#Fushu

[954music]

(More) Fushu Daiko @ the Lantern Festival - 19 Oct 2019

[genkigratification]

Out of all the people in their niche little group, Inari was the easiest to get annoyed at. He was so stupid! He didn’t get things, or he made such-- such aggravating remarks! Futaba seriously didn’t get how Akira could just sit there and talk to the stupid fox-face, have an actual conversation with him and enjoy it.

“It’s easy,” he’d said when she asked in so many words, the clacking of dishes their only company. “Yusuke’s not so bad, Futaba, just strange sometimes.” He grins a little, using the back of his hand to brush his bangs that really need a good cutting out of his eyes as he looks over at her. “Some people could say the same about you.”

“Yeah, well, he’s way more weird than I am. Who goes out in heavy rain just for art? He’s lucky he’s so stupid.”

Akira’s laugh is sputtering and he dries his hands, leaning on the counter in front of her. “Not stupid enough. Do you want to come with me over to the dorms? I’m bringing some of Boss’s curry.”

Futaba’s about to make some remark about why would she want to go see Inari, but she snaps her mouth shut and grins, nodding. He’d be a totally pitiful sight! She could definitely get one over on him!

She’s in charge of holding the precious cargo on their way to Kosei’s dorms, Akira standing in front of her seat to keep her from harm, and she keeps an eye on the people around them, eavesdropping in. There’s talks here and there about the Phantom Thieves, but it’s not anything interesting; a sale on clothes, a group of kids chattering about some King guy she thinks might be the same one their leader learned some moves to stop that cheater guy with, what movies were playing... Atlantic Cusp sounded interesting, anyway, but who wouldn’t be excited by robots versus aliens?!

When they arrive, when they find out his room number and are given access to it as friends, Futaba notes a few things: all artists are strange. She’s pretty sure not all of them are actually artists, because one of the girls Akira’d mentioned before is a shogi player, but she doesn’t care enough to look into it. Another thing is that Inari’s room is a mess with different supplies cast about in some artistic rage, maybe, but she steps through them as easily as she had her own room before it’d gotten cleaned up by the spirits or whatever. The final thing is that somehow, Inari is even paler than usual, and she pokes his cheek experimentally until his hand weakly slaps hers away and one eye slides open, looking surprised to see her until Akira comes into view too.

“Ah, so that’s how you came.”

“I can go places on my own too!” Wait. “And I didn’t ask to come along, Akira invited me. I wanted to see how sick you were.”

She’s sure it’s clear from her tone that there’s no worry involved, that she’d come to have teasing material and stuff, but Inari’s response is simply a word of gratitude for thinking about him, as unusual as that was for her, and Futaba crouches at the end of his bed, irritated.

He and Akira talk about this and that. Inari gets scolded for not taking care of himself, but in the next moment the question of inspiration comes up and along with it the answer of a telling hum. All for nothing, huh. Sickness suited him. The curry’s received well (Inari always liked free food, and Sojiro’s was the best around) and Akira glances at her for a moment before excusing himself to the bathroom, his apology either ignored in favor of food or accepted in spite of Inari’s chowing down.

“And then there were two,” she mutters under her breath, turning her position to face Inari and hug her legs. Being without Akira was... still kind of frightening, honestly, it tenses her muscles despite her heart wanting to be brave, but it’s more fine with the rest of the team than with a buncha strangers.

Still hard to make conversation though.

... Something tells her that Akira’s gonna take the scenic route, too, and Futaba scrolls through her phone, thumb lightning fast as she types replies on forums and checks in with the group chat. Nothing. Boooring.

“Outstanding as always,” Inari’s voice breaks the silence and he sets the container of curry aside, now empty of its contents. There looks to be some more color to his cheeks now, even if his eyes have the tell-tale signs of being out of it, and Futaba’s heart swells with pride at Sojiro’s cooking.

“Of course! There’s nothing that curry can’t fix. Thooough one bowl probably isn’t gonna do it, so you’d better be prepared for Akira to mother hen you all better.”

Inari’s eyes close and he hums happily, hands clasping habitually as they rest on his lap. “I don’t believe I would mind that. Sen... Madarame,” he corrects his stumble, “left that sort of behavior in the past. I’m rather used to taking care of myself.”

“Wow, that’s a surprise, Mr. Sick.”

“I was just unlucky today.”

“Guess the gods aren’t always on your side, Inari, too bad.”

Though apparently Inari brought rain wherever he went anyway, like a true fox spirit. Silence settles on them and the gentle patter of rain begins on the window, only proving the previous sentiment right.

“You didn’t bring umbrellas with you, did you?” He asks, already knowing the answer from the lack of any around. “It’d be bad if you two got sick,” Akira moreso, probably, “so please, stay until the rain’s finished.”

“Not my call! But sure, I don’t really feel like getting drenched on the way back anyway.”

And before the quiet gets too settled this time, Futaba spots a magazine on a miraculously free part of his table and crosses the room to snatch it, picking through it and catching sight of a familiar name.

“You’re in here!”

“Yes, for my piece that won an exhibit recently.” Inari’s too pleased, but Futaba nods and studies the piece that sat near the article with it. The dark reds and blacks reminded her a lot of Mementos, but the white that stretched like octopus tentacles from the center out...

She won’t ever claim to understand art or even try, it’s totally beyond her, but Inari’s piece rings with something in her and she clutches the magazine in one hand as she travels to crouch at his side instead. He moves a bit to accompany her and takes the magazine when she offers it.

“What’s with the big splotch in the middle?”

“That is the other part of humanity’s desires -- while the background shows the twisted desires mankind has in their hearts, the white shows the bright part of it. The shining light that casts away doubt and draws people to it.” There’s a pause, Inari’s eyes flicking to the door and then back to the page. “Our leader resembles it, wouldn’t you agree?”

Akira, a shining light that casts away doubt and draws people to a bright future. That looks into the depths of mankind’s desires and dares to reach into the distortions to find something worth saving. Futaba chews on her nail out of habit (and one that Inari clearly doesn’t approve of, from the look on his face) and she can see it, yeah. Even if that guy’s name didn’t mean what it did... Akira’s just that kind of person.

“Soooo you used him for inspiration? And the background’s Mementos.”

