謹賀新年

今が、今が！～来ているよ！
しんねんおめでとうございまああす～！
おしやわせに、みなさん。

⊂（￣ω￣）つ西

Jomon rite

Tus-noka rayt oricinar miks 15012
Jomon rite original mix 2012
縄文儀式　オリジナルミックス　二千十二

Tam-pe anak Tus-noka sir an nankor humi nukare eksperiment miks ne. Tam miks anak Tosi Cucitori kor Tus-noka tok-pe kor humi rikonstraksyon ani a-kar.

This is an experimetal mix representing possible Jomon music. It was made of Toshi Tsuchitori reconstruction of Jomon drum sound.

これは可能性縄文の音楽現す実験的なミックスである。 このミックスは土取利行の 縄文鼓の音のリコンストラクションで作られた。

Aztec sim

 Yancuic Aztlan

http://maps.secondlife.com/secondlife/Blaises%20rush/217/176/55

Ainu - Mongol War Original Mix

Tresi Nonno
トゥレシノンノ

Ainu - Mongol War original mix (2012)
Ainu - Santan-kur Tumi oricinar miks (15012)
アイヌモンゴル戦争オリジナルミックス二千十二

Jomon shell dub

My Friend Lisa

Tresi vampire

Typical Ainu Female Face Parameters pon Second Life

Head Size 41
Head Stretch 50
Head Shape 45
Egg Head 49
Head Length 48
Face Shear 44
Forehead Angle 35
Brow Size 51
Upper Cheeks 0
Lower Cheeks 51
Cheek Bones 1

Eye Size 38
Eye Opening 62
Far Set Eyes 57
Outer Corner 63
Inner Corner 26
Eye Depth 30
Upper Eyelid Fold 40
Eye Bags 0
Puffy Eyelids 0
Eyelash Length 65
Eye Pop 50

Nose Size 18
Nose Width 45
Nostril Width 33
Nostril Division 76
Nose Thickness 10
Upper Bridge 0
Lower Bridge 29
Bridge Width 30
Nose Tip Angle 43
Nose Tip Shape 2
Crooked Nose 53

Lip Width 22
Lip Fullness 32
Lip Thikness 43
Lip Ratio 40
Mouth position 44
Mouth corner 43
Lip Cleft Depth 22
Lip Cleft 27
Shift Mouth 50

Tresi exhibition pon Australia

Tresi exhibition pon Australia sim http://maps.secondlife.com/secondlife/Australia/215/185/23

Tresi pon Irie Vibes

http://maps.secondlife.com/secondlife/Irie%20Vibes/52/149/27

Party pon SCV

http://maps.secondlife.com/secondlife/Paradise%20Skies/35/53/461

Buddhism and kanji: two main borrowings of Kofun

02. 08. 2012

Last time we spoke of technical borrowings of Kofun. Today I would like to speak of two main intellectual borrowings of Kofun period:

Buddhism and Chinese writing system.

According to Japanese chronicle Nihonshoki in 522 king (wan) of Baekje 

Songmyong sent his subject Norisa Chige with the following gifts: a statue of Buddha some banners and sutras.

Norisa Chige also brought a letter of his king where king of Baekje wrote that doctrine of Buddhism is a beautiful almighty magical mean accepted by all states from distant India to three states of Korea.

Kimmei tenno didn’t want to decide himself about this new belief so he let people of three most mighty clans (Soga, Mononobe, Nakatomi) decide themselves about this new belief.

Soga decided that if all other states revere Buddha the state of Yamato also was to do the same. But Mononobe and Nakatomi said that if they set a cult of a new kami (Buddha) local traditional kami could be offended.

After all Kimmei tenno said: “Let the statue of Buddha will be given to that who desires it and let he tries to revere it”.

Soon after Soga clan began to revere Buddha happened some epidemic diseases and Mononobe and Nakatomi decided that it happened due to the new cult and threw statue of Buddha of Soga temple to the Naniwa channel.

But Soga clan continued to revere Buddha and slowly Buddhism spread.

The main point here is the following: in 5 – 6 centuries there were some clans of high nobility who were believed to originated from kami for instance Nakatomi were supposed to originate from Ame no Koyane no mikoto, Mononobe from Nigi Hayahi no mikotob while Soga had no kami among ancestors, Soga originated from Takuichi no Sukune a real person who was a successful militant famous by his actions against so called “eastern barbarians”. Thus it is quite obvious that Soga wanted to raise prestige of their clan.

