Podcasts about ankan

Inget är tråkigt när Ankan kommer tillbaka och hänger med gänget den här morgonen. Vi får bland annat höra om en roadtrip som slutade med att han var naken i Spanien.

Den försvunna magikern Gostiffs boning visar sig fara full av skogsvättar när äventyrarna äntligen når fram. Ska de ta sig in med våld eller list? Kommer våra vänner hålla ihop eller kommer de splittra partyt? Många frågor hopar sig när äventyret nått sitt slut.Gestalt med vänner spelar nya Drakar och Demoner (2023) från Fria ligan. Scenariot "Den försvunna magikern" är ett egenskrivet äventyr med material från bland annat "Vildmarkens varelser" från Lehto Spel & Media, som är publicerade under tredjepartslicensen för Drakar och Demoner (version 1.0). Tack till Anders Ekman som komponerat introt exklusivt till Gestalt.Spelledare: Fredrik.Spelare: Benjamin, Maria och Hampus (från podden Varning för rollspel).Avsnittets intro läses av Magnus Seter.Ljudeffekter från BBC sound achiveAvsnittsbild från Fria Ligan.Stämningsmusiken i avsnittet kommer från ai-programmet Udio.Länk till https://www.drivethrurpg.com/product/418107/Drakar-och-Demoner-Grundspel?affiliate_id=2600700

Ankan är äntligen tillbaka i studion och berättar bland annat om hur dramatiskt det var sist han skulle härifrån. Vi pratar också om nya showen han ska ut på turné med och så vinner ännu en familj en plats på Fjällkalaset! Hurra!

Bubblarna har på ett väldigt konstigt sätt följts åt hela livet, trots att dom aldrig någonsin träffats! Vi får bland annat reda på att Ankan satt i publiken och fick sitt livs första fiktiva diarré när Alexander spelade sin första betalande teaterroll. Och så bjuds det på behind the scenes från Gladiator-inspelningen; ett tag var Alexander helt övertygad om att han skulle bli bortklippt!

In the final episode of the Horror Web Series Story Raktoborno, Ankan Bose faces Raktoborno for the very first time. As he is about to meet his end, he is protected by a surprising ally. The Bannerjee family suffers a curse that can't be expressed. What happened and did Ankan survive the night? Find out in the season finale episode of raktoborno Follow me on Spotify- https://open.spotify.com/show/2MEX847Jaz0HbcapMKGGJN Facebook- https://www.facebook.com/ankan12 Instagram- https://www.instagram.com/bose.ankan --- Send in a voice message: https://podcasters.spotify.com/pod/show/bhay-originals/message

**Please Vote for me - https://survey.zohopublic.in/zs/fgBG1i In the fourth episode of this horror web series story, Ankan finds out the truth behind Raktoborno and the dark secrets of the Bannerjee raajbaari. He also finds out something that shakes him to the very core of his existence. Listen to this exciting episode now to find out!! --- Send in a voice message: https://podcasters.spotify.com/pod/show/bhay-originals/message

In the third episode of this horror web series story, Ankan Bose is battling his inner demons, when Poritosh, the servant of the house makes some startling revelations that force Ankan to investigate the history of Bannerjee Rajbaari. What he finds out unnerves him to his very core!! Music used : "NUN" composed and produced by "Vivek Abhishek" Music link : https://www.youtube.com/watch?v=f1gRz-Z2sjQ SUBSCRIBE us on YOUTUBE: • [No Copyright Music] Dark Horror Them... Follow on Facebook: https://bit.ly/33RWRtP Follow on Instagram: https://bit.ly/2ImU2JV --- Send in a voice message: https://podcasters.spotify.com/pod/show/bhay-originals/message

In the second episode of the series, Ankan and his friend Indronil share some quality time together. However, things take a dark turn when a madman makes a startling revelation. --- Send in a voice message: https://podcasters.spotify.com/pod/show/bhay-originals/message

Direct Talk - Suoraa puhetta ohjaamisesta Podcast by Finn Andersson Jakso 4: Juho Konstig Mainoselokuvakulttuuria tukemassa Directors Guild https://directorsguild.fi/ Juho on Suomen viime vuosien palkituin mainosohjaaja ja tässä jaksossa hän valottaa miten moiseen huipputilanteeseen ollaan tultu. Samalla hän avaa työskentelytapojaan ja kertoo omasta ohjausprosessistaan. Kannattaa siis kuunnella jos johtajuus ja se miten päämäärät saavutetaan kiinnostaa. Podissa käsiteltyjä mainoksia: Saarioinen: https://vimeo.com/361267810 Ankan ja pojan tarina: https://vimeo.com/158339634 Ohjelmassa käsitellään mainoselokuvamaailmaa ohjaajien näkökulmasta. Ammatista kertomassa niin tuoreet, kuin pitkänlinjankin tekijät. Vieraiden kanssa käydään läpi heidän ammatillista tarinaansa jakaen samalla myös matkan varrella kertynyttä arvokasta oppia eteenpäin kuulijoille. Vinkit, linkit ja videot laitetaan jokaisen jakson yhteyteen ja niistä voi inspiroitua, niin alan opiskelijat kuin konkaritkin. Keskustelut käydään Finn Anderssonin hellässä ohjauksessa, jossa hän antaa kollegoidensa puhua avoimesti työstään näkijöinä ja tekijöinä alalla, jolla on vaikutusta kulttuuriimme ja käyttäytymiseemme. Juttelun lomassa kaivaudutaan tarinankerronan syövereihin, puhumalla ennen kaikkea mainoselokuvaohjaamisesta mutta myös näkemyksestä, ideoista, visuaalisuudesta, oleellisen kiteyttämisestä, äänen merkityksestä, luovuudesta, ryhmätyöstä, asiakkaista, mainostoimistoista ja mediamaailmasta, tv:stä ja somesta, paineen siedosta, ilosta, pelosta, tunteista, huumorista, jatkuvasta kilpailemisesta, voittamisesta, häviämisestä, tuloksista, tutkimisesta, luottamuksesta, varmuudesta, genreistä, merkityksellisyydestä, päätösten tekemisestä, intuitiosta, sekuntipelistä, markkinoinnista, palkinnoista, budjeteista, itsensä myymisestä, yhteistyöstä, johtamisesta... Oikeastaan kaikesta mitä työssämme ohjaajina käymme läpi. Tervetuloa tutustumaan intohimo- ja kutsumustyötä tekevien tyyppien maailmaan. Kiitokset: Vierailusta: https://www.juhokonstig.com/ Tuesta: https://directorsguild.fi/ Kaikesta some-avusta Virpille: https://www.vanelja.com/ Studion valaisujeesistä Mustoselle: https://www.jeannoel.net/ Jaksojen kansikuvasta mun naaman osalta Tevalle: http://tevajarvi.com/ Kameralainasta: Riballe: https://www.ristovauras.com/

Han är för härlig med sin östgötska - komikern som synts och hörts i Så funkar det och Bäst i test. Nu ger han sig ut på avslutningsturné med sin enmansshow. I P4 Extra gästen - berättar komikern Anders Ankan Johansson om att skratta åt sina misslyckanden, om när tonårsbarnen tar fram skämskudden och om bilbesattheten. Lyssna på alla avsnitt i Sveriges Radio Play. Ansvarig utgivare: Conny Emmelin.

Anders & Måns läser lyssnarfrågor och tänker högt. Podden publiceras lördagar 08.00. Skriv en fråga till programmet: fraga@andersochmans.se  Vill du prenumerera på podden och lyssna utan reklam? Klicka här: https://plus.acast.com/s/fraga-anders-och-mans. Hosted on Acast. See acast.com/privacy for more information.

