SHINSEI SEINARU MONASTERY APPLICATION
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Out-Of-Character (OOC) Section
IN-GAME NAME (IGN):
NotEstro
DISCORD NAME & TAG:
noragami8668
WHAT IS YOUR TIMEZONE?:
Pacific Standard - North America
DO YOU HAVE A MICROPHONE?:
Yes! I do and am able to speak online often.
DESCRIBE YOUR ACTIVITY ON THE SERVER:
As a long time SRP player I have been through many iterations of the server, originally joining in 2015 on the Furness Academy map, though my time then was limited I later returned years later and found myself as a consistent player in the developing world which eventually became Karakura. Through then I have had a variety of characters in different positions, my most notable being Okabe Ueda (Under the username EstrogenGobbler) who was previously a Shrine Maiden! Though I unfortunately had to leave the position due to personal circumstances, I have been back nearly a year now and am looking to refresh and delve into SchoolRP once more! I have become quite active on the server, usually on 4-5 days a week for a couple of hours at least. When I am more free I tend to spend even more time online as I enjoy roleplaying in detail with friends and other members on the server!
WHAT POSITION ARE YOU APPLYING FOR?:
Shrine Maiden
WHAT KNOWLEDGE DO YOU CURRENTLY HAVE OF SHINTOISM AND ARE YOU PREPARED/WILLING TO LEARN MORE ABOUT THE RELIGION?:
Being someone who followed Shintoism as a practice, I have a strong knowledge of the ins and outs of the religion and as an extension how it is a way of life for many. I have a good general knowledge of the Kami, their roles, and who may seek the guidance or blessing of specific Kami. Essentially one of the fundamental subjects of Shintoism, the Kami are of great importance as all things in our world are Kami, the mountains, the sky, the ground we walk on and the grasses we lay in, we always share a connection with the Kami, and in turn the Kami share their way of life so we may life in balance with them, they have a great impact on our daily life. I understand the purposes of many different fundamental objects and events within the religion like the Torii, the Ofuda, Shimenawa. Haru Matsuri, Aki Matsuri, Shinkō-sai etc. I always intend on learning more about the religion as there is always more we can seek to understand especially in the fast and varying world of Shintoism, and Japan. I can only hope to further my understanding alongside individuals who show an equally vested interest!
WHAT MAKES YOU STAND OUT FOR THIS ROLE OVER OTHER APPLICANTS?
I find that I actually provide a couple of unique advantage over other applicants, being Shinto myself I bring to the monastery a knowledge of Shintoism and its function in real life, which allows me to delve into roleplay with a strong sense of understanding, giving an in depth and detailed character that would follow this. Additionally I was formerly a Miko, then Shrine Maiden at the Shinsei Seinaru Monastery, as I had stated before. This provides an advantage because I will be returning to a familiar position within the roster, carrying experience from my previous time roleplaying as a maiden! Currently I have two characters active in my roster, meaning I will still be able to dedicate plenty of time to the monastery, as it will be my focus. I will be available to contribute to the Monastery in roleplay often, without the need to switch between characters. I would be able to give my dedicated focus to the interaction between those curious of the monastery and regular visitors, adding to the immersion within Shinsei Seinaru Monastery.
DO YOU ACKNOWLEDGE YOU WILL HAVE TO ATTEND MANDATORY TRAININGS TO BE TAUGHT MORE ABOUT SHINTOISM AND THE ACCORDING PROCEDURES?:
I acknowledge and accept these terms openly.
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In-Character (IC) Section
SECTION 1: Character Details
CHARACTERS FULL NAME:
Korinna Anastasiou
CHARACTERS TITLE (E.g. Mr. Mrs. Miss):
Miss, Ms.
CHARACTERS AGE (E.g. 21-80):
28
CHARACTERS MARITAL STATUS:
Unmarried, Single.
