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spotsupstuff · 2 years

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So...why the name "Gao Clementine"?

TLDR; "Bai He" pisses me off to no end so i and grollow made up a name for the Host for our au by ourselves

Explanation: Bai He is simply not a proper chinese name n while i am aware that its supposed to be only a nickname, it still gets on my nerves cuz ngl at this point it doesnt really feel like a nick anymo. What gets to me the MOST about it though, is that I find it incredibly strange that the Host, after what she went thru, would Actively choose to be called something that even closely resembles the name of the thing that had been possessing her for fuck all long

You see, white bone spirit's proper chinese name is "Baigu Furen". The Bai in Bai He is the same as WBS's. Both mean "white", after all. N You tell me if youd like to be constantly called by something that even closely resembles the name of someone who had been putting you thru shit ton of suffering for like maybe a half a year if not more. If i were in the girl's place i'd actually want to Distance myself from something like that

It just doesnt make logical sense to me!! N i have a whole thing where if smth doesnt make logical sense im prolly gon fuckin despise it

Like yah idc if the rest of the fandom uses it cuz like whatever yall do yall and there is absolutely no hate from me directed to Skelle (the one who brought upon the Bai He era)- i like Skelle quite a bit actually- but as far as my own stuff goes, Bai He isnt accepted in this house for the FT!Host

As for the name chosen- I was scrolling thru some website with chinese surnames n i recognized the 高 [Gāo] character n pointed at it enthusiastically with a stupid smile plastered on my mug. 高 is the first half of the word 高兴 [Gāoxìng] which means happy/glad/willing to do something/in a cheerful mood which i learned on duolingo n i thought "Fuck, wouldnt it be cute if Six Ear got to nickname her Gāoxìng because shed be all smiley n bubbly n her surname already has one of the characters going on? ..yes it would. Canon now."

"Clementine" is a nickname that grollow came up with for her. The idea is that Six Ear didnt want to give the Host his own name (even tho he doesnt exactly have one) the first time they meet in a cell, so the kid retaliated with the same approach to name giving cuz she aint no bitch. Cut post-s3 finale fight, the Host is malnourished, weak and very close to passing out. Six Ear has snatched her up after WBS was taken by Nezha and ran away from the rest of the team into the city to get her to one of the hospitals that would be able to give her the care she needs and stabilize her. As hes running with her, hes talking to her to keep her from falling asleep because he isnt so entirely sure what would happen if a kid like her would conk out after all of this, so he doesnt wanna risk it

At some point i think He starts talking about his siblings (SWK n Ma) and how all three of them have fruit-based nicknames (plum, peach, cherry) and the Host, a bit delirious, says that she wants a fruit nickname too. So Six starts listing off fruits to humor her and when he gets to clementines, she pipes up n says that those are her favorites. Without prompting, she starts explaining why clementines are the best fruit ever and this is the most she has talked this entire time so Six encourages it and starts calling her Clementine right then n there

It kinda catches on with everybody else as well as time goes on n so she gets called Clementine more often than by her real name. She doesnt mind at all

#Spot says stuff #lmk #fruit twins au #i DO have a real proper name for her ready but im hesitant to make it canon to FT yet in the case she gets named in s4 😑

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antidotefortheawkward-art · 3 years

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Hey! Sorry if this is a weird question. You're into Lego Monkie Kid right? Do you know if Mr Tang is wearing any sort of traditional Chinese clothing?

Hey there! Yeah, I like LMK and it does appear that Tang Shifu is wearing traditional Chinese clothing, albeit a bit stylized!

To me, it looks like he's wearing 唐装衫 tangzhuang clothing, a style originating from the Qing Dynasty and Manchu clothing. More specifically, it looks like he's wearing a 唐装马褂 tangzhuang magua jacket over a 长衫 changshan/ceongsam- which is a pretty common pairing! When worn together, the outfit is usually referred to as 长袍马褂。

From left to right, tangzhuang magua jacket- changshan- jacket and changshan worn together.

It's still a pretty common style to wear nowadays, so it makes a lot of sense for Tang Shifu to be wearing it despite LMK's futuristic setting! I'm guessing that's also why Red Boy and Lady White Bone's host are wearing tangzhuang instead of hanfu as well.