It is important to note that tenno clan also was interested in Buddhism cause Buddhism could be the base to unify interests of different clans while traditional cults (Shinto) could not and instead were good base for centrifugal tendencies.

Actually practically all groups were interested in Buddhism cause they could get some profit from it.

First Buddhism was accepted outwardly without understanding of its meaning, i.e. Buddha was considered just as one of mighty kamuy/kami. And only a while later they started to grasp its real meaning.

But I am to tell that since the very beginning Buddhism influenced to the Japanese culture. The main influence of Buddhism in Japan is spread of Chinese writing system – kanji – Chinese signs.

All sutras were written in Chinese. To read them they were to know Old Chinese or Wen Yan. Then they started to write original texts in Chinese. It is important to note that hieroglyphs were convenient to expression of Chinese language where words consisted usually of one syllable but were not convenient for Japanese where words could consist of many syllables.

So first Japanese wrote in Chinese then somebody invented to use Chinese sings as signs for syllables: 多太 tada, 安佐 asa such way of writing was called Man’yogana cause it was used in poetry anthology Manyoushuu

Since man’yogana they began to elaborate a standard set of syllabary signs which resulted as katakana and hiragana.

Here are picture representing the development of signs of katakana and hiragana from certain Chinese signs: 

                                                 Katakana and its Chinese original Kaishu

                                                  Hiragana and its Chinese original Caoshu

And finally we got kana kanji majiri bun: a system where unchangeable part of word is written by kanji while changeable is written by kana.

Kofun period

26.07.2012

Today I would like to speak of Kofun period

Kofun is is an era in the history of Japan from around 250 to 538

Kofun 古墳 means ‘ancient grave’. The period is named Kofun cause its characteristic features is burial mounds.

The kofun graves have assumed various shapes throughout history.

 The most common type of kofun is known as a zempō-kōen-fun (前方後円墳, which is

 shaped like a keyhole, having one square end and one circular end, when viewed from above.

There are also circular-typed empun 円墳, "two conjoined rectangles" typed zempō-kōhō-fun 前方後方墳, and square-typed hōfun 方墳kofun (look at the first picture)

Also kofun often were arranged with ditches.

Orientation of kofun is not specified. Kofun range from several meters to over 400m long. The largest, which has been attributed to legendary Nintoku emperor, is Daisen kofun in Sakai City, Osaka Prefecture: 

 Haniwa (lit.: clay ring) figures, were arrayed above

 and in the surroundings to delimit and protect the sacred areas.

Here are some pictures of haniwa

Also there  is a thought that  haniwa could be substitutes of human sacrifice. This thought is based on a legend of Kojiki/Nihon shoki describing the rule of legendary emperor emperor Suinin 垂仁天皇 who set practices of haniwa instead of burial of servants and slaves.

Kofun is obviously Korean influence. Burial mounds of Japan are just development of those of Goguryeo.

 it is especially well seen in mural paint:

Korean:

Kofun:

Things found in Kofun sites are obviously of Korean origin:

Swords:

Korean:

Kofun:

personal armor

Gaya:

Kofun:

A reconstruction of male clothes:

A reconstruction of female clothes:

History of Languages of Japan

19.07.2012

Today I would like to speak of languages of Japan

Here are maps which represent the history of spread of different languages of Japan:

well

First language spoken pon Japanese islands was Ainu (here I use term Ainu just as a convenient short term to denote Ainu stock in general; as well are “Korean” and “Austronesian”).

why they decided that language of Jomon was of Ainu stock? As I said in previous talks there are firm proves of the fact that Jomon people were direct ancestors of Ainu:

anthropological similarities of contemporary Ainu/Okinawan and Jomon people, Jomon people existed in almost the same territory where Ainu exist now, many toponyms of definitely Ainu origin (words consisted of Ainu roots and which can be clear interpreted through Ainu language) were found there where never lived so called “historical Ainu”.

When we find many localities where site of Jomon epoch exist bearing names traceable to Ainu roots, we can only assume that persons using the same language as the Ainu were formerly established in such places.

http://tresi-nonno.blogspot.com/2011/12/ainu-jomon-relationship-prooves-by-neil.html

Ainu language is considered as an isolated by contemporary linguistics. Ainu language differ radically from neighboor languages: Japanese, Korean, Nivkh, Itelmen, Chinese, Tungusic languages and Austronesian languages.