CHARACTERS NATIONALITY:
Greek (Half-Japanese)
CHARACTERS PHONE-NUMBER:
(030)-769-9129
WHAT IS YOUR MOTIVATION FOR APPLYING TO WORK AT THE MONASTERY?:
The monastery was always a place of peaceful respite for me, my father often spoke of it, as he grew up visiting and spending much of his time there, unfortunately living in various parts of Europe for most of my life I was unable to truly experience Shinto shrines until I moved here a few years ago In hopes of pursuing my father who had grown estranged I ended up here, without money and friends I sought refuge among those of Karakura, unfortunately this led me down a deep and dreadful path, criminal connection had become practically impossible to avoid, I spend my formative years attached to the idea of proving myself to those who sought to use my talents to their benefit. I found myself lost, alone, crime had isolated me from those I had once loved, I had fallen so far below the streets of Karakura that I could not recognize my being, I was only an alias, a number. It was not until I found myself at the bridge of the Shinsei Seinaru Monastery that I realized there was a family, one I didn’t need to fight against, or run after, but one I could provide for and bring care to. But one who honored me, who I was. I began to spend more time in the safety of the mountains, nestled into comfort by Yama-no-Kami. Soon I had learned to love the Kami, and those around me, I’ve learned I wanted to give back, to provide people like me a similar space of peace and understanding in the Kami as I once needed so desperately. To be able to care for the home and the practices I had grown to love and cherish more than any family I could imagine. The shrine has offered me a second, even third chance and I now seek to further return my appreciation by providing what I can to the people of the monastery, the grounds and the Kami themselves.
TELL ME WHAT HISTORY AND INFORMATION YOU KNOW ABOUT THE SHINSEI SEINARU MONASTERY:
I am quite well versed in the history of the fine monastery here today, despite its troubling past it now sits, nestled into Mt. Daichi, the Shinse Seinaru Monastery isolated from the rest of the now-bustling city of Karakura, though the Monastery had existed long before the high rises of the busy shopping district did. The initial creation of the monastery began from 744 to the winter of 762, hosting as a site for the faith of Buddhism, maintaining itself as one until much later in the ninth century. Buddhism and the later introduced Shintoism merged on this site creating Ryobu Shinto. Though this change appeared welcome, the monastery's peculiar location, in the mountains closer to the Kami, allowed for the site to fall into disrepair, as followers dwindled and the surrounding beauty of nature suffered, facing destruction to develop the ever growing city of Karakura. This was a difficult time for the Shinsei Seinaru Monastery however, I believe true tragedy struck much later, 2004. The Kannushi set the monastery alight in hysterics, an act of defiance to the city of Karakura, claiming that we as citizens had lost our culture and dedication to the Kami. The fire ravaged the monastery destroying many relics along with many structures, some of which still bear the scorched scars of a past wished forgotten, only one structure survived, the original shrine of the Yama-no-Kami stood steadfast now standing pridefully as the highest structure to date. After the monastery lay mostly in waste, A company called Xisun Crop sought to return the vital areas to the people of Karakura, with a mission to re-establish areas of cultural significance in rural Japan, which led to the reconstruction and modern adaptations of the Shinsei Seinaru Monastery.
WRITE A LETTER TO THE MONASTERY LEAD :
“To the Kannushi of the Shinsei Seinaru Monastery.”
It is with great anticipation that I write to you this evening, in hopes of giving you a greater perspective of who I, a stranger, may be and how I believe I can bring valuable understanding to the monastery grounds. It would be of my greatest honor to be of greater service to the Kami, and those who seek to further their knowledge of Shintoism in the world around them. I am of the firm belief that as a Shrine Maiden I will be able to provide such services and share what wisdom I may have in my young years. Karakura has done a great deal to me in my lifetime, and Shinsei Seinaru Monastery lent itself in my eternal protection. For that, I am grateful beyond measure.
If you would be so kind as to have me within your roster of qualified believers it would be my undying pleasure to maintain the monastery, and keep visitors, Kami and all well rested, well educated, and spiritually connected. I offer my sincerest thanks, regardless of the outcome of this letter.