Linnea Wikblad berättar om en tanke som enligt henne gör henne till Svea rikes absolut sämsta person. Anders Ankan Johansson om att vara ansiktet utåt för östgötska och om sin pågående show. Marcus och Martinus kommer till programmet för att prata om sina redan tio år på scenen och om Sverige vs Norge. Dessutom leder en insta-story till ett cringe-momnet för David Druid. P3 nyheter med Babs Drougge om "förnedrande" ton mot damlandslaget & Nordkorea om amerikanen som sprang över gränsen.

Komikern, programledaren och skådespelaren Anders "Ankan" Johansson om hur det känns att vara ansiktet utåt för den östgötska dialekten, vilken som är Sveriges mest ondskefulla dialekt, hans pågående show "Alla känner Ankan" och att visa en mer seriös sida av sig själv på scen. Lyssna på alla avsnitt i Sveriges Radio Play. Programledare: David Druid & Linnea Wikblad.

We are back looking at Buddhism in the archipelago, this time in the reign of Nunakura Futodamashiki, aka Bidatsu. For references and more, check out our blog page at: https://sengokudaimyo.com/podcast/episode-88   Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 88: Let's Give This Buddhism Thing Another Try. This episode we are going to return to the story of Buddhism in the archipelago—specifically what was going on into the next reign.  And what a fortuitous episode to do it on as well.  For those who aren't aware, “8” is an auspicious number in Buddhism, so I figure for episode 88, this makes for a decent topic. Now back in Episode 86, we saw the death of Ame Kunioshi, aka Kimmei Tennou, in 576 CE, just as a delegation of envoys arrived from Goguryeo.  As we noted at the time, Nunakura Futodamashiki no Mikoto, aka Bidatsu Tennou, succeeded him to the throne.  You may recall that Nunakura was the second son of Ame Kunioshi and his Queen, Ishihime.  His older brother, Yata no Tamakatsu no Ohoye appears to have been the Crown Prince, but then he passed away, and so Nunakura was raised up in his stead. In many ways, Nunakura represents the Old Guard at this time.  The Chronicles make it clear that he is a classical heir, descended through multiple royal lineages.  His father, Ame Kunioshi, was of course the latest in the lineage descending from Wohodo no Ohokimi, aka Keitai Tennou, while his mother, Ishihime, was the daughter of Takewo Hiro Kunioshi Tate, aka Senka Tennou, Ame Kunioshi's brother by another mother—quite literally.   In fact, one wonders if the reason for Magari no Ohine and Takewo, aka Ankan and Senka Tennou, even being mentioned as sovereigns in the Chronicles may have been because of the way that they therefore legitimized Nunakura's own reign, as some scholars have suggested that they really may not have ruled at all, and that really it was all Ame Kunioshi during that entire period that their reigns covered.  After all, most of the sovereigns up to this point have been descended through multiple royal lineages, and even Magari no Ohine and Takewo's reigns were depicted as though they were simply regents, holding the seat for their younger and more legitimate brother. Nunakura held fast to the old traditions in another way, too: We are pointedly told in the Nihon Shoki that, though he was of good character, he was not a Buddhist.  This is perhaps a curious statement to make—after all, none of the previous sovereigns have really been Buddhist, either—but then this is the first sovereign to take the throne since the archipelago had been exposed to Buddhist teachings, at least according to the narrative. From our perspective today, that doesn't seem all that strange.  Buddhism had just come to the archipelago and, honestly, it hadn't made that much of a splash from what we can tell.  Back in Episode 85, Soga no Iname had set up a temple and started worshipping an image that had come from the continent, but that initial attempt was sabotaged by others, including Mononobe no Okoshi.  The old families were, of course, rather invested in the system of rituals around their local kami and the socio-political power they derived from being in charge of those same rituals. Soga no Iname had passed away towards the end of the previous reign, and his son, Umako, took up the mantle as head of the Soga family, and his father's position as Oho-omi.  Meanwhile, Mononobe no Okoshi had also passed away, and it seems that at the head of the Mononobe family as a man by the name of Yuge no Moriya, who was confirmed in his position as Ohomuraji by the new sovereign—or at least that is what the Nihon Shoki tells us, and it may be because of his prominence in the story to come.  The Sendai Kuji Hongi claims that it was Moriya's brother, Ohoichi no  Mikari, who was made Ohomuraji, but there is little else.  Regardless of whether it was Moriya or Mikari, the power dynamics between the Soga and Mononobe families were still in a similar to the previous reign, just in new hands. Now, for all that the Chronicles stress how much Nunakura was not a Buddhist, neither was he particularly nativist.  He enjoyed the Classics that were being imported from the mainland, and presumably was able to read in the continental fashion.  He was also interested in ensuring good relations with the Korean peninsula—with both Yamato's traditional ally of Baekje, but also with the growing kingdom of Silla.  Still, Buddhism was off the table for him. For the most part his reign started similar to any other.  After coming to the throne, in 572, he confirmed his wife as Queen, with his mother being hailed as the Queen Mother.  He also set up his own palace site at Ohowi in Kudara, in the land of Kawachi.  Interestingly this appears to place him outside of the Nara basin—certainly outside of the lands of the Soga.  However, the area that he settled in, Kudara, is interesting because that is the same reading given to the characters for “Baekje”.  In fact the kanji, or Sinitic characters, that they use are the same as “Baekje”, and if you didn't know otherwise you would likely read them as something like “Byakuzai”.  However, just as many characters for the Han and Tang dynasties are read as “Kara”, likely referencing the fact that things came to the archipelago through the Kara states, the name for Baekje was rendered as “Kudara”. And to be honest, I've never seen a good reason why the characters came to be read this way, or even whether or not that was the reading when the Chronicles were compiled.  Certainly it was the authoritative reading later on, and there are plenty of placenames that use that reading as “Kudara”.  Still, I'm not absolutely certain when that reading became common, but that is how these kanji are often pronounced, today, for whatever reason. Now just because Nunakura wasn't a Buddhist didn't mean that Buddhism wasn't still making inroads into the islands.  And while the Soga family would stand at the forefront of Buddhist proselytization, our first actor is actually a little different, and largely forgotten, from what I can tell.  His name was Ohowake no Miko, or the royal prince Ohowake. This name doesn't do a lot to help us identify him.  He's a royal prince, meaning he had a direct claim to the royal lineage, born to one of the sovereigns or their progeny.  “Oho” means “Big”, or “Elder”, and “Wake”, well, that's a bit more complicated.  Based on the way it is used in older names it would appear to be a title or honorific of some kind.  Traditional Japanese etymology claims that it comes from the fact that “Wake” comes from “Wakeru”, to break, cut off, or separate.  So basically they come from a line that has been “cut off” from the royal lineage, but they still have royal blood.  This seems a little suspect to me, personally.  I do wonder if it could be related to the term “Waka”, which also shows up a lot in names, but that is a stretch.  Instead, I think it may be an old title, or kabane, for a person of not insignificant rank.  Still, it isn't clear what is meant, and even then, this is a pretty generic name that doesn't tell us much about who this guy actually was.  One theory is that this is another name for someone mentioned elsewhere in the Chronicles, perhaps even one on the later sovereigns.  People at the time that the Chronicles were written knew who it referred to, but it is much harder to piece together, today.  Another suggestion is that this “Ohowake” was someone who was otherwise written out of the history for some reason—all except for here.  Of course, why they were written out one could only fathom a guess.  Finally, there is the thought that the name could be misspelled.  Back in the time of hand copying, over thousands of copies it would be easy to slip up once or twice in the thousands of characters they had written, already.  Later scribes then faithfully copied the mistake, and suddenly a new name is born.  Even then, though, I'm not sure we could make a good guess as to who this really was. What we do know is that in 577, this royal prince known only as “Ohowake” in the Chronicles went to Baekje, presumably as an ambassador for Yamato, and returned with religious books and six individuals, including monks, a nun, an architect, and a Buddhist image maker.   It is significant, that what this royal prince brought back was more than just books this time.  Now, there were artisans being imported who could actually make Buddhist statues and temples here in the islands.  They would have known how those temples were built, the significance of the layout, how the wooden beams were carved, and even how the distinctive rooftiles were made.  And this wasn't just different craft techniques - there were rules for how a temple was supposed to be constructed, the different buildings, even the relics to be buried underneath a building to help make it sacred.  Likewise the images also followed particular rules.  Whether it was the image of the Buddha, or of one of the many accompanying deities, it wasn't enough to be a stone carver or a woodworker—Buddhist imagery was its own thing.  All of this was very different from other artforms and architecture in the archipelago at the time.  It is also telling that Ohowake brought back monks and a nun.  Specifically they had brought monks who specialized in various practices, including meditation and mantra recitation.  