And an additional note! Though not present in his show design, Tang Shifu's minifigure has gold detailing on the red side of his jacket, referencing a cassock. I also saw the circles on his leg being described as a chain on the Wiki, but given the cassock detailing, the tassel hanging off of one of the beads, and Tang Shifu's overall character, I think they're more likely a set of 念珠 Buddhist prayer beads sticking out of his pocket.

Given their color and Tang Shifu's more Qing Dynasty leaning clothing, I assume they're stone beads common among Qing uppercrust rather than the wooden ones Tang dynasty Tang Sanzang is often depicted with!

#asks #anonymous #lego monkie kid #lmk #lmk tang shifu #lmk mr tang #thanks for the ask! its fun to infodump hehe #wearing tangzhuang as everyday clothing has sort of an old person rep nowadays (except in the case of qipao)#but given the characters we see wearing qipaos its not like they dont fit that vibe gfdjksd #i love baigu furen's stylized qipao... my mom almot got me something like that back in middle school #also if im not mistaken- red boy's tiny circle glasses are from the qing dynasty as well!#given their size- tang shifu's glasses are less so but the circle glasses are still often associated with qing dynasty clothing

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journeytothewestresearch · 2 years

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Origin of Lego Monkie Kid’s Lady Bone Demon

I. The Spirit’s Story

The 27th chapter of Journey to the West (Xiyouji, 西遊記, 1592) features a mountain spirit who resorts to magic disguises in an attempt to eat Tripitaka. Commonly referred to as the “White Bone Spirit” (Baigujing, 白骨精), she is one of a family of ghouls active in White Tiger Mountain (Baihu ling, 白虎嶺) who have long told legends of the monk’s immortality-bestowing flesh. She resorts to subterfuge because alone she is not powerful enough to contend with the holy man’s present disciples, Zhu Bajie and Sha Wujing.

The spirit first disguises herself as a peerless beauty described as having “ice-white skin hid[ing] jade-like bones” (Wu & Yu, 2012, pp. 18). She comes bearing a vegetarian meal, claiming it to be food intended for her pious husband toiling in the fields on the other side of the mountain. She instead decides to feed Tripitaka as this would allow her to keep her family’s vow of supporting monks. But before she can kidnap the monk, Sun Wukong returns from picking peaches for his master and sees through the magic façade, seemingly killing the young girl with his magic staff. The monster, however, is able to escape in spirit at the last second using the “Magic of Releasing the Corpse” (Jieshi fa, 解屍法), [1] leaving behind a fake body in her place. The innocent-looking food is then revealed to be bewitched frogs, toads, and maggots. Despite this, Zhu Bajie convinces their master that Monkey is trying to conceal the murder with magic, leading to the monk using the Tight-Fillet spell as punishment.

She subsequently disguises herself as the girl’s elderly mother searching the mountain for her daughter. Sun again sees through the disguise and seemingly kills her with his staff. This again leads to his punishment with the Tight-Fillet spell. The White Bone Spirit’s last disguise is that of the elderly father looking for his wife and daughter. But this time Monkey calls on local deities to guard any possible escape routes, and this time he succeeds in killing her. The spirit’s true form is revealed to be a “pile of flour-white skeletal bones” with the name “Lady White Bone” (Baigu furen, 白骨夫人) engraved on her spine (fig. 1) (Wu & Yu, 2012, pp. 26).

Fig. 1 – A lovely cosplay of Lady White Bone (larger version). More pictures can be seen here.

II. Origin in Oral Literature

The precursor of the White Bone Spirit can be traced to a demon appearing in chapter six of The Story of How Tripitaka of the Great Tang Procures the Scriptures (Da Tang Sanzang qujing shihua, 大唐三藏取經詩話, c. late 13th-century), the earliest known printed edition of Journey to the West.

Chapter six: Passing Long Ditch and Great Serpent Peak (Guo changkeng dashe lingqu, 過長坑大蛇嶺處)

The pilgrims arrived at the valley of the fire-spitting White Tiger Spirit (Huo lei ao baohu jing, 火類坳白虎精). Coming closer they encountered a great ditch. The four steep entrances were pitch-black and they heard a roar of thunder. They could not advance. The Dharma Master [Fashi, 法師, i.e. Tripitaka] held up his [magic] golden-ringed staff and, flourishing it toward the distant heavenly palace, yelled: “Devaraja! Help us in our afflictions!” Suddenly a shaft of light shot out from the staff five tricents long. It slashed through the long ditch and soon they were able to get across.

