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<big><big><big>'''The ''Laï-le ban'' '''</big></big></big> | <big><big><big>'''The ''Laï-le ban'' '''</big></big></big> | ||
| − | In '''zoraï justice''' trial does not exist, strictly speaking. What is used in the place is a ceremony called the '''''Laï-le ban'''''<ref> | + | In '''zoraï justice''' trial does not exist, strictly speaking. What is used in the place is a ceremony called the '''''Laï-le ban'''''<ref>"The ceremony where the light appears"</ref>. It takes place in two stages: |
| − | # | + | # the first part is called '''''Taki néwang ban'''''<ref>"The ceremony of the discussion without a path"</ref> ; |
| − | # | + | # the second, which follows the not so formal deliberations, is called '''''Taki laïwang ban'''''<ref>"The ceremony of the discussion of the light path"</ref>. |
| − | + | The ''Laï-le ban'' takes place in a bar of one of the cities of the Witherings, building on its configuration (four tribunes separated by the four trainers' rooms). | |
== Quick overview == | == Quick overview == | ||
| − | + | As often in Zoraï culture, plays a great role in the way they deliver justice. They indeed believe that the turmoils of civil society should receive an overall treatment. Thus, a serious crime is not considered a single event, but as a damage inflicted to the whole society. | |
| − | + | The ceremony of the ''Laï-le ban'', therefore, aims to restore harmony in society. Its main celebrant is the '''''Kai-ho'''''<ref>"The one who sees, who watches"</ref>, who organizes the discussion of which he is the supreme referee. He has full authority over the conduct of the ceremony. | |
| − | + | The one that is causing the disorder, who may be finally estimated at fault and whose case is to be examined is called the '''''Pai-ho'''''<ref>"The one who is the problem"</ref>. The ceremony helps to establish how he is really accountable and, if appropriate, to determine his possible ways of amending. | |
| − | + | The ceremony takes place in two stages. | |
| − | + | The first part is a contest between two groups, the '''''Kastu De-ho'i'''''<ref>"Those who show the shield"</ref> (the defenders) and the '''''Nanka De-ho'i'''''<ref>"Those who show the stick"</ref> (the accusers). Their debate takes place in front of the Voices of Judgement, the '''''Taki-ho'i'''''<ref>"Those who speak"</ref>, [[Sage]]s and [[Awakened]] who are in charge of proposing a solution (and, if that seems necessary, a punishment). Note that the zoraï [[Initiate]]s can move from the tribune of accusation to the tribune of defense and vice versa, according to what they think they should express. They can also question anyone, present evidence, bring elements, call witnesses... The goal is to raise all aspects of the concern and to attempt to enlighten its developments. | |
| − | + | The second part is the announcement of the decision reached by the ''Taki-ho'i'', after their délibérations, which are public or private (no special rule). This decision has the force of law but does not create a precedent. Zoraïs consider indeed that each case requires its own specific thinking. | |
| − | == | + | == The master of ceremony: the ''Kai-ho'' == |
| − | [[File:Zf_ornatepink.jpg|thumb|left|'' | + | [[File:Zf_ornatepink.jpg|thumb|left|''Pink decor'' for hominas]] |
| − | [[File:Zm danyo.jpg|thumb|right|''Danyo | + | [[File:Zm danyo.jpg|thumb|right|''Smooth Danyo'' for homins]] |
| − | + | The ceremony takes place under the authority of a ''Kai-ho'' ("the one who looks") who is the organizer and referee of its development. He(she) must be an Awakened, chosen for its calm and rational temper after a vote in a [[Parliament of Circles]], by [[shizu]]'i<ref>families, guilds</ref>, or by a poll at the zoraï forum<ref>OOC: Forum = Ingame forum</ref>. A new ''Kai-ho'' has to be chosen before each ''Laï-le Ban'', but the same Awakened may be chosen more than once. | |
| − | + | He can be recognized as carrying a ''Kanka'' [[Electric mace]] (two hands). He is wearing a [http://tinyurl.com/d5xrspf light purple outfit] (''Zo lin'ko'' and ''zo nin'ka'') and can sport a dedicated tattoo as featured on the [[Lexique_des_termes_RP#|lucio]]grams opposite ([[:File:Zf_ornatepink.jpg|''Pink decor'' for hominas]] / [[:File:Zm danyo.jpg|''Smooth Danyo'' for homins]]). | |
| − | ''' | + | '''Observation''': the ''Kai-ho'' may not be a Ma-Duk Follower if the judgment is held in [[Jen-Laï]], but must in this case be a jenaïst kamist. The ones of ''Kastu'' and ''Nanka'' tribunes must at least be Initiates; those occupying the ''Taki'' tribune must be Awakened or Sages. |
| − | == | + | == The person causing the trouble: the ''Pai-ho'' == |
