth” coming from it. It’s one of Gojo’s many destructive coping mechanisms. He’s stuck in the past trying to relive what was stolen from him. Like I mentioned before, Sukuna calls Gojo unenlightened for this. And if they’re twin flames, I have reason to believe Sukuna is the exact same way.

Sukuna finds Maki to be the most compelling of Gojo’s students. And I think there’s more to this than seeing a  fellow monster in her. She’s what he wants to be.

Not only is Maki free of the sorcery that ruined their lives, she has confronted and dealt with her trauma. She killed the source of her suffering, the Zenins, and has accepted the death of her twin she was so dearly attached to. And unlike her mentors, Maki appears to be emotionally stable because she did this in spite of her trauma, not through it. The sumo guy's compassion is what guides her. In other words, she’s obtained enlightenment outside of violence.

Maki also succeeds where Toji failed. There isn’t anything left that would cause her to waver. She stays true to herself and remains enlightened.

That seems to be a recurring thing—characters deviating from their “enlightened” state through human connections that rouse their unresolved emotional issues and then dying. Toji’s projection of his trauma from Jujutsu Society onto Gojo gets him killed. Kenjaku’s desperation for companionship has Takaba create the perfect opening for Todo and Yuta’s ambush.

Sukuna has started to deviate from himself because of Yuji. And it’s probably because he’s projecting his trauma onto him. If that’s the reason both Toji and Kenjaku were felled, it’ll be the reason for Sukuna’s downfall too. Just like that old man under the bridge.

Sukuna and Yuji

Umineko no Naku Koro ni (When the Seagulls Cry) is a visual novel about a person who is fundamentally misunderstood by those around them. They desperately want to be loved without being perceived, believing themself to be unworthy due to trauma and immutable characteristics given to them at birth. Instead of telling anyone these feelings directly, they play games akin to torture. They torment the ones they love over and over in hopes they'll see through their actions and understand them.

I’ve always compared Sukuna to this character, but for this analysis I’ll be comparing him to another from Umineko—Rosa Ushiromiya.

The youngest of 4 from a rich conservative household, Rosa was subjected to physical and verbal abuse by her father and older siblings. As an adult around them she cowers. She shows her abusers respect they don’t deserve because of her social standing within the family and tolerates their jeering.

But with her little 9 year old daughter who can’t fight back? She beats her the moment she makes any mistake. As she beats this child she screams about how everything is her fault. Rosa projects her financial woes, her childhood abuse, and systemic misogyny all onto this child that never asked to be born. She blames this child for her own shortcomings that keep her tethered to her abusers year after year.

The sad thing is that Rosa doesn’t realize why she’s doing this. She is unable to come to terms with her own trauma and remains stuck in the cycle of abuse as both a victim and a perpetrator, unable to spare her daughter from it. 

Knowing that Sukuna and Yuji are blood uncle and nephew. And knowing that by technicalities, Yuji would be genetically recognized as Sukuna’s son…I see that kind of hurt in their relationship.

Sukuna is a very good liar. Most take him at his word. He says that he hates Yuji for his ideals—how he puts his life on the line in service to others. The things Megumi, Higuruma, and Gojo do as well. And yet Sukuna admires them. Todo sacrifices himself to prop up Yuji and save Hana. Sukuna calls him a true sorcerer for this. It’s not unreasonable to conclude that Sukuna isn’t being honest about why he hates Yuji. 

I think it’s because Yuji is somehow linked to Sukuna’s trauma through no fault of his own. And because Yuji is easier to target, Sukuna uses him as an outlet.

We’ve seen this scenario play out before in JJK. Mai lashes out at Maki instead of Naoya or all the other men like Naobito who enabled or partook in her abuse because it’s the safer thing to do. She doesn’t actually hate Maki. She hates what she has to endure at the Zenin Clan and sees it as inevitable. Fighting back is scary and she really hates doing that. If the manga didn’t make that clear, the CFYOW: Thorny Road at Dawn, Chapter 4: Advancing in the Face of Fear sure does.

Yuji isn’t a cage to Sukuna because he chose to be this way. Kenjaku made him for it and even manipulated him into ingesting the fingers. But you know, Yuji is someone Sukuna can attack without consequence. 

I do not know if Kenjaku is the person who abused Sukuna or if Kenjaku merely resembles the person who abused Sukuna. Kenjaku is older than Sukuna, has a fascination with him, and has manipulated him. There are plenty of other characters that have been traumatized by Kenjaku.

Whatever the true nature of their relationship is, Sukuna is choosing to attack a symptom of his restriction instead of its source. He’s behaving no different than Mai or Rosa which leads me to believe there’s something deeper to his hatred of Yuji.

Yuji’s Role

I think that Yuji is aware something terrible happened to Sukuna. He’s not really sure what. The type of abuse Sukuna likely went through is not common historical knowledge even in Japan.

For the longest time, Yuji regarded Sukuna as a curse and denied him his humanity. But as of JJK 265, Yuji treats Sukuna like a human. He takes him through his memories and plays little games with him. He rejects the cog mentality Mahito groomed him into and says this:

“I could very well be doing the wrong thing here. So I thought I should at least let you see the humanity of someone other than yourself.”

Yuji is admits that his approach to Sukuna may be flawed.

And flawed it is. This entire chapter and offer Yuji makes to Sukuna might be one of the cruelest things he has done so far and he isn’t even aware of it. Yuji is recounting a pleasant childhood full of love and quiet moments. That’s something Sukuna didn’t have because it was taken away for reasons beyond his control.

This accidental cruelty isn’t anything new. It happens right before Junpei dies to an ability that resembles sexual assault. Yuji reaches out to him and asks what’s wrong. He notices something is off and tries to console Junpei through it.

