Trip Japan Report Nurul Adli Suyud

THE INTERNATIONAL JOINT SEMINAR
&
VISIT TO CLEAN AUTHORITY OF TOKYO
(Shin-Koto Incineration Plant)
TOKYO METROPOLITAN GOVERNMENT
Humanizing Collaboration between Indonesia and Japan

Reported by:
Nurul Adli Suyud
12082016024


MARKETING ANALYSIS
NAKAMISE DORI SOUVENIRS


A shopping street of over 200 meters, called Nakamise, leads from the outer gate to the temple's second gate, the
Hozomon. Alongside typical Japanese souvenirs such as yukata and folding fans, various traditional local snacks
from the Asakusa area are sold along the Nakamise. The shopping street has a history of several centuries. Various
products are sold here, including Japanese-style goods that are popular among young tourists from abroad, such as
hair accessories, Japanese clogs, wooden dolls and chiyogami (colored paper), folk art products, postcards with the
scenery of Asakusa in Edo Period (1603-1868), ningyoyaki and kaminari-okoshi, which are the representative
souvenir confectioneries from Tokyo, and classic Japanese food using nori and kombu seaweeds. Nakamise Dori is
always filled with tourists. It is said that Nakamise Dori is one of the oldest shopping streets in Japan.
Souvenirs :
The first one is, Lanterns.

Along Asakusa's Nakamise-dori, there are many of souvenir stores lined up but among them a particularly popular
one is Hirao Shoten. The small chouchin (Japanese traditional lanterns) adorning the storefront attract the eye of
many visitors. Other than chouchin, they carry various kinds of Japanese and Japanese-style miscellaneous goods
including kokeshi (wooden dolls), kakejiku (hanging tapestries featuring traditional scenes and stories). All of these
traditional products can be bought for about 2,000 JPY, so it's perfect for people who come to Japan and want to
buy souvenirs. They also have small items that won't be bulky to carry for a few hundred yen, like keychains and
cell phone straps. Please make sure to check this store's every nook and cranny.





Popular cheap buys for tourists include keepsakes such as geisha key rings, Japanese dolls and fans costing only a
few hundred yen each. For the same price, and a fraction of what you might pay at a department store, you can
also find attractive cosmetic bags and wallets made from brightly coloured and good quality Japanese fabric, and
the latest small gadgets and electronics.

I am obsessed with these adorable little maneki-neko beckoning cats, promising good fortune to their owners. The
raised paw beckons in customers, wealth, and overall good luck. I always pick up several lucky cats for gifts, and I
have found that Asakusa market has a great selection. Prices will vary depending on size and quality. Another tip:
make sure your lucky cat was actually made in Japan (cheaper cats are likely from China). Japanese Lucky Maneki-

Neko Cats are in my mind the perfect souvenir – a little luck, history, culture and adorableness wrapped up in a
small (and portable) package.


While you won’t find the high quality kimonos costing thousands of dollars at Asakusa market, you can find cheap
imitations suitable for a Halloween costume or similar. Yukatas are far more practical than full-fledged kimonos
and are great to use as a robe around the house. Children’s versions are pretty adorable too.


There are many different types of traditional Japanese sandals available at Asakusa market– including those clunky
wooden platform sandals that are nearly impossible for we non-natives to walk in. For a more practical Japanese
souvenir, look for colorful flat thong sandals– comfortable and wearable back home.


In a tech savvy place like Japan, watching cookies being pressed and spat out of this old school machine is
absolutely fascinating. I’m not sure what they are called, but you can’t miss the stall which is close to the beginning
of Nakasmise street. If you don’t see the small you will surely smell the wafting scent of freshly made piping hot
cookies.



In Japan, kawaii, or ‘’cute’’ is huge. (Note – pronounce kawaii like Hawaii – NOT like the island of Kauai – because
that means dreadful, the opposite of kawaii). Kawaii is so ubiquitous throughout Japan that even the biggest
curmudgeon will surely succumb to the cute – I mean how can you not. Fortunately, there are plenty of kawaii
souvenirs to choose from at Asakusa market.


CULTURAL ANALYSIS
Sensoji Temple and Asakusa Shrine


Sensoji is a Buddhist temple located in the Asakusa district of Tokyo. Asakusa is an area known for its nostalgic
Shitamachi atmosphere, and Sensoji Temple, together with Asakusa Shrine situated next to the temple, is the
centerpiece of the area. Founded in 628, Sensoji Temple is the oldest Buddhist temple in Tokyo, though most of its
main buildings are newly erected with concrete after they were burnt down in World War II.
Because the temple became such a central point of culture to the Japanese over the years, Asakusa itself also
developed into a place of tradition. Because of its political connections, the geisha of old Japan were drawn to
Asakusa, and the geisha quarter of the city became one of the most important and powerful area of its type in all
of Japan. Geisha are now fading right out of Japanese culture, but to this day Asakusa remains one of the few cities
with a proper geisha community; around 40 or so continue to live and work in the area, throwing lavish parties for

the wealthy few who can afford their services.
In addition to the temple itself, there is a Shinto shrine (Asakusa Shrine; 浅草神社) located next door. Combined,
these two structures have a lot of walking space, and are old enough to be museums in their own right. Leading up
to the temple from the train station is a long shopping street, called Nakamise-dōri (仲見世通り), where you’ll be
able to buy all kinds of traditional Japanese confections, toys, and other traditional goods and clothing.
Religion in Japan