“Right on both accounts.” Inari smiles lightly. “It would seem you’re not as uncultured as I thought.”

She growls softly in her throat and snatches a piece of his stupid hair to tug sharply. “Shut your yipping down, Inari!”

Neither of them notice the door opening, neither of them hear Akira slip in, and they’re debating culture in terms of artistic and internet value (Futaba’s definitely got a leg up in this, since memes are an artform and Inari can’t dispute this after she shows him some on her phone) when he finally speaks up, smile wide. “Easy, isn’t it?”

“What’s easy?” Inari asks, but Futaba knows what he means and gives a shrug, climbing off the bed and holding onto the magazine tightly.

“He’s feeling better, the rain’s let up, so let’s go home, Akira! And stop by Akibahara on the way, there’s a new game I reaaally want to buy that’ll recover my HP by like, a whole bar.”

“Sure.” Akira pats her head idly and she jerks away, heart thumping loudly as it had the first time she’d asked him, before he goes back to Inari’s side and presses the back of his hand to his forehead thoughtfully. “... I’ll be by tomorrow to see how you are too. Do you need anything?”

“You needn’t bother, Akira, I will be fine on my own from here on.” Futaba almost calls him out on his words before, how he wouldn’t have minded being mother henned, but something keeps her quiet. “If I worsen any, I will let you and the others know, but I believe that I’m well on my way to recovery.”

“If you’re sure.” Chances are, Akira’ll come anyway, just saying he was in the neighborhood or something. Futaba thinks she might tag along again. “Take it easy. We’re not going into Mementos until you’re better, but don’t rush your recovery.”

“Understood. Please be safe on the way home, you two.” Inari pauses, then glances at Futaba. She stares back, trying to decide if she should straighten or hunch more at the intensity despite his illness. “Futaba, I’d like it if you could see the piece itself. A photograph doesn’t capture the true meaning behind it.”

“I’ll consider your offer, Inari, but only if you bring something tasty as tribute.”

Akira covers his laugh with a cough, gesturing to the door. “We should be going. Take care, Yusuke.”

“Bye-bye, foxy!”

He nods to them both and lays back down, face cast towards the window. Futaba steps backwards and turns on her heel, following Akira out into the hallway.

... Go see his piece for real, huh. Couldn’t be that different than a picture.

[theotherpages]

2019 Lantern Festival, Part 1

[954photo]

Hatsume Fair @ Morikami

[anzaitea]

Im coming to fanexpo just to buy some stuff from u even though i bought stuff from you at otakuthon lol.. i love u sm so im gonne bring you some klance stickers i made its gonna b lit boii

Yea it’d be great to see you again!! I can’t wait ^o^

[euphoricimagination]

International Love-Haikyuu x Foreigner reader Pt 21

Chapter 2: Nekoma High

Just like they promise, the guys and I texted each other as much as we could, but because our time difference was almost 12 hours, it was quite hard to do it. But this didn’t stop them from face timing me, even if that meant that they had to wake up earlier than their usual. They wanted to see my old house, my old school, they even wanted to see the shops whenever we had to go buy stuff. It was quite cute how interested they were, even Rin was showing more emotions than usual. “So this is why you got so confused by the most normal things in here”, was one of the first things they said.

They weren’t the only ones that face time me during my stay on my country. Bokuto, Akaashi, and the girls were all curious about this too. All with different levels of excitement. While Bokuto was the loud one, screaming into my ear whenever he saw something interesting, Akaashi was the one asking me more normal questions.

We had to stay longer than expected in my country for some reasons that they didn’t tell me, so we were starting our school almost a week late. Thankfully, both of our school understood and let us get away with it. They gave us the school names the same day that I arrived to my country, so I had two Japan days to decide which one I wanted to go. There were five schools, Fukurodani, Shinzen High, Kokusai, Fushu Nishi High, and Nekoma. My first thought was choosing Fukurodani, since I already had friends there, but I looked it up and realize that it was the furthest away from my future house, almost an hour just on the subway. I looked up the others and realize that Nekoma was the closest one to me. Despite loving my owls, I didn’t want to wake up extra early to just to barely arrive on time at school, specially when I knew that there were other options closest to me, so I just decide to go for Nekoma. We were going to be close anyway, so seeing them was going to be much easier.

I filmed on the airport just like I did for the first time, although I was much more relax now. Maybe it was because I already knew Japanese, or maybe it’s because my friendship with the twins and Bokuto – the loudest and more extroverts out of all of them – made me a bit more confident and extroverted. I still hate talking to people that I don’t know, but at least I can do it better now.

This time we arrived to Japan on Wednesday morning, around 10 am. The first thing I did was unpack some clothes to change. Somehow it felt hotter here in Tokyo, even with the a/c on, so I just put on a tank top and some shorts. I also unpack some of my school supplies, since the school year already started, I had to go the next day to not lose more time. The principal sent me an email saying that I had to be a little earlier tomorrow, so he can show me the school and give me my uniform.

Throughout the day we were unpacking as much as we could. On the afternoon, around 5 pm, my mom and dad had to go out to do some paperwork, so they told my little brother and I that we should start setting up our rooms. While I was taking things out, I was talking to the boys, who face time me when they had a break from practice.

-Chibi-chan! How it’s Tokyo so far? – says Tsumu

- I have been unpacking stuff all day, I don’t know yet.

- Do you even know how to arrive to your school? – questions me Samu, half teasing and half worried.

- In theory… I just need to do it tomorrow; how hard can it be?

- You’re going to get lost – says Rin with confidence

- Google Maps is a thing you know, besides I can’t be the only one from around here going to that school, I’m sure that I can find students and follow them to the school.

- That’s just creepy, Chibi-chan

- How do you think I arrived to Inarizaki on my first day Rin? I followed the mass of students and got there just fine. I’m going to do the same now.

- Or, you know, you can ask them to help you – says Tsumu with a obvious tone.

- Nope

- You were the one who talk to other schools first when you were our manager, how different is it? – says Samu

- I did that because I had to, y’all scare them before even playing. Anyways, is Kita-san nearby? I want to congratulate him for becoming the captain

They go to Kita and Aran so I could talk to them. I congratulate him for finally getting a uniform, telling him how happy I was for him. Slowly the rest of the team arrives and we talk to for a few minutes, until they have to go back to practice.