And here he apologizes for saying something so insensitive. He didn’t know, but he had to ask. Sukuna was there to see that.

I think that's what Sukuna wants from him. He wants Yuji to acknowledge he was hurt. To recognize that something happened to him and offer something like he did with Junpei. It’s a bit odd that he humors Yuji’s kindness towards him instead of immediately opening his domain as a counter. This could be an explanation for that.

Yuji hasn’t given Sukuna the same treatment yet. In fact he’s done the exact opposite thing he does with other people. Yuji usually lets his opponent yap at him and meets them as they are. This time, Yuji is the one who does the bulk of the talking and he doesn’t give Sukuna a chance to open up about himself.

That’s not his fault at all. He’s 15 and it’s not his job. The reason he thought Sukuna was a curse for so long is because everyone else told him he wasn’t human and Sukuna never denied it. But just like with Junpei, Yuji did something really insensitive.

Yuji showed Sukuna pity then told him to die or go back into his cage.

People picked up on Yuji being posed like the Fallen Lucifer painting. I think it’s deliberate this offer is being framed as villainous. If Sukuna is outright revealed to be a former slave or a victim of CSA, on reread this would come across as wicked.

It wouldn’t be the first time a scene goes from hype to depressing on reread. I loved watching Yuji and Nobara grow as they killed Eso and Kezichu. After Choso? That fight breaks my heart. Yuji has been manipulated into killing his own brothers and he didn’t even know it.

Yuji’s status as a cage is likely reminiscent of whatever bound Sukuna to the abuse in the first place. And that’s what he’s offering. Death or existing in that state you could argue is much worse than death—a state where his body does not belong to him. Where he is forced to watch a normalish life he can’t have play out for the one tormenting him.

The anger Sukuna displays at Yuji for this is something we’ve only seen him lob towards Mahito. Hell, it’s the same kind of face Yuji makes at Mahito.

I think it’s also telling that Sukuna couldn’t feel anything towards the small things in life. That’s common for anyone who has undergone immense trauma. He was rather cordial about trying this stuff out until Yuji gave his ultimatum.

I’m sure Yuji would give Sukuna more grace if he’d just be honest with his feelings. But this guy is no different than Gojo. He bottles everything up and gets mad at others for not intuiting he’s about to explode.

Strength and Masculinity

Baki the Grappler. This is a manga where men destroy each other’s bodies as a test of strength. It’s poorly written but the art is terrifying and I love it so dearly. Between fights of extreme violence and body horror the characters eat. And that’s it. That’s the manga.

I’ve brought this series up before when discussing how fights can be used as a dialogue between characters. In Baki, many of those combat convos ask the following:

What is strength? What does it mean to be strong? 

What is a man? What does it mean to be a man?

Various characters will answer in their own ways. But I want to focus on the man who seeks to challenge death.

This is a man, who after being raped feels like he’s less of a man. And he thinks that others will see him as less of a man if he ever admits to it. (This happens in Baby Reindeer too.)

In a misogynistic society, women are expected to tolerate sexual assault. Their identity is often linked to experiencing it. Men are expected to be perpetrators of it, not victims. This is why this character calls his rape being shown “the woman within him”.

Echoing this sentiment, Sukuna, in women’s clothing, is quite literally referred to as a girl when Mahito touches him without permission. It’s also treated as a joke. The Baki character doesn’t fare any better in fanspaces. If you mention his name, someone will eventually reply “Yujiro Rapes Mid Diff”. It’s got an abbreviation too: “YRMD”. A little in-joke since the fandom at large refuses to take his assault seriously. 

This is probably why Sukuna refuses to even hint at his abuse. It fundamentally conflicts with his identity. He’s the strongest sorcerer in all of history who would be mocked for being a victim. After all, he did just that to Junpei and torments Yuji over his helplessness. He perpetuates the cycle of shame to protect himself even though he’d benefit more from dismantling it.

And there’s another reason Sukuna wouldn’t be forthcoming with his trauma—predators will take advantage of this vulnerability and revictimize people. It’s often why those who escape abusive relationships find themselves in another. Straight up, that’s why it’s considered safer to not list out your traumas and mental illnesses on dating apps. It’s safer not to trust.

But still, this is something you eventually have to disclose with anyone you’re trying to connect with. Otherwise they won’t understand you or why certain things send you into a panic. And that’s the problem. When is it safe to do that? When can you tell someone of this thing that makes you so vulnerable? It’s not like you can show up to a first date and go, “Hi, I was abused as a child. I need to make sure you’re not going to hurt me. If your voice rises above a certain pitch I’m going to cry on the spot.” If that somehow doesn’t sour the mood, they now have the exact tools to hurt you with. That’s scary as hell.

Sukuna has been destroying absolutely anyone that can have power over him, despite him craving companionship from those of equal strength. Gojo did this same song and dance with anything that resembled Toji until it killed him. It’s a consequence of a coping mechanism this toxic. As long as they are strong, they can’t be hurt like that again. And because they are strong they must endure solitude. The loneliness is worth being safe.

Yuji’s approach to trauma is the polar opposite. He faces it and deals with it. In the same way Mahito forces sorcerers to see the worst of humanity they’ve been overlooking, Yuji is forcing Sukuna to reckon with something he’s been repressing for centuries. This is why Yuji can strike at his soul.

Outliers

This section is for characters I don’t know how to fit into the rest of this analysis and should be considered because of their direct relationships to Sukuna.

Megumi

Sukuna is rather merciful with his kills compared to other characters like Kenjaku. When he’s done playing with someone, they die. He’ll even be respectful about it in his strange little way. Megumi is the sole exception to this, putting him in a very weird spot with the rest of this analysis.