You may recall that earlier the people of the archipelago had received images and texts, and it seems that Soga no Iname was trying to piece together what to do based on the texts—likely interpreting all of it through the eyes of the local religious practices of the time.  An ordained monk and an ordained nun, however, would have known the proper rituals and how they were to be conducted.  But almost more importantly, you needed Buddhist monks and nuns to make other Buddhist monks and nuns —although technically you typically need more than that, you should have a Sangha, a Buddhist community.  While traditions vary, it would seem that you need at least four monks to make a Sangha, and some traditions require at least ten —and I presume the same or more for women.   Whether or not they could authoritatively conduct all of the rites, the monk and the nun could, one assumes, teach how they were supposed to be done.   These newcomers appear to have been ensconced at a place called Ohowake-ji, or Ohowake temple, in Naniwa.  Some suggest that this may be in error and that “Ohowake” was a typo for “Ohogori”, an official residence for envoys traveling to and from Japan.  If this latter is true, then much like Soga no Iname had turned his house into a temple, these Buddhist teachers may have been staying at the Ohogoori-ji, and there was a scribal error of “Wake” for “Goori”.  This theory also notes that the word “Ji”, or “Tera” in the kun'yomi reading, originally meant an official government building, but gradually shifted to referring to Buddhist temples as Buddhism made its way across the desert, through Yellow River and Yangzi river valleys. By the time it made it to the Korean peninsula and across the strait to the Japanese archipelago, Buddhist temples were all using the suffix “-Ji”.  The problem with this theory is that we don't really see the character “ji” or “tera” used in the government building sense in other instances from this time, and so it seems a bit of a stretch to suggest that is what is going on here.  Personally, I envision that they did stand up a temple, though the actual location and design—let alone the artifacts within—have been lost to time.  Ohowake's import of Buddhist expertise wasn't it for Buddhism during Nunakura's reign, however, as things continued to trickle in.  In 579, for example, Silla envoys brought a Buddhist image, indicating that they, too, had taken an interest in this foreign religion, and they were using it as part of their diplomacy.  This may have been a further reason to pressure Yamato to at least look into the religion and join the larger world of Buddhist countries, but it doesn't seem to have swayed the sovereign—at least not in any obvious way. Five years after the gift from Silla, in 584, Soga no Iname's son and heir, Soga no Umako, decided to give this interesting new religion another go.  The atmosphere by this point was a little different: still not entirely hospitable, but there had clearly been more and more interest in Buddhism since its first arrival fifty years before.  In addition to the growing acceptance of this foreign religion, however, there were some key political aspects as well that may point to why Soga no Umako decided to act. You see, Nunakura, at the start of his reign, had been married to a woman named Hirohime, who was the daughter of Okinaga no Mate no Miko.  The Okinaga family doesn't get quite as much press as others, but seems to have been relatively powerful; and let's not forget that there was a sovereign, Okinaga Tarashi Hime, aka Jinguu Tennou.  They had not only supplied Hirohime as a daughter to the current sovereign, but their name is found in the lists of people who had produced wives of the sovereign going back for several generations.  Hirohime was the queen, and no doubt one of her progeny was expected to eventually come to the throne and rule as sovereign.  However, in 576, just five years into Nunakura's reign, Hirohime passed away.  This tragic event nonetheless left a bit of a political void in the form of the Queen, whose offspring would no doubt possess some serious political chops, whether or not they actually ruled.  Fortunately for the Soga, they had an answer: Toyomike Kashikiya Hime, the daughter of Amekunioshi and Kitashi Hime, which made her half-sister to Nunakura, but more than that, it made her the niece of none other than Soga no Umako, since her mother was also a child of Soga no Iname.  And without spoiling too much, put a pin in her name—we will definitely be coming back to her in later episodes.   It is unclear whether Kashikiya Hime was already one of Nunakura's  consorts or if she was instead promoted directly to queen, based on the way the Chronicle talks about it, but Queen she did become.  We are told that she was taken up at the “urging of the court”, and probably by certain prominent figures therein, and so the Soga's plan to marry their daughters into the royal lineage and thus use blood ties to more closely bind themselves to the central authority appears to have been working. This also meant that as Umako tried once again to get Buddhism off the ground, he now had a supposedly friendly figure in the royal bedchamber, who could help whisper in the sovereign's ear.  So he had, presumably, a little more clout than his father had when he had tried to set up a temple. To start things off, Soga no Umako had heard about two Buddha images in the archipelago, and he went about acquiring them.  The first was a stone image of Miroku, aka Maitreya, the future Buddha who was said to come in another four to nine thousand years to remind people of the Dharma once again.  This had been brought from Baekje by an immigrant known to us as Kafuka no Omi.  The other was an image of the Buddha, presumably Gautama, the historical Buddha, in the possession of one Saheki no Muraji. With these images in his possession, Soga no Umako went looking for someone with previous knowledge of Buddhist practices to assist.  To do this he enlisted the help of Kurabe no Sukuri no Shiba Tattou, along with others.  Tattou is traditionally thought to have come from the continent, possibly as early as 522 CE, about 63 years earlier.  The Fuso Ryakki, compiled in the eleventh century, claims he came from the “Great Tang”, even though that dynasty had yet to have been established, and that he had immigrated to the country of Yamato, where he built a grass hut and installed an image of the Buddha.  While this is likely a bit of exaggeration on the part of the ancient chroniclers, to make Tattou seem like the perfect Buddhist resource, it is likely that Tattou did come from the continent or was a descendant in the first or second generation, and that he had some knowledge about the religion.  This made him perfect for Soga no Umako, who needed someone who knew what to look for in others who might be able to assist him in once again setting up a temple of his own. Sure enough, Tattou found someone: a former monk from Goguryeo, named Ebin in Japan, now living in Harima, who had gone back to being a layperson.  This is not as unusual as it may seem, as there are many reasons that someone might leave the monkhood, and even later return back to it.  Whether or not he was currently an ordained and practicing monk, Ebin would have known the rites and how to proceed. Here I would note that it seems a bit odd that Umako would have searched high and low throughout the immigrant community if the temple of Ohowake was still there in Naniwa.  Why didn't they just ask someone from that temple to come and get things kickstarted for them?  Unfortunately, we don't know, though it is possible that the temple of Ohowake had already failed for some reason. And so the former monk, Ebin, was brought on board Umako's little project, and there are some sources that suggest there was a nun as well, known as Houmei, but I didn't notice her name in the Nihon Shoki.  Ebin—and possibly Houmei—were first told to instruct none other than Tattou's own daughter, Shima, or possibly Shimane, to become a Buddhist nun.  This may have been at least in part because Tattou's family clearly already had some familiarity with Buddhism, and there may have also been some linguistic advantages depending on the languages they knew and spoke—especially as much of what had come over was probably written in Sinic characters. Shima was given the Buddhist name of Zenshin, or more appropriately Zenshin-ni.  This was another common practice, at least in East Asia, where new initiates would take a Buddhist—or more appropriately a Dharma—name when they were ordained.  We'll see this a lot, and you have no doubt encountered such names elsewhere.  They are typically made up of two kanji, or Sinitic characters, and pronounced with the On'yomi reading.  The name is often given by a teacher and emphasizes some Buddhist virtue or teaching that is considered particularly apt.  In this case “Zenshin” would appear to mean something like “Auspicious Belief”. Two other women were taken on as students—or possibly as servants, or just junior nuns—along with Zenshin.  They were Toyome, daughter of Ayabito no Hoshi, who became Zenzou, which would seem to indicate “Meditative Storehouse”; and Ishime, daughter of Nishigori no Tsubo, who became Ezen, or something like “Blessed Fortune”. With three nuns, Soga no Umako built a Buddhist Temple onto the east side of his home where he enshrined the stone image of Miroku, or Maitreya, the future Buddha, and he had the three newly minted nuns worship there while Shiba Tattou and Hida no Atahe provided them support and sustenance. Although they were ordained and worshipping a Buddhist image, it is interesting that Umako chose women to become nuns, rather than monks.  There is some thought that, for all of the Buddhist instruction, Umako was still following a popular indigenous model of worship, where the three women were essentially acting in place of female shamans, a tradition that would appear to have been common on the archipelago all the way back to Queen Himiko, and hinted at in various places within the Chronicles, including the very stories of the kami themselves.  One also questions just how much the women knew regarding Buddhist practice, despite having a teacher who was formerly a monk.  