FA L L 2 015

E P O K S t u d e n t Fo r u m2015 年秋期 EPOK 留学生フォーラム

February 10, 2016
@ Kokusai Koryu Kaikan HallEPOK (Exchange Program of Okayama)

Center for Global Partnerships & Education

Okayama University

2016 年春、ＥＰＯＫを修了するみなさん、修了おめでとうございます。
岡山大学での留学生活の中でみなさんがしてきた経験や出会いのすべてが、これからの人生の宝になることと信じます。
岡山大学のＥＰＯＫプログラムはみなさんが参加することによって、その経験を通じてより生き生きとした力強いものになってきました。この留学を通じて、岡山大学がみなさんにとっての学び舎のひとつになったことを光栄に思います。
皆さんの未来に祝福あれ。
Congratulations on your completion of EPOK at Okayama University.
All of your experiences and encounters in your life in Japan will be indispensable
treasure in your life.
It would be our great pleasure to share a part of your treasure. I am also pleased
that you have made a part of the EPOK history which will continue to grow.
Best wishes for your bright future.
February 10, 2016

山本洋子 (Yoko YAMAMOTO)
Director
Center for Global Partnerships and Education
Okayama University

祝 EPOK 修了！

2015 年春期および秋期 EPOK 生のうち 10 名が、2016 年 2 月岡山大学での留学生活を修了します。それぞれ、日本語学習に取り組み、日本社会や文化について教室の内と外から学び、新しい友をつくり、自らのリミットに挑戦する経験を積みました。EPOK 修了エッセイ
では、そうした学習経験の中から最も興味深かったテーマについて成果として残すものです。
ＥＰＯＫを修了するみなさんは、慣れ親しんだ日常、家族や友と離れて、「日本」という未知なる異なる世界の中で暮らすかけがえのない経験を通じて、新しい世界と新しい自分に出会ったことと思います。そのなかの良いことも、困難なことも全て合わせて、個人として、より強くたくましくなった自分に誇りをもってほしいと思います。
この留学生活の中で新しく得た自分と友達が、なによりの宝になることでしょう。
みなさん、修了おめでとうございます。
In February 2016, the ten of 2015-Spring and Fall students are completing EPOK program at
Okayama University.
In this EPOK Essay collection, the students share their individual research interest, findings andanalysis as their final EPOK project. The compilation of the writing whose topic was chosen by each
student shows a good variety of the student’s interest in studying “Japan.”In the course of EPOK these students have well achieved their own goals by strengthening Nihon-go
and intercultural communication skill as they furthered the understandings of society and cultures ofJapan through own experiences. The experience of living in a foreign land and culture, which could be
both joyful and hard, has helped the EPOK students expand their horizon and grow stronger, I believe.
With all the achievements, we are very proud of YOU. Wishing you all the best.
February 10, 2016

大林純子 (Junko OBAYASHI)
EPOK Advisor
Center for Global Partnerships and Education
Okayama University

* EPOK 2015 – 2016 *◇◇ 2016 Fall Completing Students ◇◇◎2015 Spring

Harley Harrer
ハーリー
University of Adelaide

ダンDaniel Chen

◎2015 Fall

California State University,
East Bayオーブラ
Aubra Bulin
Dallas Baptist University

ダニー
Danny Hinton
Dallas Baptist University

Adam Aguilar
アダム
Dallas Baptist University

Tiffany Brown
ティファニー
University of Western Australia

アディソン
Addison Zody
Dallas Baptist University

Miranda Hewett
ミランダ
University of South Australia

ダニエル
Daniel Tsang Chi On
University of South Australia

Jamie Wadsworth
ジェイミーYork St. John University

2015 Fall CompletionEPOK (2015-2016) Student and Project themeNo. Student Name

Home University

Home
EPOK
EPOK Essay ThemeCountry Duration

1

Harley Harrer

The University of
Adelaide

The Okayama Mind and Japanese
AustraliaH27/2/29 Society as a Foreigner in Japan

2

Daniel Chen

California State
University, Montrey U.S.A
Bay

Modernistic Traditionalism- The CoolJapan Way

3

Aubra L. Bulin

Dallas Baptist
University

U.S.A

Climbing the Mountain: The Practice ofPilgrimage

4

Danny Hinton

Dallas Baptist
University

U.S.A

Japanese way of life: The honor andpolite culture

Adam Aguilar

Dallas Baptist
University

U.S.A

An investigation of the reasons
worshippers visit shrines and thesignificance of temples in Japan

6

Addison Zody

Dallas Baptist
University

U.S.A

2015/10/
Over Sexualization of Young Japanese
12016/2/2
Girls
9

7

Tiffany Brown

University ofWestern Australia

Australi
a

平安時代

8

Miranda Hewett

University of South Australi
AustraliaaKurashiki

9Daniel Tsang Chi On

University of South Australi
AustraliaaJAPANESSE SCHOOL SYSTEM AND
LIFEYork St. John
University

Elementary School in Japan5

10 Jamie Wadsworth

H27/4/1

U.K.

Harley Harrer

The Okayama Mind and Japanese Society as a Foreigner in Japan
Harley Harrer
The University of Adelaide
Summary: As a student majoring in Japanese and East Asian Studies, I’ve gained a heavy interest inJapanese culture and society. When faced with the task of selecting which Japanese university to
study abroad at, it was not by chance that I chose Okayama. I looked first at the list: Tokyo, Osaka,
and Nagoya were some of the options. But so was Okayama, a prefecture and city I never even knew
existed. I did some research and quickly found out Okayama was the smallest and most inaka-like ofall the options. This was perfect for me. My reason for wanting to study abroad in Japan was not only
to fully immerse myself in the Japanese language, but to also immerse myself in the culture, people,
and Japanese way of life. This cannot be as easily achieved in much larger, more globalized cities
such as Tokyo and Osaka, which is exactly why I chose Okayama as my destination. When I tellpeople this, a common response is “Okayama?! Why would you choose Okayama? There’s nothing
there!” To which I would reply “Exactly! It’s great!”
There is much to be learned from smaller cities in Japan such as Okayama, which in my opinion
are far better representations of ‘real’ Japan compared to the larger cities. With this, Okayama served
as the perfect place for furthering my studies about Japanese culture and society, particularly in
relation to the Japanese mind, concepts and ideas existing in Japanese society, how Japanese people
act toward foreigners in Japan, and how this relates to globalization as a whole. This EPOK research
essay is a good opportunity for me to summarize my discoveries and realizations after one year ofliving in Okayama.

In my prior years of study before coming to Japan, I had the opportunity of learning about
many customs and concepts existing within Japanese culture and society. One of theseconcepts, uchi soto, literally meaning inside and outside, is a Japanese social custom in which
Japanese people divide relationships with people into in-groups and out-groups. This custom
can be seen in almost every aspect of Japanese life and is also reflected within the Japanese
language itself. There is no sure way to define exactly which relationships are uchi and which
are soto, however it is often said that family and very close friends are uchi, while everyone
else (acquaintances, workmates, strangers) are soto. But even within those circles, there aremany elaborate hierarchical rankings and situations that dictate which group people fall into,
and these also can change. Like many of the Japanese societal concepts, uchi soto is quite
perplexing and hard to conceive for a non-Japanese native. From uchi soto stems many othercustoms, such as ambiguity in Language, obligatory gift giving, honne and tatemae (true andfalse intentions), and a strong conformity to groupism. It is concepts like these which seem todefine Japanese society, shaping it into the unique enigma that it is. It is also what shapes the
behaviour of Japanese people, in particular towards foreigners, which I’ve very much cometo realize during my time here in Okayama. It’s often said in studies by academics ofJapanese society that foreigners in Japan are always and will always be soto, i.e. outsiders,and are thus treated as such. This means that while Japanese people will look upon foreigners
with an air of respect, and if asked upon, often go out of their way to help them, they will

Harley Harrer

almost never reveal their true feelings (honne) or relax their guard. Such is the role of soto
relationships in Japanese society. Since coming to Okayama I’ve realized this partly to betrue, however it does not apply to all Japanese people. I’ve met only a handful of Japanesepeople in Okayama who will interact with me normally as if I were a close friend, but it’sinteresting to find that these people are the ones who have had extensive experience either
travelling, studying, or living in overseas countries.
Because of Okayama’s extreme lack of globalization, it’s very easy to notice common
patterns in Okayama Japanese people’s behaviour. For example, the first thing one will notice
as a foreigner upon coming to Okayama, is the constant staring from Japanese people nomatter where you are. It should be noted I’m talking purely from personal experience here,
and not all foreigners in Japan are treated with the same kind of reaction. My Korean andChinese friends for example are treated with a completely opposite attitude by Okayama
Japanese. For them, when interacting with Japanese people, they are almost always assumed
to be able to speak Japanese, and are in general not paid any special attention to. On the other
hand, my friends from Western countries and I are often treated as some kind of mysterious
alien which has never been seen before. Even just walking around the university campus it’s
impossible to escape the constant staring, but when going to a restaurant, store, or anywherecloser to the centre of town, the staring becomes even worse. From this alone it starts tobecome clear that Okayama Japanese people are not used to seeing foreigners at all, and that
Okayama has a very long way to go before it becomes a globalized city in the slightest. When
discussing this with Japanese people, even the friends who have had extensive experience inoverseas countries, they all seem to agree that indeed it’s unexpected whenever they spot aforeigner in Okayama. They themselves even claim to be guilty of staring sometimes.
Thus the question of will Okayama ever become a globalized city or not is raised. For apresentation in my Japanese class, I chose the topic of Okayama’s globalization, and wastasked to interview several Japanese people living in Okayama on their opinions about
globalization. I began noticing the same pattern I’ve noticed before between Japanese
students who have lived or studied abroad, and those who have not. The people who had
never left Japan seemed to be quite unsure about the topic. They gave vague answers, blamed
English education, or didn’t really care about globalization or Okayama’s place in Japan. The
students who had travelled abroad, however, had much more to say. They said Japanesepeople in Okayama are very narrow minded thinkers, and it will take a huge effort before
Okayama ever becomes globalized. They said because they travelled abroad and were
exposed to other cultures, other nations’ people’s sense of values, and had many experienceswith non-Japanese people, they were quite easily able to notice how closed-minded Okayama
Japanese can be when thinking about the world. They said even in comparison to people
living in larger, more globalized cities in Japan, such as Tokyo or Osaka, an extreme
difference in people’s values and opinions can be noticed. Since talking to so many different
Japanese people coming from many backgrounds, who have had various international
experiences, I think Japanese people can be ranked into two categories: “Globalized
Japanese” (those who have been abroad, know about the world, or have foreigner friends) and“Non-Globalized Japanese” (those who have never left Japan, are seemingly ignorant aboutHarley Harrer