-Korinna Anastasiou
BACKSTORY (100+ Words):
Korinna was born into a modest family in an area called Sepolia (Σεπόλια) in Athens, Greece. Though she did not have much she had the great value of her family, her loving mother, who adored her, her father, who worked hard in many countries, originally born in Karakura, provided for them, and her younger brother. A gentle soul, though he had no hearing he boasted an energetic and insightful energy, one Korinna, a modest young girl aspired to understand. Life was simple, though there were many struggles of finance and poverty they lived peacefully, until tragedy at the hands of Korinna herself caused the destruction of her home, and those who she loved most. When Korinna had reached her teenage years she began to drive, being a fresh adult at eighteen she naturally was nervous but quickly found she was quite a natural in a vehicle, she shared a certain comfort in the power bestowed upon her. This boost of confidence would soon come back to haunt her in the near future.
Late one night, her younger brother joined her in their parents car as they snuck out for a late night drive, it was late fall, and rain drizzled down upon the car like light footprints dancing upon the roof, music blaring, bass raised loud enough for her brother to feel the beat, they laughed and laughed- until, in a quiet turn by the delicate waters of the Mornos river, the car sputtered. Winter's first kick of ice coating the curved road, moisture from the river collected in low fog, she lost control. Sending the vehicle plummeting into the icy depths below, though she does not remember much of what followed she remembers the ambulance, blaring lights, the hospital where she remained in a thermal blanket, and the look on her parents face, agony. It was all she would see for years to come. Her family moved on- as if nothing had happened, her father delved deeper into his work, leaving on business trips for months at a time, her mother, her sweet mother- only grew quiet, unloving, as cold as the icy waters she had once slipped beneath. The only thing Korinna could manage to do- was run, and run she did.
A year after the incident she found herself hiding in the small city of Karakura, fresh eyes, bearing the sins of her past she was determined to change her life, go to school, make a living her parents could be proud of, however the grueling city had other plans, quickly sucking her into a life of crime and fighting, being a woman of rather tall stature she was pulled into fight after fight, eventually participating in underground Fight Clubs through Karakura, her knuckles scarred heavily, a constant reminder of what she became. Throughout this time she became hardened, cold, those who she loved were at a distance, even the ones she met since arriving in Karakura. Her long walks often found her at the foot of the monastery, buried deep in the mountains it felt safe, though- she never thought to seek that freedom until much later, while pondering the loss of a loved one, standing over the bridge of the monastery, a large raven, found its way next to her, ushering her to seek freedom, and finally she did, after years of turmoil and crime she turned to the monastery, it had become her home, her refuge from her past, and present, and as she wrote the letter to the Kannushi in respect and prayer for her position, she began the next chapter, seeking a better future.
SECTION 2: Self-Knowledge Details
What duties do Shinto Priests and Maidens have?:
Becoming a Shinto Priest in Japan was not as simple as peacefully meandering the monastery grounds, it came with dedication, discipline. Shinto Priests often perform rituals and ceremonies, to maintain the grounds, and their relationships with the Kami that surround them. Priests are devout individuals seeking to connect with the balance of the world, as well as educate and welcome those who may seek to join the Shinto way of living.
Shrine Maidens have similar duties, though they're mostly focused on carrying out tasks at the monastery which may range from sweeping the floors to teaching and learning of the sacred dances, similarly requiring great dedication and time to complete tasks and assist the priests as expected. Maidens also partook in many things behind the curtains like ceremonial meal preparation, sermons, and even selling souvenirs and offering omikuji, tarot and other forms of fortune-telling.
What are the steps needed to be taken at the purification trough before entering the Shrine?:
Temizuya is a ritual that takes place at the entry to the grounds of every Shinto monastery or shrine, worshippers and visitors must partake before they can enter the inner grounds. Stepping up to the trough the visitor must take the dipper into their right hand, scooping the cool mountain water that resides in the trough. It is customary to gently pour the water over the left hand first and then the left. With the dipper in their right hand they must pour small amount of water into the opposite palm, bringing it to their lips to rinse their mouth as well, finally using the water left in the dipper the visitor would need to raise it upright allowing the water remaining to wash over the dipper until empty, once this has taken place they may return the dipper, and proceed to the monastery being cleansed and free to approach the Kami.