-Yn-chan we love talking to you, but we have to go back to practice. We will see you soon. Hope you have a good first day of school tomorrow.

- Bye Chibi-chan!

- Let’s talk after practice!

- Bye-bye guys, love you.

I turn off the call and continue unpacking some clothes. After a few minutes I decided to take a break, so I lay on my new bed and watch some videos. Suddenly I hear the doorbell ring, so I go to see what’s going on.

-Who could it be? – I say to myself. It couldn’t be my parents, they had keys, so the only option should be some neighbors, but I thought that the moving company told them that it wasn’t necessary to give a ‘welcome gift’ or whatever.

I open the door to find a old woman with a nice smile and a plate of cookies alongside two boys wearing black and red gym clothes, one tall with crazy black hair, while the other one was a bit smaller and had longer yellow hair. The last one also had a plate of cookies with him.

-ehh hello…? – I say opening the door better so I have more space to do a little bow. The moment I look at them I see the tall boy subtly looking up and down, his mouth a bit open; while the other one is looking at everything except me. Both of them had a little blush.

- Hi, I heard that we have new neighbors, so I thought it would be good to bring something. Can you call the rest of your family? – the woman says slowly, pronouncing every word properly. She probably knew that we were foreigners and thought that we didn’t knew a lot of Japanese.

- My parents aren’t here right now, they had to do some paperwork. I can call my brother though.

- ahh ok, that’s fine too – They clearly weren’t expecting me to be good at Japanese.

- Oi! come here, we have guests! – I say loudly into the house

- I’m here, I’m here. By the way, mom text me they will arrive in 10 minutes. They will bring dinner

- Good, I don’t have to cook – I say opening the door more so my brother can appear. When he arrives, the woman talk.

- Well, hello. I’m Kuroo Chiyoko, and this is my grandson son, we live in front of your house –says pointing at the tall boy.

- Hi, nice to meet you, Kuroo Tetsuro – says with a sweet smile while extending his hand for a handshake.

- Nice to meet you too.

- Our neighbors also wanted to come and say hi to you, but they had to work so they sent their son. Kenma, go ahead – says the woman pointing at the yellow hair boy.

- Hi…I’m Kozume Kenma – He says quietly while looking at the floor.

- Hello

- Sorry, he doesn’t like interacting with people that much – Kuroo says

- It’s fine, I don’t like it either – I say the last part on a whisper, but Kozume seems to hear it since he chuckles really subtly.

- I didn’t know if you like Japanese food yet, so I brought some cookies. Hope you like them.

- We do actually like Japanese food, but these are always welcome – she gives her plate to my brother, so Kozume gives it to me. While I take it, we made eye contact. It was just for a second, but it was enough to make his eyes widen and have a faint blush on his cheeks. He was really cute – I’m Yn.. I mean, Yl Yn. He is my little brother, Yl Matias. Nice to meet you. Uhmm… our parents are arriving soon; do you want to stay until then?

- No, no, don’t worry about it. We just came to say hi. I’m sure you have a lot of things to unpack yet – Miss Kuroo says

- Yeah, it’s horrible. Having to adapt to the time zone again it’s the worst though.

- Again? – asks Kuroo

- Mhm, this is our second year in Japan, we lived in Hyōgo before

- That’s why your Japanese is good. We’ll leave now, you must be tired. Welcome to Tokyo! Hope you can enjoy your stay here kids.

- Thank you. For the cookies too.

- Let’s talk soon, okay? – says Kuroo – we can help you to get used here.

- Sure, sounds nice – I say right before a yawn escape from my mouth

- Ok let’s leave so you can rest. Bye.

- Bye-bye – I say waving a little – Your psp is about to fall – I say to Kozume

- Ahh, thanks. See you soon Yn – says while looking at my eyes for a second, little smile on his face. My eyes widen a little when he turns around, he was the first person in here to pronounce my name correctly from the get go. I close the door still in shock, so I fail to notice the smirk that Kuroo has on his face when looking at Kozume.

- Did he pronounce your name right? – My brother says

- Yes. Why does it feel good? It’s how it’s supposed to be said

- Well, that almost never happens with our names.

- True, anyways let’s try the cookies.