Almost all of Ainu language genetic relationship hypotheses were made with no care of structure differences of compared languages but just on the base of coincident similarities of some random lexemes so it is possible to state that research of Ainu language in connection to its genetic relationship is in the very beginning.

There are some hypotheses trace Ainu to some stock of South-East Asia. One of the most interesting is that of Alexander Vovin. Despite of lack attention paid to the structures of compared languages and some serious mistakes of general kind his attempt is very interesting and profound and is worth paid attention to.

By the comparison lexis of contemporary Ainu dialects he made a reconstruction of so called Proto-Ainu. Actually it’s not Proto but Upper-Jomon/Late Jomon language. It was supposedly spoken in late Jomon (about 1000 – 500BC) Well, so he made a reconstruction of phonology of that language and then compare it with phonological systems of different SEA stocks: Hmong-Mien, Proto-Austronesian (Austronesian stock: Polynesian, Micronesian and so on) and Proto-Austroasiatic stock (Mon-Khmer). And came to the conclusion that phonology system of Proto-Ainu is very close to that of Proto-Mon-Khmer, i.e. he stated that Ainu and Khmer are distant relatives.

The main critical note is that Vovin pays no attention to structural aspects. Ainu language may be a distant relative of a certain language of a certain SEA languages but should be shown more serious prooves of it, not only phonological and lexical similarities. Should be shown structural similarities such as similarity of type of linear model of word form, similarity of structure of verb paradigm. cause language is not a heap of lexemes but is first of all a system of structures. So considering any linguistic question we are to pay most attention to the structure but not to lexis or phonology.

Each language is first of all a structure but not just a heap of lexemes.
Because of it we have to pay most attention to structures in any linguistic question but especially while we deal with questions of genetic relationship.
What parameters should be the matter of research is a separated question but the fact that structures/grammar is much more important than lexis is the basement.
After the detecting of structural similarities we should of course find material similarities of exponents.
These two points i.e. structural similarities and material similarities of exponents seem to be necessary and enough to make a conclusion about genetic relationship.
Comparison of lexicon can't be proof of genetic relationship of languages. Still Swadesh himself warned against it. Moreover the term of  "basic lexicon" is very questionable 'cause the whole of lexicon is culturally determined as it was shown by Hoyer.

When I tried to make some reconstruction by myself I made some similar conclusion on Upper Jomon Ainu as Vovin did and I also I concluded that Upper Jomon Ainu differed much from the contemporary one. I think that structure of ancient Ainu was quite similar to that of SEA languages: morpheme is equal to a syllable, auxiliaries could be placed on nuclear position as well.

Here I would like to show an example of how it possibly could sounds alike:

Nga Res han

I am Tresi        

Ta han pe nga set han

This is is my house

(actually these examples a just a kinda conlang made after the facts of reconstruction:  it was made just to show how it could be while real reconstruction is in process)

But under the influence of Korean/Old Japanese ancient Ainu got morphology.  I guess that Condition of permanent stress and war cause the necessity of more economy use of speech. i.e.: make sentence shorter and express more information in the same piece of speech, express it more exactly, express all important facts in verb stem, thus appeared morphology and so in modern Ainu we have:

Tres ku=ne

I am Tresi

And

Tampe ku=cise ne

This is my house

As it is seen in maps

Japanese is a relative of Korean (more exactly a descendant of Old Korean)

They have very similar structure of sentence

SOV

And very similar structure of word-form

(p)+( r ) + R + ( s )

Prefixation ain’t developed well in Japanese as well as in Korean and most meanings are expressed by suffixation

When we speak of comparison of language we are to pay most attention to verbal structure cause verb is spine of any language and in verbal structures the most interesting and significant are way of expression of tenses modality and so on. And in the case of Korean and Japanese we see the following:

Indefinite forms:

Suru – hada – to do

Kuru “to come” – kada – “to go”

Sumu – salda – to live

Past tense:

Sita - Hetta/haetta – did/made

Kita – katta – came/went
(left form is Japanese and right is Korean)

Mul – midu -water

maɯl – mura – village

mwe – yama – mount

nun mul – na-mida - tear
(left is Korean and right is Japanese)

Numerals of Old Japanese (left) and Goguryeo (right)

Mi             mit          3

Itu             utu          5

Nana         nanɯm   7

Towo         tok        10