How are offerings to a Kami performed?:
Traditionally offerings to Kami consisted of rice, sake, salts, or simply waters, were offered in prayer to the Kami, the offering item itself would often vary depending on which Kami you sought to appease, if you were a fisherman, and hoped for a beneficial harvest within the ocean you may bring seafood as offering to Ebisu or even Watatsumi-no-Kami. For a simple farmer you may bring the first yield of crop from your season, in offering to Inari the Kami of harvest.
Over time these traditional offerings have maintained although with the rise of monasteries and constant forms of currency becoming common offering it has changed greatly.
At Shinsei Seinaru Monastery the most common offering made is through the centre building located at the top of the monastery, approaching the centre you may make offering of an amount of yen, typically a five yen coin, afterwards you may ring the bell in front of you, then bowing twice, in this moment you may
How do you perform a tea ceremony ritual?:
The tea ceremony is the pinnacle of respect and purity within Shintoism, and Japanese culture alike. There are two major defining components to a tea ceremony, one being the preparation of the tea, and the other being the presentation and sharing of the tea. While both happen simultaneously, it helps to separate the two for an ease of description and action clarity. Firstly the person who will be preparing the tea will bow to the guests upon entering the tea room, which guests will return with a respectful bow. If not already seated, the guest may be directed politely to do so. In some cases, guests may be offered sweets known as wagashi, which is made from mochi, fruit and a form of bean paste. Once the guests are settled, the shrine maiden, or member of the monastery preparing the tea will begin with the preparations. First all items to be used in the ceremony are purified before use. Following that the tea bowl, known as the chawan, is heated beforehand with the first batch of water, which is discarded when ready to be used. The chawan will be wiped clean and then the proper tea making will begin. Scooping two scoops of matcha powder using a specialized scoop called a chashaku is the first step, then another round of hot water is added to the bowl, typically out of a kettle nearby. Once the water is added to the chawan, along with the matcha powder, the maiden may begin to whisk using a special comb-like whisk called a chasen. After the matcha and hot water are appropriately mixed, the maiden, or person serving the tea may hand the chawan to the guest, it is crucial to make sure it is delicately handed to them with the front facing the guests. Now the guests may enjoy the tea prepared for them! Once the guest has finished their tea they may set the chawan opposite them to signify they are done. The preparation and serving of tea may also vary depending on time of year, style of tea prepared, and many other monastery variant practices.
Explain what a Tamagushi, Ofuda and Kagura Suzu is and what they're used for:
Tamagushi: Tamagushi are a form of offering to the Kami, typically made of a small branch of sakaki, a sacred tree according to the Shinto religion, and a shidë, which is the paper streamer used to distinguish holy spaces. They can be found on tamagushi and shimenawa alike. Together the shidë and sakaki make up tamagushi. Tamagushi are offered at shrines and serve as a way for people to approach the Kami, and respect them, while conveying their wishes to the Kami. They are often offered at weddings, funerals, and other ceremonies or festivals such as matsuri, miyamairi, and more.
Ofuda: The Ofuda, is a strip of paper with writing inscribed upon it. The writing calls upon specific Kami that certain shrines may honor, for protection. They may be carried on a personal person, placed on objects, or most often, set in households along walls, mantles, or entryways. These papers welcome the Kami written upon it to your home, and in return the Kami written, offers guidance and protection from spirits who may seek to do harm to the individual or household. Ofuda may also be used to connect people with home altars to their adjacent shrines.
Kagura Suzu: The Kagura Suzu are small wooden handles with bells set upon them using wires, typically fifteen are fastened to it, though it may vary to as little as twelve bells. They are used during a shinto ceremony called the Kagura dance. The Kagura dance is Shinto ritual used to dedicate to local Kami, often in order to pray for good harvests, and prosperity among the people. They may also be used in other forms of prayer but most commonly associated with the ceremonial ritual dance of Kagura.
(OPTIONAL) Based on your character; which other Kami would they worship?:
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GIven Korinna is largely aligned with foreign practices it is unlikely she would worship outside of the local Yama-no-Kami as it is common practice for locals to make offerings and worship to the nearest monastery or shrine's main devotion. Though as Korinna takes a turn in effort to stow her uneasy life, she occasionally finds herself worshipping Fukurokuju, one of the seven gods of luck. In particular she may wish for longevity and happiness.