Sukuna forced himself into Megumi’s body through incarnation and has subjugated his soul. And though this has been better for combat as he wanted, Sukuna is noticeably more miserable. Yujikuna before the Culling Games is still the happiest we’ve seen Sukuna. Whether this is from Megumi’s gloominess influencing him or Sukuna no longer having a goal to work towards or Sukuna incidentally retraumatizing himself by repeating the cycle remains to be seen. Maybe it’s all of this at once.

This is probably one of those things that will make more sense to me with more information. For now, I’ll focus on how Megumi’s name means blessing. Sukuna stole Gojo’s Blessing and destroyed it. And if Sukuna is Gojo, he has also destroyed his Blessing.

That kind of makes sense. Mahoraga, a representation of the path to enlightenment, has been destroyed by Sukuna’s actions as Megkuna. Adaptation is something that could’ve kept Sukuna entertained for a very long time since it would evolve with him. It could’ve also killed him and set him free. But he squandered that blessing when used it to satisfy Gojo instead.

Uraume

Uraume is also in a weird spot. They can gauge Sukuna’s mood by his CE and anticipate his needs in an instant. And yet Sukuna doesn’t feel fully understood by them. 

That’s mostly Sukuna’s fault. He didn’t disclose he was a twin to them for over 1,000 years, so it’s unlikely they know the extent of his trauma. However, Uraume dresses like a monk and has the androgynous features considered desirable in the child acolytes that were abused in historical Japan. This could mean they went through something similar to Sukuna and share that connection. It would explain why Sukuna is so gentle towards them compared to other characters. 

In other words, Sukuna should be able to trust them of all people with his trauma. They’re loyal and have always been there for him. So why won’t he do that? 

Looking at Gojo's relationships for an explanation, this kind of reminds me of how Gojo blew off Shoko’s friendship after Geto left. If someone that close to Gojo could betray him, why would Shoko be any different? Plus he’s stronger the more alone he is. And strong people don’t need help with their emotions. (Cue increasingly contradictory and destructive behavior stemming from a combination of trauma and toxic masculinity fuelled by questionable practices based in religion.) 

Yuji differs from Uraume in how he has directly shown Sukuna time and time again that he is a person who can be trusted. Everyone who has admitted their trauma to him has been taken seriously. Sukuna sat there and watched Yuji’s soul never once stray from compassion. He may hate this about him, but Sukuna seems to know he is the safest person to be open with. I think this is why Yuji is being framed as the one to guide Sukuna towards true enlightenment. (Aka addressing your trauma instead of burying it until you no longer understand how it is influencing your actions.)

In conclusion…

I want to emphasize that I am trying to explain why Sukuna is the way he is. To do so I’ve been rather assertive about his trauma despite it remaining unrevealed.

I’m certain something really awful happened to Sukuna. Exactly what I don’t know, but it’s likely something worse than what all the other named characters have experienced. I can say this with relative confidence because of this:

Sukuna himself suggests he has suffered more than Yuji.

Gege has been very careful not to show extreme instances of child abuse outright. If any of this gets confirmed, it’ll likely be vague.

Preface

This is another case of me making everyone suffer the consequences of my fic research. I finally got my hands on 100+ page THESIS on the lives of the lower class in ancient Japan that references multiple peer-reviewed sources. This is my holy grail. Please read all of it. (Thank you Mr. Breann M Goosmann!) Whenever I quote something, I am quoting this source. Most of what I'm summarizing is directly from this source.

Gege may have failed to write a proper backstory for Sukuna, but one was clearly set up using the actual history of that time. So I'm here to infer what's in those gaps using this document.

The Class System in Ancient Japan

During the Heian Era (794–1185) a social caste system called Ritsuryō (you can read more about its application here). The upper class was called 良民 or Ryōmin (good people) and the lower class was called 賤民 Senmin (low people).

The kanji 民 (Min) used for both of these classes can be translated as citizen instead of person. The Wiki page I linked uses the citizen translation. I have decided to change that to people because of 3rd group of people excluded from this system: The 非人 or Hinin (non-people).

Ryōmin included court nobility, citizens, professions that served the court, and tradesmen.

Senmin included servants and slaves.

Hinin included criminals, the deformed/disabled, and those working professions considered "unclean."

The most notable thing about this class system is the mobility between Ryōmin and Senmin. Committing crimes, selling oneself into slavery, aging, paying off debts, and doing good work allowed people to rise or fall from the ranks accordingly. Hinin, however, were confined to their class for the most part because many were viewed as innately "unclean".

Ironically, the best way to understand how this class system functioned is to understand what being "unclean" meant to it.

Uncleanliness (Kegare)

穢れ (Kegare) is a term that can be translated as the following: uncleanliness, defilement, pollution, impure.

晴れ (Hare) is a term considered the opposite for Kegare and can be translated as the following: to clear up, clear skies/sunny, renew, dispel, sacred, pure.

Both of these terms largely inform of how ancient Japan functioned and evolved over time. And though not a black and white dichotomy, it can be generally understood that society was organized in a way to minimize Kegare.

What's interesting about Kegare specifically is its complexity and its impermanence. Rather than being something only bad people have, anyone could acquire and dispel it through the proper rituals.

From the Kojiki, a Shinto document compiled before the introduction of Buddhism, and therefore before the Heian, separates Kegare into 2 categories:

1) Touch Kegare: Defilement through the physical contact with something unclean such as bodily fluids and the dead.

2) Transgression Kegare: Defilement through sinful actions.

"These versions of pollution appear as transient, exorcised relatively simply through misogi (cleansing ritual), seclusion from society, or expulsion of disorder causing elements."

This understanding of Kegare then evolved with the introduction of Buddhism to Japan. (This began in the Nara Era and extended well into the Heian.)