other countries, or have no foreigner friends). This is nothing but a personal observation ofmine, but after spending enough time living in Okayama, I soon came to realize just how
little the people here are accustomed to outsiders. Most cities and prefectures in Japan with asimilar amount of exposure to outsiders can be compared to Okayama. If it isn’t a largely
globalized city like Tokyo, one can assume that your presence as a foreigner will not easily
be ignored.
Why is it that Japanese people from Okayama and other cities have such little exposure toforeigners and other cultures, and thus seemingly have a narrow sense of values and way of
thinking? As well as the poor education system in Japan which stifles individualistic thinking,I think many of the previously mentioned concepts and customs in Japanese society are alarge contributing factor. I often look at Japan as a box surrounded by one-way mirrors. As an
onlooker from the outside, it’s easy to look at Japanese systems and pinpoint certain
problems and behavioural factors unique to Japan. But for Japanese people, it can be hard to
escape the box and widen one’s own views, as everybody is merely unconsciously acting out
their roles in society. Because Japanese systems are built on group consciousness and by
nature homogenous, I find that Japanese society is somewhat of an inescapable cycle inwhich Japanese people become trapped. When talking with the previously mentioned“Globalized Japanese” people, just based on their opinions and way of thinking, one cannotice a different and more advanced way of forward thinking. It’s as if they have to someextent ‘escaped’ the cycle of Japanese thinking. But even those Japanese people are notwithout their extreme Japanese side. When talking to me, or other foreigners, they have arelaxed nature and seem to be able to openly talk about most topics. However, in a group ofother Japanese people, I’ve witnessed them put on a completely different personality in order
to comply with Japanese social customs. Aimai, uchi-soto, honne and tatemae, these are theconcepts which to me, would appear to be holding people down, but to a Japanese person, arenothing but a natural unconscious behaviour in order to stay safe and not stand out from therest of the group. The Japanese proverb “出る釘は打たれる” or “A nail that sticks out will
be hammered down” is one that I always remember and to me represents the epitome ofJapanese society’s group consciousness.
In concluding my observations, I just want to reiterate that this essay is by no means ahighly academic analysis but merely a summarization of some of my observations andopinions formed after living in Okayama for one year. I may have come off with a negative
vibe about Okayama and Japanese society by expressing some of the more negative
criticisms, but I think it’s from these points that I take so much interest in studying Japaneseculture and society. In summary about Okayama, it seems quite clear that it has a far way to
go before becoming a globalized city. Certainly there are many students here at OkaDaistudying abroad from other countries, which is one of the main driving factors in Okayama
Japanese becoming more used to foreigners. Furthermore, there are quite a few cultural
events and opportunities for Japanese people to mingle with foreigners from other countries.
However, without a huge surge of international exposure, the globalization of Okayama
seems almost futile. Naturally, becoming more global is a step forward in the development of
any Japanese city, but as for me, I don’t mind at all if Okayama never becomes globalized,

Harley Harrer

because I think that’s what makes it such a charming city. Being treated as and stared at likean alien is something which can only be experienced in a city like Okayama, and almost
nowhere else in the world. And while Okayama Japanese people have varying personalities,
sense of values, and levels of openness, I’ve found that almost every person here will treat
you with kindness if you make the effort to be open and friendly. Interesting and mysterious,
my experience with Japanese culture, people, and society in Okayama has only perpetuated
my interest in the topic. The enigmatic puzzle of the Japanese mind is something that I’ll
definitely continue to have an interest in after leaving Okayama, and an interest I’ll no doubt
pursue in the foreseeable future.

*******************************************************************EPOK Reflections
I can confidently say this past year in Okayama, up until now, has probably been the bestyear of my life. I’ve formed so many close relationships with Japanese students and students
from many countries across the world. It’s such a warming feeling to know I can travel tomany different countries now and have a close friend waiting there to welcome me. And theexperiences I’ve had here were amazing and unforgettable. I not only had the great chance totravel all over Japan, but also explore every small facet in the city of Okayama. And it’s only
when you start exploring deeper that you realize the unique quirks and traits that Okayama
has to offer. In that sense it really is like no other city in Japan. There are many so stories to
uncover in Okayama when you start talking to the locals. The encounters I had were uniquely
Japanese: I’ve met many so many bizarre, interesting, funny, and cool Japanese people.
Looking back on my experiences, it often seems easy to say “Something like that could
ONLY have happened in Japan”. As far living purposes are concerned, Okayama was by far
the best choice, at least for me. It’s the perfect place to experience the four seasons of Japan,
and nature is abundant here. For anyone who is thinking of doing exchange in Okayama, I
can highly recommend it over the more populated Japanese cities.
I think the biggest realization I’ve had is just how much I’ve changed and grown as a person
since coming to Okayama. Comparing my old self to my current self, the changes are
immense. Before studying abroad in Okayama, I had zero expectations of what would happen
or what it would be like. But I’m glad to say I’ve had nothing but positive experiences since
coming here and very much hope to return sometime in the future.

Daniel Chen

Modernistic Traditionalism- The Cool Japan Way
Daniel Chen
California State University, Montrey Bay
Summary: Often times we see the two terms “traditionalism” and “modernism” as two ends of the social
or artistic spectrum. Traditionalist, as the word implies, want to hold on to traditions and values they feelhold immense significance and deep attachment to the old ways. Whereas Traditionalism could be likened
to a stone- immovable and unchanging- Modernism can be likened to water; modernists are ever changing
in their ideals, morals, and trends. Modernists are more open to change and experimentation while
traditionalists focus on a strong sense of duty and practice to uphold their traditions. Thus it is quite
shocking to see that here in Japan there is such a seamless blending of such two differentiating philosophies.
In many cultures and societies we have seen the rise and fall of traditions and the emergence of newpractices replace those so called “lost traditions.”

Japanese society has developed a very unique way of incorporating modernistic ideology into theirtraditionally oriented culture. Rather than simply assimilating other practices and even languages,
Japan takes all forms of philosophy and theory and in a reassigns them to create a new “Japanized”
version to create something altogether new and unique. We can see examples of how Japan is able
to do both hold on to their traditionalism while instilling a new sense of modernism to evolve andpass on their traditional values in many of their most well-known traditions: Ikebana (生ける),Taiko (和太鼓), and Chado (茶の湯).When we look at these traditional practices of the Japanesepeople we garner a deeper sense of understanding and respect of how Japanese society stands apartnot only from western nations, but even to their fellow Asian counterparts.
Not simply about the arrangements of a few flowers in a pot, ikebana is much more a disciplined
artwork form in which nature and humanity are brought together collectively. Contrary to theconcept of floral association as a group of particolored or multicolored association of blooms,
ikebana often emphasizes different regions of the plant, inclusive of its stems and leaves, and draws
emphasis towards shape, line, shape.

Daniel Chen

Even though ikebana is an innovative expression, there are still predetermined guidelines
governing its form. The artist's aim at the back of each arrangement is shown via a chunk's
coloration mixtures, herbal shapes, graceful traces, and the usually implied meaning of the floral
arrangement.
This traditional form of Japanese flower arrangement is still prevalent in Japan, however new
forms of Ikebana have sprung up not only in Japan but throughout the world.

Artists like Junko Miura, a Japanese second generation floral practitioner based in New York,
attempts to infuse a new sense modernistic artistry into her floral creations.

Traditionally used during war time,
Taiko became a popular instrument during the new cultural movement in 1192. Many original art
forms were born under the feudal Japan, spurned from the Chinese and Korean cultural influence.
The taiko drum became an essential instrument in Noh plays during the Muromachi era (13361573). They were also part of Kabuki which quickly gained popularity in the Edo era (1603-1867)
as well as Nagauta. Taiko's role in the Japanese art movement resulted in the evolution of thedrums to various sizes and shapes. Moreover, the development of other instruments

Daniel Chensuch as Shamisen, Koto and Shakuhachi also influenced
the shaping of those art forms now categories as traditional. The methods of taiko playing havebeen inherited through generations under the iemoto system (the system of the teaching of a
traditional Japanese art by a master). Although a traditional art form, the influence of western
influences has also transformed Taiko both within and without Japanese borders.

Taiko is one of the traditional practices that have undergone a radical transformation from its
traditional roots. New modern performances and routines completely break the traditional moldof traditional Taiko.

