A considerable amount of sociological literature exists on exit processes from social organizations in general. A good number of these studies deal specifically with religious organizations and, more particularly, with new religious movements. An important part of this research is concerned with how exit roles are socially constructed. Starting from an earlier methodology developed by David Bromley, scholars have distinguished between three different kinds of ex-members of new religious movements: defectors, ordinary leave-takers, and apostates. Defectors express a mostly positive judgement about the group they have left and regret they were not able to continue their experience there. Ordinary leavetakers (the majority of ex-members) have mixed feelings about their ex-movements and do not feel the need to discuss them in public or with the media. In the case of the apostates, the ex-members dramatically reverse their loyalties and become "professional" enemies of the organization he or she has left. "The narrative," in Bromley's terms, "is one which documents the quintessentially evil essence of the apostate's former organization chronicled through the apostate's personal experience of capture and ultimate escape/rescue." The apostate—particularly after having joined an oppositional coalition fighting the organization—often claims that he or she was a "victim" or a "prisoner" who did not join voluntarily. The paper argues that this is even more frequent in the case of ex members who were born and raised in the movements rather than joining them as adults. Anti-cultists have discovered that the "victim-prisoner" narrative of second-generation ex-members is a powerful tool to involve governments and courts of law in their anti-cult campaigns. Japan is a spectacular case, but is not the only one.