SHINSEI SEINARU MONASTERY APPLICATION
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Out-Of-Character (OOC) Section
IN-GAME NAME (IGN):
Xaaviaa (Alt acc)
DISCORD NAME & TAG:
Xaavia
WHAT IS YOUR TIMEZONE?:
AEST
DO YOU HAVE A MICROPHONE?:
Yes :)
DESCRIBE YOUR ACTIVITY ON THE SERVER:
I'm currently active almost every day for at least a few hours, but usually all day. I have little to no IRL commitments because of my disabilities, only being busy Wednesday nights with my hobby and the occasional day with my girlfriend or spent sewing for my small business. I've been faculty on my other account for two months now and I always easily make quota and end up in the top hours and still attend school as my other characters when I don't have the energy to be a nurse. When I was less active, I came on at least 2-3 times a week for a few hours. In summary: I have no life and I love this silly server :)
AEST, usually awake 10am-1am. Sometimes stay up later for peak SRP hour silly time.
WHAT POSITION ARE YOU APPLYING FOR?:
Maiden
WHAT KNOWLEDGE DO YOU CURRENTLY HAVE OF SHINTOISM AND ARE YOU PREPARED/WILLING TO LEARN MORE ABOUT THE RELIGION?:
I first started having an actual interest in Shintoism when my other character joined the Occult club, and I started looking into it properly to write about it. It started with looking into the Karakura-centric lore, as I'd ask my friend about it to write for the club, but I got a bit fixated for a while when I started googling actual Shintoism. My interest is mainly around yokai and yurei, especially yurei. I've been writing a word document for fun to keep notes on everything, but also to use for the club eventually. I have a constant motivation to keep learning about the religion since I have a genuine interest in it, but also for the club I like to be active in. I do have a bit of a complicated past with religion, but I find studying Shintoism strangely healing for that and will probably always find this interesting to learn about. I just genuinely am super jazzed to learn about this LOL. I've already spent a good few hours researching and compiling notes for absolutely no reason until now.
I've read all of the lore for the Monastery on the forums, but I wouldn't say I'm familiar with it yet because I've always had trouble memorizing stuff and understanding it, hence the word document for my notetaking. I have done a good amount of roleplay with or near Kitsa, so I'm familiar with some of theirs, but I am prone to forgetting if I don't make notes. I remember enough of Kodama's lore and Karakura's lore to get by, and will memorize this better over time. I know of two Kami in Karakura from my roleplay with the shrine members. Kodama, the guardian of the forest, who was once a beautiful shrine maiden that others envied for her beauty and connection to nature. She ascended to become a Kami in her old age, an offer that she declined in her youth. Kodama also exists in Shintoism, but is a bit different there. There is Chiharu Yamatsumi, the Kami that the Monastery is dedicated to. They have control over the weather and are the reason behind Karakura's more chaotic rainfall and were once a yokai.. I've only recently started my Kami part of my research, as my focus has mainly been around yurei and yokai which is my main interest. I've also taken an interest in rituals and religious items, my favorite being ofuda and shimenawa so far. I also adore kamidanas and want to study more aobut how they're made to be respectful to the kami and such.
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Out-Of-Character (OOC) Section
IN-GAME NAME (IGN):
Xaaviaa (Alt acc)
DISCORD NAME & TAG:
Xaavia
WHAT IS YOUR TIMEZONE?:
AEST
DO YOU HAVE A MICROPHONE?:
Yes :)
DESCRIBE YOUR ACTIVITY ON THE SERVER:
I'm currently active almost every day for at least a few hours, but usually all day. I have little to no IRL commitments because of my disabilities, only being busy Wednesday nights with my hobby and the occasional day with my girlfriend or spent sewing for my small business. I've been faculty on my other account for two months now and I always easily make quota and end up in the top hours and still attend school as my other characters when I don't have the energy to be a nurse. When I was less active, I came on at least 2-3 times a week for a few hours. In summary: I have no life and I love this silly server :)
AEST, usually awake 10am-1am. Sometimes stay up later for peak SRP hour silly time.