"As Jacqueline Stone explains in her study of deathbed rites and rituals, someone who had become enlightened was considered to have a “pure” mind, while those with a deluded mind were said to have a “defiled” mind. Monastic Buddhists also followed their own codes of “pure” conduct such as refraining from the eating of meat and killing of animals."

The old Shinto understandings of Kegare still carried over with the physical avoidment of unclean things such as dead bodies and blood. However, Buddhism introduced the idea that certain groups of people were innately impure. This includes the Hinin who were uniquely ostracized by this system.

"Hinin, like all outcast groups were bound to their “defiled” status. However, unlike other outcasts, they were also cast as blasphemers of Buddhist doctrine afflicted with karmic illness."

But despite being seen as this innately impure, the religious institutions were closest to them. Of the few places in society willing to tolerate and deal with Kegare, they offered outcasts "positions" where they could beg, display themselves as what happens to people who don't follow religious doctrine, and help with jobs considered "unclean". Since outcasts were considered permanently defiled for the duration of that life, they could touch impure things such as the dead, the sick, and blood on behalf of those avoiding temporary Kegare.

This is exploitation point blank. And though this suggests outcasts had some agency when it came to their survival, it doesn't remove the systemic coercion driving their situation.

Please keep this in mind as I explain why Sukuna did nothing wrong.

Sukuna is Hinin

Though there is plenty of debate on what makes someone Hinin, the general consensus is the following:

"All agree that hinin were considered defiled by others in society and looked at with some contempt. One medieval reference book called the Chiribukuro explains that hinin and other outcast groups “are alike in that they are shunned by human society.”"

But when trying to define Hinin more narrowly, this is the result:

"the term hinin indicated a very specific group of social outcasts isolated from the community and cast aside due to disease or deformation. In his description of hinin, Nagahara explains that those referred to as “kojiki-hinin” were of the lowest social class, physically isolated from their families and communities and therefore excluded from society and economic activities in the medieval period."

Sounds like Sukuna, right?

Sukuna does not refer to himself as Hinin of course, but he does call himself 忌み子 (Imigo).

To quote myself from Part 1, Imigo can be translated as "Abominable Child", "Unwanted Child", or "Shunned Child." None of these translations in my opinion get across how severe Imigo is. It's closer to meaning "child who should've never been born". Like the child's very existence is an affront to god. (If you play Elden Ring the Omen are called Imigo in Japanese for this reason.)

And since we know that Sukuna is canonically a conjoined twin, aka someone with a visible deformity, this all indicates he was considered afflicted with a "karmic illness" that would classify him as Hinin.

This means that from birth, Sukuna was designated as fundamentally unclean and non-human. Within that society, there was no route he could take to remove himself from this uncleanliness and be seen as human.

The following views of Hinin were considered controversial for their time (during the Kamakura Era aka right after the Heian):

"Although Nichiren believed in the karmic nature of certain diseases, he also understood that this kind of disease was not a hindrance to salvation."

"Undoubtedly, Eison envisioned hinin as the physical representation of the Bodhisattva Monju and advocated that compassion and charity were the appropriate response to karmic illness."

And since these controversial views of *checks notes* considering Hinin worthy of compassion and salvation were documented after the Heian, I don't think it's unreasonable to assume Hinin had less advocates during the Heian.

In other words, Sukuna could not exist within human society without being shunned or exploited. The manga itself suggests this has always been the case.

As you can see Sukuna is absolutely miserable performing a ritual someone of this lower class would be responsible for overseeing. All while the people he is helping regard him with disgust. (By the way there is a purification ritual in Nara called Yamayaki that involves burning an entire mountainside. Something Sukuna's flames would be very good at.)

This is also from the same chapter where he's assaulted by Yorozu who assumes he's lonely because he's strong. She's wrong about this. Just like Kashimo who assumes Sukuna cares little for love for the same reasons he does.

Love from one person is worthless when compared to the nonstop ostracization that comes from institutional discrimination. At most, love can offer relief from that pain. It does not eliminate it. I'm saying this as a minority myself. I love my friends dearly and they love me as well, but I still wake up and go about my day with the soul-crushing knowledge that most wish for me to not exist.

Sukuna is not lonely because he's not loved. Uraume clearly does. It's that for circumstances beyond his control, he has been excluded from human society and forced to constantly be around people who exploit him for the very traits they scorn.

Sukuna pretty much confirms this himself when he talks to Mahito.

And you know what? Sukuna deciding to kill all the people exploiting him is completely justified. (Imo, he can even kill the non-sorcerers that discriminate against him as a treat.)

The Cannibalism was Justified too, for the most part.

Another thing to note about Sukuna. He was born starving and he died starving.

Famines and natural disaster were frequent and extremely hard on the commoner population during the Heian. The fact Sukuna was born starving indicates he was of lower birth to begin with since nobility hoarded the resources to avoid starvation for themselves.

One way for commoners dealt with famine was via foraging. We actually see Sukuna doing that when he meets Uraume.

Now there are several very interesting things we learn from this.

1) Sukuna hunts and eats elk/deer. Something massively taboo for the time. Especially since deer were considered sacred animals back then and even to this day.

2) He appears to wander around and owns very little. This is further in line with him being Hinin per the following:

"Clearly, welcome could be revoked at any time, which meant that hinin had to be prepared to leave any location at any given moment. This mobile lifestyle also meant that hinin could only afford to carry essential daily items, such as cooking utensils and begging bowls. The image also reveals that the hinin were never officially invited to stay in that particular area. Instead, they sought out their own locations to set up communities."

3) Despite Uraume being alive and fresh human meat, Sukuna does not immediately see them as food. Nor does he attack them. This, combined with him not taking the dead villagers for eating and preparing deer/elk instead, suggests that cannibalism is not the default for him.

