ko n bu dashi kiiteru yo ♪
katsuo to konbu no awasewaza ♪
Misplaced Lens Cap
EXPECTATIONS

shark vs the universe
"I'm Dorothy Gale from Kansas"
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❣ Chile in a Photography ❣
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oozey mess

bliss lane
Aqua Utopia|海の底で記憶を紡ぐ
YOU ARE THE REASON
let's talk about Bridgerton tea, my ask is open
NASA

if i look back, i am lost

★
KIROKAZE

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almost home

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@02x6ifnow
ko n bu dashi kiiteru yo ♪
katsuo to konbu no awasewaza ♪
The first (and to some extent only) rule you learn about Japanese word order is that the verb goes at the end of the sentence, but in conversational speech even this gets broken fairly often. It's pretty common to hear a clause like "watashi wa" or "kore" put at the end of a sentence, after the verb. In the rare cases this is mentioned at all in learning materials I've read, it's usually explained away as an ungrammaticalized aberration. People don't form full sentences in their head ahead of time before they start speaking, so sometimes you think of something out of order and have to tack it on as a kind of errata. You hear this in English too, and probably every language, where an incomplete clause will be said as an afterthought. And so I'm sure that does explain some instances of this in Japanese, but I don't think it can be the whole story, for a couple reasons. It often gets used in very rapid and fluent speech, with no discernible pause between the suffix clause and the rest of sentence, in a way that sounds more like an intentional construction than an afterthought. It's also used in set phrases that are too short and common (e.g. "nani kore" = "what's this") for it to be possible that the speaker got lost while forming it and had to correct themselves. So this really does seem like a grammaticalized pattern to me, at least in some cases.
But what's it doing exactly? I'm not nearly proficient enough to say with any confidence, and it strikes me as the kind of thing that probably has multiple subtle uses anyway, but I do have a theory for at least one of them. I've noticed that people seem to do this most often (a) with pronouns (by which I mean words serving a pronomial semantic function, since Japanese doesn't really distinguish pronouns as a grammatical class), and (b) in emotionally inflected contexts, especially when acting humorously or theatrically upset. Japanese is a very elision-heavy language in general, any clause that can be inferred from context can almost always be dropped, so pronouns, by their nature of being largely placeholders, are actually pretty rarely used compared to a language like English. Sentences that do specify pronouns explicitly can end up sounding plain, or a bit stiff and formal. But of course, sometimes you really do need to disambiguate this vs that, me vs you, or maybe you want to include the pronoun as a way of adding emphasis to the thing being indicated. So, I wonder if part of the point of this construction is that it gives you a way to add back explicit pronouns in contexts where the standard method of doing that would carry the wrong emotional nuance.
So this is "right-dislocation", where it looks (on the surface, at least) like some element of the sentence has been moved off to the end of the sentence, and it's certainly very colloquial and also certainly nowhere near marginal enough to be just ungrammatical performance error. The overall syntactic view at the moment seems to be that there are really two different constructions masquerading as one, where the difference is, basically, whether there's case marking—が, を, に, etc. (but not は or も!)—on the dislocated element. And the ones that you're talking about in your examples are the ones without case marking, so I'll talk about those first.
... I said just a moment ago that they weren't just ungrammatical error, but from the viewpoint where we have two different constructions going on, these ones with the bare dislocate are kind of... swept under the rug, syntactically. We mostly treat them as being fragments related to the main clause just by context and apposition. This doesn't have to mean that they're erroneous or unplanned; they could be following a productive lexical schema (e.g. 何 + Dem-NP), or they could be chosen for various pragmatic reasons. They're not really used to disambiguate between genuinely plausible alternatives—you only typically see them (outside of recognised formulas) when the fragment is already highly given—これ, それ, 私, etc.—but you're right that they're an anti-focused way of securing a reference that might not land 100% as clearly as it should, or sometimes of re-pointing at the referent after front-loading the emphatic part of the sentence. And another reason you might use them is just to lengthen the utterance, maybe to soften it a touch, or maybe to give the other person a bit more time to be ready for their turn. (Japanese, of course, devotes a good bit more explicit attention to turn-taking than other languages.)
The other kind, with overt case marking, is rarer and more involved. There seems to be more deep structure present—dislocations out of embedded clauses for example are perfectly acceptable without the case marker, but become awkward to receive if the case marker is there:
"Tarou wants to know if Hanako has read it (the book Lectures on Government and Binding)."
太郎が花子が読んだかどうか知りがっているよ、LGB (fine)
太郎が花子が読んだかどうか知りがっているよ、?LGBを (weird!)
Also this form of right-dislocation permits negative polarity items such as しか, suggesting that the dislocated item is still in some deep structure with a negation in the local clause:
"Tarou hasn't read any of it (except Lectures on Government and Binding)."
太郎が読まなかったよ、LGBしか (fine!)
There are various arguments about what's underlying all of this, ranging from "an element has moved rightwards syntactically" (extremely rare and maybe impossible in Japanese; people really don't like this) to "the sentence is syntactically normal but an element is being delayed at pronunciation time" (well, it explains a bit too much) to "the element is the only pronounced part of a full duplicate of the preceding sentence" (actually not that uncommon of an approach).
Regardless, the function of these is more like the genuine case where you're repairing the sentence with some piece of information you've just now decided was relevant or needed to be made explicit.