There are some suggestions that the women themselves were rather young, with one note claiming that Zenshin was only twelve years old when she was ordained—hardly an age where one expects her to be leading, let alone teaching, about a foreign religion from another country. Furthermore, the terms used surrounding the nuns' “worship” also leads one to wonder.  The word used is “sai” or “matsuri”, which is sometimes translated as “maigre faire”, or abstinence, but here likely refers to some kind of meal or feast.  This was possibly a Buddhist vegetarian feast, though the idea of a feast as worship seems to dovetail nicely once again into the local practices surrounding kami worship as well. From this first meal, Tattou supposedly found a “relic”, by which would seem to be meant a relic of the Buddha.  Now what a relic of the Buddha was doing in the Japanese islands, so far away from the Indian subcontinent, might seem to be a pertinent question, but that is where you would be wrong.  You see, according to some traditions, the body of the Buddha had transformed through miraculous processes into hard crystal or glass stones, which themselves had made their way across the world.  This was fortunate for Buddhists, who therefore didn't need to send away for fresh relics from India every time they needed to found a new temple, they just had to find appropriate relics where they were. To test the relics—we aren't given much more of a description of what they were—Soga no Umako took a giant iron maul and brought that hammer down on the relic Tattou had found.  However, rather than the relic shattering, the iron maul broke, instead, along with the block of iron they had put underneath of it.  After testing its strength, the relic was placed in water, where it would float or sink depending on what was desired.  These supposedly proved that the relic was holy, and so it was used to inaugurate a new pagoda.  The pagoda was built on top of the Hill of Ohono, or large field, and we are told that they had the nuns conduct another ritual feast prior to placing the relic in the top of the pagoda, recalling the purpose of the pagoda as the replacement for the stupa, the repository for relics of the Buddha at a temple complex. In the background of all of this, Yamato was apparently experiencing their own epidemic.  We are told that pestilence was in the land, and Soga no Umako himself became ill.  Trying to ascertain the cause of his own illness, Umako enlisted a diviner, who told him that the pestilence was a curse sent by the Buddha worshipped by Soga no Umako's father, Soga no Iname.  Once again we see the Buddha being treated more like a kami.  After all, why would the one who came to save all sentient beings curse someone?  And yet they did seem to believe that this curse was due to the way that the previous temple that Iname had set up had been torn down and the image tossed, unceremoniously, into the Yodo river. And since the cause of the pestilence had been determined by a diviner, apparently that was enough to get Nunakura on board.  Whether or not he personally worshipped the Buddha, he allowed Umako to worship the image so that he could appease his father's gods and hopefully recover. Shortly thereafter—less than a week later, if the dates are to be believed—we start to really get a sense of déjà vu, as Mononobe no Yugehi no Moriya, son of Mononobe no Okoshi and the current Ohomuraji of the Mononobe family, remonstrated Nunakura over this whole Buddhism thing.  Just as Okoshi had done decades previously, Moriya claimed that the whole reason that there was an epidemic in the first place was because they had once again welcomed Buddhism into the land, and that they needed to put a stop to it.  Nunakura was swayed by his arguments, and he took back what he had said and issued an edict that demanded that the worship of Buddhism cease. Here we see, once again, the destruction of the Buddhist temple, but this time around we are given much greater detail.  For one thing, Moirya seems to have taken rather a lot of pride in this.  He went to the temple with his men, sat down in a chair, and from there he oversaw the destruction of the pagoda, the temple, and even the stone image.  Whatever couldn't be destroyed was taken to the Naniwa canal and thrown into the waters. As he did all of this, the Chroniclers record that there was wind and rain, but no clouds, not quite unlike the idea of a fox's wedding—an interesting phenomenon where you can have the sun, usually in the morning or late afternoon, shining at the same time that rainclouds overhead are opening up the heavens are pouring down. Moriya simply donned a raincoat, and then he upbraided Soga no Umako and all of his followers, trying to shame them.  He then had Sukune call forward the various nuns, who were stripped of their “three garments”, a term for the traditional Buddhist robes, although in East Asia this was eventually replaced with the single kesa over several lower garments, to help fend off the cold.  Here it is unclear if just a kesa is meant, or if they were dressed in an attempt at clothing from the Indian continent.  The nuns were then imprisoned and flogged at the roadside station of Tsubaki no Ichi, otherwise known as the Tsubaki Market. Despite thus cleansing the land of Buddhist influence for the second time, the pestilence didn't stop, and people continued to grow ill and die.  In fact, there was an embassy planned to talk about the Nimna situation once again, but both the sovereign, Nunakura, as well as Mononobe no Moriya himself, became ill and were afflicted with sores.  Once again, the land was plagued and people were dying.  According to the Chroniclers, who were, of course, writing after the fact in a well-established Buddhist state, the people started to privately complain that clearly Buddhism hadn't been the problem.  In fact, perhaps Soga no Umako's diviner had been correct all along and the plague was actually because they *hadn't* accepted Buddhism, rather than a punishment for neglecting the local kami. A few months later, Soga no Umako sent another message to the sovereign.  He was still ill, and hadn't recovered, even with Moriya “purging” the influences of Buddhism.  Umako claimed that the only things that would cure him were the Three Precious Things, which is to say the Sanzou, or the Three Treasures of Buddhism:  The Buddha, Dharma, and Sangha.  Based on the severity of the disease, Nunakura authorized him to worship privately, and the nuns were allowed to assist him.  He rebuilt the temple and he provided for the nuns, himself.  Eventually, Umako recovered, but unfortunately, the sovereign did not.  Nunakura Futodamashiki, aka Bidatsu Tennou, died in 585, laid low by the plague that had swept through the land. At the funeral, the politics were on full display.  Soga no Umako had no love lost for Mononobe no Moriya, nor vice versa.  As Umako was delivering a speech, Moriya made a comment that with his extremely long sword at his side, Umako looked like a fat little sparrow that had been pierced through by a hunting shaft.  Meanwhile, Umako noted that Moriya was shaking as he gave his speech—whether from emotion, nerves, or something else we don't know—and so Umako suggested hanging bells on him, so that they would jingle as he shook.  From this rap battle on out, the feud between the Mononobe and the Soga would only grow. There is another account of all of this, buried amongst everything else, that claims that Mononobe no Moriya, Ohomiwa no Sakahe no Kimi, and Nakatomi no Iware no Muraji all conspired together to destroy the Buddhist religion.  They wanted to burn the temple and pagoda that Soga no Umako had built, but Umako opposed the project and would not allow it, or so we are told.  Here it is unclear if we are talking about the previous temple or the rebuilt one, but the names here are interesting.  Of course we know that the Soga and the Mononobe were going at it, and the inclusion of Nakatomi no Iware simply picks up the previous alliance between the Mononobe and Nakatomi, both of whom had been active during the assault on Soga Iname's temple.  Lastly, though, there is Ohomiwa no Sakahe no Kimi, which is interesting.  This figure would appear to be from the Ohomiwa family and region, likely drawing some amount of respect from their connection with Mt. Miwa itself, and the ancient worship that went on there.  So, in this version there really is a triple threat of “the old guard” banding together to resist this newfangled foreign faith. Incidentally, this same figure, Ohomiwa no Sakahe no Kimi, also appears just after the death of Nunakura, when Prince Anahobe figured he could just waltz in and take the throne on the assumption that he was owed it by birth.  He was a half-brother to Nunakura, son of Ame Kunioshi and his mother, Wonanegimi, who was another daughter of Soga no Iname.  Anahobe was therefore nephew to Umako, and perhaps that is one of the reasons he thought he could just waltz in and take his seat at the head of government.  But Prince Anahobe was foiled by none other than Ohomiwa no Sakahe, who posted a guard around the palace and made sure that nobody defiled it until a new sovereign had been identified by the court.  Anahobe voiced his complaint that Ohomiwa was protecting the court of a “dead king”, and that they should instead come to the court of a “living king”—presumably he meant his own. But that will take us past this point, and there are still some other details of Nunakura or Bidatsu's reign I want to touch on, such as his dealings on the continent, but here we can see how Buddhism and the feud between the Soga and the Mononobe was in full swing, and that will definitely play a large part in future episodes.  In addition, we'll see how this time, Umako wouldn't take things lying down.  He was going to get this Buddhism thing to stick one way or the other, and we'll see what happens when he finally founds the first permanent temple in Japan; a temple that, while perhaps not as grand as it once was, continues to operate into the modern day. Until then, thank you for listening and for all of your support.  If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