Back to famines, it's also not unheard of for people to resort to cannibalism during them. The logic is simple: An outcast with no support network eats humans to survive.

And given the frequency of death from natural disasters of this time, there’s a real chance he never had to hunt humans in the first place. As Hinin, handling the dead is one of the few jobs he’s allowed to do. So it’s possible the worst thing he did was desecrate corpses in the name of scavenging.

Furthermore, if Sukuna is considered a non-human, is it even cannibalism to begin with? Is a hungry animal evil for eating a human?

I may consider Sukuna human because I refuse to partake in his dehumanization, but it needs to be understood that in the context of the JJK's story, there is not a single character that refers to Sukuna as a human. He's not even referred to as a man. He's either a curse, a monster, or at the very end, a sorcerer. Sukuna has been so dehumanized by others that he himself identifies as a "curse". This is also separate from "cursed spirit", leaving him in his own unique category of non-human.

Sukuna may not see eating other people as acts of cannibalism. After all, they are the ones who decided he was non-human at birth. (And since he is taboo, eating the deer/elk can’t make him more taboo than he already is.)

The following is an excerpt discussing the dehumanization of the starving:

"This strange image is from the Scroll of Hungry Ghosts and the huge emaciated creature depicted is just one of many of the numerous depictions of hungry ghosts or gaki. Invisible to humans, the gaki depicted are the spirits of greedy or jealous individuals karmically punished for their covetous thoughts with perpetual hunger for bodily excretions such as urine or feces."

"The protrusions of the stomach, the red-tinted hair, as well as the greying of the skin, are all genuine symptoms of starvation. In this light, our image appears significantly different. Instead of an invisible monster attacking a man, we have a disfigured and suffering human reaching out for humanity."

The phenomenon of hair during red or blond from starvation is called Kwashiorkor. Gege may be color blind, but Sukuna being depicted with pink or blond hair appears to be deliberate and in line with Kwashiorkor.

Sukuna was probably framed.

The only crimes Sukuna is accused of by Jujutsu Society is murder and cannibalism. As demonstrated by the previous section, there could be a pretty good reason for the cannibalism. But what about the murder?

Another thing that should be noted about Sukuna is how his destruction is largely retaliatory in the modern era. Every kill or kill attempt is made as a response to a challenge that was directed at him first.

When Sukuna first incarnates, Megumi says this to him:

Yuji may be Megumi's target, but remember that Kegare spreads through touch. Sukuna coming into contact with Yuji has made them both unclean. In other words, Sukuna has been informed that in this life, 1,000 years later, where he has yet to do any harm (Those comments about the women, children, and massacre are still sus, but they could've been about the Merger.), he will be attacked by sorcerers no matter what. It's not unreasonable for him to then attack them on sight.

But even when he does that, most of them survive until Shinjuku. During the culling games, Sukuna kills only 2 sorcerers—Ryu and Yorozu. Ryu is given a chance to walk away, but he doesn't. Uro flees and is spared. Yorozu is the sole person Sukuna seeks out to kill and that’s just for his Gojo plans.

And in that month Sukuna has before the showdown with Gojo? Nothing happens. He kills no one and just lounges around. Eating his own corpse is the only cannibalism. He absolutely could have eaten Tsumiki’s body to further crush Megumi’s soul, but he doesn’t.

Then when it comes to the actual showdown, Sukuna kills 3 sorcerers total. It's also very telling that after Sukuna is dead...no one blames him for what happened. They blame Kenjaku, hell even Gojo, but Sukuna isn't mentioned once. Higuruma is convinced that Sukuna was playing around. Kusakabe agrees that Sukuna’s manner of play isn't what they’re super worried about, it's Kenjaku.

The worst thing Sukuna does is Shibuya and that too has nuance to it. The twins aren't killed for fun. Sukuna punishes them for making demands of him. The citizens of Shibuya? Collateral from dealing with Jogo and Mahoraga. (He only really kills Haruta for the sake of it. And let's be real, he deserved that.)

And though the Shibuya civilian deaths are an objectively bad thing Sukuna has done, the fact they are not intentional gives credence to the idea that Sukuna didn't really target them in the past either. This suggests that the "murders" Sukuna did in the Heian were likely retaliation against people challenging him or trying to subjugate him. In other words, self defense.

And if he did wipe out a village, it was probably collateral. But that's kind of the thing. Did Sukuna even kill innocents by accident? The only confirmed kills of the Heian are those of the Subjugation and Military Squads. You know, people who may have attacked him for simply being "unclean".

Who am I kidding he absolutely was attacked for being “unclean”. This is how Angel talks about Sukuna and the incarnated.

She doesn’t care about saving the lives of innocents, all that matters to her are things that she deems evil are purged. Sukuna to Angel is ontologically evil and doesn’t deserve to exist. She targets him more than other incarnated players while ignoring Kenjaku who is responsible for this mess in the first place. She also quite literally did something she deemed wrong and evil so she could follow him into the future and make sure he died. (Move over Gojo Satoru we've got a new minority hunter.)

But it’s not like her attitude is new. Jujutsu Society is notorious for trying to kill things they deem "bad" such as Yuji and Yuta. The striking thing about the wanted executions of these literal children is that the higher ups giving the command make other sorcerers do it for them. Going back to the ideas of Kegare—spilling blood and touching corpses makes one impure so the outcasts are to deal with it. This is the logic driving their decision to coerce Yuta into a binding vow to kill Yuji.

("No matter how many cursed spirits you kill, it's proof of nothing!" <Please take note of how Yuta's good deeds do nothing to earn the higher ups' favor because he's seen as inherently evil.)