There is a growing ideological conflict between Japan’s religious beliefs and its modern, materialist society. In few
places in the world do so many values and traditions of the past coexist alongside the ideas and practices of the
present. The persisting contradiction between old an new, tradition and modernity, is a defining characteristic of
present-day Japan. This chasm between old-world tradition and new-world lifestyle is not without repercussions,
effectively creating a schism in the modern Japanese psyche. Japanese beliefs and lifestyles grow increasingly more
difficult to mesh, resulting in internal confusion and isolation.
Religion in Japan is a wonderful mish-mash of ideas from Shintoism and Buddhism. Unlike in the West, religion in
Japan is rarely preached, nor is it a doctrine. Instead it is a moral code, a way of living, almost indistinguishable
from Japanese social and cultural values.
In Japan today, religion is freely practiced and, at least in small numbers, a multitude of religions are present. The
religious beliefs of Japan’s populace breakdown to 91% Shinto, 72% Buddhist, and 13% other (less than 1% is
Christian). Although in the West religious faiths are viewed as mutually exclusive, in Japan it is common for a

person to adopt beliefs from more than one theology. The majority of the population therefore is both Buddhist
and Shinto. Both of these faiths center upon nonmaterial, group values. Buddhism stresses oneness; people are
not isolated, but are instead part of a network of souls. Buddhists traditionally eschew material possessions and
strive to reach nirvana, becoming one with the universal spirit and thus throwing off the yoke of their individual
identities. Similarly, Shinto beliefs hold that all things possess spirits; Shinto stresses the importance of nature and
ancestral bonds. A nationalistic religion, it too values the group over the individual. Buddhist and Shinto beliefs
fuse well with one another and, since they have coexisted for more than 1,500 years, much cross-fertilization has
occurred between the two religions, resulting in what is often referred to as “Ryobu-Shinto,” or “Double Shinto.”
However, many unique traits still separate the two.
Buddhism arrived in Japan in the sixth century. Although it originated in India, Buddhism came to Japan via China
and Korea, so much of the religion retained a distinctive Chinese flair (as evidenced still today in the architecture,

decoration, and the style of the representations of Buddha and the bodhisattvas found of in many Pure Land
temples throughout Japan). The Japanese embraced Buddhism and, by the eighth century, had absorbed the
religion so readily into their own culture that it took on a national character and its far-flung roots were all but
forgotten.
Shinto is the native religion of Japan; early Shinto mythology indicated that the Japanese were descended from
divine beings; this civil religion helped fuel nationalistic fervor during World War II. After World War II, the state
religion was abolished and Shinto became a matter of personal choice. Today, many Japanese may not necessarily
practice Shinto as a religion, but still, often almost unconsciously, incorporate its customs and traditions into their

daily lives.
Shinto is basically the worship of, or paying of reverence to, all things in nature, including one’s ancestors. Often
defined as an animistic, in Shinto, all things, both animate and inanimate, have their own kami (spirits or gods).
Traditionally, the line between the living and the dead (kami) is permeable. Kami are worshipped at shrines,
represented by a distinctive gate, or torii. Today, there are over 100,000 Shinto shrines scattered throughout
Japan. Shinto’s general principles are known as the “Correct Way.” Essentially, practitioners seek to enhance the
way of the kami by being grateful for the kami’s blessings, devoting themselves to ritual practices, seeking to serve
the world and other people, leading a harmonious life, and praying for national prosperity and a peaceful
coexistence with the rest of the world.
Japanese religion is also a private, family affair. It is separate from the state; there are no religious prayers or
symbols in a school graduation ceremony, for example. Religion is rarely discussed in every day life and the
majority of Japanese do not worship regularly or claim to be religious. However, most people turn to religious
rituals in birth, marriage and death and take part in spiritual matsuri (or festivals) throughout the year.