After a few minutes our parents arrive. We tell them that our neighbors from the front came to say hi and brought the cookies. After showering I take the things out of my bed to lay down and talk to the boys, one of the things was the signed volleyball. Despite being a weird gift, it was oddly sweet from them. A few hours pass fast talking to my foxes, but when they notice my tired state, they quickly end the call. Before falling asleep, I think to myself that this can’t be that bad.

~~~~~

Part 20 - Part 22

Cursive words/sentences are in Japanese

Bold words/sentences are in English

[kyogre-blue]

Naruto Shippuden, ep 489-493

The Shikamaru shinden filler. The problem is... I don’t like Shikamaru. So I found this filler quite tedious on the whole. 

489: 

Kakashi hates being called the Hokage and doesn’t wear the robes at all if he can help it, seems like. 

The way Naruto is... framed (since he only appears in one scene and one short vision of sorts) in this filler is really weird. Like, Shikamaru really, really, really thinks he should be Hokage. But at the same time, he’s also very clearly pedestaling Naruto, to the point of excluding him from what is actually going on in the village and the world at large, even when Sai, one of Naruto’s friends, is involved. Naruto also doesn’t seem to be doing any sort of training for his future role, unlike Shikamaru. It creates a frankly uncomfortable picture. 

Shikamaru and Onoki play chess. Travel times are apparently just not a thing anymore. 

Konoha is rebuilding a lot at this point (2 years after the war, I think?)

Shikamaru’s genin team have all gone their separate ways now and have separate jobs/teams. They even have little kouhais, apparently. 

There has been a drop in shinobi requests for “3 periods.” The five villages send two representatives each for regular meetings, it seems. 

There are many missing persons after the war. Many have been going to Land of Silence as missing nin. 

Their leader is Gengo. They might threaten the Shinobi Alliance. 

Sai led a team of 10 Anbu to investigate. 

This is apparently in breach of faith to the alliance? I’m not really clear on the politics here, tbh. 

Shikamaru is given two underlings. Ro, who can manipulate his own and others’ chakra, creating anachronism in perception to hide their chakra. (This part is quite weird later because so many characters are suddenly able to sense chakra now so this ability can be brought up, including random NPCs and Chouji.) And Soku, who is an Anbu. Her real name is Hinoko, and she’s only 14 but was recruited straight out of Academy. She uses homing chakra needles that can hit acupoints. 

Shikamaru visits graves once a month. 

Kurenai has a babysitter who just moved to Konoha. Mirai calls Shikamaru nii-chan. 

Shikamaru tells Naruto to take as many missions as possible so that people come to subconsciously rely on him for everything (???) The Hokage really is just a figurehead, god. 

490: 

Tobari Village. 

They go undercover as coal merchants, complete with a permit. 

Tobari folks check customer background and give passes. They are cheaper than other villages. 

The filler raises the issue that peace is not really good for shinobi business and also the issue of the daimyo profiting off the struggles and death of shinobi. None of this is meaningfully addressed, of course. 

You Can Never Leave (your village). 

Komori, one of Gengo’s people. 

491: 

They gave Shikamaru a blank book to carry around, to show how they have basically no info on Gengo. Every shinobi is such a dramatic bitch. 

Fushu Castle. 

Gengo has been around the Land of Silence for 10 years. They kicked out the daimyou. This is interesting since we later find out that Gengo was part of Zabuza’s group but betrayed him (I’m not clear whether he’s the traitor that caused the Mizukage assassination to fail, or if he betrayed Zabuza at some later point). Ten years before this point would be three or so years before part 1. 

Minoichi, former Anbu who killed his entire squad during the war and ran off. 

Gengo’s stated goal is to get rid of all the daimyo to create a perfect world for shinobi. Is this like... Outer Heaven? 

Shikamaru’s team actually talks to a normal person, super rare in Naruto, who says that life hasn’t changed much with Gengo in charge instead of the daimyou. 

492: 

Sai is insecure that he doesn’t matter to Naruto as much as Sasuke and Sakura. Man, Team 7 was not kind to the later additions. 

Gengo kind of reads Shikamaru wrong? Shikamaru didn’t really choose to be a ninja, it’s the family business. His dad was the clan head. I don’t think he had that much choice. He also doesn’t seem to be all that into training either, since his deal is lazy genius. 

The brainwashing flowers make the dull plot even more boring since it really saps the emotional weight out of everything. 

Temari’s The Last deisgn doesn’t look like her. I can’t explain it too well, but she doesn’t feel like herself at all. 

493: 

Ino tries to punch Sai in a very Sakura-like way. 

Sai got handsome. I wish I was a bit more into Inosai. 

Naruto in Shikamaru’s head: RAMEN

Shikamaru’s cute kouhai from the start is named Yurito. 

You can tell I totally clocked out as this arc went on, haha.

[wildlifeneko]

thx guys T_ T

[awwchive]

"I forgot to tell the cat I'd be home for Easter. She was happy to see me." https://www.reddit.com/r/aww/comments/88pq02/i_forgot_to_tell_the_cat_id_be_home_for_easter/?utm_source=ifttt

[444names]

chinese forenames + the text of sugaan essena