Next they came to Great Serpent Peak. There they saw a gigantic serpent like a dragon. It likewise was not harmful to humans. Then they crossed the pit of the fire-spitters. Down, down into the fiery pit they looked and saw a pile of dry bones over forty tricents long. The Dharma Master asked Monkey Pilgrim [Hou xingzhe, 猴行者]: “What are those white withered bones piled up there like snow on a mountain?” Monkey Pilgrim replied: “This is the place where the Heir Apparent, Ming Huang…changed his bones.” [2] The Dharma Master, hearing this, joined his palms and bowed his head in reverence.

Next they suddenly came to a prairie fire which reached to the heavens. It sent off such a huge amount of smoke and sparks that the pilgrims could not proceed. The Dharma Master shone the light of his [magic] begging-bowl toward the fire and yelled: “Devaraja!” The fire died out immediately and the seven pilgrims crossed this pit. When they were halfway across, Monkey Pilgrim said: “Master, did you know this peak is inhabited by a white tiger spirit? It often appears as a vixen, demon, or goblin and even eats people.” The Master replied: “I didn’t know!” After a while they could see a spume of ominous-looking smoke rising behind the peak and from the cloud thus…fell a mixture of rain, snow, and sleet. In the cloudy mist there was a woman dressed all in white.

She wore a white bodice of gauze, a white gauze skirt with a white belt, and held in her hands a single white peony. [3] Her face was as pretty as a white lotus, her ten fingers like precious jades. Observing the form of the ogress, Monkey Pilgrim had his suspicions confirmed. “Master, don’t go any farther,” said Monkey Pilgrim. “It’s surely an ogress. Wait till I go up and ask who she is.” Monkey Pilgrim took one look at her and shouted in a loud voice: “What place are you from, demon? What shape is beneath your facade? If you are a sprite or goblin, why don’t you hurry back to your lair? If you are an ogress, hurriedly hid your traces. But, if you are the daughter of a human being, then tell me your name and surname. And be quick about it! If you procrastinate and don’t speak, I shall reduce you to dust and power!” Hearing the pilgrim’s ferocious tone of voice, the white-clad woman slowly advanced, smiled coyly, and inquired whither the master and his disciples were going. Monkey Pilgrim said: “Ask no more! We travel for the sake of the sentient beings of the Eastern Lands. And you must be none other than the White Tiger Spirit of the Fire-spitting Pit.”

Hearing this, the woman’s mouth gaped open and she screamed loudly, while at the same moment her skin burst open revealing claws, long fangs, a tail, and a feline head. She was fifteen feet long. In another instant the whole mountain was filled with white tigers. Monkey Pilgrim transformed his golden-ringed staff into a gigantic Yaksa whose head touched the sky and whose feet straddled the earth. In his hands he grasped a demon-subduing cudgel. His body was blue as indigo, his hair red as cinnabar; from his mouth a fiery gleam shot forth a hundred yards long. At the same time, the White Tiger Spirit advanced with a roar to do battle, but she was repulsed by the Monkey Pilgrim. After a short while, Monkey Pilgrim asked if the tiger spirit was ready to submit. She replied, “Never!” Monkey said: “If you will not submit, you will find an old monkey in your stomach!”

The tiger spirit heard what he said yet did not surrender right away. But no sooner had he yelled “Monkey!” than a monkey in the White Tiger Spirit’s stomach responded. The tiger spirit was forced to open her mouth and spit out the monkey. When it landed on the ground in front of her, it became twelve feet long with flashing eyes. The White Tiger Spirit spoke: “I still will not submit!” Monkey replied: “Then you will find another in your stomach!” Again, he caused the tiger spirit to open her mouth and spit out another monkey which landed in front of her. And again the tiger spirit said: “I still do not submit!” Monkey replied: “There are countless old monkeys in your stomach now, and even if you spit them out all day today until the next, all this month until the next, all this year until the next, all this life until the next, you will not be rid of them!” This made the tiger spirit angry. She was again afflicted by the Monkey when he transformed himself into a great stone in her stomach which gradually grew in size. Though she tried to spit it out, she couldn’t. Her stomach split asunder and blood poured from her seven orifices. [4] Monkey called upon the yaksa to slaughter the big White Tiger Spirit ruthlessly, and the yaksa pulverized its bones and obliterated its last vestiges.