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Out-Of-Character (OOC) Section
IN-GAME NAME (IGN):
NotEstro
DISCORD NAME & TAG:
noragami8668
WHAT IS YOUR TIMEZONE?:
Pacific Standard - North America
DO YOU HAVE A MICROPHONE?:
Yes! I do and am able to speak online often.
DESCRIBE YOUR ACTIVITY ON THE SERVER:
As a long time SRP player I have been through many iterations of the server, originally joining in 2015 on the Furness Academy map, though my time then was limited I later returned years later and found myself as a consistent player in the developing world which eventually became Karakura. Through then I have had a variety of characters in different positions, my most notable being Okabe Ueda (Under the username EstrogenGobbler) who was previously a Shrine Maiden! Though I unfortunately had to leave the position due to personal circumstances, I have been back nearly a year now and am looking to refresh and delve into SchoolRP once more! I have become quite active on the server, usually on 4-5 days a week for a couple of hours at least. When I am more free I tend to spend even more time online as I enjoy roleplaying in detail with friends and other members on the server!
WHAT POSITION ARE YOU APPLYING FOR?:
Shrine Maiden
WHAT KNOWLEDGE DO YOU CURRENTLY HAVE OF SHINTOISM AND ARE YOU PREPARED/WILLING TO LEARN MORE ABOUT THE RELIGION?:
Being someone who followed Shintoism as a practice, I have a strong knowledge of the ins and outs of the religion and as an extension how it is a way of life for many. I have a good general knowledge of the Kami, their roles, and who may seek the guidance or blessing of specific Kami. Essentially one of the fundamental subjects of Shintoism, the Kami are of great importance as all things in our world are Kami, the mountains, the sky, the ground we walk on and the grasses we lay in, we always share a connection with the Kami, and in turn the Kami share their way of life so we may life in balance with them, they have a great impact on our daily life. I understand the purposes of many different fundamental objects and events within the religion like the Torii, the Ofuda, Shimenawa. Haru Matsuri, Aki Matsuri, Shinkō-sai etc. I always intend on learning more about the religion as there is always more we can seek to understand especially in the fast and varying world of Shintoism, and Japan. I can only hope to further my understanding alongside individuals who show an equally vested interest!
WHAT MAKES YOU STAND OUT FOR THIS ROLE OVER OTHER APPLICANTS?
I find that I actually provide a couple of unique advantage over other applicants, being Shinto myself I bring to the monastery a knowledge of Shintoism and its function in real life, which allows me to delve into roleplay with a strong sense of understanding, giving an in depth and detailed character that would follow this. Additionally I was formerly a Miko, then Shrine Maiden at the Shinsei Seinaru Monastery, as I had stated before. This provides an advantage because I will be returning to a familiar position within the roster, carrying experience from my previous time roleplaying as a maiden! Currently I have two characters active in my roster, meaning I will still be able to dedicate plenty of time to the monastery, as it will be my focus. I will be available to contribute to the Monastery in roleplay often, without the need to switch between characters. I would be able to give my dedicated focus to the interaction between those curious of the monastery and regular visitors, adding to the immersion within Shinsei Seinaru Monastery.
DO YOU ACKNOWLEDGE YOU WILL HAVE TO ATTEND MANDATORY TRAININGS TO BE TAUGHT MORE ABOUT SHINTOISM AND THE ACCORDING PROCEDURES?:
I acknowledge and accept these terms openly.
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In-Character (IC) Section
SECTION 1: Character Details
CHARACTERS FULL NAME:
Korinna Anastasiou
CHARACTERS TITLE (E.g. Mr. Mrs. Miss):
Miss, Ms.
CHARACTERS AGE (E.g. 21-80):
28
CHARACTERS MARITAL STATUS:
Unmarried, Single.
