Language, Dialect, and Philosophy.
![[Image: 31739b1cff2c8a235035c96eae518c9b.jpg]](https://i.pinimg.com/564x/31/73/9b/31739b1cff2c8a235035c96eae518c9b.jpg)
Dialect: Our Tongue
Shiri Shi Shigenobu, Hime of the Shigenobu clan as of late remains absent from the world at large, secluded in her residence, within Londo. Reportedly, the Heiress has become a hermit, or at the very least, has become too depressed to engage in public affairs at large. But even still, she could never allow herself to fall into inaction. She repurposes the time she spends alone to improve, and expand upon the language, and identity of the Shengese Faeborne.
Dal'Tan (Our Tongue) has been shifted from something she considers a language, missives are dispatched throughout the clan declaring the tongue a dialect of Wylden, and therefore improper to use among strangers, or in official proceedings. Certain statements, particularly "Dor'ichiwa" have lost their original formal meaning, becoming less formal, and more-so a term used to greet those whom you truly trust in an informal, or relaxed manner due to the backlash that had been bestowed upon the tongue by Faeborne society at large.
Shiri Shi Shigenobu, Hime of the Shigenobu clan as of late remains absent from the world at large, secluded in her residence, within Londo. Reportedly, the Heiress has become a hermit, or at the very least, has become too depressed to engage in public affairs at large. But even still, she could never allow herself to fall into inaction. She repurposes the time she spends alone to improve, and expand upon the language, and identity of the Shengese Faeborne.
Dal'Tan (Our Tongue) has been shifted from something she considers a language, missives are dispatched throughout the clan declaring the tongue a dialect of Wylden, and therefore improper to use among strangers, or in official proceedings. Certain statements, particularly "Dor'ichiwa" have lost their original formal meaning, becoming less formal, and more-so a term used to greet those whom you truly trust in an informal, or relaxed manner due to the backlash that had been bestowed upon the tongue by Faeborne society at large.
Language: Kumin
"Mi ga'soru!" meaning: The Sun has risen, for another day! This means good morning in a very enthusiastic manner. It can also be used as a greeting, typically when excited to see another person, entity, or place.
"Ki ga'nara" meaning: I will go. This phrase is an idiom the Sheng-Fae in question is highly dedicated, invested, or willing to engage in whatever that particular endeavor may be. Once this phrase is uttered, it is seen as dishonorable and disrespectful to not follow through with such a declaration.
"Tu ga ringo o na'kara" meaning: It is uneaten. This phrase expresses a lack of interest, or outright denies participation in an activity or endeavor. It can also be used to indicate the Sheng-Fae in particular sees beyond the veil of that particular situation, into what is actually, and truly occurring around them. In essence, it is not falling for propaganda or trickery.
"Ni ga hika, ri ga'nara" meaning: Because of you, I dream. This phrase expresses love, adoration, or admiration for another person or thing. It carries a lot of weight and should not be said lightly.
"Kara'mas" meaning: Go fuck yourself. This is self-explanatory. This is very offensive.
"Ni ga mi no kor'ama?" meaning: Are you in? Though this can be used in any context, within the Shigenbu clan this specifically pertains to the question asked before members are committed to combat. It can also mean "Are you with us?"
"Ki ga sora ni'nara." meaning: I bid you my heart. Used in the event a loved one will never be seen again, or has perished.
"Ri'na" meaning: Goodbye. Used whenever desired.
The language of Kumin is very vibrant and personal. Sentences in Kumin are meant to be spoken with the very soul of the person in question. When a phrase in Kumin is uttered, the question, greeting, or farewell means something to the Sheng-Fae in question. As such, it wouldn't typically be used in casual discussion unless it is warranted.
"Mi ga'soru!" meaning: The Sun has risen, for another day! This means good morning in a very enthusiastic manner. It can also be used as a greeting, typically when excited to see another person, entity, or place.
"Ki ga'nara" meaning: I will go. This phrase is an idiom the Sheng-Fae in question is highly dedicated, invested, or willing to engage in whatever that particular endeavor may be. Once this phrase is uttered, it is seen as dishonorable and disrespectful to not follow through with such a declaration.
"Tu ga ringo o na'kara" meaning: It is uneaten. This phrase expresses a lack of interest, or outright denies participation in an activity or endeavor. It can also be used to indicate the Sheng-Fae in particular sees beyond the veil of that particular situation, into what is actually, and truly occurring around them. In essence, it is not falling for propaganda or trickery.
"Ni ga hika, ri ga'nara" meaning: Because of you, I dream. This phrase expresses love, adoration, or admiration for another person or thing. It carries a lot of weight and should not be said lightly.
"Kara'mas" meaning: Go fuck yourself. This is self-explanatory. This is very offensive.
"Ni ga mi no kor'ama?" meaning: Are you in? Though this can be used in any context, within the Shigenbu clan this specifically pertains to the question asked before members are committed to combat. It can also mean "Are you with us?"
"Ki ga sora ni'nara." meaning: I bid you my heart. Used in the event a loved one will never be seen again, or has perished.