Angdu Angying Angzhan Anyimou Anyuan Aramdong Aramogo Araozhou Baichang Baizhou Baogong Baojinin Baotong Baoxi Barxang Bayongshi Bayou Bayuling Beifengmei Beihana Beingluo Beity Beizhooska Beizhou Benhotou Bhuang Bhugatong Bhula Bijing Boohong Bozheng Chaiche Chaiding Chaixinghe Chaiyady Chang Chanzhou Chaojiang Cheger Chekou Chena Cheng Chenjiang Chenling Cheyulin Chihen Chinghai Chishikis Chiyuang Chooh Chtiaming Chtingyu Chuan Chuana Chuihen Daltam Danaa Danchang Dangtong Danshi Daquzhon Dayan Dazhuanang Delinyin Denanchang Dengyiweng Dezhougang Dezuo Dinaa Dinxi Donagaoan Dongga Donghang Donghun Dongnin Dongxi Dujing Duyuading Emeifen Ereng Exuan Fangzhole Fanna Fenagan Fengdehang Fenping Foshigong Fujiagang Fukokdan Fukou Fuqian Fushu Fuzhan Gaang Gading Gajian Ganglian Gangyis Gangzhang Gaowuchan Geganqiu Gergeng Gerguan Geyao Giggua Gingly Gingni Gongqixiu Guadia Guaildin Guaiyang Guanana Guang Guanyua Guichuang Guiyangqin Gujian Guyanying Gyishui Gyuan Hagankaihe Haixiang Haiyonguan Haizhou Hanan Handoskang Hangdaxin Hangyuzhou Hangzhong Hanyan Hanyuanyic Hanzhou Haochi Haoyueyan Hegeyanzhu Helin Hengdu Hengling Henhao Henzhotai Hezeli Hihun Honaan Hongxing Hougao Houlinhou Huaiman Huancheng Huang Hugang Hugye Hugyidin Huildin Hulaicang Hunchan Hunmis Huxiang Huzhang Ishijiang Jianang Jiang Jiangka Jiangyang Jiangzhen Jianheng Jianweng Jianzhou Jiaody Jiaoyan Jiaqido Jieshi Jimooh Jinanshan Jinhula Jinxing Jinyang Jurpang Kaichan Kartuxuk Kashou Khongpin Khoulong Klushi Klushugang Klusishan Kunche Kunchefang Kunjili Kuyan Kuyantie Laishan Langdeze Langshan Lashan Lenqiuqiu Leshe Lesseest Liama Liang Liangtai Liazhi Licheng Lijian Lildeng Lilding Lingaogong Lingfang Lingjiao Lingjiliu Lingzhang Lingzhou Linhunhui Lishan Lishi Liuquzhou Liyangkou Liyanshuny Logongjing Loguang Luaimay Lufei Luodiang Luohuanxi Luozhou Lushihan Luxinaa Lüdang Macan Macangchou Maoganzhou Meiceng Meiji Meijian Mengli Miang Minguan Minzhi Mishanyan Mogadian Mogning Mogole Mooiken Motong Mudin Muding Mulaoh Musuchao Naanghong Nanqab Neeger Nehan Nehegeyan Nyingde Nyuangjian Nyuxuadin Panang Pangshi Pingxian Pingzhou Pininin Pinmen Plonguyu Plongyan Pueyan Puqujin Puyuanning Puyung Qihuang Qingaa Qingxi Qinhong Quaicengly Quang Qufen Qufenxi Qujiu Rengua Renludang Reshizhou Rugangyan Rugye Ruihua Ruing Rusan Rushang Ruzhomi Ruzhot Sangbaiyou Sangcha Sanghou Sanqab Sanzhou Savaang Schuang Seeganzhou Seegerge Senping Shaishang Shalang Shang Shanghhou Shanou Shanyuang Shaoskan Shaoyangye Shaozhua Shejia Sheng Shengla Shengyiche Shichan Shiche Shikest Shizhang Shoohezhen Shuaibo Shuan Shuang Shuanzhun Shuay Shuic Shulong Shuxiling Sishis Suchanzhua Sucshic Sugan Sugaotong Sughong Suijing Suixian Suizhot Suqingjing Taganhu Taimanaang Taipin Taishiyang Taksuilua Taobing Tayuan Tenghe Thengzhuay Thiji Tiancheng Tiang Tianhou Tiaozui Tiayangyua Tielogun Tiemeng Tinfujiang Titang Tongzhou Touleping Tumaa Turizhot Tuxianping Ulongjing Wangtou Washanxin Weianou Weidong Weiduyang Weihang Weischou Weizhou Wghan Wuancahe Wuchen Wudenghe Wugaa Wuhanya Wujing Wushuipian Wuweichui Wuwenchen Wuyan Xiameng Xiang Xiangnan Xiangtao Xianna Xiannan Xiaohou Xiling Xinchu Xingmeng Xingnaa Xingshou Xininhui Xinjing Xinmingjiu Xinqiqin Xinyichen Xinzhi Xinzhouli Xionghan Xiongleng Xiongtan Xiongzhou Xuchandal Xuest Yanyuang Yiceng Yichan Yichen Yinaa Yingkai Yingshi Yingzhou Yinhun Yintai Yishezuo Yishya Yongkou Yuaizuo Yuang Yuanhuayou Yuanjin Yuaye Yuazhu Yuchen Yueyan Yueyuang Yuluseyang Yumxuan Yunfeng Yunjiang Yuxin Yuyang Zaoan Zaoshaodie Zhangaa Zhaobeiyu Zhekorlang Zhekouchi Zheng Zhong Zhongzhan Zhooh Zibou Ziking Zikou Ziyan

[954music]

Fushu Daiko @ the Lantern Festival - 19 Oct 2019

(With dancers) This was originally the Ban festival, relocated to October to avoid the often tempestuous late summer weather.

[theotherpages]

2019 Lantern Festival, Part 2

[bearsagainstcrackers]

@fushu-the-llama

E-eclipse by kim lip/loona

L-labyrinth by mondo grosso 

L-lisztomania by phoenix

I-incomparable by monsta x

A-ache by miso

send me ur name for a mini-playlist!!!

[954photo]

The Other Pages - A Retrospective Sampler

The Other Pages is coming up on its 26th Anniversary. 954photo is the latest Tumblr spinoff (954food, 954sunset, 954music). Bet you can’t guess what my area code is. Here are just a few of the many thousands of photos from the last quarter century plus. --Steve

[anzaitea]

This is like a REALLY random question but where exactly are you based in canada? Like what province? Bc youre at otakuthon i was just wondering if you were like secretly a quebec kid lol

i live in ontario!

[rainhardvidi]

Membincang Fundamentalitas & Respektifalitas; Dari Abstraksi kembali Ke Realitas

Tulisan ini akan sedikit membincang makna yang dimaksud para filsuf Shadrian ketika mereka membahas struktur sejati realitas atau realitas yang asasi. Dalam berbagai studi wujudiyyah atau eksistensialisme, penolakan atas berbagai klaim sopistri merupakan tahap awal yang harus ditempuh, sebab jika tidak demikian, pembahasan atas struktur dan keasaian realitas tidak akan terealisasi.

Banyak bukti dari para filsuf muslim yang membeberkan bahwa, menolak realitas sama dengan mengakui realitas. Sebab, menolak realitas adalah pekerjaan sebuah realitas, yakni ‘diri’ atau ‘kedirian’. Dari realitas diri tersebut, seseorang, yakni yang memiliki diri itu sendiri, dapat merasakan atau secara langsung mengetahui berbagai efek-efek atau ciri spesifik (atsar kharijiyyah) kediriannya itu sendiri, seperti tindak-mengetahui, meski pengetahuannya itu adalah pengetahuan yang derajatnya sama dengan kesadaran atas dirinya sendiri.