WHAT POSITION ARE YOU APPLYING FOR?:
Maiden
WHAT KNOWLEDGE DO YOU CURRENTLY HAVE OF SHINTOISM AND ARE YOU PREPARED/WILLING TO LEARN MORE ABOUT THE RELIGION?:
I first started having an actual interest in Shintoism when my other character joined the Occult club, and I started looking into it properly to write about it. It started with looking into the Karakura-centric lore, as I'd ask my friend about it to write for the club, but I got a bit fixated for a while when I started googling actual Shintoism. My interest is mainly around yokai and yurei, especially yurei. I've been writing a word document for fun to keep notes on everything, but also to use for the club eventually. I have a constant motivation to keep learning about the religion since I have a genuine interest in it, but also for the club I like to be active in. I do have a bit of a complicated past with religion, but I find studying Shintoism strangely healing for that and will probably always find this interesting to learn about. I just genuinely am super jazzed to learn about this LOL. I've already spent a good few hours researching and compiling notes for absolutely no reason until now.
I've read all of the lore for the Monastery on the forums, but I wouldn't say I'm familiar with it yet because I've always had trouble memorizing stuff and understanding it, hence the word document for my notetaking. I have done a good amount of roleplay with or near Kitsa, so I'm familiar with some of theirs, but I am prone to forgetting if I don't make notes. I remember enough of Kodama's lore and Karakura's lore to get by, and will memorize this better over time. I know of two Kami in Karakura from my roleplay with the shrine members. Kodama, the guardian of the forest, who was once a beautiful shrine maiden that others envied for her beauty and connection to nature. She ascended to become a Kami in her old age, an offer that she declined in her youth. Kodama also exists in Shintoism, but is a bit different there. There is Chiharu Yamatsumi, the Kami that the Monastery is dedicated to. They have control over the weather and are the reason behind Karakura's more chaotic rainfall and were once a yokai.. I've only recently started my Kami part of my research, as my focus has mainly been around yurei and yokai which is my main interest. I've also taken an interest in rituals and religious items, my favorite being ofuda and shimenawa so far. I also adore kamidanas and want to study more aobut how they're made to be respectful to the kami and such.
Shintoism is a religion based around the idea that the kami made life, and is therefore sacred. They treasure nature, life and peace and believe evil is caused by evil spirits, and therefore have rituals or objects that they believe cleanse or protect against this.
These are summaries of some of the notes I've taken during my research into Shintoism, specifically around yurei and yokai. I've started looking into kami and rituals recently, but I don't have as much notes on them quite yet. My favorite so far is the Kappa because I think they're silly little guys ~(o-o~) I obviously don't have this all memorized yet, but a good chunk is somewhere in my brain so far.
Yurei are a part of a belief that every human carries a god inside of them, a reikon. This soul is released upon death and is infused with supernatural power. One’s reikon is put to rest and passes on if it is properly honored and the correct rituals are performed. The Yurei will pass on to go with their ancestors and visit the living world every August for the Obon Festival. The appearance of Yurei typically depends on the circumstances of their death and the clothing worn when they were buried or died, which is why many spirits appear in the typical white burial kimono. Yurei that have gone without the proper burial rituals or have died in a traumatic or unexpected way may remain in the living world. They are stuck in the world, unable to pass on, until their ritual is completed, or their grievances are resolved. There are different types of Yurei that are bound to the mortal plane, usually differentiated by the circumstances of their death and the emotion surrounding it.
These are summaries of some of the notes I've taken during my research into Shintoism, specifically around yurei and yokai. I've started looking into kami and rituals recently, but I don't have as much notes on them quite yet. My favorite so far is the Kappa because I think they're silly little guys ~(o-o~) I obviously don't have this all memorized yet, but a good chunk is somewhere in my brain so far.