| − | + | The person on "trial" is called ''Pai-ho'' (literally "the person problem"). As recalled by the ''Kai-ho'' before the delivery of the judgment, the ''Pai-ho'' is not viewed a suspect but the source of a disorder that needs to end. He has to wear a [http://tinyurl.com/c5qz9oj light clothing ''Nin-ka'' beige of color], color of the Bark, as a sign of humbleness. He stands in the center of the tribunes, next to the ''Kai-ho''. | |
| − | == Description | + | == Description of the proceedings of the ceremony == |
| − | === | + | === Act one: discussions === |
| − | + | The ''Kai-ho'' calls the attendees to join and organize the three active tribunes: | |
| − | * | + | * A tribune for the ''Nanka De-ho'i'' (literally "those who show the stick," the accusers) whom a ''Nanka'' electric mace (one hand) will be assigned as speech stick; |
| − | * | + | * A tribune for the ''Kastu De-ho'i'' (literally "those who show the shield", the defenders), whom a ''Kastu'' electric buckler will be entrusted as speech stick; |
| − | * | + | * A tribune for the ''Taki-ho'i'' (literally "those who speak", the judges), reserved for Awakened and Sages whom a ''Katoo'' electrical lance will be assigned as speech stick. |
[[File:Locations of the zoraï ceremony of judgment.png|400|center|Locations for the ''Laï-le ban'']] | [[File:Locations of the zoraï ceremony of judgment.png|400|center|Locations for the ''Laï-le ban'']] | ||
| + | <center>'''Locations for the ''Laï-le ban'''''</center> | ||
| − | |||
| − | + | The remaining tribune (the one where stands the bartender) will welcome the public (especially notables, guests of prestige, etc.). If too many people attend, the surplus in homins will stay on the edge of the area. There sit also the undecided, the curious and the foreigners. Any homin can attend the ceremony but he is forbidden to speak if not on one of the active tribunes, if he has not asked for the speech stick, or if he is not questioned by an occupant of one of these tribunes. Apart from that, everyone is welcome since he shows respect for the laws of the [[Theocracy]]. | |
| − | |||
| − | ==== | + | ==== Exchanges proceedings ==== |
| − | + | During the exchanges, no one can speak without having been appointed by the ''Kai-ho'', who is there to ensure the serenity of debates and even conduct them if he thinks that imbalances are being born. In case of disagreement on legislation (or lack of such), it is agreed to refer first to the [[three zoraï principles]], whose essence is reflected in all laws. The ''Kai-ho'' remains in any case the ultimate reference when a decision must be made about the conduct of the ''Laï-le-ban''. | |
| − | + | ==== Role of the active tribunes ==== | |
| + | The ''Nanka'' and ''Kastu'' tribunes speak in turn, the speaker to stand up and speak once the speech stick hand-held (it is forbidden to speak without a stick). He receives the stick directly from the last to have spoken, under the supervision of the ''Kai-ho'', who ensures the smooth running of speeches. The ''Nanka'' tribune, recalling the facts which caused disorder and the involvement of the ''Pai-ho'' therein, is the one who launches the debate. | ||
| − | + | It is recommended that accusers and defenders who plan to intervene write in advance the text of their speech in order to express themselves fluently<ref>OOC: Express oneself fluently = copy / paste a text prepared in advance</ref> during the ceremony to not slow its course down. This recommendation applies to all general arguments, recall of facts, opening statements, etc. Obviously, these preparations do not forbid spontaneous reactions during the ceremony. | |
| − | + | The occupants of the ''Taki-ho'i'' tribune may motion to the ''Kai-ho'' at any time to ask for the floor, ask questions, raise issues, or question an occupant of a tribune, a witness or the ''Pai-ho''. | |
| − | + | Anyone is allowed to pass from the ''Kanka'' tribune to the ''Kastu'' one (and the other way round) at any time. So, the number of Initiates occupying each tribune varies in the course of the discussions. That number, nonetheless, must not be the sole criterium to be accounted by the judges, whom duty is to give a wise advice, which is not necessarily that of the majority of the attending Initiates. They must, above all, listen and try to understand these latter. | |
| − | |||
| − | + | === Intermission: deliberations === | |
| + | Following the debates, the ''Kai-ho'' thanks the ''Nanka De-ho'i'' and the ''Kastu De-ho'i'', takes back their speech sticks and join the tribune of the ''Taki-ho'i'' to help at the organization of deliberations. | ||