Taiko has even evolved so far as to become the immensely popular video game, Taiko: Drum
Master, enjoyed by people of all ages around the world.
Even Chado, one of Japan’s most strongly upheld traditional practice has seen a metamorphic
iteration of the traditional tea ceremony. Other than acquiring skills in the practice of war andabiding by the Bushido code, the upper/Samurai class of feudal Japan became deeply intertwinedwith the arts of the chanoyu, Japanese for tea ceremony. In many ways, it reflected the samurai

Daniel Chen

ideal as well as Japan as a whole. The ceremony typically induced an atmosphere of tranquility,
contrasting the qualities of strength and aptitude possessed by each samurai.

The art of chanoyu was a form of artistic expression that aimed to develop a sense of natural andsimplicity, to experience reality in an utmost disciplined manner. Under the guidance ofrenowned tea master, Sen no Rikyu, the ceremony became known as chado, or the way of tea.
Contrary to popular belief, the samurai did not practice chado to alleviate their everyday burdensof violence, chaos and life on the battlefield; the samurai were able to intently focus on what is
and isn’t and clearly notice the interactions on and off the battlefield in a direct confrontation inwhich the samurai were able to gain a critical insight into life and reality.
Traditionally performed by men Chado gained popularity among women and in recent years thenumber of practitioners is now primarily performed by women, but still follow the traditionalrules outlined by their male predecessors.

New practices have also emerged that attempt to push the bounds of Chado.

Daniel Chen

Practitioners such as Souryou Matsumura from Yokohama, Japan have even incorporated
modernized scrolls, utensils, and even a rapper to his performance of Chado.
Time and again we see that rather than letting go of tradition, Japan has found new ways ofbringing new life to old traditions. While, some hardcore traditionalists may see this as heresy,
these new forms may be superficially changing, but the core values these practices represent are
still a part of these contemporary adaptations.

Whether it is a reiteration of a long held Japanese tradition or the Japnaization of a new trend oridea, Japan has achieved style and a sense of coolness that can be enjoyed by foreigners andJapanese alike. This fusion and evolution of ideas is quickly pushing Japan to the forefront of the
global pop culture and art movement.

*******************************************************************EPOK Reflections
Choosing to participate in the EPOK program here was an undeniably wonderful experience.
While I was here I was able to interact with people of all ages and gain invaluable insight into
Japan. My time here in the EPOK program has increased my appreciation of the Japanese culture
and people’s way of life. I always looked forward to those times where we would go out andinteract with the community members. They always welcomed us and treated us with great love.
I also enjoyed the times I spent with the kids and high school students. They were always
enthusiastic about chatting with us and sharing their love of both cultures and their ideas. These
moments of cultural exchange brought about a new sense of understanding for me not only ofJapanese culture, but at the same time I was also able to see how another culture viewed
Americans from an external perspective.
Though there were times where things got tough for us, the faculty and support staff of EPOK
was always there to look after us. Through this program I was able to create a lot of memorable
experiences here in Japan that I never would have been able to have otherwise. The only regret I
have was not being able to stay for a full year to experience more of what this program had tooffer. There is still plenty of room to grow and improve the EPOK program here at Okayama andI hope that you will all endeavor to improve the program here for new EPOK students.

Aubra L. Bulin

Climbing the Mountain: The Practice of Pilgrimage
Aubra L. Bulin
Dallas Baptist University

Summary: Japanese people to still take time to explore mountains, shrines, and other natural places with
their families and friends. As a foreigner these places are often the most popular sightseeing areas andmake for wonderful photography. This essay explores the history and interesting aspects of five mountainsites. Most of the sights are easily accessible from Okayama and each contains its own unique aspects andhistory. Japanese history shows how the Buddhist Monks of ancient times helped to establish the practiceof mountain climbing or hiking as a religious pilgrimage. As one climbs mountains they are reminded ofthese ancient times and the practice of self-reflection. The essay contains brief commentary on thephilosophical implications of mountain walking that are still applicable today, such as what can be learned
from Mt. Unzen, Mt. Zozu, Mt. Mizen, Tomonoura, and Okunoshima? The sightseeing is interesting, but
the struggle to climb the mountain builds the character of all who accept the challenge. And the challenge
is rewarded at the summit where one can enjoy the view and feeling of all they have accomplished. Thereis no replacement for climbing a mountain, and as this tourist found out, you will reach the summit
healthier and wiser than when you first began. The mountain climb was an effective part of my experience
as an exchange student and it helped me to grow in ways I never thought of before. My hope is that otherforeign exchange students will also take and master the challenge to climb the mountain.

The Japanese society is a walking society. While each city has very simple and accessible public
transportation, it is not uncommon for Japanese people to spend their day walking from place toplace. On weekends families often spend the day walking together in national parks, to temples
and other sightseeing areas in nature. It is also quite common for each park or sightseeing
attraction to have its own hiking trail up a mountain to a summit where the ultimate selfie picture
can be taken. Sometimes there is a shrine or temple near the mountain or even on it. Just in the
few months that I was in Okayama, I visited 5 sites: Mt. Unzen, Mt. Zozu, Mt. Mizen, Tomonoura,
and Okunoshima.
It is easy to see the lasting impression of Buddhist acetic pilgrimage on the Japanese society today
reflected in their commitment and desire to engage in these mountain hikes. One of the most
famous pilgrimages that still exists today is the Shikoku Henro where people walk through theisland of Shikoku to visit 88 different sacred places that were visited by the Buddhist monk,
KuKai While others may simply be walking, the application of the term pilgrimage implies areligious journey or at least deep intrinsic examination of one’s existence. In the case of theJapanese, it seems that the term would also imply the need for an exceptional amount of effort tocomplete the task of hiking up and down so many mountains in one’s life time. The following
are the profiles of 5 mountain summits that I completed during my stay in Okayama.

Aubra L. Bulin

Mt. Unzen, Shimabara Peninsula

Mount Unzen is famous for a number of reasons. This area of Shimabara Peninsula has madegood use of the mountain’s volcanic heat through the development of hot springs. Unfortunately,
the volcano is still active and experienced its most recent eruption in the 1990’s resulting in many
deaths and the destruction of surrounding towns. Mt. Unzen is also historically infamously tied
to the Shimabara Rebellion of the Edo period where Christian peasants conducted an uprisingagainst the Tokugawa government. Soon after, Christianity became illegal and Christians werepersecuted, some of them even being thrown into the boiling hot waters of Mt. Unzen. Mt. Unzen
has a few summits at which to take pictures but to those truly committed to going to the top, there
is a rope way to a viewing deck where one can see all the way to Kumamoto Prefecture in Kyushu.

Mt. Zozu, Kotohiragu Shrine

Kagawa Prefecture is famous for its udon noodles and also Mt. Zozu’s shrine nicknamed,
Konpira-san. The shrine is said to protect Japanese ships and sailors during their voyages. Oneof the iconic elements of this mountain pilgrimage are the 1,368 stone steps that lead up to theentrance of the shrine. Once at the main hall of the shrine, pilgrims can buy talismans and goodluck fortunes before they return to the bottom of the mountain.

Aubra L. Bulin

Mt. Mizen, Miyajima

Mount Misen is equally as famous as the Itsukushima Shrine that seems to float on the ocean
when the tide comes in. Mount Misen is affiliated with the great Buddhist monk Kukai who wassaid to have climbed it and reached enlightenment. The top of the mountain houses what is known
as the “Miraculous Fire” that Kukai used for Zen training and has never been extinguished.
Folklore says that water boiled at the top of the mountain with the miraculous fire can cure allkinds of diseases. This fire was also used to light the eternal flame at the Hiroshima Memorial
Peace Museum.
The mountain is part of Miyajima Island just a short distance away from
Hiroshima City. Hikers can walk up the mountain to a summit where they can then take a rope
way that takes them far up the mountain with clear views of the Seto Inland Sea and Islands.
Sensuijima, Tomonoura

The pictures included for Sensuijima, Tomonoura are from two different mountain summits.
The garden view of the island is from the famous Fukuzen-ji Temple that was deemed the mostbeautiful place in Asia by Korean Buddhist monks in the Edo period. Tomonoura is a port townthat is known for its old world charm and has appeared as the setting for many Japanese dramas
and even an American movie. The town is also said to have been the model town for the famous
Studio Ghibli anime, Ponyo. A ferry takes pilgrims from Tomonoura to the island of Sensuijima
where there is a walking trail around the island and up to a summit for a beautiful view of theocean and surrounding islands. The picture of the sunset is the view from the summit on
Sensuijima.

Aubra L. Bulin

Okunoshima

Okunoshima is another island just a short ferry away from the coast of Hiroshima prefecture.
Okunoshima is now known as “Bunny Island” and allows hundreds of rabbits to roam free. The
friendly creatures are a gentle as they look so feeding them is a treat. Food to feed the bunnies
can be purchased at the ferry port. Although Okunoshima is now a part of the Setonaikai National
Park system, it also has a sad and sinister past. The island was a former military production site
for various poisonous gasses. Visitors can see mysterious ruins and museum that explains theprevious life of Okunoshima. The island is now safe and has a beautiful view once you reach thesummit platform.
Each of these places has a heritage, a history that resonates with not only the Japanese, but alsowith the world. As travelers seek out these places they become pilgrims on the road tounderstanding Japanese culture and themselves. As one climbs the mountain they see a goal far
in the clouds that they set out to reach taking one step at a time. The road is often difficult anduneven but the pilgrim finds inspiration from inside themselves to press on toward the top. Aftermuch effort the pilgrim finally reaches the summit to enjoy the beauty and rest. Eventually, allgood things must come to an end and the traveler walks down from the summit back into theirregular life. This is the metaphor of the mountain.