Yurei are a part of a belief that every human carries a god inside of them, a reikon. This soul is released upon death and is infused with supernatural power. One’s reikon is put to rest and passes on if it is properly honored and the correct rituals are performed. The Yurei will pass on to go with their ancestors and visit the living world every August for the Obon Festival. The appearance of Yurei typically depends on the circumstances of their death and the clothing worn when they were buried or died, which is why many spirits appear in the typical white burial kimono. Yurei that have gone without the proper burial rituals or have died in a traumatic or unexpected way may remain in the living world. They are stuck in the world, unable to pass on, until their ritual is completed, or their grievances are resolved. There are different types of Yurei that are bound to the mortal plane, usually differentiated by the circumstances of their death and the emotion surrounding it.
An onryo is the spirit of one who died holding a grudge. They are referred to as many names, some being wrathful, vengeful or hatred spirits. They seek to bring harm to the world of the living and are the cause of some natural disasters and are typically depicted as wronged women.
An ubume is the spirit of a mother who died during childbirth or abandoned her children in death. They return to the world of the living to care for their children and bring sweets and will appear to try and hand a child to a passerby. It was common practice to cut the fetus out of a woman who had died before birth and bury the two in a hug. If the child could not be removed, they would use a doll.
A goryo is the spirit of a noble or accomplished person who died and became an onryo after losing political power or dying prematurely from an epidemic. They bring pestilence and famine and shrines are created to try and appease them.
Funayurei are the ghost of one who died at sea and typically take the form of ghost ships or mermaids. They are vengeful and will try to drown former shipmates, appearing most during foggy or stormy nights. They carry ladles and buckets to pour water into ships and can be prevented from sinking ships by handing them buckets with holes in them.
A Zashika-Warashi is the spirit of a child. They are told to bring good fortune to houses they inhabit and perform harmless mischief.
Fuyurei and Jibakurei are spirits without a purpose and wander aimlessly. Jibakurei are bound to a specific location or situation.
Unlike Yurei, Yokai cannot simply be sealed away and were never a human to begin with. Where Yurei are not playful and are more malicious, the intentions of a Yokai have a larger range from playful to more devious. Yokai is a bit of an umbrella term, as so many monsters, spirits, tricksters and ghosts fit under this label, and they all come in different forms with different motives. A lot of Yokai have animal-like features but can also appear more humanoid. The most common trait among Yokai is their ability to shapeshift and Yokai that can do this are known as bakemono or obake. Yokai also have a range of spiritual or supernatural powers that vary depending on the type of Yokai.
An ubume is the spirit of a mother who died during childbirth or abandoned her children in death. They return to the world of the living to care for their children and bring sweets and will appear to try and hand a child to a passerby. It was common practice to cut the fetus out of a woman who had died before birth and bury the two in a hug. If the child could not be removed, they would use a doll.
A goryo is the spirit of a noble or accomplished person who died and became an onryo after losing political power or dying prematurely from an epidemic. They bring pestilence and famine and shrines are created to try and appease them.
Funayurei are the ghost of one who died at sea and typically take the form of ghost ships or mermaids. They are vengeful and will try to drown former shipmates, appearing most during foggy or stormy nights. They carry ladles and buckets to pour water into ships and can be prevented from sinking ships by handing them buckets with holes in them.
A Zashika-Warashi is the spirit of a child. They are told to bring good fortune to houses they inhabit and perform harmless mischief.
Fuyurei and Jibakurei are spirits without a purpose and wander aimlessly. Jibakurei are bound to a specific location or situation.
Unlike Yurei, Yokai cannot simply be sealed away and were never a human to begin with. Where Yurei are not playful and are more malicious, the intentions of a Yokai have a larger range from playful to more devious. Yokai is a bit of an umbrella term, as so many monsters, spirits, tricksters and ghosts fit under this label, and they all come in different forms with different motives. A lot of Yokai have animal-like features but can also appear more humanoid. The most common trait among Yokai is their ability to shapeshift and Yokai that can do this are known as bakemono or obake. Yokai also have a range of spiritual or supernatural powers that vary depending on the type of Yokai.