| − | + | This completes the first stage (the ''Taki néwang ban''), and deliberations<ref>OOC: Deliberations can be done in public or not, in game or via another channel, private or not. There are no rules: you choose the easiest and more convenient way according to the circumstances.</ref> can begin. | |
| − | |||
| − | + | During these, the ''Kai-ho'' keeps on managing speech attribution and speaking time<ref>OOC: If the proceedings are conducted RP IG</ref> but is not allowed to affect in any way the judgment to be produced; he may, on request, provide legal advice and express philosophical observations, but he is not allowed to take sides. Again, he is only there to help managing. The decision reached by the ''Taki-ho'i'' must be as consensual as possible, but can however (this is not an obligation) require a vote. Its purpose is both to remedy the established disorder and prevent it from happening again, the punishment (given its exemplary value) being a solution among others. | |
| − | + | The decision must then be announced by an Awakened among the Voices. Note that this judgement is not jurisprudential and that each ''Laï-le ban'' is considered unique in all its aspects. The Voices of Judgment, therefore, do not have to feel constrained by any past decisions. All decisions are nevertheless preserved in amber cubes so that they can be later reviewed. | |
| + | |||
| + | In addition to the lessons it draws from the crisis discussed during the ceremony, the decision may propose a punishment<ref>OOC: '''Small anthology of judgments''' | ||
* All that is death sentence is unthinkable, given the regenerative capacity offered by the powers (even to Marauders now). Destroy the Seed of Life is technically unfeasible and morally indefensible (player deprived of his character). | * All that is death sentence is unthinkable, given the regenerative capacity offered by the powers (even to Marauders now). Destroy the Seed of Life is technically unfeasible and morally indefensible (player deprived of his character). | ||
* Mutilations are difficult to use because not allowed by the gameplay; they can nevertheless be discussed with the player animating the ''Pai-ho''. | * Mutilations are difficult to use because not allowed by the gameplay; they can nevertheless be discussed with the player animating the ''Pai-ho''. | ||
| Line 79: | Line 80: | ||
* Fines and forfeitures are workable if decided in consultation with the player animating the ''Pai-ho''. | * Fines and forfeitures are workable if decided in consultation with the player animating the ''Pai-ho''. | ||
* Hard labor terms are possible too, again in consultation with the player, by setting specific targets, in agreement with the Animation Team. | * Hard labor terms are possible too, again in consultation with the player, by setting specific targets, in agreement with the Animation Team. | ||
| − | * Banishment, finally, can be also considered, in consultation with the player (or with the Animation Team to cap reputations)</ref> | + | * Banishment, finally, can be also considered, in consultation with the player (or with the Animation Team to cap reputations)</ref> against the ''Pai-ho''. |
| − | === | + | === Act two: decision === |
| − | + | The second part of the ceremony takes place in the same location, and simply aims to communicate the decision of the Sages and Awakened. Although it introduces no case law, it has legally force of law and its enforcement can be left to the Parliament of Circles. | |
| − | == | + | == Details of the conduct of the Laï-le Ban ceremony == |
| − | === ''Taki néwang ban'' ( | + | === ''Taki néwang ban'' ("ceremony of the discussion without path") === |
| − | ==== | + | ==== Opening of the ceremony<ref>OOC: Regularly recall the progress of the trial and the links to [http://en.wiki.ryzom.com/wiki/Zora%C3%AF_Justice#Quick_overview abridged] and [http://en.wiki.ryzom.com/wiki/Zora%C3%AF_Justice complete] explanations.</ref> ==== |
Le ''Kai-ho'', vêtu de sa tenue d'officiant, tatoué pour la circonstance, s'avance au centre des tribunes qui doivent être vides. Il tient à la main un bâton électrique à deux mains, symbole de son autorité. | Le ''Kai-ho'', vêtu de sa tenue d'officiant, tatoué pour la circonstance, s'avance au centre des tribunes qui doivent être vides. Il tient à la main un bâton électrique à deux mains, symbole de son autorité. | ||
Revision as of 15:54, 11 November 2016
The Laï-le ban
In zoraï justice trial does not exist, strictly speaking. What is used in the place is a ceremony called the Laï-le ban[1]. It takes place in two stages:
- the first part is called Taki néwang ban[2] ;
- the second, which follows the not so formal deliberations, is called Taki laïwang ban[3].