***************************************************************************EPOK Reflections:
The experience of participating in the EPOK Exchange Program has been priceless andchallenging. As I wrote about in this society of mountains I often found myself climbing
obstacles, reaching peace, then going back to normal. Sometimes the challenges seemed likemountains when really they were only hills. Other times a hill quickly turned into a mountain.
I also found that when faced with challenges or literal mountain climbing, its best to take friend
to share the experience and help each other along the way. I think the other students in the
EPOK program realized this very early on and some of us have become the best of friends
through sharing our struggles and triumphs. The program has been instrumental in redefiningAubra L. Bulin

what friendship truly looks like to me. I hope I have also been an unexpected friend to manyother students.
Finally, this experience as an EPOK Exchange student has taught me to live in the moment; takeeach step up the mountain one at a time. I can keep looking up and counting the steps I have left
to get to the top but this might cause me to doubt my ability. Likewise, turning around andheading back toward the ground shows little effort. But each step is its own on the way up, andonce you reach the summit you can enjoy that moment that you succeeded and rest. I also foundthat often as I went back down the mountain, I learned something new about myself so that I
could face the next challenge. There is nothing like leaving your country to be challenged in a
new one. I feel like I will return home fearless because of all the mountains that I mastered inJapan.

Danny Hinton

Japanese way of life: The honor and polite culture
Danny Hinton
Dallas Baptist University

Summary: My EPOK essay is about the Japanese way of life, and specifically about the honor and polite
culture in Japan. Japan is a very interesting country with a culture of politeness and formality. People arevery considerate of others and their time. There are also many aspects of the Japanese language that deal
with formal situations. There are many examples that are used in restaurants and businesses such as“Arigatou Gozaimasu,” “Sumimasen,” “Omatase Shimashita,” and so on.

Each is an example of an extremely polite version of normal terms that we use in everyday life.
“Omatase Shimashita” is used by employees and is used to apologize for having made the customer
wait for something, even it there was not a wait at all. Employees are also sensitive to customer’s
requests and if they are unable to fulfill those requests, the customer will most likely hear
“Moushiwake Arimasen” which is literally “I have no excuse.” Customers are also called“Okyaku-sama” which is a highly elevated name.
All in all, customers and people are highly respected and there is equally as respected. This isimportant considering how the Japanese way of life is very dependent on time. Time is very
important to Japanese people because of how things like mass transportation work, work schedules,
lunch breaks, etc. If a restaurant makes a customer wait too long, it can cause a large problem fortheir schedule.
It becomes easier to see why so many formalities are recognized, considering the lifestyle of theJapanese people. Along with the formal speech comes things like gesturing and body language.
Bowing usually accompanies an “Irrashaimase” or “Arigatou Gozaimasu” to show gratitude or
deference.
Here are some examples of the different terms and gestures:>Irasshaimase

Danny Hinton>Arigatou Gozaimasu>Omatase Shimashita>Moushiwake Arimasen

Danny Hinton>Sumimasen

To summarize this essay, it is important to take notice of people’s time and to always be respectfulwhen you are interacting with any of the Japanese people, as they will return the courtesy to you.
Knowing important words like arigatou and sumimasen help greatly in various situations and canbe used frequently without any problem. Be sure to be gracious as a customer as the restaurant orbusiness employees are treating you the customer with a high level of respect and care.

***************************************************************EPOK Reflections
It has been an interesting 6 months in and around Okayama; I have been able to meet and learn
with so many different people, and I have been able to greatly increase my level of understanding
the Japanese language and culture and would like to continue learning and utilizing it in the future– even if I am home in Texas. Knowing all of the things I know from living here at Okadai, I cango home with a greater sense of understanding and sympathy for Japanese people living, learning,
and working in America – a place that is vastly different.
If I meet any native Japanese people in America I will be sure to implement all of my language
skills and knowledge to help and assist them as much as those here have helped me. All in all it
has been a great experience and I will come away with many fond memories of my time here. On
behalf of myself and my fellow DBU peers and on behalf of our university, I would like to extend
a warm thank you to the Okadai faculty and students for facilitating our stay here and for fosteringfriendships and memories during our stay.
Again, thank you very much….

Danny Hinton

Adam Agustin Aguilar

An investigation of the reasons worshippers visit shrines
and the significance of temples in Japan
Adam Agustin Aguilar
Dallas Baptist University

Summary: This research project will focus on understanding why many people come to visit shrines
and what they would particularly pray for at the shrines. This particular investigation focuses on the
Kotohira-gu shrine in Kagawa, this shrine is known to be more welcoming to seafaring worshippers
who seek good fortunes with sea- related ventures. Additionally, this study took a more focused
approach by using a category system we were able to see what certain age groups came to pray for at
the shrine. The data this system provided allowed us to analyze how each age group thought as far as
what to pray for specifically and allowed us to compare this data with other age groups and gender. For
example, younger age categories (10-20 years) prayed for good luck in school or work related matters.
The mid-group category (30-50) there was many things this group prayed for and no particular trend
was set, some prayed for romance, others for money and others for health. The category comprised ofages 50-70 we found that almost 100% prayed for good health. I believe that this study has allowed me
to grasp a better understanding of the reasons why people go visit the shrine and how these reasons canbe diverse according to age and or everyday life matters.

One of the main reasons why I came to Japan was because I had a high interest in studying theindigenous religions that were closely associated with temples and shrines throughout Japan. Isoon found myself immersed in the study of these temples and as I began researching andunderstanding them I only became more and more interested. I believe more than anything thatwhen it came to understanding the reason why people followed Shinto; I wanted to understandwhat the main purpose of the shrines were and what importance people believed they held. I soon
found out that each shrine held a specific purpose or represented a certain deity to the followers of
the religion. As stated before, the research that was conducted was done to take a more focused
approach to better understand what age groups and gender were praying for.
To have the best results we constructed a table outlining the most common reasons worshippers
would visit the shrine and asked respondents to place a colored sticker in their age category. Using
this system we were able to collect important data about the visitors and the reason for their visit.
Additionally, we asked respondents to draw figures of what they believed the God of the shrine tolook like in the flesh. We believed that this method helped the respondents express what they
imagined the God to look like without any pressure or outside input. However, one drawback ofthis method was that many participants still did not feel comfortable sharing what they believed
the God to look like. Nonetheless this method provided important information. The information
we were able to draw from our research. Through the data we collected we saw that many younger
respondents under the age of ten visited the shrine to pray for good luck when it came to theirstudies and others would pray for their family. This shows high education is regarded in JapaneseAguilar 2society and how the youth regard it as being important enough to pray for. Additionally, the dataon the table showed that the age group between 60-70 had visited the shrine to pray for good healthand this was about 90% of the respondents who were in this group. From this data we can conclude
that many of the elderly respondents placed more importance in their health after a certain age andcame to the shrine to have continuance in health or better health. One of the limitations of ourresearch was that we did not encounter a single person who was at the Konpiru-gu shrine to pray
for anything related to the God of the shrine which was seafaring. However, I believe that as aforeigner the information that was collected can help better understand why people come to theseshrines and the amount of importance they hold among the Japanese who follow Shinto.

While further investigating temples and shrines on my own I was able to learn more about theirsignificance. When entering a shrine it is custom for a person to wash their hands and also rinse
their mouths. At the entrance of the shrine there will be a small fountain with small cups that areused for this practice; this area is called the temizuya. It is common when visiting a temple that
one make a prayer in front of the sacred object for that specific temple; this is done by throwing asmall coin into the offering box and then making your short prayer. In Kyoto you can find many
temples, many people believe that temples are the center or place of worship. However, this idea
is wrong; the purpose of temples is to house and sometimes display sacred objects so that people
can come and offer a small prayer in front of the object. One of the most famous temples I cameacross was Shimogamo-jinja shrine; this shrine is one of Japan’s oldest shrines and resides in
Kyoto. This shrine is dedicated to the veneration of Tamayori-hime who is closely associated withthe spirit- inviting maiden. Kyoto serves as the center of many of the most elaborate and uniqueshrines and temples seeing as it once serves as the capital of Japan.

Aguilar 3

In conclusion, Shinto shrines and Buddhist temples are some of Japan’s oldest religious sites andare a very significant part of understanding Japanese culture and the traditional way of life in Japan.
Being able to visit many temples and shrines I felt a real peace and a sense of true Japanese culture
by being present at these religious sites. Many of these locations are extremely beautiful and offer
a scenic view and often times a beautiful garden to go along with it. One of the most invigorating
looking shrine that I was able to visit was the Kinkakuju shrine in Kyoto, this shrine is set arounda beautiful pond and garden and sits eloquently as its gold plated walls reflect a beautiful glaze
during a sunny day.

*******************************************************************EPOK Reflections
My experience as an EPOK student has been nothing short of great. I believe this program is awonderful way to experience Japanese culture and history through classes but also from thesurrounding environment. Being able to participate in this program has been a huge blessing,
everyday was a new adventure and being to make friends from all over the world was anotherincentive of participating in this program. One of my favorite memories was when I was able tovisit Himeji Castle for the first time, I soon found myself traveling around Japan every otherweekend to visit castles or shrines. I came to Japan only knowing a little bit about the culture but
now I leave having grasped a good understanding of the culture and how Japanese society works.
I am grateful to have had the opportunity to be a part of this program. Thank you all who made it
memorable. As for the future, I hope to come back to Japan one day and teach English.