Yuta is essentially scapegoated through this manipulation and Yuji initially treats him like an enemy. In the same way characters like Kusakabe blame Gojo for refusing to execute Yuji. Despite the higher ups being responsible for the system functioning this way, the people they’re manipulating bear the brunt of responsibility to other characters.

Who's to say Sukuna isn't also a victim of this scapegoating? His power is comparable to a natural disaster. It would be very easy to blame one on him. After all, the higher ups of the Heian, the Fujiwaras, did exactly that to Uro.

Uro’s situation is much worse than Yuta’s however. She is a military slave. This distinction of military slave is important because unlike domestic slaves, they were allowed to rise through the ranks and be given awards despite their status.

And since Uro is a Sukuna parallel, there is a pretty good chance he was a slave at some point during the Heian.

Slavery in the Heian

A little detail I left out when discussing famine in the Heian. The asymmetrical wealth distribution was so severe during this time that commoners would sell themselves into slavery in hopes of not starving to death.

An example from the Kamakura Era (after the Heian):

"As the article shows, during the three years of the Kangi famine (1229-1232) and several recovery years following, various common people sold themselves, their relatives, and their retainers into slavery in exchange for sustenance. Not only would an amount be given to the seller, but also presumably whoever now owned the sold individual would be responsible for feeding and providing shelter for that individual. In this way, the common populations of Japan created a strategy for survival. There was no certainty that a new owner would fulfill this obligation, but the promise of reprieve from daily struggles was impetus enough for the sale."

Another example from the same era:

"A didactic tale from 1283 tells the story of a small family consisting of a mother and son, who after experiencing severe famine, came to the realization they would soon starve to death. In the hope of saving his mother, the young boy offers to sell himself into bondage, and although the mother disagrees, he goes ahead with the plan."

Yes this is as bad as it sounds, but there is one thing I would like to get out of the way—this slave system did not function anything like the chattel slavery during colonialism. Strangely enough, these slaves had some rights they could fight their owners in court over. They could pay off debts and be set free. They were allowed to be married and have children with those outside of their class. They were not kept in cages or in chains like animals. (Silver linings! /s)

The term used for these slaves was 奴婢 (Nuhi) which roughly translates to “bonded person”. This is more in the contractual sense rather than the physical sense since most were slaves by contract or debt.

This kind of sounds like something binding vows could do, right? Well binding vows share no kanji with Nuhi using 縛り(Shibari) instead. However, Sukuna introduces the concept of binding vows with chains and a handshake.

Sukuna was also born unwanted to a starving mother during a time when starving people sold themselves or their relatives into slavery to survive. This can mean a lot of things for his upbringing and none of them are pleasant.

Here is a summary of what jobs Nuhi did:

"As stated previously, wealthy households frequently obtained slaves and assigned them to various domestic tasks. However, sources further illuminate trafficking of women into the sex trade of Kamakura Japan."

If you noticed, Sukuna's Cursed Technique is perfect for this. He can chop up veggies, butcher fish, till farmland, slash and burn farmland, light fires, and every other non-violent thing a knife and fire can be used for. If he wasn't exploited for exorcising curses, he absolutely would've been exploited for domestic tasks.

And to get to much more depressing line of work Sukuna could've been subjected to as a child, I'd like to discuss why someone as masculine as him would be associated with women's work in the first place.

The Treatment of Women in Ancient Japan

"In Japan prior to the Heian and Kamakura periods, women played prominent roles in religious activities as miko, which was akin to a female medium or female shaman...Since miko functioned as a sacred and integral part in religious communities, issues of impurity did not appear to be an issue. Instead, it was Buddhist ideas that linked the female form to impurity."

With the introduction of Buddhism, women began to be seen as innately impure due to the blood and fluids associated with childbirth and mensuration.

"In the Heian period, Buddhist temples such as such as Enryakuji and Tōdaiji, began barring women from entering the premises due to their defiled nature."

"prominent Buddhist discourse painted women as innately defiled and therefore unable to achieve enlightenment in their own female bodies."

"To be born as an innately defiled female was considered a karmic punishment for past actions."

Though not ostracized as much as outcasts, women were seen as innately unclean in a similar vein to Sukuna. Women were expelled from religious institutions but not the courts, while outcasts were tolerated by religious institutions and barred from the courts. (The courts and temples operated independently of each other, which is why it was possible for noble women to hold power despite being designated as unclean.)

A few months ago I made a joke about this panel:

"Sukuna’s two options were helping Uraume transition or becoming a girl himself."

This is still mostly a joke, but I do think Sukuna identifies more with women than with men. Not that Sukuna is a girl, but that he relates to them and their struggles better. (Keep in mind he does wear a women's yukata and a men's obi at the same time as Yujikuna.)

It's important to note is that this mystery woman here wears the clothes of a Miko or Shrine Maiden/Priestess—the main group of women that was displaced and persecuted because of the new religious doctrine. And like every other group without a proper social safety net, selling themselves into slavery became a survival strategy. They did have other options of course. In the case of Asobi, the Priestess that used to serve the courts, turned to entertainment and sex work after their exclusion.

"Either riding in boats or setting up shop on busy routes to the capital and religious sites, Goodwin argues that these performers were part of independent, possibly female-run organizations, which were not stigmatized until the later part of the Kamakura period. However, as Wakita Haruko has examined, at least some women involved in sexual entertainment were female indentured servants, serving as security on a loan issued by their parents."

In this way, the exact identity of the Miko in Sukuna's path may not matter. She might be a representation of those who accepted their exclusion and did their best to survive on society's terms. If the South choice is meant to represent returning to who Sukuna used to be, then it can also mean the types of struggles Mikos faced are his as well.