The Laï-le ban takes place in a bar of one of the cities of the Witherings, building on its configuration (four tribunes separated by the four trainers' rooms).
Contents
- 1 Quick overview
- 2 The master of ceremony: the Kai-ho
- 3 The person causing the trouble: the Pai-ho
- 4 Description of the proceedings of the ceremony
- 5 Details of the conduct of the Laï-le Ban ceremony
Quick overview
As often in Zoraï culture, plays a great role in the way they deliver justice. They indeed believe that the turmoils of civil society should receive an overall treatment. Thus, a serious crime is not considered a single event, but as a damage inflicted to the whole society.
The ceremony of the Laï-le ban, therefore, aims to restore harmony in society. Its main celebrant is the Kai-ho[4], who organizes the discussion of which he is the supreme referee. He has full authority over the conduct of the ceremony.
The one that is causing the disorder, who may be finally estimated at fault and whose case is to be examined is called the Pai-ho[5]. The ceremony helps to establish how he is really accountable and, if appropriate, to determine his possible ways of amending.
The ceremony takes place in two stages.
The first part is a contest between two groups, the Kastu De-ho'i[6] (the defenders) and the Nanka De-ho'i[7] (the accusers). Their debate takes place in front of the Voices of Judgement, the Taki-ho'i[8], Sages and Awakened who are in charge of proposing a solution (and, if that seems necessary, a punishment). Note that the zoraï Initiates can move from the tribune of accusation to the tribune of defense and vice versa, according to what they think they should express. They can also question anyone, present evidence, bring elements, call witnesses... The goal is to raise all aspects of the concern and to attempt to enlighten its developments.
The second part is the announcement of the decision reached by the Taki-ho'i, after their délibérations, which are public or private (no special rule). This decision has the force of law but does not create a precedent. Zoraïs consider indeed that each case requires its own specific thinking.
The master of ceremony: the Kai-ho
The ceremony takes place under the authority of a Kai-ho ("the one who looks") who is the organizer and referee of its development. He(she) must be an Awakened, chosen for its calm and rational temper after a vote in a Parliament of Circles, by shizu'i[9], or by a poll at the zoraï forum[10]. A new Kai-ho has to be chosen before each Laï-le Ban, but the same Awakened may be chosen more than once.
He can be recognized as carrying a Kanka Electric mace (two hands). He is wearing a light purple outfit (Zo lin'ko and zo nin'ka) and can sport a dedicated tattoo as featured on the luciograms opposite (Pink decor for hominas / Smooth Danyo for homins).
Observation: the Kai-ho may not be a Ma-Duk Follower if the judgment is held in Jen-Laï, but must in this case be a jenaïst kamist. The ones of Kastu and Nanka tribunes must at least be Initiates; those occupying the Taki tribune must be Awakened or Sages.
The person causing the trouble: the Pai-ho
The person on "trial" is called Pai-ho (literally "the person problem"). As recalled by the Kai-ho before the delivery of the judgment, the Pai-ho is not viewed a suspect but the source of a disorder that needs to end. He has to wear a light clothing Nin-ka beige of color, color of the Bark, as a sign of humbleness. He stands in the center of the tribunes, next to the Kai-ho.
Description of the proceedings of the ceremony
Act one: discussions
The Kai-ho calls the attendees to join and organize the three active tribunes:
- A tribune for the Nanka De-ho'i (literally "those who show the stick," the accusers) whom a Nanka electric mace (one hand) will be assigned as speech stick;
- A tribune for the Kastu De-ho'i (literally "those who show the shield", the defenders), whom a Kastu electric buckler will be entrusted as speech stick;
- A tribune for the Taki-ho'i (literally "those who speak", the judges), reserved for Awakened and Sages whom a Katoo electrical lance will be assigned as speech stick.