Addison Zody

Over Sexualization of Young Japanese Girls
Addison Zody
Dallas Baptist University

Summary：Japan is a country of all things cute, lovable, and adorable; otherwise known as “kawaii.”“Kawaii” is quality of cuteness in Japan and can be seen in almost all Japanese products like clothing, pop
culture, food, toys, and even behavior/mannerisms. As soon as I entered the country I could see this qualityof cuteness sprinkled throughout everything in one way or another. I knew even before coming, throughcountless Japanese anime and games, that “kawaii” was something that has very much become a part ofJapan; so much so that the imagery one has when thinking of Japan always includes “kawaii” as one of thedefining factors. Cuteness is not in and of itself bad in anyway. “Cute” and “attractiveness” is associatedwith something that is younger or has younger features, making them seem more vulnerable and in need ofprotection. This is why babies and puppies are cute. However, I have noticed that in Japan there seems to
be an unhealthy obsession over cuteness, or “kawaii”, that has led to issues over the morality of somethings that are “kawaii.” These moral issues seem to be grey when seen through the lens of a secularworldview as morality cannot be properly defied. It is probably not seen as immorality to some people, likethe ones involved in it; however, to others it may seem immoral. The morality of this social issue must be
seen through the lens of a proper biblical worldview if we are going to justly examine it. “Kawaii” isundoubtedly a very grey area topic in Japan. However, it has spawned some very black and white moral
issues concerning young girls that has given fruition to even more immoral businesses and acts.

Cuteness is harmless depending on what is being portrayed as cute. When the sexualizationof the young female body is regarded as cute and attractive, harmlessness is replaced withimmediate moral issues along with heightened potential for evil. When I first got to Japan I did
not notice this problem immediately because I was so busy. However, when I got the chance torelax and look around I noticed the epidemic of short skirts. It was not so bad at university, only afew short skirts here and there. However, when I went to a more populated area, like a mall, I
noticed that there were countless young girls, high school and below, walking around in skirts thatwere only centimeters short of showing something more than leg. As a foreigner this was very
unusual and quite unsettling that girls so young were showing as much as they could. A skirt alone
is something that can be dangerous in accidently revealing some part of the female body that is
supposed to be covered. And for men, this just encourages temptation and a wondering eye.
I thought that it was so wrong and perverted for Japanese schools to require their students
to wear something so revealing, until I found out that the uniform skirts were actually much longer
in most cases and that the girls like to roll them up to show as much skin as they could. It was
shocking to me that girls at such a young age would want to show that much skin. It was as if they
were trying to come off as “easy” to men around them. Contrary to my belief, the thought process
for the girls is that it is cute or “kawaii” to wear short skirts and show off leg. So in an attempt tobecome something that Japanese culture values, they accommodate. But just where did theideology that more leg and shorter skirts counts as cute come from?

Japanese Pop-cultureAddison Zody

Pop-culture pushes much of what is considered “kawaii” in Japan, especially in the realmof Japanese idols and anime/manga. “Beginning in the 1970’s during Japan’s economic
recovery, shojou or young girls, became the face of advertising” (Chavez, 2014).
Idols and Jr. Idols
Young girls in idol group are a big part of the “kawaii” world and are shaping what is cutefor the rest of the girls in Japan. These idol groups are managed by corrupt men who know that inJapan “sex sells.” As a result, to appeal to men of all ages they have young girls dress up in skimpy
outfits, like over sexualized school girl uniforms, to perform on stage and produce music videos
in them. There are also much younger girls called junior idols, which are “within the ages of twelveor thirteen years old.” “These girls are pictured in bikinis and suggestive poses, displayed inposters and billboards across the mass media” (Chavez, 2014). As a result of these groups andgroups like them, young girls are conforming to this style of “kawaii” in order to come across as
attractive, and both older and younger men are being drawn to this as cute and attractive.
Anime and Manga
Along with Idol groups, anime/manga is one of the most influential things in Japanese popculture that is shaping over sexualization of young girls as “kawaii.” In nearly every anime/manga
since its birth has depicted very young girls in overly sexualized outfits. Most of these images areof girls in very short skirts (often times blown up by the wind revealing their underwear) and otheroutfits bordering on sexually explicit content (some of which actually display pornographic
images). The producers of these anime/manga push and shape most of the “kawaii” agenda andbecause they have full artistic control of these young girls. They can make almost anything thecharacters do out to be cute, and anything they wear to be cute. Often times, no age is associatedwith these girls. However, from context clues like high school/middle school uniforms, one cansee that the girls displayed in the images are very young. These anime/manga are very popularamongst both men and women, old and young. This creates the mandate for “kawaii” in how one
should act, dress, and talk for young women, as well as create an attraction in men for this “kawaii”
as it is often over sexualized.
Consequences
As a result of young girls seeing short skirts and scandalous clothes as cute and desirable,older men have fallen prey to the attraction of sexualized younger women. Men now have thisattraction to younger women and this attraction has led to very morally questionable acts and deeds,
along with corrupt industries that profit off of the exploitation of young women. Joshi kosei (JK)
is a Japanese phrase that means “high school girl” and because of the overwhelming sense of“kawaii” that JK has, businesses cater to the sexual needs of older men. As reported by Buren,“The 2014 report about Japan mentioned another related “JK business” called joshi-kosei osanpo,
also known as “high school walking, where girls are offered money to accompany men on walks,in cafes, or to hotels, and engage in commercial sex’” (2015). These JK businesses take advantage
of run-away or mentally impaired girls, using them to satisfy the lust in older men’s heart for young“kawaii” girls. Some of these businesses lay in the grey area of illegal activities. For example,
men paying to see “girls under the age of 18 sit open-legged, folding origami paper cranes or doingother crafts, exposing their panties to male customers” (Buren, 2014). Because of this unhealthy
obsession, there has been an increase also in sex trafficking in the more underground JK business.

Addison Zody

Many other consequences have come from the sexualization of young girls. One of these
consequences is an increase consumption and attraction of child pornography. This is still a grey
area for Japan, as it was “one of the last countries to officially ban the possession of child porn, its
previous laws only focusing on distribution and production of underage pornography” (Chavez,2014). Tabuchi writes in an article that, “Legal experts say that Japan’s anti-child pornographylaws are lax by international standards,” seeing as it only just banned production and distribution
in 1999 but also that “even now, unlike the US and most European countries, Japan does not ban
the possession of child pornography” (2011). Along with child pornography, molestation of young
girls on trains is an issue, as well as many other morally wrong acts done by older men to younger
women like taking pictures up their skirts while sitting and standing. BiblicallyThis issue of sexualization with regards to young women is not a very new concept. Whatis new is the widespread reach and deep roots it has in this country along with the wide spread
acceptance of it. Although a semi-new issue at hand, the root of the problem it is not somethingthat the bible does not talk about and therefore can be examined through a biblical lens.
If we get down to what is driving this harmful “kawaii” movement, I think we will findthat it is sprouting from pure human lust for one another. Regardless of age and regardless of what
you do, the sin driving one to take part in any of this sexualization, boy or girl, is sexual lust.
Through the biblical lens we see that the men and women eating up this sexuality is morally wrong,
because Jesus says, “But I say to you that everyone who looks at a woman with lustful intent has
already committed adultery with her in his heart” (English Standard Version, Mat. 5:28). However,I do think John is the one that categorizes this epidemic best in 1 John 2:16 saying, “For all that isin the world—the desires of the flesh and the desires of the eyes and pride in possessions—is notfrom the Father but is from the world” (ESV). All of the sin happening is desires of the world. We
see that the people who love the sexuality of the young girls’ outfits are giving into the desires ofthe flesh and eyes. The girls take part in the pride of both themselves and their clothes, and theones pushing this sexualization as “kawaii” agenda are seeking the desires of money.
Other sins are sprinkled in and around these desires. Some of them being: to desanctify
human life, which is sex trafficking; to desanctify Gods idea of marriage/sexual immorality, which
is sexual intercourse with someone that is not your spouse; going against government, which isbreaking all sorts of laws, and many more.
Biblical findings from social issue
My findings from examining this social issue all range in many degrees. What sticks out
to me most is the need for something to fulfill our hearts. Naturally, we are all searching forsomething to fill that hole that we were created with. Some fill it with money, sex, attention,material possessions, or one’s self. God created us with this natural aching of the heart forsomething to fulfill us so that we would realize that we need Him and that there is something more
to life. I also gained a deeper understanding in his purpose for us to make choices, that is, to havefree will. How beautiful it is for us when we spend our lives searching for something to fill thehole in our lives and find that God who is the only one who can fill it completely. The last thingthat I think stuck out to me most was that I gained a better understanding of how sin feeds sin.
From one single, seemingly harmless thing, a whole world of sin slowly erupted and was the fuelto the others fire.

Addison Zody*******************************************************************EPOK Reflections
My experience here in Japan and with the EPOK program was enjoyable. I met manydifferent people from many different backgrounds and got to hear a little bit of their stories, somemore than others. This was truly a blessing for me as through these friendships and exposure todifferent culture, my thinking has been broadened once again.
The EPOK program is beautifully designed as it is very flexible to adapt to the students
wants and needs as they choose their courses. It is also very helpful that the work load that is given
through this program is very small and most of the time enjoyable. As for me, I was taking a fullsemesters worth of classes online for my home university at the same time as I was enrolled in the
EPOK classes. It was very stressful, however, doable because of the level of intensity that the
EPOK provides.
I loved all the adventures that I got to experience with both EPOK classes and with myfriends I met though my involvement in the EPOK program. I wish there was time for more andthat travel was cheaper, but regardless, I think I got a very good cultural experience through EPOK
even in this short time here. I hope to come back and visit Japan and Okadai as soon as possible.