Which is a little bit strange just intuitively, right? You've got this weird syntactic fussiness in a post-hoc repair operation that you don't have when you're making a deliberate callback to something established in the conversation. But self-corrections are very frequently analysed as having this structure, of a fully built-up syntax that duplicates what you just said but is left mostly unpronounced. And really it's the case that, from the perspective of the brain, extra syntax is cheap, and context clues are expensive. So of course it'd reach for the former when you realise split-second that something has to be fixed, and for the latter when you're trying to go for deliberate social function.
the truth must be made evident to the world that meow meow meow meow meow meow meow meow meow
Of course, the reason she can't be corrupted by Roukanken is that that would presume the intervention of any thought whatsoever before turning her blade on a person.
It would only slow her down.
I wonder if Futo's appearance changes depending on what sort of plate she uses as her phylactery. Like a swanky dragon tattoo from a qīnghuā-style dish:
Or maybe she'd see it as newfangled and gauche, and prefer a more classic sāncǎi polychrome:
Hm, hm; hmm …
(Of course the shape of the Prince's hair must then be a reflection of her shamelessly spiky pommel.)
That's a neat idea. Come to think of it, shouldn't her entire outfit change by that logic? Like...
That would be cute
pronouncing femboy like it's french. fãbwa
/fãboi/ > /fãbwɛ/ > /fɑ̃bwa/
What came of that Konngara sketch I posted earlier.
Any online source regarding the mantra to Kongara there, and really regarding most East Asian Buddhist topics in general, is probably going to trace back to the Taishō edition of the Chinese Buddhist canon. Which, as the name suggests, was compiled in Japan, in the early 20th century. This particular mantra is, as you say, found in an esoteric tantra; specifically it looks like it comes from volume 21, number 1204: The Chapter on the Secret Essential Dharmas of the Sage Unmoving Venerable's One Syllable Giving Rise to Eight Great Youths …
So, well, my guess is that there's basically no chance that an original Sanskrit edition is going to be available online. The Chinese line of transmission is almost certainly going to be the only one available when it comes to an obscure text like this.
Not to worry, though. The writing in Kongara's stage background isn't modern Devanagari—it's Siddhaṃ, which is ancestral to it; and the Siddhaṃ renderings of most mantras have been preserved through the Chinese manuscripts and into the Taishō edition. So if you're looking for an appropriately historical orthographic rendering, this is probably the closest you'll get:
oṃ dha rmma hāṃ ka ra ti ṣṭa jra
(At some point I did bother to work out what the few characters in Kongara's stage background actually said … Um, for various reasons, I don't have convenient access to that particular text document at the moment, but if I recall correctly they were more or less just nonsense syllables, so.)
Focaccia Lapizzaioli …
ko n bu dashi kiiteru yo ♪
katsuo to konbu no awasewaza ♪
That most people exist primarily as object lessons in what not to do is a sense which I arrived at very early on and which has on balance, I think, served me extraordinarily well.
But the ones who, by simply existing, convince you of what you can do anyways—those, I suppose, I wish I could have been able to appreciate sooner.
Yellow (the character) spriteset for Pokémon Yellow.
I just think she's neat.
(Lossless files and ROM patch here, courtesy the IA.)
a body is an altogether ridiculous thing to have
I wrote and published something yesterday, for the first time in ages, because I wrote directly into the editor. No notes, no drafts, no plans, no structure. I liked it, so I'm doing it again.
You, unfortunately, are going to have to keep eating this garbage.
I.
It's hard to know when to start writing, or to stop reading.
I have this sense that I have to read everything about something before I explain it. I keep a bibliography, and I add to and mark up items as I come across and read them.
But, of course, you can't read everything. At some point, you have to stop. If you want to write something, anything at all, you have to stop before you've read everything.
Usually, there's some external constraint to force you to stop. A deadline. A recurring deadline. But when you're out on your own, there's nothing like that. You have to set your own.
It's arbitrary, necessarily so. But it's consequential. Take whatever measure you like—quality, quantity, scope, depth—your necessarily arbitrary choice of stopping point will determine it.
For a certain sort of person—for me, that is—this is paralyzing. Your choice is freighted with consequences. It determines the likelihood that your work is true, is meaningful, but it does so in ways that you do not know, and cannot know.
And so you don't choose, and you don't write.
II.
There's a temptation to retreat to safety. To do work of defined scope and scale, according to a determinate method. To take a known corpus, of tractable scale, and devour it whole.
There's something reassuringly programmatic about it. Find a literature gap. Find an outstanding problem. Define the gap. Define the problem. Narrow the universe of material down into something tractable. Then read it. Write it up.
This steady, patient work—patiently assembling, sorting, parsing the papers in the store of all past papers, attempting a better summary of them than the last, then shelving the summary back in with the rest—can be comforting.
It's different when you're writing for the public.
To write in the vernacular, in print, and with immediacy—not in the store of all past papers, but in public, for the public—takes away the comforts of method, program, definition.
It's a different sort of game. You play to the audience. You trade ignorance of the past for knowledge of the present. You trade certainty and definition for immediacy and weight. It's not writing anymore—it's talking.
And you can't play the public's game by the clerk's rules.
They don't want the steady, patient work—the assembly, the sorting, the parsing. They don't want to read the papers in the store of all past papers. They want talk. You have to talk to them.
III.
My problem, I think, is that I wanted to have it all.
I wanted to marry safety to talk. To put the steady, patient work, the certainty and definition of written method behind the immediacy and weight of speech. And I wanted a stopping point for that.
But that isn't how it works. Not even for Matt Levine. And if you're not in the store of all past papers, you have to write for the public. Like Matt Levine. You have to stop reading, and start writing.
And so you do.