However, there was a temple that continued to accept women as followers—the Muroji Temple in Nara. Interestingly enough, this temple contains an inner sanctuary devoted to the founder of Shingon Buddhism, the type of Buddhism Tengen brought over. The mountain this temple is located on is also associated with a dragon spirit. Since there is historical precedent of at least one temple accepting a group of people seen as innately impure, a place like this may have also been a sanctuary for Sukuna.

With the information we have, it's not really possible to know exactly what awful thing happened to Sukuna. The most important takeaway from this is that the suffering he experienced was systemic. He didn't get unlucky with a few ignorant and bad people. This was the direct result of the Heian class system dehumanizing people. In other words, his choices were severely limited.

Sukuna's Other Choice

Going North with Uraume appears to be very similar what he did back in the Heian—taking in an abandoned child and looking after them. What makes this choice slightly different this time around is that the class system that oppressed him no longer exists in the modern era. Yes, he’ll absolutely face discrimination for being deformed, but the complete denial of his humanity at every turn for his appearance is gone. He won’t be treated as untouchable and inherently evil. Legally speaking, he has drastically more rights. Violence won’t be his only option moving up in the world.

I will always loathe that Sukuna had to die to obtain this. And that the “reformed” modern Jujutsu Society refuses to acknowledge the systemic failures of their institution. Kusakabe makes it very clear he still believes the immediate extermination of anything deemed “evil” is a valid way to go about things, even if it means the death of a child…as long as he doesn’t have to do it. (Hence him blaming Gojo for it, just like the higher ups.) After the fight, everyone passes blame around, absolves themselves of any wrongdoing, and decides no one is really at fault.

There were people at fault for this. There are institutions at fault for this. But their failure to confront those things directly is probably why Sukuna rejected Yuji’s offer so viciously. Instead of trying to understand Sukuna on his own terms, Yuji showed him the value of a simple life he was never allowed to have, then told him to die or go back into the cage.

Yuji offered Sukuna pity but no autonomy, which is exactly the way Hinin were treated by the religious institutions of old.

"However, Hosokawa argues that even in veneration of hinin as representations of Manjusri, Buddhist monks continue to discriminate against this outcast group and further perpetuate their low position in society. Hosokawa explains that although activity involved in charitable works towards hinin, Eison cared little about the salvation of hinin because he saw outcasts as divine only within the context of the ritual of assembly. Therefore, all charitable works directed at hinin were merely ceremonial. Hosokawa advocates the view that Eison believed hinin lacked ‘nature,’ meaning they were unable to study or practice Buddhism. Essentially, without nature, they had no ability to escape the cycle of re-birth through the study of Buddhism."

Sukuna even thinks of modern sorcerers like the ones of old. Why would he ever want to return to that?

His goals are simple; eat, play, and pass time until his dies. That’s not really evil now is it? But the people attacking him don’t know that. None of them ever stopped to asked because they assume him existing freely will bring evil.

But what does Sukuna do when he’s given a month-long truce a body he completely controls? He does what every minority group does when they are no longer being actively oppresed—he rests. He doesn’t go around killing or tormenting for fun. With his newfound freedom he secludes himself and lounges.

The fight in Shinjuku is essentially a group of well-meaning people from a corrupt institution beating an outcast that was ostracized by it into submission. Albeit for very good reasons.

Why did this fight change his mind?

If Sukuna is basically reliving past trauma via the Shinjuku fight, why did he decide this group of sorcerers was worth listening to? The simple answer of course is he lost to them. Sukuna believes the strong impose their will and the weak follow suit.

I don’t think that’s quite right. Sukuna used to be weak too. He was a child once. He used to controlled by others stronger than him. By his own logic he should’ve stayed like that, but he trained to get stronger and eventually rebelled.

Since Sukuna is a known liar and hides his feelings under several layers of repression, I’m inclined to believe this statement is also smokescreen. And after reading the Uraume Epilogue I am certain of this. But for now let’s revisit the Shinjuku fight, starting from the battle that made me realize Sukuna is indeed a pathetic sopping wet cat underneath it all—Sukuna vs Gojo.

Sukuna vs Gojo

Something fans picked up on during this fight was how Gojo dogwalked Sukuna when it came to Hand to Hand (H2H) combat. During their fight, Sukuna fails to land a single punch on Gojo’s face. It takes Yuta possessing Gojo’s body and fumbling around in it for Sukuna to finally punch that face. But it’s not just Gojo he sucks at with H2H combat. It’s everyone. Here is a compilation of Sukuna getting hit in the head or face.

This seems to conflict with Sukuna’s ability to learn anything visually. He sees someone do something and he can copy it immediately. This contradiction can be explained by him being Hinin.

Sukuna was considered an untouchable. Educated people were of a higher class and believed unclean things like him were to be avoided at all costs. This means that whatever education Sukuna obtained for himself was always at a distance. Aka watch and copy. And since H2H is mostly taught through body to body contact, Sukuna wasn’t allowed a proper sparing partner outside of the attempts to kill him.

In Part 2, I go over Sukuna’s fraud allegations for his copying of Gojo in particular. This is what lead me to realize that Sukuna spent 6 months plotting to kill a guy he met for 10 seconds. This insane level of pre-planning is also shaped by him being Hinin.

We know for a fact that Sukuna hunts deer/elk and that it’s safe to assume he driven to this because of his Hinin status. If you know anything about hunting, it’s that most of it is playing psychological mind games with creatures that are somehow complete geniuses despite having 2 brain cells. You don’t chase after a deer with a gun, you become obsessed with them. You study every little habit of theirs; when they hunger, what they eat, and where they defecate. Using this information, you set up the bait and wait in hiding for the perfect opportunity to kill them.

This is pretty much what Sukuna does to Gojo. He’s got a hunter’s obsession with him. In Part 4, I explain how this obsession might actually be unhinged courtship, but I don’t lay out why Gojo of all people seemingly means this much to Sukuna. This too can be explained by him being Hinin.