Setelah itu, realitas diri yang sadar atas dirinya sendiri menyadari bahwa, selain dirinya terdapat realitas lainnya yang juga memiliki efek-efek spesifik, seperti realitas air yang membahasi dan realitas api yang membakar. Dari pada berbagai gelaja yang terjadi di berbagai macam realitas, maka dapat dipastikan bahwa realitas bukan hanya tentang kedirian seseorang. Kemudian, realitas tidak tetap, ia berubah dari satu kondisi ke kondisi lainnya. Begitupula, bagi yang menyadari dirinya sebagai realitas, ia juga mengalami perubahan, dari tidak tahu menjadi tahu.

Abstraksi dan Pemilahan Objek Pikiran

Pengalaman kedirian yang berubah dari tidak tahu menjadi tahu tidak mengacu pada kesadaran diri, sebab pengetahuan atau kesadaran tentang diri yang riil tidak pernah luput sedikitpun. Oleh karenanya, tidak tahu dan tahu yang dimaksud di sini adalah pengalaman epistemik yang melibatkan 3 pihak, yaitu objek eksternal atau objek pengetahuan, subjek yang mengetahui, dan pengetahuan atau konsep.

Lalu, dari pengalaman mengetahui objek tersebut, pikiran akan memilah objeknya yang pada gilirannya mendapati berbagai perbedaan yang terealisasi antara satu benda dengan benda lainnya, misalnya, A dan B. Masing-masing benda tersebut memiliki karakteristik sendiri yang tidak akan bertemu satu sama lain. Dengan cara pemilahan tersebut, yang kemudian mendapatkan perbedaan dari dua benda tersebut, maka, secara sederhana, pikiran telah mencapai tahap pengetahuan.

Tahap demikian disebut sebagai pengetahuan karena, sesuai dengan kaidah logika klasik; “segala sesuatu diketahui melalui perbandingan-perbandingannya”. Boleh jadi, pikiran seseorang tidak bisa memberikan ‘definisi menyeluruh’ atau ‘deskripsi menyeluruh’ atas satu objek pikiran, tapi tetap saja ia mengetahui objek tersebut berbeda dari objek-objek lainnya, dan kasus ini masih terkait dengan benda A dan benda B. Selain itu, para filsuf muslim pun juga menawarkan pengertian sederhana bahwa pengetahuan adalah terekamnya gambaran sesuatu pada pikiran yang, dengan demikian, pengetahuan atas objek eksternal (al-ma’lum al-kharijiy) tercapai.

Setelah tahap tersebut, kini pikiran beroperasi lebih lanjut untuk mengidentifikasi objek pikirannya sehingga objek tersebut menjadi fragmen-fragmen atau sebuah data pikiran yang lebih esensial. Salah satu dasar, dan juga fragmen awal, yang diberikan oleh para filsuf Shadrian adalah terpilahnya objek pikiran menjadi konsep kuiditas dan konsep eksistensi yang masing-masing berbeda satu sama lainnya. Singkatnya, abstraksi atas objek A sama dengan menjadikan objek A sebagai sebuah konsep dan juga memisahkannya dari posisinya sebagai entitas yang eksis di luar pikiran.

Dengan abstraksi[1] tersebut, A dapat dipisahkan dari berbagai macam sifat-sifatnya yang—sesuai tradisi paripatetik—membuatnya berbeda-beda meski sama dalam substansialitasnya. Hasilnya ialah A sebagaimana A, yaitu A universal.[2] Akan tetapi, A universal ini diketahui bukan hanya diperbandingkan dengan objek B seperti di atas, melainkan pikiran lebih jauh beroperasi yang pada gilirannya meraih lagi data esensial yang membentuk A, misalnya; y dan x. Nah, x dan y tersebut merupakan esensi bagi A yang mana, umpamanya, x adalah Jenus dan y adalah Differensia yang dengan keduanya pula A didefinisikan.[3]

A yang universal ini adalah kuiditas, sebuah bahasa yang diserap dari “quid est?” yang berarti ‘apakah itu?’. Adapun dalam bahasa arab ia disebut dengan kata “mahiyyah”; sebuah kata buatan yang berasal dari pertanyaan “apakah itu?” yang sekarang menjelma menjadi “apapun yang disebut dari pertanyaan apakah sesuatu itu”. Sederhananya, kuiditas atau mahiyyah adalah pengertian atau konsep pikiran mengenai esensi sesuatu. Akan tetapi, pengertian kuiditas yang baru saja disebut adalah pengertian yang maknanya khusus (bi’l ma’na al-akhas). Sebaliknya, kuiditas dengan makna umum (bi’l ma’na al’aam) kerap dimengerti sebagai ‘yang dengannya sesuatu menjadi sesuatu itu sendiri (maa bihi sya’i huwa huwa)’, dan jenis kedua ini, menurut para filsuf Shadrian, identik dengan realitas eksistensi.

Penambahan dan Predikasi Eksistensi

Di atas sedikit disinggung bahwa abstraksi atas benda A mengimplikasikan konsep A yang menjadi universal dimaksudkan untuk memperjelas bahwa A dapat bebas dari segala sifat. Namun, nyatanya, terdapat satu tahap lainnya, di mana A juga dapat bebas dari sifat universal atau, dengan kata lain, ‘universal’ juga ‘tambahan’ bagi A. Walhasil, para filsuf telah melangkah lebih jauh mengenai operasi pikiran atas A tersebut sehingga A dapat dikonsiderasi sebagai kuiditas—sejauh ia ditinjau atas esensinya—bukan eksistensi, bukan ketiadaan, bukan universal, dan bukan partikular.[4] Singkatnya, terhadap kuiditas A—sejauh ia dipikirkan dan dikonsiderasi secara langsung atas esensinya—maka hanya unsur x dan y yang dapat diraih pikiran.

Meski demikian, para ahli logika menganggap bahwa, jenus dan differensia merupakan esensi yang merupakan bagian dari universal. Akan tetapi, universal tersebut berlaku jika diperbandingkan dengan beragamnya individu dari satu konsep universal tersebut. Terdapat alasan lainnya mengenai jenus dan differensia menjadi bagian dari sebuah kuiditas, yaitu sebagai esensi-esensi pembentuknya (dzatiyyaat).[5]

Setelah kuiditas dikonsiderasi sebagai sesuatu yang bebas dari eksistensi, ketiadaan, universal, serta partikular, sekarang adalah saatnya kita beralih pada pertanyaan lainnya, yaitu; mengapa tidak ditemui eksistensi dalam pembedahan mental atas sebuah kuiditas?