Amanojaku are mischievous and enact evil deeds onto people, provoking humans to act on their deepest, darkest malicious desires.
Oni are typically evil yokai who have a like for cannibalism and murder. They appear as hulking figures with horns in media and wield superhuman strength. They are associated with disease, misfortune and the powers of lightning and thunder
Tanuki are a racoon-like animal that lives in Japan and are told to be annoying tricksters, rarely being evil but rather mischievous masters of disguise. There are many statues of tanuki made, typically placed outside of restaurants to welcome patrons.
Kitsune are shapeshifting tricksters that are known for their cunning and magical powers. They used to live among humans and their treatment would depend on their nature, being good or evil.
Tsukumogami are objects that have lived for at least a hundred years and gain a soul from their long period of service.
Furi are wild beasts from the mountain with a name that translates to wind tanuku. They are incredibly fast and resemble birds when they leap into the air with a height capable of clearing mountains. When captured, they will act embarrasssed and pitiful try try and convince their captor to release them. They are incredibly fragile and easy to kill but their bodies cannot be cut with a blade or burnt. They can revive from death if wind blows into their mouth, though they cannot do this if their skull has been broken or their nose has been stuffed with leaves of Japanese rush.
Kappa are water yokai with amphibian-like features. They have a large dish-like depression on their head called a sara which is filled with water from their home. Kappa love cucumbers and are told to smell of fish and pass gas often. They are small but exceptionally strong and will try and wrestle people, sometimes with the intention of drowning them. They do this in hopes of consuming a mythical organ called a Shirikodama, which is said to contain the soul. Kappa can be defeated by bowing to them, which they will return to be polite. This tips the water out of their dish and can result in the death of a Kappa or a loss of power. The sara would have to be refilled with water from the Kappa's home to revive it, in which the Kappa will serve the human for eternity. Kappa are not always malicious and have saved humans from drowning, taught humans the art of bone setting and help farmers irrigate the land. They are knowledgeable about medicine and bring fresh fish that bring good fortune. They have an aversion to iron, sesame and ginger.
Tengu are birdlike yokai who are associated with flight. They have a long nose and red faces, residing in mountains and forests. They are told to be harbringers of war and malevolent, but could also be noble and helpful. They wield magical feather fans that can shrink or grow one's nose and stir up great winds.
The founding of a new shrine requires the presence of a shintai, either natural occurring or artificial. Naturally occurring shintai are structures like rocks or waterfalls, where artificial ones are typically items like swords, jewels, or mirrors. A naturally occurring shintai is the Nachi Falls, which is inhabited by the kami Hiryu Gongen. If a shintai is manmade, it must go through a process called kanjō in which a kami’s spirit is divided in half and stored in a yorishiro. A yorishiro is an object capable of attracting spirits and giving them a physical space to occupy as an object. It is considered a shintai once it has underdone the process to house a kami. Early Japanese culture did not believe in objects housing kami, and rather looked to animals and nature for the spiritual power of the gods.
The main purpose of a shrine is to house and protect its shintai and the kami that inhabits it. Some shintai may be an unknown object, as it is hidden from sight under many layers of cloth or placed in boxes without ever being inspected.
The main purpose of a shrine is to house and protect its shintai and the kami that inhabits it. Some shintai may be an unknown object, as it is hidden from sight under many layers of cloth or placed in boxes without ever being inspected.
A shimenawa is a rice straw or hemp rope used in ritual purification. They vary in size and are decorated with shide. They are used to close off sacred spaces such as a shrine and are believed to ward off evil spirits.