DN:s granskning av Skansen-Jonas gör att Ola drömmer sig tillbaka till ett socialdemokratiskt Ankeborg.Jonatan rapporterar från amerikanska Youtube-högerns inbördeskrig och har ett aggressivt utfall mot Finlands Natosvek.

This episode we look at some of the physical evidence from this period.  In particular, since we are talking about the sovereign known as Ankan Tenno, we will look at a glass bowl, said to have come from his tomb, which appears to have made its way all the way from Sassanid Persia to Japan between the 5th and 6th centuries CE.  Along the way we'll take a brief look at the route that such an item may have taken to travel across the Eurasian continent all the way to Japan. For more on this episode, check out https://sengokudaimyo.com/podcast/episode-79 Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 79:  Ankan's Glass Bowl. We are currently in the early part of the 6th century.  Last episode was our New Year's wrapup, but just before that we talked about the reign of Magari no Ōye, aka Ohine, aka Ankan Tennō.   According to the Chronicles, he was the eldest son of Wohodo, aka Keitai Tennō, coming to the throne in 534.  For all of the various Miyake, or Royal Grannaries, that he granted, his reign only lasted about two years, coming to an unfortunate end in the 12th month of 535.  The Chronicles claim that Ohine was 70 years old when he died, which would seem to indicate he was born when his father, Wohodo, was only 13 years of age.  That seems rather young, but not impossibly so. It is said that Ankan Tennō was buried on the hill of Takaya, in the area of Furuichi.  And that is where my personal interest in him and his short reign might end, if not for a glass bowl that caught my eye in the Tokyo National Museum. Specifically, it was the Heiseikan, which is where the Tokyo National Museum hosts special exhibitions, but it also hosts a regular exhibition on Japanese archaeology.  In fact, if you ever get the chance, I highly recommend checking it out.  I mean, let's be honest, the Tokyo National Museum is one of my favorite places to visit when I'm in Tokyo.  I think there is always something new—or at least something old that I find I'm taking a second look at. The Japanese archaeology section of the Heiseikan covers from the earliest stone tools through the Jomon, Yayoi, Kofun, and up to about the Nara period.  They have originals or replicas of many items that we've talked about on the podcast, including the gold seal of King Na of Wa, the Suda Hachiman mirror, and the swords from Eta Funayama and Inariyama kofun, which mention Wakatakiru no Ōkimi, generally thought to be the sovereign known as Yuuryaku Tennō.  They also have one of the large iron tate, or shields, on loan from Isonokami Shrine, and lots of bronze mirrors and various types of haniwa. Amongst this treasure trove of archaeological artifacts, one thing caught my eye from early on.  It is a small, glass bowl, round in shape, impressed throughout with a series of round indentations, almost like a giant golf ball.  Dark brown streaks crisscross the bowl, where it has been broken and put back together at some point in the past.  According to the placard, this Juuyo Bunkazai, or Important Cultural Property, is dated to about the 6th century, was produced somewhere in West Asia, and it is said to have come from the tomb of none other than Ankan Tennō himself. This has always intrigued me.  First and foremost there is the question of provenance—while there are plenty of tombs that have been opened over the years, generally speaking the tombs of the imperial family, especially those identified as belonging to reigning sovereigns, have been off limits to most archaeological investigations.  So how is it that we have artifacts identified with the tomb of Ankan Tennō, if that is the case? The second question, which almost trumps the first, is just how did a glass bowl from west Asia make it all the way to Japan in the 6th century?  Of course, Japan and northeast Asia in general were not strangers to glassmaking—glass beads have a long history both on the Korean peninsula and in the archipelago, including the molds used to make them.  However, it is one thing to melt glass and pour it into molds, similar to working with cast bronze.  These bowls, however, appear to be something different.  They were definitely foreign, and, as we shall see, they had made quite the journey. So let's take a look and see if we can't answer both of these questions, and maybe learn a little bit more about the world of 6th century Japan along the way. To start with, let's look at the provenance of this glass bowl.  Provenance is important—there are numerous stories of famous “finds” that turned out to be fakes, or else items planted by someone who wanted to get their name out there.  Archaeology—and its close cousin, paleontology—can get extremely competitive, and if you don't believe me just look up the Bone Wars of the late 19th century.  Other names that come to mind:  The infamous Piltdown man, the Cardiff Giant, and someone we mentioned in one of our first episodes, Fujimura Shin'ichi, who was accused of salting digs to try to claim human habitation in Japan going back hundreds of thousands of years. This is further complicated by the fact that, in many cases, the situation behind a given find is not necessarily well documented.  There are Edo period examples of Jomon pottery, or haniwa, that were found, but whose actual origins have been lost to time.  Then there are things like the seal of King Na of Wa, which is said to have been discovered by a farmer, devoid of the context that would help to otherwise clear the questions that continue to surround such an object.  On top of this, there are plenty of tombs that have been worn down over the ages—where wind and water have eroded the soil, leaving only the giant stone bones, or perhaps washing burial goods into nearby fields or otherwise displacing them. So what is the story with the tomb of Ankan Tennō, and this glass bowl? To answer this, let's first look at the tomb attributed to Ankan Tennō.  The Nihon Shoki tells us in the 8th century that this tomb was located at Takaya, in the area of Furuichi.  This claim is later repeated by the Engi Shiki in the 10th century.  Theoretically, the compilers of both of these works had some idea of where this was, but in the hundreds of years since then, a lot has happened.  Japan has seen numerous governments, as well as war, famine, natural disaster, and more.  At one point, members of the royal household were selling off calligraphy just to pay for the upkeep of the court, and while the giant kofun no doubt continued to be prominent features for locals in the surrounding areas, the civilian and military governments of the intervening centuries had little to no budget to spare for their upkeep.  Records were lost, as were many details. Towards the end of the Edo period, and into the early Meiji, a resurgence in interest in the royal, or Imperial, family and their ancient mausoleums caused people to investigate the texts and attempt to identify mausoleums for each of the sovereigns, as well as other notable figures, in the Kojiki and the Nihon Shoki.  Given that many of those figures are likely fictional or legendary individuals, one can see how this may be problematic.  And yet, the list that eventually emerged has become the current list of kofun protected by the Imperial Household Agency as imperial mausolea. Based on what we know, today, some of these official associations seem obviously questionable.  Some of them, for instance, are not even keyhole shaped tombs—for instance, some are circular, or round tombs, where the claim is often made that the other parts of the tomb were eroded or washed away.  Still others engender their own controversy, such as who, exactly, is buried in Daisen-ryō, the largest kofun, claimed to be the resting place of Ōsazaki no Mikoto, aka Nintoku Tennō.  Some people, however, claim that it is actually the sovereign Woasatsuma Wakugo, aka Ingyō Tennō, who is buried there, instead.  What is the truth?  Well, without opening up the main tomb, who is to say, and even then it is possible that any evidence may have already been lost to the acidic soils of the archipelago, which are hardly kind to organic matter. By the way, quick divergence, here—if you look up information on Daisen-ryō, aka Daisen Kofun, you may notice that there are drawings of a grave, including a coffin, associated with it.  That might get you thinking, as I did at one point, that Daisen kofun had already been opened, but it turns out that was a grave on the slopes of the square end of the kofun, and not from the main, circular burial mound.  Theoretically this may have been an important consort, or perhaps offspring or close relative of the main individual interred in the kofun, but most likely it is not for the person for whom the giant mound was actually erected.  So, yes, Daisen kofun remains unopened, at least as far as we know. As for the kofun identified for Ankan Tennō, today that is the tomb known as Furuichi Tsukiyama Kofun, aka Takaya Tsukiyama Kofun.  While the connection to Ankan Tennō may be somewhat unclear, the kofun has had its own colorful history, in a way.  Now most of the reports I could find, from about '92 up to 2022, place this kofun, which is a keyhole shaped kofun, in the correct time period—about the early to mid-6th century, matching up nicely with a 534 to 535 date for the reign given to Ankan Tennō.  But what is fascinating is the history around the 15th to 16th centuries.  It was just after the Ounin War, in 1479, when Hatakeyama Yoshihiro decided to build a castle here, placing the honmaru, the main enclosure, around the kofun, apparently incorporating the kofun and its moats into the castle design.  The castle, known as Takaya Castle, would eventually fall to Oda Nobunaga's forces in 1575, and most of the surrounding area was burned down in the fighting, bringing the kofun's life as a castle to an end. Some of the old earthworks still exist, however, and excavations in the area have helped determine the shape of the old castle, though there still have not been any fulsome excavations of the mound that I have found.  