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Spent an hour or two this morning figuring out how to make Jingyan’s life harder, aka the political situation one year post-canon. And, in fact, it was really easy to envision several significant messes, because with only two of the ‘cabinet’ level ministers replaced, the Ministries promise to still be a snake’s nest, albeit a slightly intimidated one.

Actually, I take immense pleasure in imagining that the Minister of Rites walks in mortal terror that Marquis Yan will give him a stern look or something, because Yan stepping back into court affairs has got to have everyone in the older generation running around yelling “Fear! Fire! Flood! OMG, we’re all gonna die!” behind the scenes, plus now he’s spent years studying ritual.

I also like to think, though, that Yu’s wife’s brother is still in charge of the Review Court and is making life a petty, picayune /pain in the ass/ at every opportunity, and god but Cai wants to throw him off a tower, and Shen is rubbing his forehead and reminding everyone that they’re supposed to be /civilized beings/ here, and Jingyan is acting like he totally wasn’t about to hand Cai a sword, annoyances, for the stabbing of, no of course not.

Plus, of course, the Minister of War was a supporter of the old Crown Prince and is /sure/ to be on the take somehow. So many lovely possibilities for military affairs to be fucked up right when a) they really need to be solid and b) Jingyan can’t go kick things into shape in person any more. *sadistic happy sparkles*

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(Note: this is a preliminary skim of the subject.  For the full account, after research, see this entry.)

This will make more sense later, after I post an actual review of Shounen Onmyouji, which everyone, incidentally, should go watch. Right now.

For now, though, research results and links (which may help for YnM, too).

The Juuni Shinshou (Twelve Heavenly Generals) are Buddhist and come to Japan from India via China. They are, variously, known as yaksha (nature spirits), devas (warrior spirits/gods-of-a-minor-sort), and tenbu (Japanese take on Devas). They are initially associated with Yakushi Nyorai, the Medicine Buddha, and healing.

However, twelve being a popular number in Buddhism, they have become associated and overlapped with the twelve cycles of time (hours of the day, years in a cycle, etc.) and the twelve animals associated therewith. These are the animals commonly known in the West as the Chinese zodiac (see also Fruits Basket). (Maybe. See eta.)

Because the animals have elemental associations from the Taoist system (which is different from the Buddhist elements but quite similar to Shinto, oh god don’t get me started on the elements), the twelve generals have picked up elemental associations to go with their animal associations.

Important! These associations are variable! There are several variations on which animals go with which generals. Which elements go with which animals varies on a larger cycle of years as well as each having a fixed element and a base association with yin or yang, and, when filtered through the creative license of anime/manga, the whole thing gets… complicated.

In any case, it appears that the zodiac filter is how the yaksha Sanchira, for example, becomes the Serpent of Destructive Fire. Certainly the personalities given to the characters in both SO and YnM have some good matches with the zodiac personality readings.

Where the particular names come from, apart from the elemental constellation names given to the strongest animal in each element (Dragon becomes Seiryuu, Horse becomes Suzaku, etc.), I’m still trying to figure out. Similarly how the notion was arrived at that Abe no Seimei’s generic plethora of shikigami should correlate with the Juuni Shinshou in particular. I have, as yet, found no source explaining that that is not clearly contaminated.

ETA: I have also come across some indications that the twelve guardians of the Medicine Buddha and the twelve elemental/time figures are, in fact, separate groups that have been confused because of the similar translation of their titles: 神 in the first place and 天 in the second, so that it might be more precise to say the Twelve Divine Generals and the Twelve Heavenly Generals, respectively. Results of this line of inquiry will appear in a later post, if it comes to anything.

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I was probably asking for trouble, when I started considering all the ways in which Echizen does not, as initially indicated by the early story, seem to find a tennis that is not a copy of Nanjirou’s. Now my Echizen-muse is insisting that I figure out what his own tennis would look like and write it.

Incidentally, spoilers ahead.

So let us meditate on this. The last reference point we have in the original “become not-Nanjirou” trajectory is the Regional finals. There we see a move of Echizen’s own invention, Cool Drive. It’s a move born of necessity, of needing to get up high enough to smash back a ball with the right spin and of figuring out exactly how to do that, however it takes–by climbing the referee, in the event. This move comes after Echizen has already pretty much burned himself out of muga no kyouchi, and it is, as Sanada notes after, a gamble. Using it gives Echizen an even chance of returning a shot he has no other way of getting, and he takes it without hesitation.