Tamagushi are a form of offering made from a sakaki-tree branch that is decorated with shide strips. They are used at weddings, funerals, miyamairi and other ceremonies, being ritually presented to the kami by maidens or priests. The sacred saikaki tree is placed around Shinto shrines as a boundary to show the sanctified space.
Shide are zig-zag shaped streamers often attached to shimenawa or tamagushi. They also can be found adorning doorways, shrine buildings and kamidana.
Gohei are wooden wands decorated with two shide to be used in Shinto rituals. They are used by miko to bless or sanctify a person or object with their main purpose being cleansing, blessing or exorcising.
Onusa are a wooden wand covered in many shide to serve as a shintai in a shrine. They are shaken to purify dust but are stroked instead in some ceremonies.
Ofuda are sheets of paper that act as a talisman to serve a specific purpose, such as protection against calamity or misfortune. They can also be made out of wood, cloth and metal, with wood ofuda also being referred to as kifuda and paper ones being referred to as kamifuda. Ofuda are found in Shinto shrines andtemples but can also be found in homes or carried around on one's person. They are believed to be imbued with the power of the kami and can be carried around as omamori, a more portable amulet-like version of the Ofuda.
Kamidana are household altars that are placed at eye-level or higher out of respect for the kami and will contain a variety of objects for worship, such as a shintai. Household members will cleanse themselves before worship.
A honden is a building that inhabits the kami and is always closed to the public and is not used for any prayer or worship. The shintai will only leave the honden during special festivals to be carried around in a palanquin.
A miyamairi is a traditional rite in which newborns are blessed by priests at the shrine by swinging a tamagushi and reciting a prayer. The prayer contains the name of the baby, family, the birthday and the address of the family.
Harae is a purification ritual performed in shrines to purify a person, place or object of sin ur uncleanness. It is also seen as an exorcism before worship. The ritual uses the symbolic washing of water and shaking of an Onusa over the object or person being purified. This is performed before offering to a kami. Water and salt are used to rinse the hands, face and the shrine before it is prepared with offerings. A priest will use a haraegushi to cleanse them.
Oharae is another cleansing ritual which is used to cleanse a larger group of people, typically performed in June and December to purify the nation as well as after a disaster occurs. The chinowa is often associated with this ritual, being put up on the path to purify guests as they enter. This is a large archway made of cogon grass. Priests will walk through the chinowa first and toss kirinusa onto the worshippers. These are small cut pieces of sacred rope or cloth. The priests will then carry crates of paper dolls three times through the chinowa in a figure-eight pattern. Those attending will then pass through with the older generations going first while the younger weight.
Shubatsu is a cleansing ritual performed by sprinkling salt over a person after attending a funeral or onto the ground of an area you want to ward off evil from. Salt is sprinkled into piles in front of restaurants or at one's home. This is also done by sumo wrestlers before a match.
Kanjo is the name of a process in which a kami that has been previously divided is invited into another location to be re-enshrined. This process is like lighting a candle from one that is already lit, spreading the spirit of the kami. The process to divide a kami is called a bunrei.
WHAT MAKES YOU STAND OUT FOR THIS ROLE OVER OTHER APPLICANTS?
I'm super keen to learn about stuff I'm interested in, and it turns out this is one of them. I am a slow learner, but I know how I learn personally, which is by taking notes, so I'll be keen to continue learning. I've done a decent bit of roleplay with the shrine and it's probably my favorite faction and place on the server. I am also a nurse in faculty on my main account, so I will have to balance the two roles but I don't see that being a problem because of the sheer amount of time I spend on SRP and I'm keen to do shrine roleplay. I've been roleplaying ever since I was a kid and I'd like to think I'm decent enough at it, even when I don't have the patience to be super detailed, although I hope to be more detailed once I have a proper understanding of the rituals performed at the shrine.