This makes sense as the kofun is designated as belonging to a member of the imperial lineage. There are, however, other keyhole shaped kofun from around the early 6th century that are also found in the same area, which also could be considered royal mausolea, and would seem to fit the bill just as well as this particular tomb.  In addition, there are details in the Chronicles, such as the fact that Magari no Ohine, aka Ankan Tennō, was supposedly buried with his wife and his younger sister.  This is, however, contradicted by records like the 10th century Engi Shiki, where two tombs are identified, one for Ankan Tennō and one for his wife, Kasuga no Yamada, so either the Chronicles got it wrong, or there were already problems with tomb identification just two centuries later.  So we still aren't entirely sure that this is Ankan Tennō's tomb. But at least we know that the glass bowl came from a 6th century kingly tomb, even if that tomb was only later identified as belonging to Ankan Tennō, right? Well, not so fast. The provenance on the bowl is a bit more tricky than that.  You see, the bowl itself came to light in 1950, when a private individual in Fuse, Ōsaka invited visiting scholar Ishida Mosaku to take a look.  According to his report at the time, the bowl was in a black lacquered box and wrapped in a special cloth, with a written inscription that indicated that the bowl had been donated to a temple in Furuichi named Sairin-ji. There are documents from the late Edo period indicating that various items were donated to Sairin-ji temple between the 16th to the 18th centuries, including quote-unquote “utensils” said to have been washed out of the tomb believed to be that of Ankan Tennō.  Ishida Mosaku and other scholars immediately connected this glass bowl with one or more of those accounts.  They were encouraged by the fact that there is a similar bowl found in the Shōsōin, an 8th century repository at Tōdai-ji temple, in Nara, which houses numerous artifacts donated on behalf of Shōmu Tennō.  Despite the gulf of time between them—two hundred years between the 6th and 8th centuries—this was explained away in the same way that Han dynasty mirrors, made in about the 3rd century, continued to show up in burials for many hundreds of years afterwards, likewise passed down as familial heirlooms. Still, the method of its discovery, the paucity of direct evidence, and the lack of any direct connection with where it came from leaves us wondering—did this bowl really come from the tomb of Ankan Tennō?  Even moreso, did it come from a 6th century tomb at all?  Could it not have come from some other tomb? We could tie ourselves up in knots around this question, and I would note that if you look carefully at the Tokyo National Museum's own accounting of the object they do mention that it is quote-unquote “possibly” from the tomb of Ankan Tennō. What does seem clear, however, is that its manufacture was not in Japan.  Indeed, however it came to our small group of islands on the northeastern edge of the Eurasian continent, it had quite the journey, because it does appear to be genuinely from the Middle East—specifically from around the time of the Sassanian or Sassanid empire, the first Iranian empire, centered on the area of modern Iran. And it isn't the only one.  First off, of course, there is the 8th century bowl in the Shousoin I just mentioned, but there are also examples of broken glass found on Okinoshima, an island deep in the middle of the strait between Kyushu and the Korean peninsula, which has a long history as a sacred site, mentioned in the Nihon Shoki, and attached to the Munakata shrine in modern Fukuoka.  Both Okinoshima and the Shōsōin—at least as part of the larger Nara cultural area—are on the UNESCO register of World Heritage sites, along with the Mozu-Furuichi kofun group, of which the Takaya Tsukiyama kofun is one.. Okinoshima is a literal treasure trove for archaeologists. However, its location and status have made it difficult to fully explore.  The island is still an active sacred site, and so investigations are balanced with respect for local tradition.  The lone occupant of the island is a Shinto priest, one of about two dozen who rotate spending 10 days out at the island, tending the sacred site.  Women are still not allowed, and for centuries, one day a year they allowed up to 200 men on the island after they had purified themselves in the ocean around the island.  Since then, they have also opened up to researchers, as well as military and media, at least in some instances. The island is apparently littered with offerings.  Investigations have demonstrated that this island has been in use since at least the 4th century.  As a sacred site, guarding the strait between Kyushu and the Korean peninsula, fishermen and sailors of all kinds would make journeys to the island and leave offerings of one kind or another, and many of them are still there: clay vessels, swords, iron ingots, bronze mirrors, and more.  The island's location, which really is in the middle of the straits, and not truly convenient to any of the regular trading routes, means that it has never really been much of a strategic site, just a religious one, and one that had various religious taboos, so it hasn't undergone the centuries of farming and building that have occurred elsewhere. Offerings are scattered in various places, often scattered around or under boulders and large rocks that were perhaps seen as particularly worthy of devotion.  Since researchers have been allowed in, over 80,000 treasures have been found and catalogued.  Among those artifacts that have been brought back is glass, including glass from Sassanid Persia.  Pieces of broken glass bowls, like the one said to have come from Ankan's tomb, as well as what appear to be beads made from broken glass pieces, have been recovered over the years, once more indicating their presence in the trade routes to the mainland, although when, exactly, they came over can be a little more difficult to place. That might be helped by two other glass artifacts, also found in the archaeological exhibit of the Heiseikan in the Tokyo National Museum: a glass bowl and dish discovered at Niizawa Senzuka kofun Number 126, in Kashihara city, in Nara. This burial is believed to date to the latter half of the 5th century, and included an iron sword, numerous gold fittings and jewelry, and even an ancient clothes iron, which at the time looked like a small frying pan, where you could put hot coals or similar items in the pan and use the flat bottom to help iron out wrinkles in cloth.  Alongside all of this were also discovered two glass vessels.  One was a dark, cobalt-blue plate, with a stand and very shallow conical shape.  The other was a round glass bowl with an outwardly flared lip.  Around the smooth sides, the glass has been marked with three rows of circular dots that go all the way around, not dissimilar from the indentations in the Ankan and Shōsōin glass bowls. All of these, again, are believed to have come from Sassanid Persia, modern Iran, and regardless of the provenance of the Ankan bowl, it seems that we have clear evidence that Sassanian glassworks were making their way to Japan.  But how?  How did something like glass—hardly known for being the most robust of materials—make it all the way from Sassanid Persia to Yamato between the 5th and 8th centuries? To start with, let's look at Sassanid Persia and its glass. Sassanid Persia—aka Sassanid or Sassanian Iran—is the name given to the empire that replaced the Parthian empire, and is generally agreed to have been founded sometime in the early 3rd century.  The name “Sassanid” refers to the legendary dynastic founder, Sassan, though the first historical sovereign appears to be Ardeshir I, who helped put the empire on the map. Ardeshir I called his empire “Eran sahr”, and it is often known as an Iranian or Persian empire, based on their ties to Pars and the use of the Middle Persian, or Farsi, language.   For those not already well aware, Farsi is one of several Iranian languages, though over the years many of the various Iranian speaking peoples would often be classified as “Persian” in English literature.  That said, there is quite a diversity of Iranian languages and people who speak them, including Farsi, Pashto, Dari, Tajik, and the ancient Sogdian language, which I'm sure we'll touch on more given their importance in the ancient silk road trade.  Because of the ease with which historical “Iranian” ethnic groups can be conflated with the modern state, I am going to largely stick with the term Persian, here, but just be aware that the two words are often, though not always, interchangeable. The Sassanid dynasty claimed a link to the older Achaemenid dynasty, and over the subsequent five centuries of their rule they extended their borders, dominating the area between the Caspian Sea and the Persian Gulf, eastward to much of modern Afghanistan and Pakistan, running right up to the Hindu Kush and the Pamir mountains.  They held sway over much of Central Asia, including the area of Transoxiana.  With that they had access to both the sea routes, south of India and the overland routes through the Tianshan mountains and the northern and southern routes around the great Taklamakan desert – so, basically, any trade passing between Central and East Asia would pass through Sassanid territory. The Persian empire of the Sassanids was pre-Islamic—Islamic Arab armies would not arrive until about the 7th century, eventually bringing an end to the Sassanid dynasty.  Until that point, the Persian empire was largely Zoroastrian, an Iranian religion based around fire temples, restored after the defeat of the Parthians, where eternal flames were kept burning day and night as part of their ritual practice.  The Sassanids inherited a Persian culture in an area that had been dominated by the Parthians, and before that the Hellenistic Seleucids, and their western edge bordered with the Roman empire.  Rome's establishment in the first century BCE coincided with the invention of glassblowing techniques, and by the time of the Sassanid Empire these techniques seem to have been well established in the region. Sassanid glass decorated with patterns of ground, cut, and polished hollow facets—much like what we see in the examples known in the Japanese islands—comes from about the 5th century onward.  