The remaining tribune (the one where stands the bartender) will welcome the public (especially notables, guests of prestige, etc.). If too many people attend, the surplus in homins will stay on the edge of the area. There sit also the undecided, the curious and the foreigners. Any homin can attend the ceremony but he is forbidden to speak if not on one of the active tribunes, if he has not asked for the speech stick, or if he is not questioned by an occupant of one of these tribunes. Apart from that, everyone is welcome since he shows respect for the laws of the Theocracy.
Exchanges proceedings
During the exchanges, no one can speak without having been appointed by the Kai-ho, who is there to ensure the serenity of debates and even conduct them if he thinks that imbalances are being born. In case of disagreement on legislation (or lack of such), it is agreed to refer first to the three zoraï principles, whose essence is reflected in all laws. The Kai-ho remains in any case the ultimate reference when a decision must be made about the conduct of the Laï-le-ban.
Role of the active tribunes
The Nanka and Kastu tribunes speak in turn, the speaker to stand up and speak once the speech stick hand-held (it is forbidden to speak without a stick). He receives the stick directly from the last to have spoken, under the supervision of the Kai-ho, who ensures the smooth running of speeches. The Nanka tribune, recalling the facts which caused disorder and the involvement of the Pai-ho therein, is the one who launches the debate.
It is recommended that accusers and defenders who plan to intervene write in advance the text of their speech in order to express themselves fluently[11] during the ceremony to not slow its course down. This recommendation applies to all general arguments, recall of facts, opening statements, etc. Obviously, these preparations do not forbid spontaneous reactions during the ceremony.
The occupants of the Taki-ho'i tribune may motion to the Kai-ho at any time to ask for the floor, ask questions, raise issues, or question an occupant of a tribune, a witness or the Pai-ho.
Anyone is allowed to pass from the Kanka tribune to the Kastu one (and the other way round) at any time. So, the number of Initiates occupying each tribune varies in the course of the discussions. That number, nonetheless, must not be the sole criterium to be accounted by the judges, whom duty is to give a wise advice, which is not necessarily that of the majority of the attending Initiates. They must, above all, listen and try to understand these latter.
Intermission: deliberations
Following the debates, the Kai-ho thanks the Nanka De-ho'i and the Kastu De-ho'i, takes back their speech sticks and join the tribune of the Taki-ho'i to help at the organization of deliberations.
This completes the first stage (the Taki néwang ban), and deliberations[12] can begin.
During these, the Kai-ho keeps on managing speech attribution and speaking time[13] but is not allowed to affect in any way the judgment to be produced; he may, on request, provide legal advice and express philosophical observations, but he is not allowed to take sides. Again, he is only there to help managing. The decision reached by the Taki-ho'i must be as consensual as possible, but can however (this is not an obligation) require a vote. Its purpose is both to remedy the established disorder and prevent it from happening again, the punishment (given its exemplary value) being a solution among others.
The decision must then be announced by an Awakened among the Voices. Note that this judgement is not jurisprudential and that each Laï-le ban is considered unique in all its aspects. The Voices of Judgment, therefore, do not have to feel constrained by any past decisions. All decisions are nevertheless preserved in amber cubes so that they can be later reviewed.
In addition to the lessons it draws from the crisis discussed during the ceremony, the decision may propose a punishment[14] against the Pai-ho.
Act two: decision
The second part of the ceremony takes place in the same location, and simply aims to communicate the decision of the Sages and Awakened. Although it introduces no case law, it has legally force of law and its enforcement can be left to the Parliament of Circles.
Details of the conduct of the Laï-le Ban ceremony
Taki néwang ban ("ceremony of the discussion without path")
Opening of the ceremony[15]
Le Kai-ho, vêtu de sa tenue d'officiant, tatoué pour la circonstance, s'avance au centre des tribunes qui doivent être vides. Il tient à la main un bâton électrique à deux mains, symbole de son autorité.
Arrivé au centre, il frappe plusieurs fois le sol de son bâton. Puis, solennellement, il porte trois coups au sol de ce même bâton, chacun en faisant face à chacune des trois tribunes actives qu’il salue d’une voix forte :
« Bao'i y xao'i laï-ho'i. Frères et Sœurs Initiés »
« Bao'i y xao'i li'laï-ho'i. Frères et Sœurs Éveillés »
« Bao'i y xao'i tseu-ho'i. Frères et Sœurs Sages »
« Je vous appelle en ce jour pour apporter la lumière là où l'ombre est née. »
Appel des accusateurs, des défenseurs, des juges et du public
« Que prennent place en cette tribune ceux qui veulent pointer le Vide qui progresse en nous ! » : il invite les membres de la tribune des Voix du Bâton (Nanka De-ho’i ou accusateurs) à s'installer dans la tribune dédiée à cet effet (entre l'entraîneur des récolteurs et celui des artisans - voir plan ci-dessus).