I’ve said it over and over, Gojo and Sukuna are twin flames. They are the strongest, isolated, dehumanized, exploited, self-taught, and really bad at showing affection. Part of this obsession is driven by Sukuna seeing himself in Gojo. He's being ordered around by others weaker than him in the same way Sukuna used to be.

But take note of this “I owe you a debt.” It’s easy to assume he means payback for punching him in the face. However…Gojo did actually do Sukuna a massive favor. He suspended his execution, even if it was primarily to save Yuji.

As I discussed before, Kegare was infectious. You touch something unclean and you become unclean yourself. By laws of Jujutsu Society and by social stigma around Kegare, Sukuna made Yuji equally as impure as himself. And Gojo went screw that, I’m going to look after you. He gave Yuji direct lessons, made sure all his basic needs were met, and treated him like a human. Behind everyone’s backs he hid the final finger, intending to let Yuji live for the duration of his natural life.

To Sukuna, Gojo is someone who would have taken him in and advocated for his humanity under different circumstances. Gojo is someone Sukuna would’ve loved to have as a teacher. And so he copies him. He learns and improves his own sorcery as if Gojo had intentionally taught him.

Through the Shinjuku fight, his experiences within Yuji, and Megumi’s memories, Sukuna gets a taste of what could’ve been. With Megumi in particular, he also gets to see what it’s like to be raised by someone who actually cares. Though not intentional, this is how Gojo teaches Sukuna love. This is why when Sukuna looks at Gojo, he thinks about love.

Sukuna choosing to go with Uraume is him copying Gojo one last time. After seeing that even if you’re isolated, exploited, and miserable, there’s still fulfillment in using your power to make sure someone else doesn’t go through what you did. It may not remove all that pain, but it makes it easier.

And bringing back Kegare’s opposite Hare (晴れ). The kanji used are in the Appare Da (天晴れだ) when Sukuna tells Gojo, “You cleared my skies.” (The Da at the end of this statement means it was pretty heartfelt too.) With this additional context, I think it can be taken to also mean that Gojo made Sukuna feel like he wasn’t impure.

Sukuna vs Yuji

Yuji and Megumi are the ones who ultimately make Sukuna realize that it's worth pursing guardianship regardless of marital status or blood relation. They are the two of Gojo’s students/children that are directly compared to Uraume.

Yuji who is also the same as Sukuna, fills the role of Gojo when he first chooses to look after Megumi. When he prevents Megumi from being sold by his father. Sukuna has seen both versions of this memory.

Since Sukuna is a twin to Wasuke and they are also the same, JJK 265 is Yuji showing Sukuna an entire alternate universe of the normal life he could've lived if he had been seen as human.

And even if he can’t ever be seen as human or live normally, Megumi tells him it’s ok to be improper and cherish someone anyways.

None of these 3 realize how greatly they’ve affected Sukuna. He barely admits to it even in death. But Sukuna had secretly wanted this from the start. The cracks started showing when he first tried to teach Megumi in his special little tsundere shark way.

There's also something to be said about Uraume making it to adulthood in a time where famine was rampant and parents would sell their children into slavery just to eat. Their cursed technique manifested around the age of 6, just like Megumi. The fact they survived means Sukuna was already doing a pretty good job as their guardian.

Other Things this Changes

I'm also looking at Sukuna's fondness towards Jogo in a whole new light. I thought that Jogo wanting nothing of him was the main reason he was favored. But there's more to it that that. It’s that he regards Sukuna’s life as inherently valuable. Jogo believes in a world where Sukuna has the right to exist as he is and how he wants. No one will try to control him or condemn him for something he had no say in.

He also stands out in his devotion to curses of any background. Mahito basically looks like a human, Choso and his brothers are half human, Sukuna is fully human, and Jogo accepts them all no questions asked. He’s willing to fight for people who exist differently than himself.

There's also that added “wanting to be seen as human” element. Jogo’s world is one where Sukuna would finally be seen as human. It’s the same logic that drove Choso to side with the Disaster Curses. He knew how difficult human society would make the lives of his brothers (both of which have 2 faces like conjoined twins), so he chose to fight for a world where that kind of discrimination no longer existed. (Which is why it's really sad he died and no one mourned him properly.)

And yes we can condemn the mass slaughter of humans as the wrong way to go about this. But the core problem is that Jujutsu Society branded them as taboo and in need of extermination or containment. They were driven into a corner and believed violence was the only way out. The only reason Choso was able to change was other sorcerers giving him a chance despite the hurt he caused. Something Sukuna didn't get outside of the offer to be caged.

Am I being too lenient with Sukuna here?

Absolutely. I am extremely biased.

To me at least, the type of "evil" Sukuna is has a lot nuance. It is very significant that someone as strong as him, who could basically do whatever he wanted (theoretically), took one willing servant in a time where slavery was widely practiced. (If you read the linked document, it's kind of up for debate how legal slavery was at the time.) It's also significant that the Heian crimes he was accused of were limited to cannibalism and murder. He's clearly got rules about his evilness and I really like that about him. I wanted to find the logic driving them and I think I've finally struck gold.

This didn't fit anywhere nicely. But consider the following:

"Earthly sins, on the other hand, were those that only affected individuals or forbidden actions, such as rape or cutting living flesh."

Sukuna's CT cuts living flesh. His very CT was considered impure in the Heian. The flames however, are more aligned with purification. It's just a neat little thing that shows Sukuna's duality imo.

He's also really good at archery. And though this is likely because his flame CT is a bow, he probably got good at it to hunt deer/elk on top of temple duties. (Just another way he enjoys corrupting the divine.)

But please remember, the only reason I've done all of this is because of Umineko's...