Tiffany Brown

平安時代
Tiffany Brown
University of Western Australia
Summary: I wrote the following piece for a class called Japanese Studies. During this class welearnt about a variety of topics relevant to Japan from a variety of professors. These topics
ranged from aged care in Japan to job-hunting and even how snow is formed. The topic thatcaught my imagination the most though was ancient Japanese history.
In this essay I give a brief overview of the Heian era and its society, culture, politics and thelasting effects that it has had on Japan. Much of what we know about the Heian period is derived
from documents and artwork produced by aristocratic women; as a result there is often aromanticized image surrounding the time. The Heian era was a time during which Japaneseculture, literature and religion flourished. Japan developed their own writing system known askana, which is still used today. In addition a prevalent Japanese painting style known as
Yamato-e gained popularity, and what is often thought to be the first ever novel, The Tales ofGenji, was written. Due to these significant changes the cultural foundations of Japan wereformed thus creating the unique image that Japan portrays to the world today.

日本には、長く面白い歴史があります。実際、大昔から日本に人類が住んでいた証
拠も見つかっています。これらの歴史もっと分かりやすくするために、歴史は時代ごとに分けられました。おそらく明治時代や江戸時代や昭和時代などは世界でも有名な時代でしょう。しかし、私は文学や伝統的な文化に興味があるので、この論文では、「平安時代」
について書こうと思います。
平安時代は７９４年から１１８５年まで開かれました。その時の古文や美術や貴族層などはまだ有名です。７９４年に桓武天皇が奈良から平安京（京都）に都を移してから、平安時代が始まりました。この時代は、中国の影響を受けずに、日本独自の経済や政治を始めました。その時に侍や仏教はより大切なものになりました。そして、平安時代にたくさん
美術や文献が作られたので、平安時代は、「日本の文化の最盛期」と呼ぼれています。
平安時代には３つ社会階層がいました。貴族と公民と賎民です。しかし、後の時代に比べて、この社会階層はあまりきびしくありませんでした。住民は違う社会階層に入ることができたのです。最高位は桓武天皇で、奈良時代と同じで、中国に基づいた社会階級を使っていました。７９２年には、徴兵制度を排除し、侍と呼ばれる、より高いくらいの兵士を設けました。
桓武天皇が死んだ後に、息子が天皇になりましたが、藤原という家族に権力が移りました。藤原家の娘たちは、天皇家と結婚し、藤原家の男性陣に権力ある仕事を与え、子供達を藤原家によって育てさせるようにしました。藤原家は１０６８年くらいまで、大きな権力を持っていました。

Tiffany Brown

貴族、とりわけ位の高い貴族は美しい物や色や儀式が大好きでした。きれいになるために女性は着物を着たり、髪を長くしていました。貴族の女性は字が読めるし、色々な科目も勉強しました。例えば書道や音楽や詩などは人気でした。平安時代には初めてかたかなとひらがなが使われました。そして大和絵と若という詩は人気がありました。紫式部の源氏物語という本は平安時代で一番有名な書いた本です。日本で初めて書かれた小説だと言われています。源
氏物語は貴族の生活や美を描いています。それにこの本には、平安時代の理想的な男はやさしく、文芸もできる人だと描写されています。このアイディアは中世のヨーロッパととても違います。
平安時代の人たちは美しい物が好きので、とてもきれいな寺を建てました。例えば平等院鳳凰堂は９９８年に建てられました。現在の１０円硬貨に刻印されています。平安時代には仏教はより人気になったので、日本らしい仏教が作られました。

平安時代はかなりの安らかな時でした。この時代は、文化や美術は栄えたし、仏教もよりひろがりました。平安時代は、疑いもなく日本という国のアイデンティティーを形成した時代で、このアイデンティティーが、外国人が想像する日本でしょう。
このテーマを決めた理由は歴史に興味があるんです。実は休み時、お父さんと一緒に
歴史的な所に行くのが好きです。しかし日本に対して、オーストラリアの原住民は物を書く手段を持っていなかったので、たくさんを学ぶのが難しいと思います。この理由から、世界の歴史に興味をもらいました。それに、この時にはヨーロッパより日本人女性のほうが人権が持っていたから、平安時代は面白いと思っています。

Tiffany Brown***************************************************************EPOK Reflections
Before coming to Japan I had three things that I wanted to achieve. 1) Improve myJapanese language ability.
2) Learn more about the local Okayama culture and lifestyle3) Eat lots of sushi
I think I can now say that I have defiantly achieved all of my goals. I have gained theconfidence to talk to people in Japanese, even though sometimes the topics we talked
about were a little strange! I also managed to learn more about life and culture in
Okayama than I ever could in a classroom. Trips to local landmarks such as Korakuen
and Kurashiki showed me a traditional side of Japan that I have fallen in love with.
And I have defiantly managed to eat my fill of sushi!
However the aspect that I’ll treasure most from my time in Okayama is thefriendships that I’ve made with people from across the globe. From Japanese students
to other EPOK students from countries including England, America and Thailand, themoments that we shared together have become some of my most treasured memories.
From losing a travel buddy while exploring Hiroshima Castle, to falling off mybicycle after a night of too much fun my first week here, I want to thank everyone formaking my time in Japan so enjoyable. Everyone has taught me so much about theirown countries and cultures I feel I have already travelled the world.

Miranda Hewett

Kurashiki
Miranda Hewett
University of South Australia
Summary ： Kurashiki is one of Okayama Prefecture’s most visited sights. The original
buildings that with stood the brutal destruction of World War II paired with the traditional
Japanese scenes bring thousands of visitors to the historic streets each year. During our field
trip to Kurashiki we were able to explore the push and pull factors of both modern and historicJapan. A demographic assessment revealed that Kurashiki is visited by both international anddomestic tourists mostly all aiming to taken in the picturesque surroundings. A key to any
successful tourism spot is the quality and prevalence of food available. A focal point for us
when we were in Kurashiki, we discovered that there were some variety in cuisine however
most restaurants served local delicacies. Although many tourists visit Kurashiki, the lack ofEnglish and other languages used may deter many foreign tourists. Kurashiki is a beautiful city,rich in history and culture. Although the city lacks a variety of English information, the cities
authenticity and beauty is one of the main reasons the riverbanks are lined with people all year
round.

To the average tourist, Kurashiki allows one to step back in time and experience
authentic structures from the Edo Period. Unlike many cities in Japan, Kurashiki’s
buildings were not bombed during World War Two, thus allowing the original
buildings to still hold their place alongside the picturesque Kurashiki River. Populartravel guides such as Lonely Planet: Japan describes Kurashiki’s historical Bikan
Quarter as “an area of old historic buildings by an old willow-edged canal, where a
picturesque group of black-and-white warehouses have been converted into museums”(Lonely Planet 2013). Similarly many respected websites highlight the historical Bikan
quarter. In particular Japan’s National Tourism Organization website states “Sceneryof the old days is still mostly preserved, with white earthen-walled warehouses andvillas lined up along Kurashiki River, weeping willows swinging their branches over
the river, and stone bridges” (Japan National Tourism Organization 2015) As Kurashiki
is presented to perspective tourists as a chance to explore an authentic segment ofJapan’s past, the cities target consumers is seen to be both local and international
tourists. The sensory experiences that Kurashiki offers create a assortment of pull
factors that can entice both young and old to this historical city.

The scenic riverbanks of Kurashiki

Miranda Hewett

Although Kurashiki is targeted at both international and local tourist, the majority of
tourists visiting were Japanese residents. The large amounts of domestic tourists seenin Kurashiki were seen to be visiting with family or friends for the weekend or just forthe day. Other domestic visitors to Kurashiki were visiting for events such as weddings,
meetings or conferences that were being held in the Bikan quarter. Many young couples
were wandering the streets, tasting the popular soft-serve ice cream or taking photos
together showcasing their beautiful surroundings. Although it was obvious that the
majority of tourists were Japanese, there were a small number of international visitors
who were pulled to Kurashiki by the serenity of the historic Bikan quarter. Most
international tourists were exploring Kurashiki in groups accompanied by a Japanesespeaking leader. As October is not within the peak tourist period these result may differ
to that seen in time of peak tourism.

Local visitors enjoy the scenery

Kurashiki provides a myriad of aspects to attract both first-timer and repeat tourists
from both inside and outside of Japan. For a Japanese tourist visiting for the first time,
Kurashiki offers arts galleries featuring works by Monet, Picasso and Cézanne.
Something different than traditional Japanese art works found in most art galleries
around Japan. For returning visitors, different seasons bring a new river side scene. For
example the blooming cherry blossom trees line the riverside in April creating acompletely different view to the riversides trees auburn leaves in October. Due to theever-changing scenery Kurashiki provides a different experience every time allowing
for returning visitors to be ever satisfied. Similarly to the pull factors that attract local
tourists, International tourists are attracted to the individuality of Kurashiki. However
the lack of English signage available may deter some international visitors. Major
tourist attractions within Kurashiki do have English signage but mostly the cities
signage is prominently Japanese. In the global world that we live in accessibility to theEnglish language plays an integral part in attracting international tourists. Due to this,many international tourists may not be satisfied with their experience to Kurashiki
merely due to their inability to understand signage, information or maps.