Terdapat banyak argumentasi mengapa eksistensi tidak terkandung dalam kuiditas. Menurut sebagian sejarahwan, al-Farabi merupakan peletak batu pertama dalam tradisi intelektual dunia islam mengenai dikotomi antara konsep eksistensi dan kuiditas yang pada gilirannya turut menetapkan atau membuktikan bahwa persepsi representasi seseorang selalu berkaitan dengan kuiditas. Dalam bukunya, Fushus al-Hikam, ia mengatakan;

Apapun (sesuatu) yang ada dihadapan kita memiliki kuiditas dan huwiyyah.[6] Namun, kuiditas sesuatu bukanlah eksistensinya, bukan pula sebagai bagian dari eksistensi. Jika diumpamakan; kuiditas manusia adalah eksistensinya, maka persepsi atas manusia sekaligus persepsi atas eksistensinya. Oleh karenanya, setiap persepsi atas kuiditas (manusia) akan sama dengan pengetahuan anda atas eksistensinya (wujuduhu). Dengan demikian, setiap persepsi sama dengan asersi.[7]

Selain al-Farabi, Ibn Sina juga memberikan pengertian tentang konsepsi kuiditas serta merta ‘keraguan’ seseorang mengenai apakah kuiditas tersebut eksis di luar pikiran ataukah tidak. Dalam Isyarat wa al-Tanbihat, ia mengatakan; “barangkali anda mengetahui makna dari segitiga, akan tetapi anda ragu apakah segitiga tersebut—dalam realitas eksternal—disifati oleh eksistensi ataukah tidak?” Setidaknya, dengan pernyataan Ibn Sina tersebut, implikasi yang berlanjut adalah kuiditas—pada esensinya—tidak mengandung eksistensi. Sebab, jika ia mengandung eksistensi, maka tidak ada keraguan seseorang atas eksistensi kuiditas tersebut.

Singkatnya, kuiditas yang dipikirkan tidaklah meyertakan asersi seseorang atas eksistensinya dan dengan demikian; eksistensi dan kuiditas adalah sesuatu yang berbeda satu dengan lainnya. Oleh karena itu, penyifatan (‘ardh) eksistensi pada kuiditas adalah sesuatu yang sahih. Begitupula tambahan (ziyadah) dan penyifatan ‘ketiadaan’ pada kuiditas termasuk hal yang sahih. Akan tetapi, pekerjaan penampahan dan penyifatan eksistensi dan ketiadaan pada sebuah kuiditas adalah pekerjaan mental dan konseptual seperti yang dikatakan oleh Sabzawari,”kuiditas dan eksistensi berbeda secara konseptual. Namun, tunggal dalam kewujudannya”.

Seandainya kuiditas dan eksistensi menyatu, maka tidak mungkin predikasi dan penyifatan ketiadaan pada kuiditas itu menjadi sahih. Sebab, dalam perspektif yang aksiomatis, negasi sesuatu dari dirinya sendiri (salb al-sya’i an nafsih) adalah sesuatu yang tidak mungkin. Hal ini menjadi maklum, seperti dituliskan di atas; terkadang keraguan seseorang muncul mengenai apakah sesuatu itu mendapat sifat eksistensi ataukah tidak di alam eksternal in concreto. oleh karena itu, jika eksistensi adalah bagian dari kuiditas, seharusnya tidak lagi keraguan mengenai kewujudan eksistensi tersebut. Pun, jika ketiadaan adalah bagian dari kuiditas, seharusnya sudah dipastikan bahwa kuiditas tersebut tidak muncul dalam realitas eksternal in concreto.

Murtadha Muthahhari, dalam komentarnya atas Syarh al-Manzumah, memberikan pembuktian dengan cara lain. Menurutnya, “jika eksistensi adalah bagian dari kuiditas, atau tunggal dengan kuiditas, maka setiap kuiditas adalah tunggal”[8], padahal kenyataannya setiap kuiditas spesifik (al-mahiyyah al-nau’iyyah) berbeda satu sama lain. Argumentasi ini berangkat dari pembuktian bahwa konsep eksistensi adalah konsep tunggal, yakni ia memiliki derajat yang sama (mutawathi’) dalam setiap predikasinya. Sederhananya, eksistensi yang dipredikasikan pada Tuhan sama derajatnya dengan predikasi eksistensi pada selainNya. Sebab, jika tidak, yaitu konsep eksistensi adalah konsep yang berbeda-beda, maka predikasi eksistensi pada selain Tuhan adalah predikasi ketiadaan. Dan, ketiadaan adalah lawan dari eksistensi.

Kembali ke Realitas In Concreto

Setelah selesai dengan permasalahan konseptual dan mencari perbedaan konsep kuiditas dengan konsep eksistensi, sekarang adalah saatnya kembali ke realitas in concreto. Apa yang disebut dengan kembali ke realitas adalah mencari stuktur fundamental dari sebuah realitas yang mana salah satu konsep tersebut memiliki acuan objektif yang fundamental sehingga pertanyaan yang tersisa adalah, kuiditas ataukah eksistensi yang menjadi realitas fundamental sesungguhnya?

Hal ini, seperti telah disebutkan, diawali dengan konsepsi pikiran atas realitas tunggal, misalnya benda A, kemudian menjadi dua konsep yang berbeda satu sama lain, yaitu kuiditas dan eksistensi.[9] Para filsuf Shadrian menekankan, bahwa realitas tunggal yang diabstraksi—yang kemudian menjadi dua konsep berbeda—haruslah sesuai dari salah satu konsep tersebut, artinya realitas tunggal harus menjadi ekstensi fundamental dari dua konsep yang berbeda tersebut. Sebab, seandainya realitas tunggal yang struktur fundamentalnya adalah dari dua hal riil yang terekam berdasarkan dua konsep berbeda tersebut, maka setiap realitas tunggal terdiri dari dua hal yang bertentangan, dan hal itu tidak mungkin karena meniscayakan kontradiksi. Mengenai hal itu, Thabathaba’i menyebutkan, tidak ada pendapat atas keasasian atau struktur ontologis yang terdiri dari eksistensi dan kuiditas secara bersamaan.

Secara prinsipil, realitas eksternal in concreto yang dimaksud oleh para filsuf ini adalah realitas yang 1) memiliki efek dan 2) hakikat eksternal. Penjelasan masing-masing atas pengertian tersebut seperti demikian;

1.      Memiliki efek: dalam kasus realitas api, misalnya, daya panas yang mengaktual dari api tersebut adalah efek atau kesempurnaan api dalam kewujudannya di eksternal. Namun, daya panasnya hilang ketika ‘api’ terekam atau terpikirkan dan muncul sebuah efek baru pada gambaran konseptual api di pikiran. Aspek ini juga kerap disebut sebagai ‘sumber efek’ (mansya’ al-atsar).