DO YOU ACKNOWLEDGE YOU WILL HAVE TO ATTEND MANDATORY TRAININGS TO BE TAUGHT MORE ABOUT SHINTOISM AND THE ACCORDING PROCEDURES?:
Yep :)
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In-Character (IC) Section
SECTION 1: Character Details
CHARACTERS FULL NAME:
Primrose Guerra
Birth name Sienna Guerra
CHARACTERS TITLE (E.g. Mr. Mrs. Miss):
Miss
CHARACTERS AGE (E.g. 21-80):
29
CHARACTERS MARITAL STATUS:
Single
CHARACTERS NATIONALITY:
Italian
CHARACTERS PHONE-NUMBER:
(030)-693-3493
WHAT IS YOUR MOTIVATION FOR APPLYING TO WORK AT THE MONASTERY?:
Primrose has had a rough life consisting of crime and struggle and seeks to redeem herself since finding the peaceful nature of Shintoism and the monastery. She hopes to live out her days worshipping the kami and tending to the shrine, hoping to be protected by the kami watching over the monastery in return. She finds the shrine serene, contrasting the violent and chaotic nature of the rest of Karakura and would visit often.
TELL ME WHAT HISTORY AND INFORMATION YOU KNOW ABOUT THE SHINSEI SEINARU MONASTERY:
The current shrine, Shinsei Seinaru, is dedicated to Chiharu Yamatsumi. Chiharu controls the weater and is the reason for Karakura's chaotic rainfall, as Chiharu's mood causes the weather to change. The shrine has been burnt down twice in the past, once by the Kiyomori family, and another time by Christian missionaries. The shrine was previously known as the Akatera monastery and later the Kitsune monastery.
In the era of the shrine being known as the Kitsune monastery, Masako resided in it and was the reason for its name. He was a kitsune yokai who was found in the burning of the Akatera monastary, originally as a normal fox before he was approached by Chiharu and blessed to become a kitsune. Masako was partly responsible for the burning down of the Kitsune monastery, sowing seeds of distrust between Christian missionaries and shrine members. They burnt the shrine down and it was rebuilt as the Shinsei Seinaru Monastery. Masako was drawn to the torii gate at the eastern side of the beach and sealed the gate before falling into a deep slumber.
Hanahe is a yokai that is able to turn into a weapon for Kitsa and also resides in the shrine often, having stolen something from them and is being made to pay it back in work.
WRITE A LETTER TO THE MONASTERY LEAD:
To whom this may concern,
My name is Primrose Guerra. I have recently moved to Japan from Italy and discovered Shintoism and the Shinsei Seinaru Monastery. I would like to apply to be a shrine maiden, as I have fallen in love with the shrine ever since I stepped foot on its grounds. I acknowledge my lack of experience with Shintoism as someone who has discovered the religion so recently, but I am eager to learn and dedicate my life to the Shinsei Seinaru Monastery. I have behind a path of violence in Italy, and I do not try to hide that part of my past. I aspired to leave this part of my life behind when I first moved to Japan, and hope to continue moving through life without that part of myself. I hope I am considered for this role and I thank you for your time spent reading this letter.
Sincerely,
Primrose
BACKSTORY (100+ Words):
[WIP]
Martina Guerra and Catez Guerra had a daughter, Primrose, on the 18th of February in 1995. They were disgusted by her from the moment they saw her, the girl having light skin and hair, being an albino. Primrose was neglected by her parents, though her brother loved her and cared for her. Her brother, Custodo, took Primrose with him when he moved out to get away from the toxic and abusive Guerra household after a particularly night of screaming and violence. Her brother, Custodo, fought off their parents on a particularly hateful night of screaming and violence in which he defended his younger sibling, bearing a scar on his face from the altercation that would haunt him until his death.
Custudo got a job at a young age to pay for an apartment for the two, as the house wasn’t a sustainable option for a child. The job didn’t last and he slipped into a life of crime out of desperation.
Martina and Catez came to visit with malicious intentions, planning to try and kill Primrose. Custudo managed to kill Primrose’s mother but died to his father. Primrose, by a stroke of luck, was then bathed in blood as five men walked in with one shooting Catez, leaving Primrose to her own devices.