« Que prennent place en cette tribune ceux qui veulent protéger la Vie qui réside en nous ! » : il invite les membres de la tribune des Voix du Bouclier (Kastu De-ho’i ou défenseurs) à s'installer dans la tribune dédiée à cet effet (entre l'entraîneur des magiciens et celui des combattants - voir plan ci-dessus).
« Que prennent place en cette tribune les Sages et Éveillés qui sauront distinguer l'ombre de la flamme, la lumière des ténèbres ! » : il invite les membres de la tribune des Voix du Jugement (Taki-ho’i ou juges), réservée aux Éveillés et des Sages à s'installer entre les deux autres, (entre l'entraîneur des magiciens et celui des artisans - voir plan ci-dessus).
« Que tout cela soit en présence de nos frères, de nos sœurs ! » : il invite le public à se rendre dans la dernière tribune (voir plan ci-dessus).
Appel du Pai-ho
Une fois tout le monde installé, il frappe une nouvelle fois le sol de son bâton et déclare : « Que s'avance à moi la source de notre trouble ! »
Le Pai-ho s'avance alors. Il peut être éventuellement encadré de gardes, selon son degré de coopération. Il doit demeurer au centre, sous bonne garde s’il le faut, tout le temps de la cérémonie.
Rappel du but de la cérémonie
Le Kai-ho frappe ensuite encore une nouvelle fois le sol et déclare : « Nous sommes ici assemblés sur l'Écorce nourricière pour progresser tous ensemble sur le chemin de l'Illumination. Puisse la Sagesse guider nos paroles en ce jour. Nous ne sommes que d'humbles bourgeons sur l'Écorce, et aspirons à devenir de puissants dorao. Puissent les Kamis nous préserver du Vide qui ronge et détruit tout au long de ce chemin périlleux. »
Une pause, puis il reprend :
« J'ai pour nom XXX et je serai le Kai-ho de ce Laï-le Ban. Je ne suis ici que pour rappeler à tous les principes qui animent notre sève : la Préservation d'Atys, la Sagesse et la recherche de l'Illumination. Que le Grand Masque Mabreka Cho soit le modèle qui m'inspire et me guide, moi qui suis ici tel le Grand Masque face à vous. Ochi kami no ![16] »
La foule est censée répéter « Ochi kami no ! » : c'est le lancement officiel des débats.
Début des débats contradictoires
Le Kai-ho s'avance vers la tribune des Voix du Jugement, s'incline puis leur déclare :
« À vous de trouver le sentier qui nous mènera hors de ce marais ténébreux. Usez de la parole ainsi qu'il vous plaira, un à la fois vous l'obtiendrez de moi. » Il remet ensuite une lance électrique Katoo comme bâton de parole à l’un des Taki-ho'i présents. Par la suite, ce bâton sera passé d'homin(e) à homin(e) directement, sous le contrôle du Kai-ho, qui peut , dans cette tribune comme dans les autres, décider de son attribution en cas de désaccord.
Le Kai-ho s'avance alors vers la tribune des Voix du Bâton, s'incline et demande : « Qui parmi vous veut pointer le trouble qui nous inquiète ? » Il confie ensuite le bâton de parole (une massue électrique Nanka une main) au premier Nanka De-ho qui s'avance et qui doit alors expliquer ce qui est reproché au Pai-ho ainsi que les événements à l'origine du désordre.
Une fois conclu cet exposé de l’accusation, le Kai-ho se dirige vers la tribune des Voix du Bouclier, s'incline et leur dit :
« Qui parmi vous pense que les traits doivent frapper ailleurs ? » Puis il donne le bâton de parole (une rondache électrique Kastu) au premier Kastu De-ho qui s'avance et qui doit expliquer pour quelle raison il pense que le Pai-ho n'est pas responsable.
Par la suite, chacune de ces deux tribunes prendra la parole alternativement, celle des Taki-ho'i pouvant la demander à n'importe quel moment.