Prior to that, the Sassanian taste seems to have been for slightly less extravagant vessels, with straight or slightly rounded walls. Sassanid glass was dispersed in many different directions along their many trade routes across the Eurasian continent, and archaeologists have been able to identify glass from this region not just by its shape, but by the various physical properties based on the formulas and various raw materials used to make the glass. As for the trip to Japan, this was most likely through the overland routes.  And so the glass would have been sold to merchants who would take it up through Transoxiana, through passes between the Pamirs and the Tianshan mountains, and then through a series of oasis towns and city-states until it reached Dunhuang, on the edge of the ethnic Han sphere of influence. For a majority of this route, the glass was likely carried by Sogdians, another Iranian speaking people from the region of Transoxiana.  Often simply lumped in with the rest of the Iranian speaking world as “Persians”, Sogdians had their own cultural identity, and the area of Sogdia is known to have existed since at least the ancient Achaemenid dynasty.  From the 4th to the 8th century, Sogdian traders plied the sands of Central Eurasia, setting up a network of communities along what would come to be known as the Silk Road. It is along this route that the glassware, likely packed in straw or some other protective material, was carried on the backs of horses, camels, and people along a journey of several thousand kilometers, eventually coming to the fractious edge of the ethnic Han sphere.  Whether it was these same Sogdian traders that then made their way to the ocean and upon boats out to the Japanese islands is unknown, but it is not hard imagining crates being transferred from merchant to merchant, east, to the Korean Peninsula, and eventually across the sea. The overland route from Sogdia is one of the more well-known—and well-worn—routes on what we modernly know as the Silk Road, and it's very much worth taking the time here to give a brief history of how this conduit between Western Asia/Europe and Eastern Asia developed over the centuries.  One of the main crossroads of this area is the Tarim Basin, the area that, today, forms much of Western China, with the Tianshan mountains in the north and the Kunlun Mountains, on the edge of the Tibetan plateau, to the south.  In between is a large desert, the Taklamakan desert, which may have once been a vast inland sea.  Even by the Han dynasty, a vast saltwater body known as the Puchang Sea existed in its easternmost regions.  Comparable to some of the largest of the Great Lakes, and fed by glacial run-off, the lake eventually dwindled to become the salt-marshes around Lop Nur.  And yet, researchers still find prominent boat burials out in what otherwise seems to be the middle of the desert. Around the Tarim basin were various cultures, often centered on oases at the base of the mountains.  Runoff from melting ice and snow in the mountains meant a regular supply of water, and by following the mountains one could navigate from watering hole to watering hole, creating a natural roadway through the arid lands.  In the middle of the Basin, however, is the great Taklamakan desert, and even during the Han dynasty it was a formidable and almost unpassable wasteland.  One could wander the sands for days or weeks with no water and no indication of direction other than the punishing sun overhead.  It is hardly a nice place and remains largely unpopulated, even today. While there were various cultures and city-states around the oasis towns, the first major power that we know held sway, at least over the northern route, were the Xiongnu.  Based in the area of modern Mongolia, the Xiongnu swept down during the Qin and early Han dynasties, displacing or conquering various people. An early exploration of the Tarim basin and its surroundings was conducted by the Han dynasty diplomat, Zhang Qian.  Zhang Qian secretly entered Xiongnu territory with the goal of reaching the Yuezhi—a nomadic group that had been one of those displaced by the Xiongnu.  The Yuezhi had been kicked out of their lands in the Gansu region and moved all the way to the Ferghana valley, in modern Tajikistan, a part of the region known as Transoxiana.  Although Zhang Qian was captured and spent 10 years in service to the Xiongnu, he never forgot his mission and eventually made his way to the Yuezhi.  By that time, however, the Yuezhi had settled in to their new life, and they weren't looking for revenge. While Zhang Qian's news may have been somewhat disappointing for the Han court, what was perhaps more important was the intelligence he brought back concerning the routes through the Tarim basin, and the various people there, as well as lands beyond.  The Han dynasty continued to assert itself in the area they called the “Western Regions”, and General Ban Chao would eventually be sent to defeat the Xiongnu and loosen their hold in the region, opening up the area all the way to modern Kashgar.  Ban Chao would even send an emissary, Gan Ying, to try to make the journey all the way to the Roman empire, known to the Han court as “Daqin”, using the name of the former Qin dynasty as a sign of respect for what they had heard.  However, Gan Ying only made it as far as the land of Anxi—the name given to Parthia—where he was told that to make it to Rome, or Daqin, would require crossing the ocean on a voyage that could take months or even years.  Hearing this, Gan Ying decided to turn back and report on what he knew. Of course if he actually made it to the Persian Gulf—or even to the Black Sea, as some claim—Gan Ying would have been much closer to Rome than the accounts lead us to believe. It is generally thought that he was being deliberately mislead by Parthian merchants who felt they might be cut out if Rome and the Han Dynasty formed more direct relations.  Silks from East Asia, along with other products, were already a lucrative opportunity for middlemen across the trade routes, and nobody wanted to be cut out of that position if they could help it. That said, the Parthians and, following them the Sassanid Persians, continued to maintain relationships with dynasties at the other end of what we know as the Silk Road, at least when they could.  The Sassanid Persians, when they came to power, were known to the various northern and southern dynasties as Bosi—possibly pronounced something like Puasie, at the time, no doubt their attempt to render the term “Parsi”.  We know of numerous missions in both directions between various dynasties, and Sassanian coins are regularly found the south of modern China. And so we can see that even in the first and second centuries, Eurasia was much more connected than one might otherwise believe.  Goods would travel from oasis town to oasis town, and be sold in markets, where they might just be picked up by another merchant.  Starting in the fourth century, the Sogdian merchants began to really make their own presence known along these trade routes.  They would set up enclaves in various towns, and merchants would travel from Sogdian enclave to Sogdian enclave with letters of recommendation, as well as personal letters for members of the community, setting up their own early postal service.  This allowed the Sogdian traders to coordinate activities and kept them abreast of the latest news.     I'm not sure we have a clear indication how long this trip would take.  Theoretically, one could travel from Kashgar to Xi'an and back in well under a year, if one were properly motivated and provisioned—it is roughly 4,000 kilometers, and travel would have likely been broken up with long stays to rest and refresh at the various towns along the way. I've personally had the opportunity to travel from Kashgar to Turpan, though granted it was in the comfort of an air conditioned bus.  Still, having seen the modern conditions, the trip would be grueling, but not impossible back in the day, and if the profits were lucrative enough, then why not do it—it is not dissimilar to the adventurers from Europe in the 16th century who went out to sea to find their own fortunes.  And so the glass bowl likely made its way through the markets of the Tarim basin, to the markets of various capitals in the Yellow River or Yangzi regions—depending on who was in charge in any given year—and eventually made its way to the Korean peninsula and from there to a ship across the Korean strait. Of course, those ships weren't simply holding a single glass vessel.  Likely they were laden with a wide variety of goods.  Some things, such as fabric, incense, and other more biodegradable products would not be as likely to remain, and even glass breaks and oxidizes, and metal rusts away.  Furthermore, many of the goods had likely been picked over by the time any shipments arrived in the islands, making things such as these glass bowls even more rare and scarce. Still, this bowl, whether it belonged to Ankan or not, tells us a story.  It is the story of a much larger world, well beyond the Japanese archipelago, and one that will be encroaching more and more as we continue to explore this period.  Because it wasn't just physical goods that were being transported along the Silk Road.  The travelers also carried with them news and new ideas.  One of these ideas was a series of teachings that came out of India and arrived in China during the Han dynasty, known as Buddhism.  It would take until the 6th century, but Buddhism would eventually make its way to Japan, the end of the Silk Road. But that is for another episode.  For now, I think we'll close out our story of Ankan and his glass bowl.  I hope you've enjoyed this little diversion, and from here we'll continue on with our narrative as we edge closer and closer to the formal introduction of Buddhism and the era known as the Asuka Period. Until then, thank you for listening and for all of your support.  If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.      