And then, of course, the story shears off into Nationals and the internal AU and focuses on muga’s “three doors”. And Echizen achieves the third, which no one but Nanjirou previously had, and thereby alters the progression of his skill from “finding himself” to “finding True Tennis is his father’s footsteps”.

Bah, I say; that isn’t nearly as interesting. Let us, therefore, take muga in its initial, less fantasy-esque, application, as a state of heightened awareness or response and leave it at that. What interests me more are the implications of Cool Drive.

For one, developing it shows that Echizen has started thinking in terms of evolving his own game. That’s a major hurdle right there, and indicates to me that he’s already reached beyond simply perfecting and reflecting back everything Nanjirou does to actively striving to find new ways to do things for himself. The alphabet drives in general show that, and the way we see him working on Cool Drive shows the importance he’s started to give the project (before Konomi lost his mind, anyway).

For another, the shape of the move shows something about Echizen’s approach. He doesn’t bother with conventional wisdom, which might be to work on strengthening his legs enough to jump for the height required. He also doesn’t choose to cultivate the strengths of his own body type, which might result in working on his ground speed to catch high shots when they come down and apply a different spin on return. Instead he takes all shots head on, and finds a way to meet and return them directly. And then he takes that way despite it being a risk and a gamble.

From this I take the conclusion that Echizen’s tennis doesn’t have a reverse gear. It doesn’t even really have brakes. He will just keep moving forward, believing that the skill and strength he has will find a way, and taking whatever way presents itself.

Really, it’s no wonder he does so well at Seigaku.

Echizen throws himself into the breach. Translated into actual martial arts, I might say that his style is purely aggressive, moving straight in and directly blocking rather than diverting or avoiding counterstrikes. He’s a stubborn little cuss.

So, for all his penchant for adopting everyone else’s moves, I don’t think he will ever use things like the Tezuka Zone or Fuji’s Triple (and counting) Counters very much. They’re not his own style. And, as he moves away from copying his father, I think the modality of copying in general may become a secondary rather than a primary tool for him. I don’t doubt he’ll use whatever move he knows that will do the job to win whatever game he’s in. But his own game, the moves he develops on his own, those I think will mostly be drives.

So I think what I would expect to see, in the future that is not a cracked canon-AU, is Echizen working to develop more such moves and using them with determination and forward momentum. Damn the torpedos and full steam ahead.

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Canon amelioration is kind of a fic hobby of mine. When canon kills off or otherwise gets rid of a character I want to write more with, I try to find some way of bringing them back. I like to make it at least marginally plausible.

The ending of the Yuugi-ou manga makes this harder than usual. Not only is everything wrapped up, but it’s wrapped up in such a way that to change it will reverse some wonderful and necessary character development, which is anathema to me.

But I think I may have found a way. )
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Okay. Enough of the SaiMono novels are out that I finally have some idea of where the Emperor!Seien storyline needs to go.

See, the difficulty is that the first arc fits in pretty neatly. Just swap around a few characters, and it still works. After that, though, we start to have problems.

Spoilers through novel 12 in these ruminations. )

Actually writing all this will probably take a good long while. But I'm very pleased with where the storyline has been going, and the fact that a lot of complex issues are having justice done to them. Plus, I'm totally giggling over the idea of Seien giving Ensei a flower. Probably with a bunch of insults thrown in.
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*very amused*

I find that knowing a fandom for a long time before writing in it can have interesting affects on one's word choice. I'm avoiding the phrase "Seiryuu no Miko", "shichi seishi", and, in fact, the word "seishi" itself as if they were badly prepared eggplant parmesean. This despite my usual practice of preserving titles when they stand in as names. The only one that's stayed so far is "Miko-sama", because Nakago insists on having something covertly snide to needle Yui with. Even "heika" has gotten the boot.

It's just, those words have been so dreadfully abused in fangirl-Japanese fashion I can't abide the sound any more.


*frowns* Now, if I just knew which character was being used for the "shi" in "seishi", so I could translate it properly.

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