Maps offered in English and JapaneseMiranda Hewett

The topic my group focused on was food. Kurashiki is a haven for food lovers fromboth Japan and overseas. To experience the food of Kurashiki my group and I wandered
the streets and compared the different types of food available to visitors. There weremany Japanese establishments serving sashimi and curries as well as the local sardinelike fish that is supposed to force the eater into an uncontrollable binge. Also offered tovisitors of Kurashiki are multiple western options such as Italian and Indian restaurants.
We decided to eat a ramen eatery that was a chain with multiple locations around Japan.
The chairs were made of denim to represent the local jean manufacturing industry andthe menu offered a dish honouring the local sport team. After lunch we decided to walkaround Kurashiki in search of the local delicacies known as Murasuzume. During our
walk we tasted a lot of locally made snacks such as ice-lollies made with local fruit,handmade crackers and even soft-serve peach ice cream. We also noted that many
visitors were enjoying tasting and purchasing local delicacies to take home to family
and friends. The local pancakes and the variety of differences seen within the food ofKurashiki allows both local and international tourist to taste a different aspect ofJapanese cuisine. Due to this it can be noted thatthe food of Kurashiki is a major pull factor that brings people to the city.

Italian Restaurant with English menu

Hisho Ramen with denim chairs

Indian Restaurant in Kurashiki

Murasuzume

Reference List:
Japan National Tourism Organization, Kurashiki Bikan Historical Quarter, Japan: The Official
Guide, 28/10/2015,
http://www.jnto.go.jp/eng/location/spot/histtown/kurashikibikanhistoricalquarter.html
Lonely Planet 2013, Japan, 13th edn, Lonely Planet Publications Pty Ltd, Melbourne, Australia

Miranda Hewett***************************************************************EPOK Reflections
My time studying at Okayama University has been both rewarding and eye opening. I
came to Japan knowing very little Japanese and little knowledge of the Japanese culture.
Now five months on, my Japanese language skills have progressed and I have a deep
appreciation for the Japanese way of living and the traditions of this historically richcountry. During my time here I have experienced so many amazing events. One
experience that was a highlight was speaking to Japanese people about Australia at the
Okayama International Center with a fellow Australian. We were able to share ourcountry with Japanese people as well as share our experiences in Japan and discussinteresting aspects of Okayama that we would have otherwise not had to opportunity to
discuss. Another highlight was spending a night with a host family in Kojima. I wasable to stay in a traditional Japanese house and share a traditional Japanese meal with
their family and friends. During my time at Okayama University I have made so many
good friends through my Japanese classes and my EPOK classes. I now have so manyfriends all around the world that I aim to remain in contact with for the rest of my life.
My time at Okayama University has been life changing. I have grown as a person due
to the experiences I have been offered and I believe my experience here has helped
shape the rest of my university life and future career.

TSANG CHI ON DANIELJAPANESSE SCHOOL SYSTEM AND LIFE
TSANG CHI ON DANIELUNIVERSITY OF SOUTH AUSTRALIA

Summary: The Japanese School system has many different qualities in which make it unique fromother countries. The History of the Japanese school system dates back to the 6 th century from Buddhist
and Confucian teachings however has changed greatly into the current school system that Japan employs
now. American occupying forces set up the current Japanese school system to eradicate Japanesemilitaristic teachings and to democratize Japan. The Japanese Uniforms have also been adopted from
European style sailor uniforms. These uniforms have become a part of Japanese pop culture as a fashion
trend, whereby students may often wear their school uniforms on days in which they will not attend
school. The common custom in Japan to take off shoes has also been adopted within schools. Students
will take off their shoes and place them in a shoe box called a geta bako, they will then wear a slipper
called uwagutsu, which will only be worn within the school buildings. This is a method used to keep theschools clean and to show respect. Japanese schools also provide students with the opportunity to joineither sporting or culture clubs. These clubs can be very intense, whereby students may find themselves
training every day. It is also here in the clubs where students will be exposed to and learn about theJapanese hierarchy system.

The Japanese school system is a very unique system that differs very much so than that of theWestern systems. It has developed its own systems and cultures which may seem foreign toothers. However, the school system is not the only part of a typical school student’s life within
Japan. Other factors that make up Japans unique schooling experience may include after school
clubs and the uniforms that the students wear.
Formal education in Japan began with the adoption of Chinese culture, in the 6 th Century.
Buddhists and Confucian teachings as well as sciences, calligraphy, divination and literature
were taught at the courts of Asuka, Nara and Heian. Scholar officials were chosen throughan Imperial examination system. But contrary to China, the system never fully took hold andtitles and posts at the court remained hereditary family possessions. The rise of the bushi(warrior), the military class, during the Kamakura period ended the influence of scholar
officials, but Buddhist monasteries remained influential centers of learning.
The current Japanese school system may have originated from the occupying forces after WorldWar 2, however it still holds true that it is unique in its own Japanese way. After the war, thefundamental law of education and the school education law were set in place in Japan. One of
the main goals of the occupying forces when setting up Japan’s educational reform/system was

TSANG CHI ON DANIEL

to try and eradicate all forms of militaristic teachings and instead enlighten the students with ademocratic style of teaching, hence democratizing Japan. This school system that was made isstill in place today with the 6-3-3 system. This means that Japanese students will attend six
years of elementary school, three years of junior high school, and three years of high school.
After this time the students will have the choice to be able to attend a higher level of educationsuch as university, which will typically run for two to four years. Prior to elementary school,
children may attend either kindergartens or day care centers for their education. Both public
and private day care centers will take in children from the ages of three to five. The educational
approach at kindergartens varies greatly from unstructured environments that emphasize play,
to highly structured environments that are focused on having the child pass the entrance exam
at a private elementary school. Schools usually run five days a week from Monday to Friday,
however there are some schools which have adopted a six day school regime whereby students
also attend school on Saturday.
The Japanese class system may also seem restrictive at times as students may not have theopportunity to meet other students outside of their classrooms in the same year level. The
Japanese class system is one of efficiency, whereby the teachers will move from class to classinstead of the students. In high school, Japanese students will study Japanese language, English,
Mathematics and science. In each class there will often be two class representatives, one female
and one male. These roles are often elected by the students within the classrooms, however attimes the homeroom teacher will also simply elect the class representatives themself.
The school uniform for Japanese students holds as an integral part of school life in Japan. The
Japanese junior and senior-high-school uniform traditionally consists of a military styleuniform for boys and a sailor outfit for girls. These uniforms are based on Meiji era formal
military dress, themselves modeled on European style naval uniforms. The sailor outfits replace
the undivided hakama. While hakama is still in use, many schools have moved to more
Western-pattern parochial school uniform styles. These uniforms consist of a white shirt, tie,
blazer with school crest, and tailored trousers (often not of the same color as the blazer) forboys and a white blouse, tie, blazer with school crest, and tartan culottes or skirt for girls. All
schools have also a summer uniform. For male students, it usually consists of a white dress shirt
and trousers, whilst for the females it may be a tartan skirt and tie. For the male students, it iscommon to wear the gakuran or the tsume eri. This is the typical uniform for male students
during middle school and high schooling. The Japanese school uniform has now become afashionable piece of clothing where girls will often where their school uniform outside of school.
This includes the days in which school is not on.
Japanese schools do not employ janitors or custodians, the students themselves clean the school
and it all starts with taking their shoes before going in the school. The purpose is to teach them
responsibility and respect. When students arrive to the school they remove their shoes and place

TSANG CHI ON DANIEL

them in a small wooden shelf called a geta bako and then put on their uwagutsu, which areindoor slippers. The shoe box or geta bako is used to store your shoes but can also function as
an informal letter box the student use to leave messages to each other. Students in Japan do nothave lockers and these boxes are the closes thing they have to it. These uwagutsu are worn by
all students and staff including teachers.
Another aspect of Japanese schools is its clubs. Club activities take place after school every day.
Teachers are assigned as sponsors, but often the students themselves determine the club's daily
activities. Students can join only one club, and they rarely change clubs from year to year. In
most schools, clubs can be divided into two types: sports clubs (baseball, soccer, judo, kendo,
track, tennis, swimming, softball, volleyball, rugby) and culture clubs (English, broadcasting,calligraphy, science, mathematics, yearbook). New students usually are encouraged to select aclub shortly after the school year begins in April. Clubs meet for two hours after school eachday and many clubs continue to meet during school vacations. Sports club activities can be very
intense as students can train for up to six days a week. Schools that have developed a sporting
reputation may train even longer than usual. These schools often generate future sports playersthat will play in the major leagues. Club activities provide one of the primary opportunities forpeer group socialization. Most college bound students withdraw from club activities during
their senior year to devote more time to preparation for university entrance
examinations. Although visible in the general high school experience, it is in the clubs that thefundamental relationships of senpai (senior) and kohai (junior) are established most solidly. It
is the responsibility of the senpai to teach, initiate, and take care of the kohai. It is the duty of
the kohai to serve and defer to the senpai. For example, kohai students in the tennis club might
spend one year chasing tennis balls while the upperclassmen practice. Only after theupperclassmen have finished may the underclassmen use the courts. The kohai are expected toserve their senpai and to learn from them by observing and modeling their behavior. This
fundamental relationship is important for their future in terms of understanding the Japanesehierarchy system.
There are two types of sporting clubs within university that students are able to join. One is theofficial sporting club of the university whereby students will train intensely to represent their
university in official tournaments. Students that join this club will take the sport extremely
seriously. However, students that play a particular sport as a hobby will not be left out. For thosestudents the university will have circles. These circles are a gathering of students that willusually meet up at least once a week to play their desired sport. Often this will happen in arelaxed environment without the need to train. These circles also will not represent theuniversity and not attend important tournaments such as the intercollegiate matches.