Fin des débats
Les débats prennent fin lorsqu’aucune des tribunes Kastu ou Nanka n'a plus de déclaration à faire. Le Kai-ho s'avance alors vers la tribune Nanka et déclare :
« Soyez remerciés d'avoir traqué le Vide en lui. »
Puis il s'incline et récupère le bâton de parole.
Le Kai-ho s'avance alors vers la tribune Kastu et déclare :
« Soyez remerciés d'avoir traqué le Vide en nous. »
Puis il s'incline et récupère le bâton de parole.
Le Kai-ho s'avance alors vers la tribune des Taki-ho'i et déclare :
« Il vous appartient désormais de déceler la lueur dans l'ombre, le chemin parmi les broussailles, l'ambre parmi l'écorce. Ochi Kami no !. »
Il laisse le bâton de parole des Taki-ho'i entre leurs mains pour leur permettre de gérer les attributions et temps de parole durant leurs délibérations ultérieures si ces dernières sont publiques. Puis il s'incline, se tourne vers tous les participants et déclare :
« Nous nous sommes perdus pour mieux nous retrouver. Puissent les Kamis guider nos pas et nous mener sur le chemin de l'Illumination. Nous nous reverrons pour entendre des paroles de Sagesse. »
Puis il frappe trois fois le sol de son bâton, signifiant la clôture de cette première partie du Laï-le Ban (la seconde partie peut avoir lieu un autre jour).
Délibérations
Durant leurs délibérations, qui ont lieu en public ou à huis clos, les Taki-ho'i cherchent à comprendre ce qui a pu se passer, et, surtout, à déterminer la façon dont le trouble affectant la société, ainsi que celui affectant le Pai-ho, pourraient être apaisés. Une fois ceci établi, ils doivent ensemble formuler une décision qui, en trois points :
- décrit le trouble auquel ils étaient confrontés, dans sa nature profonde ;
- explique dans quelle mesure le Pai-ho en était ou non responsable ;
- donne les moyens d’apaiser ce trouble, par l’éventuel châtiment du Pai-ho ou des mesures plus générales, pouvant concerner l'ensemble de la société.
Taki laïwang ban (« cérémonie de la discussion du chemin lumière)
Ouverture de la seconde partie de la cérémonie
Lorsque les délibérations sont achevées, l'assemblée est à nouveau convoquée au même lieu. Le Kai-ho, toujours vêtu de sa tenue d'officiant, toujours tatoué pour la circonstance, s'avance au centre des tribunes vides tenant en main le bâton électrique symbole de son autorité.
Arrivé au centre, il frappe plusieurs fois le sol de son bâton. Puis, solennellement, il porte trois coups au sol de ce même bâton, chacun en faisant face à chacune des trois tribunes actives qu’il salue d’une voix forte :
« Bao'i y xao'i laï-ho'i. Frères et Sœurs Initiés »
« Bao'i y xao'i li'laï-ho'i. Frères et Sœurs Éveillés »
« Bao'i y xao'i tseu-ho'i. Frères et Sœurs Sages »
« Je vous appelle en ce jour pour découvrir la lumière là où l'ombre s'étendait. »
Il procède ensuite à l'installation des juges et du public.
« Que prennent place en cette tribune les Sages et Éveillés qui s'efforcent de distinguer l'ombre de la flamme, la lumière des ténèbres ! » : il invite les Taki-ho'i à s'installer dans la tribune entre l'entraîneur des magiciens et celui des artisans.
« Que tout cela soit en présence de nos frères, de nos sœurs ! » : il invite le public à se rendre dans les trois autres tribunes.
Appel du Pai-ho
Une fois tout le monde installé, il frappe une nouvelle fois le sol de son bâton et déclare :
« Que s'avance à moi la source de notre trouble ! »
Le Pai-ho s'avance alors. Il peut être éventuellement encadré de gardes, selon son degré de coopération. Il doit demeurer au centre, sous bonne garde s’il le faut, tout le temps de la cérémonie.