2.      Hakikat eksternal; pengertian ini seimbang dengan pengertian realitas per se (dzu al-haqiqah) yang dengannya; seluruh realitas adalah, misalnya, eksistensinya. Jika tidak, maka kuiditasnya.

Dari dua hal tersebut—memiliki efek dan hakikat eksternal—makna fundamentalitas atas struktur eksistensi didapatkan. Namun, secara mendasar, fundamentalitas yang dimaksud berasal dari kata ashaalah yang artinya sama dengan ‘otentik’ atau ‘asasi’. Meski demikian, perbedaan arti asasi, otentik, dan fundamental tidaklah menuntut sebuah perbedaan maksud yang ingin dicapai oleh para filsuf tersebut. Intinya, mereka mencari sumber efek atau hakikat yang mengisi realitas.

Di samping hal tersebut, para filsuf juga menegaskan ada aspek lainnya dari kewujudan sesuatu, yaitu aspek respektifal, yang juga sebagai lawan dari aspek asasi atau fundamental, diterjemahkan dari “i’tibar” dimana aspek ini adalah 1) aspek ketiadaan, 2) batasan sesuatu, 3) bayangan eksistensi (dzillu al-wujud/al-sya’i). Masing-masing pengertiannya adalah sebagai berikut;

1.      Aspek ketiadaan; aspek ini bersumber dari tinjauan pikiran atas ‘apa yang secara langsung terekam oleh pikiran’. Hal seperti ini yang disebutkan oleh Thabathaba’i dalam nihayah al-Hikmah, yaitu aspek yang dikonsepsi (muntaza’ah) dari eksistensi.

2.      Batasan eksistensi; pengertian ini mirip dengan pengertian pertama dimana pikiran melihat batasan-batasan (had) sesuatu yang sama saja dengan aspek ketiadaan. Para pengikut ajaran Shadra menegaskan bahwa ‘batasan sesuatu berbeda dengan sesuatu yang dibatasi”.[10] Mengenai hal ini Misbah Yazdi mencontohkan dengan kertas yang dipotong-potong menjadi bentuk-bentuk berbeda, misalnya, segitiga dan kotak. Menurutnya, dasar dari potongan itu adalah kertas, dan bentuk-bentuk yang berbeda akibat dari potongan itu adalah batasan kertas tersebut.[11] Dan, tentu saja, kertas per se dengan bentuk potongan tersebut berbeda satu sama lain. Jika ditelisik lebih lanjut, satu batasan ini tidak ditemukan pada batasan lainnya. Misalnya, seseorang tidak melihat kotak pada segitiga, dan begitupula sebaliknya yang implikasinya; kotak adalah ketiadaan segitiga dan segitiga adalah ketiadaan kotak.

3.      Bayangan eksistensi; bagian ini lebih menuntut pada persepsi pikiran atas batasan sesuatu tersebut yang akhirnya batasan tersebut sama seperti bayangan sesuatu yang terekam di pikiran. Ia merupakan sesuatu yang tidak nyata atau majazi yang pada gilirannya mendapatkan posisi sebagai ‘bukan realitas asasi atau fundamental’.

Secara mendasar, dan hampir bersamaan, apa yang ingin diungkapkan para filsuf mengenai aspek respektifal adalah sesuatu yang eksis secara aksidental atau mewujud dengan ‘mengikuti/ bergantung pada aspek fundamental’ (bi’l taaba) . Artinya, sesuatu yang eksis selalu diikuti oleh batasannya. Bagi Izutsu, makna i’tibari atau respektifal adalah “daya intrinsik” yang keluar dari realitas yang fundamental meski ia tidak terkena dampak sebagai realitas yang fundamental.

Pengertian lainnya dari respektifal adalah ‘tinjauan pikiran atas satu hal yang kemudian berbeda-beda’, misalnya, i’tibar seseorang atas satu kuiditas bisa menjadi tiga, yaitu ‘kuiditas tanpa syarat’, ‘kuiditas bersyarat negatif’, dan ‘kuiditas bersyarat sesuatu’.

Walhasil, dari bagian sub-bab ini, realitas yang fundamental adalah realitas yang tunggal dan juga sebagai ekstensi salah satu konsep dari dua konsep berbeda tersebut dimana jika salah satunya tertetapkan sebagai fundamental, maka yang lainnya mewujud sebagai aksidental.

   [1] Abstraksi dalam tradisi filsafat islam disebut sebagai tajrid yang arti dasarnya adalah menelanjangi. Namun, maksud yang ingin dikemukakan adalah membebaskan satu objek pikiran dari berbagai macam sifat-sifat khususnya seperti, tempat, posisi, waktu, dan berbagai macam aksiden-aksiden lainnya.

[2] Disebut sebagai universal karena konsep A bisa dipredikasikan pada entitas-entitas beragam sejauh entitas-entitas tersebut benar-benar mengandung substansialitas A.

[3] Terdapat anggapan bahwa x dan y, jika dipredikasikan pada A, maka sama saja tidak meraih sebuah pengetahuan yang baru, sebab x dan y tersebut adalah bagian esensial dari A tersebut. Akan tetapi, dengan jalan yang lain, yaitu perbedaan konsiderasi, misalnya, A adalah yang didefinisikan dan x1 serta y1 adalah yang mendefinsikannya sehinga dengan jalan ini kita tahu bahwa, A memiliki definisi, dan definisinya adalah x1 dan y1.

[4] Bahasa arabnya; “al-mahiyyah min haitsu hiya hiya laa maujudah wa laa ma’dumah wa laa kulliyyah wa laa juz’iyyah”.

[5] Satu hal lainnya, yang terkadang disebut “dzatiyaat” atau esensi-esensi kandungan sebagai “bagian-bagian definitif” (al-ajzaa’ al-haddiyyah) yang terdiri dari jenus dan differensia dalam sebuah kuiditas spesifik (al-Mahiyyah al-Nau’iyyah). Lihat; Haqani, al-Mutsul al-Nurriyyah fi al-Fan al-Hikmah, hal 158

[6] Toshihiko izutsu dalam bukunya, The concept of Reality of existence, memberikan pengertian mengenai huwiyyah (هوية) yang disamakan dengan eksistensi. Jadi, tulisan ini mengikuti jejak Izutsu dalam mengartikan Huwiyyah sebagai eksistensi.

[7] Abu Nashr al-Farabi, Fushus al-Hikam, hal 47.

[8] Syarah al-Manzumah, hal 31

[9] Kemunculan eksistensi dalam hal ini tidak bisa dipahami sebagai bagian dari kuiditas melainkan operasi pikiran yang menciptakan konsep-konsep yang berkaitan dengan esensi eksternal itu sendiri. Pada tulisan lainnya, kami akan mendedah pembahasan kemunculan konsep-konsep, seperti eksistensi, non-eksistensi, aktualitas, dan lain sebagainya.

[10] Dr. F Ramini dalam Falsafah Shadr al-Muta’alihin; al-Mabani wa al-Murtakazat, hal 139.

[11] Lihat Misbah Yazdi, Philosophical Instructions, hal 248.