TSANG CHI ON DANIEL*******************************************************************EPOK Reflections
The EPOK program has been a thrilling adventure for me. I was able to see much more of Japan
than I would’ve ever hoped for. I don’t think it would’ve been possible to be exposed to theJapanese culture and schooling life as much as I did without this opportunity. Being able to live
here for six month has given me the opportunity to make lifelong friendships and experiencesthat will stay with me forever. Though Okayama itself is considered a small city, it is therelationships that develop, which will make Okayama special. During my time here I wasfortunate enough to be allowed to join the badminton circle. It is here where I felt comfortable
as although my Japanese language proficiency is quite low, playing badminton broke thesebarriers. Members of the circle and I were able to communicate with each other through playing
badminton and over time my Japanese proficiency was increasing. It was very much a shock to
me at the start whereby Japanese was spoken to me everywhere without any help or speed
reduction so that I would be able to understand. However, I do believe that as a learner ofJapanese, that it is a good way to try and understand Japanese for what it is in its natural state asthat is what I should be aiming for. Nevertheless I very much so recommend joining either a clubor circle as it is not only about playing sports, but it also encompasses outings, dinners, andactivities that will truly enhance one’s stay within Japan.

Jamie Lee Wadsworth

Elementary School in Japan
Jamie Lee Wadsworth
York St. John University

Summary: Within this essay is a brief description of elementary school in Japan. It discusses what
happens before a Japanese child enters an elementary school, the process the parents go through andhow difficult it really can be for Japanese children even at such a young age. This includes talking about
pre-entrance test preparations such as cram schools, and the effects it can have if a child is not put intoa cram school. Furthermore, It also goes on to talk about what the curriculum and philosophy of someelementary schools in Japan are, with an occasional comparison to American elementary school.

In Japan, the struggle for education is fierce. Since the Meiji era, education, science andtechnology have been realised to be important cornerstones for socioeconomic development inJapan, and thus there has been a significant increase in expenditure on education. The numberof school children and university students has gradually increased from 1900 to 1945, however
due to the falling birth rates in Japan; the number of school children has as declined. (Karan,
2010, pp. 181) Now, Japan is making rapid progress in the fields of science and in the
manufacturing industry, and its educational curriculum is world famous. In this essay I am
going to mainly be focusing on elementary level education in Japan, looking at a brief overview
of the philosophy behind Japanese education, exploring young Japanese children’s journey topass their entrance exams, and the curriculum they learn.
Japan is considered one of the most aggressively meritocratic countries in world, meaning that
achievement is viewed by Japanese not as the result of innate, unchangeable intelligence, butinstead as the result of effort. If a student fails, it is not seen as only a failure of the student, butalso all those involved in their learning, such as their teachers and parents. (Japan, 2015) Living
in a very collectivist society, the Japanese place a very high value on acceptance and support
from the group they are a part of, including family and school, so they work very hard to win
the approval of their families and teachers. This need for acceptance is deeply integrated into
the Japanese way of life, Japan has been seen by some as a group-orientated society, whereindividuality is frowned upon, and others have seen it as a society of strong-minded individuals
who share an ideology of collective harmony. (Cave, P. 2007, pp. 2) Some writers argue thatpreschools and primary schools predominantly use group activities to fill expected roles, andmany agree that education plays a significant part in making Japanese people who they are.
In Japanese elementary school, most follow a trimester system, which includes a forty-day
summer vacation and both winter and spring have 2 week vacations. The MOE (Ministry of
Education) has recommended that there also be an autumn break. The curriculum consists of
ethics, Japanese language, arithmetic, and physical education. There is also the additional
option to take drawing, singing, handicrafts, or for girls, sewing was also available. (Primaryschools in Japan, 2011) it is general school philosophy for the teachers to teach the children
following the principle of ‘whole person education’, so that the children’s moral, aesthetic,
emotional, physical and cognitive aspects are all catered to. According to Wray, H. (1999)
Early Japanese education mainly focuses on developing the character of the individual, rather
than their intelligence. Through this, parents expect these elementary school teachers to be able
to teach the students the values and attitudes necessary to fit into group life, and have goodJamie Lee Wadsworth

public behaviour. However, the parents must play a very important role in the very beginning,
ensuring the children are able to get into elementary schools and kindergartens in the first place.
To get into private elementary schools and kindergartens in Japan, the children will begin
preparing for the entrance exam. This is done by a lot of parents by sending their children tocram schools, sometimes as early as 6 months old, practicing gross motor skills such as opening
and closing their hands. They will prepare for the examinations that they will take at the age ofaround 4 – 5 years old. An estimated amount of 500,000 young pre-school children are enrolled
into cram schools (Juku) to prepare them for these tests. According to a study on educational
expenditures done in 2000, one-third of elementary school students (36.7%) attended Juku, andparents spent an average of 119,000 yen per year for Juku (cram schools). ‘Successful’ Cram
schools or Jukus, which can range from national chains or small group classes in an apartment,with class time dependant on the school.
The kindergarten and elementary school tests are based on their knowledge of shapes, thecolours of fruit, number sequences and polite behaviour. Unfortunately, going to the cramschools and getting through these entrance exams plays a strong role in deciding whether they
retire from first-rate jobs sixty years down the line. All this work at elementary level of course
is all with the aim for the students get into a good senior high school and then a good college.
By getting the children into these private elementary schools and kindergartens, a lot of thetime this means that there is an automatic acceptance into that schools junior high school, andhigher levels of education. If the student doesn’t work hard enough, and doesn’t get into a goodcollege, or get/already have a good social standing, they cannot expect to have a good job orcareer. (Karan, 2010, pp. 182) So this means that for example, compared to the average
American student, the Japanese students can be considered very serious and intense when it
comes to studying and working towards exams.
Group work at elementary and kindergarten level is considered crucial by Japanese teachers.
Compared to other countries such as America, Pre-school teachers think American pre-schools’
emphasis on small classes encourages too much independence and individuality, andcultivation of self-esteem and individual identity at the expensive of group cooperation. (Hess,
Kashiwagi, Azuma, Price, & Dickson, 1980) This could be where the view of Japan being acollectivist society may come from, as mentioned previously, Education has a large influenceon how an individual will be many years down the line.
Unfortunately for these cram schools, there is a warning that the schools could be causing thechildren to lose their ability to think independently. The system that thousands of children are
put into is often heavily criticized for depriving children of the job of youth, and turning theminto almost robots. These students are taught to obey, not to think actively and critically as anindividual. However, parents and educators are slowly working towards a reform in the system,
aiming at the youngest learners, with the aims of producing more individualistic andindependent thinkers. (Karan, 2010, pp. 183)
In conclusion, a lot of Japanese society it seems, both good and bad, can be connected back tothe school practices they took part in as a child. A lot of the time it seems that the children’s
lives are planned out before they have developed enough to realise it has happened. Hopefullyin future, the Japanese education system can keep realising where the system may be at fault,
and work toward a new age of independent thinkers in Japan.
References

Jamie Lee Wadsworth

Cave, P. (2007) Primary school in Japan: Self, individuality and learning in elementary education. London,
Routledge.
Hess, R., Kashiwagi, K., Azuma, H., Price, G., & Dickson, P. (1980). Maternal expectations for mastery ofdevelopmental tasks in Japan and the United States. International Journal of Psychology, pp. 15, 259-271.
Japan (2015) Available at: http://www.ncee.org/programs-affiliates/center-on-international-educationbenchmarking/top-performing-countries/japan-overview/ (Accessed: 20 January 2016)
Karan, P. P. P. (2010) Japan in the 21st century: Environment, economy, and society. United States:
University Press of Kentucky.
Miki Y. Ishikida (2005) Japanese Education in the 21st Century, usjp.org/jpeducation_en/jp ;iUniverse.
Wray, H. (1999) Japanese and American educations: Attitudes and Practices. United States: Bergin &GarveyPrimary Schools in Japan (2011). Available at:https://www.nier.go.jp/English/educationjapan/pdf/201109BE.pdf (Accessed: 22 January 2016)*******************************************************************EPOK Reflections
In reflection of my time here in Okayama, I have come to realise that it has been a truly lifechanging experience. I have made potentially life-long friends with people from countries I
never thought I would travel to, travelled to a country that I never thought I would go to in mywhole life time, it’s amazing. Whilst here at Okayama university I have gained a confidence inmyself that required stepping entirely out of my comfort zone. This whole experience has beenout of my comfort zone, it is my first time travelling abroad alone (without family), my firsttime in Asia, and my first time having to deal with my own insurance, Banks and bills.
I think I have grown as a person; I am more confident in my own abilities and also more
independent. The support from the university has been amazing, but done in a way that has
also allowed me to rely on myself. I hope one day to return to Japan, to Okayama, and tocontinue growing to be a better person. So a big thank you to all the people I have met, and ahuge thank you to the university. I would recommend an experience like this to anyone.

EPOK Tutors～チューターより
EPOK 生の留学期間中をサポートするチューターとして、友として、一緒に活動をしました。
そのなかで交流イベントを企画し、今学期は香川に旅行したり新年の朝市へ出かけたりしたことはいい思い出です。

階段総数1368 段！！
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———————————————————————————————
帰国後も、みなさんの日本語学習がより一層充実することを願っています。
日本のこと、岡大のこと、忘れないでネ^^
お疲れさまでした！

2015 FALL Semester

EPOK Student フォーラム
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