The [Monkey Pilgrim], having withdrawn [his] magic, rested for a time before [the group] continued the journey. They left a poem:

The pit of fire-spitters and the White Tiger Spirit, All that lot are vanquished, and peace and safety reign. Now, the supernatural power of Monkey Pilgrim is displayed, Protecting the monkish pilgrims across the great ditch (Wivell, 1994).

The chapter has a number of details that naturally led to the development of the White Bone Spirit.

The demon is a White Tiger Spirit, hence the White Tiger Mountain mentioned in the novel.

The “piles” of the future emperor’s bones recall the “piles” of the White Bone Spirit’s bones (her true form) after she is killed by Wukong.

The White Tiger Spirit’s hunger for flesh and ability to take on any form (like “a vixen, demon, or goblin”) recalls the White Bone Spirit’s pursuit of Tripitaka and use of magic disguises.

The White Tiger Spirit’s initial disguise as a beautiful woman with a “white lotus” face and jade-like fingers recalls the White Bone Demon’s “ice-white skin” and “jade-like bones.”

Notes

1) This is related to an ancient Daoist concept called “Release by means of a corpse” (Shijie, 尸解). As far back as the Han, immortals are described as leaving a fake corpse (sometimes a magically disguised object) behind while they ascended in secret to heaven (Kirkland, 2008).

2) This changing of bones most likely refers to some type of realized spiritual cultivation that resulted in a new, pure body for the future emperor.

3) The color white is associated with death in Chinese culture.

4) Sun Wukong defeats several monsters in Journey to the West by invading their stomach. See, for example, chapters 59, 75, and 82.

Sources

Kirkland, R. (2008). Shijie In F. Pregadio (Ed.), The encyclopedia of Taoism: Volume 2 (pp. 896-897). London [u.a.: Routledge].

Wivell, C.S. (1994). The story of how the monk Tripitaka of the great country of T’ang brought back the Sūtras. In Mair, Victor H. The Columbia anthology of traditional Chinese literature (pp 1181-1207). New York: Columbia University Press.

youtube

Here is the full length animated feature Sun Wukong Three Times Fights the White Bone Demon (孫悟空三打白骨精, 1985), which was produced twenty years after the highly popular Uproar in Heaven (大鬧天宮, 1965).

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craftedinsanity · 4 years

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|Character Analysis|

[ Jeremiah - White Bone Spirit/Demon (Journey to the West)] Another notable character Jeremiah is similar to would be the White Bone Spirit/Demon in the Journey to the West tales. Through all the remakes, versions and series that have been made from the books the gist of this character is that they are a shape-shifting spirit/demoness who would eventually become a part of the number of ghouls that have tried to eat Xuan Zang after hearing legends that consuming this monk’s flesh would bestow them immortality. She would eventually be killed by the Monkey King. Their similarities lies in their schemes: Supplementing their areas of weaknesses/flaws with subterfuge, manipulation and trickery.

Much like Jeremiah who relies on false, embellished versions of the truth to get his way, the White Bone Spirit takes on disguises in an attempt to sow discord among the monk and priests because she understands she is no match for the monk’s disciples if they were to band together. Both she and Jeremiah are both strategic planners- aiming to isolate their target, to prey and rely on the manipulation of emotions to get to their ultimate goal.

In some renditions, the White Bone Spirit poses as one of the key antagonistic forces that were instrumental to the challenging of loyalty between the Monkey King and the Monk’s bonds. This parallels Jeremiah’s attempts to isolate Bruce, plant destructive seeds with his perception of people and his relations to them (having repeatedly and willingly demonstrated that he would hurt them just because they are close to him). I will also mention that in SOME renditions (most notable: The Monkey King Quest for the Sutra (2002)), it is implied/retold in a manner that reveals the White Bone Spirit’s attraction towards the Monkey King. She would continue to be a source of distraction and emotional entanglement for the Monkey King- although it’s clear she is attached to him, his feelings towards her are complicated at best and ultimately the pairing was a bittersweet one. This also parallels Jeremiah’s fixation towards people like Bruce (and Jerome but we do not talk about this). Both of their fixations with the other party were established due to emotional connection, the feeling that they were seen and understood.

#[ jeremiah commentary ]#[ jeremiah headcanons ]

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