CHARACTERS NATIONALITY:
Greek (Half-Japanese)
CHARACTERS PHONE-NUMBER:
(030)-769-9129
WHAT IS YOUR MOTIVATION FOR APPLYING TO WORK AT THE MONASTERY?:
The monastery was always a place of peaceful respite for me, my father often spoke of it, as he grew up visiting and spending much of his time there, unfortunately living in various parts of Europe for most of my life I was unable to truly experience Shinto shrines until I moved here a few years ago In hopes of pursuing my father who had grown estranged I ended up here, without money and friends I sought refuge among those of Karakura, unfortunately this led me down a deep and dreadful path, criminal connection had become practically impossible to avoid, I spend my formative years attached to the idea of proving myself to those who sought to use my talents to their benefit. I found myself lost, alone, crime had isolated me from those I had once loved, I had fallen so far below the streets of Karakura that I could not recognize my being, I was only an alias, a number. It was not until I found myself at the bridge of the Shinsei Seinaru Monastery that I realized there was a family, one I didn’t need to fight against, or run after, but one I could provide for and bring care to. But one who honored me, who I was. I began to spend more time in the safety of the mountains, nestled into comfort by Yama-no-Kami. Soon I had learned to love the Kami, and those around me, I’ve learned I wanted to give back, to provide people like me a similar space of peace and understanding in the Kami as I once needed so desperately. To be able to care for the home and the practices I had grown to love and cherish more than any family I could imagine. The shrine has offered me a second, even third chance and I now seek to further return my appreciation by providing what I can to the people of the monastery, the grounds and the Kami themselves.
TELL ME WHAT HISTORY AND INFORMATION YOU KNOW ABOUT THE SHINSEI SEINARU MONASTERY:
I am quite well versed in the history of the fine monastery here today, despite its troubling past it now sits, nestled into Mt. Daichi, the Shinse Seinaru Monastery isolated from the rest of the now-bustling city of Karakura, though the Monastery had existed long before the high rises of the busy shopping district did. The initial creation of the monastery began from 744 to the winter of 762, hosting as a site for the faith of Buddhism, maintaining itself as one until much later in the ninth century. Buddhism and the later introduced Shintoism merged on this site creating Ryobu Shinto. Though this change appeared welcome, the monastery's peculiar location, in the mountains closer to the Kami, allowed for the site to fall into disrepair, as followers dwindled and the surrounding beauty of nature suffered, facing destruction to develop the ever growing city of Karakura. This was a difficult time for the Shinsei Seinaru Monastery however, I believe true tragedy struck much later, 2004. The Kannushi set the monastery alight in hysterics, an act of defiance to the city of Karakura, claiming that we as citizens had lost our culture and dedication to the Kami. The fire ravaged the monastery destroying many relics along with many structures, some of which still bear the scorched scars of a past wished forgotten, only one structure survived, the original shrine of the Yama-no-Kami stood steadfast now standing pridefully as the highest structure to date. After the monastery lay mostly in waste, A company called Xisun Crop sought to return the vital areas to the people of Karakura, with a mission to re-establish areas of cultural significance in rural Japan, which led to the reconstruction and modern adaptations of the Shinsei Seinaru Monastery.
WRITE A LETTER TO THE MONASTERY LEAD :
“To the Kannushi of the Shinsei Seinaru Monastery.”
It is with great anticipation that I write to you this evening, in hopes of giving you a greater perspective of who I, a stranger, may be and how I believe I can bring valuable understanding to the monastery grounds. It would be of my greatest honor to be of greater service to the Kami, and those who seek to further their knowledge of Shintoism in the world around them. I am of the firm belief that as a Shrine Maiden I will be able to provide such services and share what wisdom I may have in my young years. Karakura has done a great deal to me in my lifetime, and Shinsei Seinaru Monastery lent itself in my eternal protection. For that, I am grateful beyond measure.
If you would be so kind as to have me within your roster of qualified believers it would be my undying pleasure to maintain the monastery, and keep visitors, Kami and all well rested, well educated, and spiritually connected. I offer my sincerest thanks, regardless of the outcome of this letter.
