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It is unknown why she is acting this bold. She would use her bare hands when apprehending Ayano, as opposed to pepper spray. Megami has a charismatic aura of confidence and maturity which sometimes results in adults feeling inferior to her, especially as she talks to adults as if they were her equal, rather than her senior.

It is rumoured that Megami hates or is scared of men, due to her only accepting women into the Student Council, and that she has something to do with Aoi Ryugoku 's missing eye.

If Ayano is alone and gets close enough to the computer, Megami will begin speaking. It will shut off after she finishes her monologue, and will not turn on ever again, unless the game is restarted.

YandereDev has said that Megami's routine will put her in close proximity to Senpai or other students.

Megami is the heiress to the large business conglomerate Saikou Corp. Most of her life was spent inside of Saikou Corp headquarters, which is also where her family lives.

Megami's childhood was cold, sterile, clinical. Her "CEO training" began around the same time as her formal education. Training and education were the two focuses of every day.

She didn't get to spend much time around other children and was influenced to believe that desiring playtime or feeling loneliness were weaknesses, so she voluntarily suppressed her own desire to play or have friends.

Someone attempted to bully her, but Megami won the conflict. The rivals have been stated to each have a dark secret.

YandereDev states that her younger brother, Kencho, is the only person who knows how to get under Megami's skin, push her buttons and make her lose her temper.

He repeatedly tries to compete with Megami, though she clearly surpasses him. If she learns of Kencho's death, Megami would see the death as a "tremendous waste of time and money.

YandereDev states that she is aware of her existence but her family never spoke of her. It is unknown if Megami likes Senpai or not, but it is mostly thought that she does.

Megami will try as hard as she can to keep Senpai safe from any harm. If Senpai tries to commit suicide after his sister dies, she will run over and try to stop him.

Megami strongly cares about the Student Council members and would go so far as to 'violate her orders' if one of them was harmed.

If the player kills one of the student council members, cameras and metal detectors will be set up around the school.

Megami would never tolerate a dysfunctional Student Council. If someone were to openly explain their perverted fantasies involving the Student Council she would show no reaction whatsoever.

Since she knows Ayano's true nature and they are in the same year in the same school, Megami kept a close eye on Ayano.

During her computer monologue, Megami is very hostile to Ayano and will refer to her as a "vulgar creature" and that she would "exterminate" Ayano if she could.

YandereAni has stated that in the full game, Megami will not be hostile if the player doesn't make a bad call.

It is unknown if Megami knows that Ayano is the dangerous person in school. Megami thinks Kaga is unpredictable, but a potential cause of slight concern.

Megami considers Kizana annoying as she constantly asks the student council for a higher budget than she needs. Sign In Don't have an account?

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Kami are an ever-changing concept, but their presence in Japanese life has remained constant. The kami's earliest roles were as earth-based spirits, assisting the early hunter-gatherer groups in their daily lives.

They were worshipped as gods of the earth mountains and sea. As the cultivation of rice became increasingly important and predominant in Japan, the kami's identity shifted to more sustaining roles that were directly involved in the growth of crops; roles such as rain, earth, and rice.

These rituals also became a symbol of power and strength for the early Emperors. There is a strong tradition of myth-histories in the Shinto faith; one such myth details the appearance of the first emperor, grandson of the Sun Goddess Amaterasu.

In this myth, when Amaterasu sent her grandson to earth to rule, she gave him five rice grains, which had been grown in the fields of heaven Takamagahara.

This rice made it possible for him to transform the "wilderness". The pantheon of kami, like the kami themselves, is forever changing in definition and scope.

As the needs of the people have shifted, so too have the domains and roles of the various kami. Some examples of this are related to health, such as the kami of smallpox whose role was expanded to include all contagious diseases, or the kami of boils and growths who has also come to preside over cancers and cancer treatments.

In the ancient animistic religions, kami were understood as simply the divine forces of nature. Worshippers in ancient Japan revered creations of nature which exhibited a particular beauty and power such as waterfalls , mountains, boulders, animals, trees, grasses, and even rice paddies.

They strongly believed the spirits or resident kami deserved respect. This, the first formal codification of Shinto rites and norito liturgies and prayers to survive, became the basis for all subsequent Shinto liturgical practice and efforts.

It listed all of the 2, Shinto shrines existing at the time, and the 3, official-recognized and enshrined kami. Kami are the central objects of worship for the Shinto belief.

The ancient animistic spirituality of Japan was the beginning of modern Shinto, which became a formal spiritual institution later, in an effort to preserve the traditional beliefs from the encroachment of imported religious ideas.

As a result, the nature of what can be called kami is very general and encompasses many different concepts and phenomena.

Some of the objects or phenomena designated as kami are qualities of growth, fertility, and production; natural phenomena like wind and thunder ; natural objects like the sun , mountains , rivers , trees , and rocks ; some animals ; and ancestral spirits.

Included within the designation of ancestral spirits are spirits of the ancestors of the Imperial House of Japan , but also ancestors of noble families as well as the spirits of the ancestors of all people, which when they died were believed to be the guardians of their descendants.

There are other spirits designated as kami as well. For example, the guardian spirits of the land, occupations, and skills; spirits of Japanese heroes, men of outstanding deeds or virtues, and those who have contributed to civilization, culture, and human welfare; those who have died for the state or the community; [ citation needed ] and the pitiable dead.

Not only spirits superior to man can be considered kami; spirits that are considered pitiable or weak have also been considered kami in Shinto.

The concept of kami has been changed and refined since ancient times, although anything that was considered to be kami by ancient people will still be considered kami in modern Shinto.

Even within modern Shinto, there are no clearly defined criteria for what should or should not be worshipped as kami.

The difference between modern Shinto and the ancient animistic religions is mainly a refinement of the kami-concept, rather than a difference in definitions.

Although the ancient designations are still adhered to, in modern Shinto many priests also consider kami to be anthropomorphic spirits, with nobility and authority.

Although these kami can be considered deities, they are not necessarily considered omnipotent or omniscient , and like the Greek Gods , they had flawed personalities and were quite capable of ignoble acts.

In the myths of Amaterasu, for example, she could see the events of the human world, but had to use divination rituals to see the future.

These classifications of kami are not considered strictly divided, due to the fluid and shifting nature of kami, but are instead held as guidelines for grouping them.

The ancestors of a particular family can also be worshipped as kami. In this sense, these kami are worshipped not because of their godly powers, but because of a distinctive quality or virtue.

These kami are celebrated regionally, and several miniature shrines hokora have been built in their honor. In many cases, people who once lived are thus revered; an example of this is Tenjin , who was Sugawara no Michizane CE in life.

Within Shinto it is believed that the nature of life is sacred because the kami began human life. Yet people cannot perceive this divine nature, which the kami created, on their own; therefore, magokoro , or purification, is necessary in order to see the divine nature.

In order to please the kami and earn magokoro, Shinto followers are taught to uphold the four affirmations of Shinto. The first affirmation is to hold fast to tradition and the family.

Family is seen as the main mechanism by which traditions are preserved. For instance, in marriage or birth, tradition is potentially observed and passed onto future generations.

The second affirmation is to have a love of nature. Nature objects are worshipped as sacred because the kami inhabit them.

Therefore, to be in contact with nature means to be in contact with the gods. The third affirmation is to maintain physical cleanliness.

Followers of Shinto take baths, wash their hands, and rinse out their mouths often. The last affirmation is to practice matsuri , which is the worship and honor given to the kami and ancestral spirits.

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