Primrose fell down a path of crime like her brother once did, fuelled by hate and vengeance for what happened to her beloved brother. She found a new family in the form of gangs, drawn in by the familiar environment of toxicity and violence. Primrose would those younger than her under her wing and care for them, having a motherly nature despite her violent outbursts and lust for revenge.
After a close call with death, Primrose moved away from Italty to escape those who had almost ender her life, though she did not escape without permanent harm done to her body. Arriving in Japan, Primrose began seeking out her familiar violent life until she stumbled upon a shrine. Finding a new purpose in Shintoism, she seeks to leave her path of violence behind her and dedicate her life to peace and religion, hoping to cleanse herself of the hate in her heart.
SECTION 2: Self-Knowledge Details
What duties do Shinto Priests and Maidens have?:
Maidens perform tasks like cleansing, ceremonial dances, fortune telling, selling of souvenirs and assisting in rites. Shinto Priests perform rituals and officiate ceremonies. To my understanding of the SRP responsibilities for these roles, priests perform rituals and ceremonies such as weddings. I believe both roles do fortune telling, as the two seem to share a lot of tasks at the Karakura shrine, though only maidens do the kagura dance.
What are the steps needed to be taken at the purification trough before entering the Shrine?:
The tsukubai is a basin used for cleansing before entering a sacred area. You pick up the ladle with your right hand and wash your left hand first, before swapping hands and washing your right hand. You then scoop more water and pour it into your left hand, which you drink from and spit out to cleanse your mouth. The ladle is then tilted upwards with water in it to cleanse the handle for the next guest.
How are offerings to a Kami performed?:
Offerings to Kami are referred to as osonaemono and offerings have specific names based on the type of item. When preparing your offering, affix noshi paper onto the item unless it is food not in a box. You write the type of item you are offering onto the paper and your name on the bottom. If offering cash, it is placed into an envelope. Offerings usually are around 3,000 yen at minimum.
Shinsen is the offering of food to the kami at a Shinto shrine or kamidana. Food offered up is typically rice, seafood or foraged foods from nature. Some shrines have dedicated buildings for shinsen. A purifying fire called a imibi is used to ensure no saliva or breath touches the shinsen during the preparation of the shinsen. People who have been met with illness or death are not allowed to take part.
How do you perform a tea ceremony ritual?:
The tea ritual is a ceremonial way of preparing green tea, typically in a traditional tearoom with tatami flooring. The ceremony is hosted for guests to enjoy the hospitality of their hosts. A chakai is an informal version of this event, where a chaji is the more formal version. The tea can be prepared in two ways, koicha or usucha, meaning thick or thin. The best quality leaves are used in the thick tea where the koicha is kneaded with the whisk to blend the larger amount of powdered tea with water. Usucha is whisked with hot water. The tea used to pack the koicha leaves in the tea urn would be used to create thin tea historically.
Tools used, referred to as Chadogu, consist of:
Chakin: A small rectangular cloth made from linen or hemp that is used to wipe the tea bowl. Chakin is japanese for tea towel. Chasen: A fragile tea whisk made from a single piece of bamboo. A new one should be used during tea ceremonies. Chasaku: A ladle used to scoop tea and is also carved from a single piece of bamboo, but can also be made from ivory or wood. Various styles and colours are used in different traditions. Chawan: A tea bowl ranging in size, with different sizes or styles being used at different times. Shallow bowls are used in summer to cool the tea faster, where deeper ones are used in winter. Chawan used to be given names like people and some over hundreds of years old are still in use. Natsume/Chaire: A lidded container used to store the tea.
Chakai are informal tea ceremonies where Chaji are formal ones. Chaji will usually have a full-course meal and thick and thin tea with a small amount of guests, where Chakai will have smaller meals and thin tea. Chaji can last for hours and guests are expected to thank the host in person for the invitation ahead of time as a show of good manners. One must decide on the teishu and the shokyaku; the host and the most important guest. The two decide on who to invite together.