-Korinna Anastasiou
BACKSTORY (100+ Words):
Korinna was born into a modest family in an area called Sepolia (Σεπόλια) in Athens, Greece. Though she did not have much she had the great value of her family, her loving mother, who adored her, her father, who worked hard in many countries, originally born in Karakura, provided for them, and her younger brother. A gentle soul, though he had no hearing he boasted an energetic and insightful energy, one Korinna, a modest young girl aspired to understand. Life was simple, though there were many struggles of finance and poverty they lived peacefully, until tragedy at the hands of Korinna herself caused the destruction of her home, and those who she loved most. When Korinna had reached her teenage years she began to drive, being a fresh adult at eighteen she naturally was nervous but quickly found she was quite a natural in a vehicle, she shared a certain comfort in the power bestowed upon her. This boost of confidence would soon come back to haunt her in the near future.
Late one night, her younger brother joined her in their parents car as they snuck out for a late night drive, it was late fall, and rain drizzled down upon the car like light footprints dancing upon the roof, music blaring, bass raised loud enough for her brother to feel the beat, they laughed and laughed- until, in a quiet turn by the delicate waters of the Mornos river, the car sputtered. Winter's first kick of ice coating the curved road, moisture from the river collected in low fog, she lost control. Sending the vehicle plummeting into the icy depths below, though she does not remember much of what followed she remembers the ambulance, blaring lights, the hospital where she remained in a thermal blanket, and the look on her parents face, agony. It was all she would see for years to come. Her family moved on- as if nothing had happened, her father delved deeper into his work, leaving on business trips for months at a time, her mother, her sweet mother- only grew quiet, unloving, as cold as the icy waters she had once slipped beneath. The only thing Korinna could manage to do- was run, and run she did.
A year after the incident she found herself hiding in the small city of Karakura, fresh eyes, bearing the sins of her past she was determined to change her life, go to school, make a living her parents could be proud of, however the grueling city had other plans, quickly sucking her into a life of crime and fighting, being a woman of rather tall stature she was pulled into fight after fight, eventually participating in underground Fight Clubs through Karakura, her knuckles scarred heavily, a constant reminder of what she became. Throughout this time she became hardened, cold, those who she loved were at a distance, even the ones she met since arriving in Karakura. Her long walks often found her at the foot of the monastery, buried deep in the mountains it felt safe, though- she never thought to seek that freedom until much later, while pondering the loss of a loved one, standing over the bridge of the monastery, a large raven, found its way next to her, ushering her to seek freedom, and finally she did, after years of turmoil and crime she turned to the monastery, it had become her home, her refuge from her past, and present, and as she wrote the letter to the Kannushi in respect and prayer for her position, she began the next chapter, seeking a better future.
SECTION 2: Self-Knowledge Details
What duties do Shinto Priests and Maidens have?:
Becoming a Shinto Priest in Japan was not as simple as peacefully meandering the monastery grounds, it came with dedication, discipline. Shinto Priests often perform rituals and ceremonies, to maintain the grounds, and their relationships with the Kami that surround them. Priests are devout individuals seeking to connect with the balance of the world, as well as educate and welcome those who may seek to join the Shinto way of living.
Shrine Maidens have similar duties, though they're mostly focused on carrying out tasks at the monastery which may range from sweeping the floors to teaching and learning of the sacred dances, similarly requiring great dedication and time to complete tasks and assist the priests as expected. Maidens also partook in many things behind the curtains like ceremonial meal preparation, sermons, and even selling souvenirs and offering omikuji, tarot and other forms of fortune-telling.
What are the steps needed to be taken at the purification trough before entering the Shrine?:
Temizuya is a ritual that takes place at the entry to the grounds of every Shinto monastery or shrine, worshippers and visitors must partake before they can enter the inner grounds. Stepping up to the trough the visitor must take the dipper into their right hand, scooping the cool mountain water that resides in the trough. It is customary to gently pour the water over the left hand first and then the left. With the dipper in their right hand they must pour small amount of water into the opposite palm, bringing it to their lips to rinse their mouth as well, finally using the water left in the dipper the visitor would need to raise it upright allowing the water remaining to wash over the dipper until empty, once this has taken place they may return the dipper, and proceed to the monastery being cleansed and free to approach the Kami.