Lecture des décisions des juges
Le Kai-ho frappe alors une nouvelle fois le sol de son bâton et déclare :
« Nous sommes ici assemblés pour entendre ce que les Sages et les Éveillés ont compris de notre trouble. Puissions-nous en tirer enseignement pour progresser sur la voie de l'Illumination. Ochi Kami no ! »
La foule est censée répéter « Ochi kami no ! »
Le Kai-ho s'avance vers les Taki-ho'i, s'incline et leur déclare :
« Que s'avance vers nous le Masque qui saura nous expliquer notre trouble, nous dire si et en quoi notre frère(sœur) ici présent(e) en est à l'origine ou pas, et ce qui pourrait ramener la paix en nos sèves. »
Le Taki-ho désigné pour représenter l'ensemble de ses collègues et parler en leur nom à tous doit alors s'avancer, le bâton de parole en main.
Le Kai-ho lui demande alors :
« Frère(sœur), quel est ce trouble qui a gagné nos sèves ? »
Le Taki-ho répond en exposant le premier point de la décision issue des délibérations.
Le Kai-ho demande ensuite :
« Frère(sœur), en quoi notre frère (sœur) Pai-ho est-il(elle) responsable de cela ? »
Le Taki-ho expose alors le deuxième point de la décision issue des délibérations.
Le Kai-ho interroge enfin :
« Frère(sœur), que devons-nous faire pour apaiser nos sèves ? »
Le porte-parole des Voix du Jugement conclut en prononçant le troisième point de la décision issue de leurs délibérations.
Le Kai-ho déclare alors : « Ochi Kami no ! »
La foule est alors censée reprendre « Ochi Kami no ! »
La décision a dès lors valeur exécutoire et force de loi, et le Pai-ho , le cas échéant de son châtiment, peut être emmené par les gardes sans délai. Si la décision a d'autres conséquences concernant l’ensemble de la société zoraïe, leur mise en œuvre est confiée à l'Assemblée des Cercles.
Clôture de la cérémonie
Le Kai-ho s'incline alors devant les Taki-ho'i et leur dit :
« Puissent les Kamis vous protéger, frères et sœurs, pour nous avoir montré le chemin. »
Il récupère alors le bâton de parole et retourne face à l'assemblée.
Il frappe plusieurs fois de son bâton au sol et déclare :
« Ce qui a été perdu a été retrouvé. Les errants ont retrouvé le sentier. La fleur a retrouvé le soleil. Puissions-nous tirer enseignement de tout cela. »
Puis il frappe solennellement le sol trois coups avant de s'incliner en déclarant :
« Ari'kami Bao'i y xao'i laï-ho'i. Merci Frères et Sœurs Initiés »
« Ari'Kami Bao'i y xao'i li'laï-ho'i. Merci Frères et Sœurs Éveillés »
« Ari'Kami Bao'i y xao'i tseu-ho'i. Merci Frères et Sœurs Sages »
Avant de ranger son bâton de parole, il déclare enfin :
« J'ai pour nom XXX et je ne suis plus qu'un(e) frère(sœur) parmi ses frères(sœurs). »
Notes
- ↑ "The ceremony where the light appears"
- ↑ "The ceremony of the discussion without a path"
- ↑ "The ceremony of the discussion of the light path"
- ↑ "The one who sees, who watches"
- ↑ "The one who is the problem"
- ↑ "Those who show the shield"
- ↑ "Those who show the stick"
- ↑ "Those who speak"
- ↑ families, guilds
- ↑ OOC: Forum = Ingame forum
- ↑ OOC: Express oneself fluently = copy / paste a text prepared in advance
- ↑ OOC: Deliberations can be done in public or not, in game or via another channel, private or not. There are no rules: you choose the easiest and more convenient way according to the circumstances.
- ↑ OOC: If the proceedings are conducted RP IG
- ↑ OOC: Small anthology of judgments
- All that is death sentence is unthinkable, given the regenerative capacity offered by the powers (even to Marauders now). Destroy the Seed of Life is technically unfeasible and morally indefensible (player deprived of his character).
- Mutilations are difficult to use because not allowed by the gameplay; they can nevertheless be discussed with the player animating the Pai-ho.
- Imprisonment could be a solution but again, the gameplay is a problem, and its consequences would be bad bearable (player deprived of his character if custody results in a long out-of-game period).
- Fines and forfeitures are workable if decided in consultation with the player animating the Pai-ho.
- Hard labor terms are possible too, again in consultation with the player, by setting specific targets, in agreement with the Animation Team.
- Banishment, finally, can be also considered, in consultation with the player (or with the Animation Team to cap reputations)
- ↑ OOC: Regularly recall the progress of the trial and the links to abridged and complete explanations.
- ↑ "So is the will of the kamis"