The ceremony requires that one doesn’t wear clothes that are too flashy and to avoid accessories like rings, necklaces, and perfumes. The preferred outfit for the day is the kimono. Guests will change into a clean pair of tabi socks when entering the tearoom, as it is considered rude to wear socks that were worn outside in the tea room. After the exchanging of greetings, the host will begin the ritual building of the fire for the kettle and bring forth the charcoal container which contains the equipment necessary for the charcoal ceremony. The pieces of charcoal will be carefully arranged with metal lifters for the kettle. A kettle mat will be placed down with metal chopsticks for handling the charcoal, as well as a feather to brush away ashes and a container for pieces of incense that are placed into the fire. The host will also used a special bowl and spoon to prepare the bed of ash.
The guests are served kaiseki, a formal meal specific to tea gatherings. They avoid meat and consist of fish, rice and vegetables. Sake is also served throughout the meal and after the meal, sweets are eaten to prepare the palate for tea. These sweets are called wagashi and are a traditional Japanese sweet. The tea cup will be placed on the tatami mat for guests with the cup directly facing the guest. The guest will lift up the cup with their right hand and place it onto their left palm before turning it 90 degrees clockwise so it doesn’t face them. The tea is taken with a few sips before being placed back onto the mat in which the guest will then express their gratitude and bow with respect. The empty tea cup is placed facing the host when finished.
Explain what a Tamagushi, Ofuda and Kagura Suzu is and what they're used for:
Tamagushi are a form of offering made from a sakaki-tree branch which is decorated with shide strips. This is used at weddings, funerals, miyamairi and other ceremonies, being ritually presented to the kami by maidens or priests. The sakaiki tree is often placed around Shinto shrines as a boundary to show a sanctified space and the tree itself is considered sacred.
Ofuda are sheets of paper that act as a talisman to serve a specific purpose, such as protection against calamity or misfortune. They can also be made out of wood, cloth and metal, with wood ofuda also being referred to as kifuda and paper ones being referred to as kamifuda. Ofuda are found in Shinto shrines and Buddhist temples but can also be found in homes on gates, doorways, kitchens, and ceilings typically. They are believed to be imbued with the power of the kami and can also be worn on one’s person for safety against evil, usually called an omamori. Omamori are more portable forms of an ofuda, being more similar to an amulet.
Kagura suzu are a set of twelve to fifteen bells on a staff that are used in kagura dances. The shape of kagura bells is thought to have been inspired by the fruits of the ogatama tree. These sticks have three tiers of bells with two bells on the top tier, four in the middle and siz on the bottom.
Kagura are a type of ceremonial dance with two major types: mai and odori. Mai has slow, circular movements, showcasing elegance and silence, where odori consists of jumping and quick movements. The two types can be seen as phases, where mai is the preparation for trance and odori is the unconscious trance stage. Traditional costumes are worn with white-powdered faces and robes. During mai, a female shaman will be surrounded by a group of priests while holding a gohei as well as instruments. She will move in the circular motions of the mai until a deity is summoned, prompting the switch to odori. One of the major functions of the kagura is chinkon, the purification and shaking of the spirit. The dancer herself becomes the god in the setting of the kagura dance.
(OPTIONAL) Based on your character; which other Kami would they worship?:
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Primrose would most likely worship Inari Okami, being the most common kami to worship at shrines or kamidama. She is the kami of foxes, fertility, rice, tea, sake, agriculture and industry. She has foxes that are pure white that act as her messengers. These foxes are offered food in exchange for them pleading with Inari on behalf of worshippers. Shrines dedicated to Inari usually have torii gates in a vermillion shade and kitsune statues. Inari-zuzhi is a sushi roll typically offered because of its pointed corners resembling fox ears, and fried tofu.
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