How are offerings to a Kami performed?:
Traditionally offerings to Kami consisted of rice, sake, salts, or simply waters, were offered in prayer to the Kami, the offering item itself would often vary depending on which Kami you sought to appease, if you were a fisherman, and hoped for a beneficial harvest within the ocean you may bring seafood as offering to Ebisu or even Watatsumi-no-Kami. For a simple farmer you may bring the first yield of crop from your season, in offering to Inari the Kami of harvest.
Over time these traditional offerings have maintained although with the rise of monasteries and constant forms of currency becoming common offering it has changed greatly.
At Shinsei Seinaru Monastery the most common offering made is through the centre building located at the top of the monastery, approaching the centre you may make offering of an amount of yen, typically a five yen coin, afterwards you may ring the bell in front of you, then bowing twice, in this moment you may
How do you perform a tea ceremony ritual?:
The tea ceremony is the pinnacle of respect and purity within Shintoism, and Japanese culture alike. There are two major defining components to a tea ceremony, one being the preparation of the tea, and the other being the presentation and sharing of the tea. While both happen simultaneously, it helps to separate the two for an ease of description and action clarity. Firstly the person who will be preparing the tea will bow to the guests upon entering the tea room, which guests will return with a respectful bow. If not already seated, the guest may be directed politely to do so. In some cases, guests may be offered sweets known as wagashi, which is made from mochi, fruit and a form of bean paste. Once the guests are settled, the shrine maiden, or member of the monastery preparing the tea will begin with the preparations. First all items to be used in the ceremony are purified before use. Following that the tea bowl, known as the chawan, is heated beforehand with the first batch of water, which is discarded when ready to be used. The chawan will be wiped clean and then the proper tea making will begin. Scooping two scoops of matcha powder using a specialized scoop called a chashaku is the first step, then another round of hot water is added to the bowl, typically out of a kettle nearby. Once the water is added to the chawan, along with the matcha powder, the maiden may begin to whisk using a special comb-like whisk called a chasen. After the matcha and hot water are appropriately mixed, the maiden, or person serving the tea may hand the chawan to the guest, it is crucial to make sure it is delicately handed to them with the front facing the guests. Now the guests may enjoy the tea prepared for them! Once the guest has finished their tea they may set the chawan opposite them to signify they are done. The preparation and serving of tea may also vary depending on time of year, style of tea prepared, and many other monastery variant practices.
Explain what a Tamagushi, Ofuda and Kagura Suzu is and what they're used for:
Tamagushi: Tamagushi are a form of offering to the Kami, typically made of a small branch of sakaki, a sacred tree according to the Shinto religion, and a shidë, which is the paper streamer used to distinguish holy spaces. They can be found on tamagushi and shimenawa alike. Together the shidë and sakaki make up tamagushi. Tamagushi are offered at shrines and serve as a way for people to approach the Kami, and respect them, while conveying their wishes to the Kami. They are often offered at weddings, funerals, and other ceremonies or festivals such as matsuri, miyamairi, and more.
Ofuda: The Ofuda, is a strip of paper with writing inscribed upon it. The writing calls upon specific Kami that certain shrines may honor, for protection. They may be carried on a personal person, placed on objects, or most often, set in households along walls, mantles, or entryways. These papers welcome the Kami written upon it to your home, and in return the Kami written, offers guidance and protection from spirits who may seek to do harm to the individual or household. Ofuda may also be used to connect people with home altars to their adjacent shrines.
Kagura Suzu: The Kagura Suzu are small wooden handles with bells set upon them using wires, typically fifteen are fastened to it, though it may vary to as little as twelve bells. They are used during a shinto ceremony called the Kagura dance. The Kagura dance is Shinto ritual used to dedicate to local Kami, often in order to pray for good harvests, and prosperity among the people. They may also be used in other forms of prayer but most commonly associated with the ceremonial ritual dance of Kagura.
(OPTIONAL) Based on your character; which other Kami would they worship?:
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GIven Korinna is largely aligned with foreign practices it is unlikely she would worship outside of the local Yama-no-Kami as it is common practice for locals to make offerings and worship to the nearest monastery or shrine's main devotion. Though as Korinna takes a turn in effort to stow her uneasy life, she occasionally finds herself worshipping Fukurokuju, one of the seven gods of luck. In particular she may wish for longevity and happiness.