COMPANY VISIT
SHIN-KOTO INCINERATION PLANT


Shin-Koto Incineration Plant was completed in September 1998. It plays an important role of processing
combustible waste and recycling energy since the heat generated during the incineration process helps to produce
electricity for energy recycling. It has a capacity to process 1,800 ton of waste per day and generates 50000 kW
with a steam turbine generator. In addition, the incineration plant is equipped with the state-of-theart air pollution

preventive facilities to removes most of the hydrogen chloride contained in exhaust dust sulfur oxides and
mercury. It burns combustible waste continuously at high temperature (800-900 deg C) to ensure complete
destruction of dioxins, which successfully maintains the emission of dioxins at much lower level than legally
stipulated.
Although recycle has been stressed by the Tokyo Metropolitan Government as the key to deal with waste problem,
incineration has still been playing the main role in handling waste in Tokyo, almost 76% of waste was handled by
incineration in 2010. Shin-Koto Incineration Plant, as the biggest incineration plant in Tokyo, has played a crucial
role in handling waste in the city. First, the incineration plant can minimize the volume of waste, since the volume
of waste can be reduced to 0.05% after incineration, and this can reduce the pressure to expand landfills in Tokyo
Bay. Second, using incineration to handle waste, especially food waste, can reduce the sting of the waste and this
can prevent the outbreak of decease.
Apart from handling waste, Shin-Koto Incineration Plant, as a sustainable incineration plant, provides heat energy
for nearby public & community facilities through steam generated from boiling water from waste combustion, an
energy recovery process known as WtE (waste to energy). The steam is transported through large pipes to multiple
neighbouring buildings including a sports center, a swimming pool, and also the tourist spot Yumenoshima Tropical
Greenhouse Dome. At the greenhouse dome the heat energy is used to maintain a stable indoors temperature of

22 degrees Celsius in order to sustain tropical plant species on exhibition. The energy recovery from combustion of
waste is said to be a ‘green’ practice since it utilizes trash that has no other beneficial purpose and it generates
enough energy to replace fossil fuel generated electricity for the neighborhood. We are informed that the

collected waste, with thorough sorting and categorizing according to industry standards, contains enough calories
that it needs little or no additional fuel for combustion. However, we were not able to obtain enough information
at the visit to confirm whether the steam directly supplies heat to maintain the temperature at the greenhouse
dome, or goes through a process with turbines to generate electricity to run the facility.
Indonesia’s Waste Situation


About 64Mt1 of urban solid waste are produced annually in Indonesia, which is straining the country’s existing
waste management infrastructure. More than two-thirds of this waste stream is disposed in the country’s ~380
open landfill sites, several of which are approaching their maximum capacity.
Waste management poses a mounting challenge in Indonesia as growing household consumption and accelerated
business activity gives rise to higher volumes of organic food waste, plastic packaging and industrial byproducts. To
address this increasingly severe waste problem characterized by a near trebling of the country’s production of
municipal solid waste from 0.8 kg per capita to 2.1 kg per capita over the past decade (UNCRD); the Indonesian
government has sought to impose stricter waste management and recycling regulations.
Public Awareness Raising
Public awareness raising and responding to concerns over WtE plants is another potential solution that helps to
address many of the social barriers to WtE deployment. These solutions help to create a more informed debate
about the costs of waste disposal so that people understand the tradeoffs between the options in the waste
hierarchy. They also help to correct outdated perceptions about WtE technologies, especially incineration. This is
important in Indonesia, where organised public opposition to waste-to-energy facilities can delay political approval
processes and raises risks and costs for developers. It is also important when fostering public debate about waste
management solutions, which could include (unpopular) landfill expansion, WtE, or interventions that address
waste higher up the waste hierarchy. Systemic changes to waste management, such as source separation, rely on
behaviour change, and sustained behaviour change tends to require consistent and targeted awareness-raising
campaigns.
Raising public awareness about the waste hierarchy, and to the fact that waste is a resource, is a basic step to
change Indonesia’s public perception of WtE. Beyond improving the perception of WtE technologies, a government
may seek to explain the negative consequences of a poorly managed waste system and the positive effects if

managed according to the hierarchy. It is important that citizens recognise these benefits and see their role in
waste management solutions.
Awareness raising and behavioural change activities have been carried out throughout Indonesia, and the
awareness raising element of the programme of Medan, Bandung, Subang and Surabaya was studied in 2006.
Activities included waste separation at the source, composting and the initiation of a refuse bank, which received
domestic recyclable waste from the community. However, the longer-term impact of these activities is unclear,
and they likely require institutional support from local and national governments as well as increased scale in order
to solidify behaviour change in the local population and make a material difference to waste management
outcomes. The refuse bank initiative is being carried forward in decentralised efforts in Indonesia, such as an
ongoing World Bank supported project which is currently engaged in developing commercially self-sustaining
refuse banks. This practice is not widespread, and requires the participation of waste collectors and transfer
facilities to have impacts in downstream WtE facilities.
Recommendations for public awareness raising:
> Consider integrating education about WtE in any national awareness raising campaign about waste
management, highlighting the health and environmental improvements of newer technology, and the trade-offs
that exist between different waste management options.
> Involve the local public as the waste management plan is developed for each area, leading to greater buy-in and
support.
> Use demonstration projects with strict performance standards to show the public that plants are not harmful to
health and the environment