"Ri'na" meaning: Goodbye. Used whenever desired.
The language of Kumin is very vibrant and personal. Sentences in Kumin are meant to be spoken with the very soul of the person in question. When a phrase in Kumin is uttered, the question, greeting, or farewell means something to the Sheng-Fae in question. As such, it wouldn't typically be used in casual discussion unless it is warranted.
Philosophy: Mortal Jurisprudence
An excerpt from a book the Heiress has been writing contains her unique philosophy, it states:
"Justice pertains to the correction of injustice, or proliferation of righteous ideals in the vision of the God in question, which the Sheng-Fae worships. Within this context, justice is utilitarian. It endeavors to seek the benefit of the majority, rather than the individual, even at the expense of the individual. Justice sacrifices itself for the collective benefit of society and others. To uphold the moral order, and trust in your fellow mortal to do right by you.
No matter the price, justice must be delivered. Be that, sacrificing one's self to save a comrade who is deserving of such, due to their past merits, or impact on the individual in question, or simply ensuring all aspects of an individual's unique situation are considered. After all, not all witches become witches with the expressed intent of doing and proliferating evil. Many, are tricked, forced, or thrust into such a position where often, the true consequences of their actions are not considered by themself or are ultimately lesser than the immediate peril they face by neglecting to agree to such a vile deed. In the case of undead, they do not have a choice in the matter.
When you are given a second chance at life by a practitioner of the dark arts who portrays herself to be on the level of a god who can grant and take life, most spirits will accept their new fate. Why is it their fault? Is it not the fault of the being who chose to violate the lifestream for its own benefit? Redemption is the only answer to this equation for the undead spirit in question.
As such, true justice acknowledges this. Justice remains a bastion of hope within our world, for the underprivileged, for those born to gods, for the common-folk, for the noble folk, for those who are hated, for those who are loved, for those who are not known, for the unaffiliated and uninitiated who can't seem to catch a break from the woes of this world.
All mortal beings are entitled to justice, regardless of if they are the benefactor of such and victim to a wrong, or the perpetrator and accomplice of such vile intent. Justice remains a mortal right all individuals are entitled to, regardless of creed, and that is the mortal blessing of conscience.
I think then the people of this world should neglect to engage in senseless wars, executions, and killings of those who serve only the environment they were thrust into. The only difference between an Atrellyan child, and a child of Meranthe is the fact that one was born within Atrellya and as such socialized to believe in the things that they do. If we choose to believe we can selectively give, or take the right to justice from mortal beings and souls, then we are gods ourselves, and we have failed to understand the true nature of the mortal disposition, how prone it is to error, manipulation, and even death."
An excerpt from a book the Heiress has been writing contains her unique philosophy, it states:
"Justice pertains to the correction of injustice, or proliferation of righteous ideals in the vision of the God in question, which the Sheng-Fae worships. Within this context, justice is utilitarian. It endeavors to seek the benefit of the majority, rather than the individual, even at the expense of the individual. Justice sacrifices itself for the collective benefit of society and others. To uphold the moral order, and trust in your fellow mortal to do right by you.
No matter the price, justice must be delivered. Be that, sacrificing one's self to save a comrade who is deserving of such, due to their past merits, or impact on the individual in question, or simply ensuring all aspects of an individual's unique situation are considered. After all, not all witches become witches with the expressed intent of doing and proliferating evil. Many, are tricked, forced, or thrust into such a position where often, the true consequences of their actions are not considered by themself or are ultimately lesser than the immediate peril they face by neglecting to agree to such a vile deed. In the case of undead, they do not have a choice in the matter.
When you are given a second chance at life by a practitioner of the dark arts who portrays herself to be on the level of a god who can grant and take life, most spirits will accept their new fate. Why is it their fault? Is it not the fault of the being who chose to violate the lifestream for its own benefit? Redemption is the only answer to this equation for the undead spirit in question.
As such, true justice acknowledges this. Justice remains a bastion of hope within our world, for the underprivileged, for those born to gods, for the common-folk, for the noble folk, for those who are hated, for those who are loved, for those who are not known, for the unaffiliated and uninitiated who can't seem to catch a break from the woes of this world.
All mortal beings are entitled to justice, regardless of if they are the benefactor of such and victim to a wrong, or the perpetrator and accomplice of such vile intent. Justice remains a mortal right all individuals are entitled to, regardless of creed, and that is the mortal blessing of conscience.
I think then the people of this world should neglect to engage in senseless wars, executions, and killings of those who serve only the environment they were thrust into. The only difference between an Atrellyan child, and a child of Meranthe is the fact that one was born within Atrellya and as such socialized to believe in the things that they do. If we choose to believe we can selectively give, or take the right to justice from mortal beings and souls, then we are gods ourselves, and we have failed to understand the true nature of the mortal disposition, how prone it is to error, manipulation, and even death."
This excerpt in particular of the book she is working on has been leaked, others may, or may not know of it. Whether the clan adopts the Hime's philosophy on Justice, ultimately, is solely dependent upon them. She rarely ever interacts with the clan, or others personally anymore to begin with.