EP - 137 Bibhishika || Ankan Chowdhury || Bengali Audio Story || Horror ShonibarerGappo || JamHubStudio 137 Directed by: Indra Narrator: Indra Cast: Bivash - Arfan Ali Khan Anindya - Madhusudan Parua Sucandra/Bubun - Arpita Hazra Supriya - Paoli Dalapati Nagen / Daroan - Krishnendu Patra Animesh - Ashru Kumar Bhattacharya Background Music and Special Effect: Krishnendu Recorded and Mixed by JamHub Studio --- Send in a voice message: https://anchor.fm/jamhubstudio/message

DACAPO - Våra extranummer Vi gör en resa tillbaka i tiden när KIss var farliga. Marko och Bernt gör resan för att möta sin inre 9 respektive 12 åring. Tillbaka till "den mystiska tiden".  Detta har vi pratat om: Loppis, Electric Boys, Jolle, Ankan, billiga CD skivor, billiga LP-skivor, Roney Lundell, Spotify, taktil LP-känsla, tidningen Destroyer, Mari Carlsson + syster, KISS, Strutter, Alivin Stardust - Red Dress, Hotter Than Hell, Donna Summer, The Originals, Kissin' Time, Nothing to Loose, Deuce, Love Theme from Kiss, Fractured Mirror, Fractured II, Black Diamond, 100.000 Years, Alive!, Watchin' You, Got to Choose, Sweet Fanny Adams, Åhléns, Fin Costello, Tiffany, Tidningen Go, Poster, Lars Petersson - Snöret, Red Room Session, Dressed to Kill, Parasite,  Strange Ways, Let Me Go Rock'n'Roll, reklamen för Hotter Than Hell, KISS på Kåren, Kiss Fanservice, Bioreklam, Kiss i Japan, "Bernt pratar KISS på söndagarna", tyska Hotter Than Hell och Alive! från Bellaphon, Dressed to Kill, Neil Bogart, Peter Criss kostym, 10 East 23rd Street, Rock and roll all inte, C'mon and Love Me, She, Kiss på kassettband, Alice Cooper - Billion Dollar Babies, Rock and Roll Over, Demis Roussos, Bill Aucoin's American Express-kort, Skivfabriken, Destroyer, Bob Ezrin,  Destroyer Ressurected, Gröna Lund 1976, Kiss i Sverige-boken, Marilyn Manson, Nürnberg 33, Nürnberg 47, Reeperbahn, Hundarna Brinner, Space Records, Sergelarkaden, Rock and Roll Over, Love Gun, Bob Ezrin, Baby Driver, Take Me, Makin' Love, Love 'em and Leave 'em, Calling Dr Love, Ladies Roon, Christeen 16, Baby Driver, Roon, Carr Jam -21, Love Gun, I Stole Your Love, Pickadoll, Then She Kissed Me, Plaster Caster, Almost Human, Rammsteins avgjutningar, Alive II, peggy Tomakin, the Evolution of KISS, All American Man, Rockin' in the USA, Poster, Soloalbumen, Dynastt, Dirty Livin', 2.000 Man, Unmasked, Is That You?, Gerhard McMahon, Talk to Me, Torpedo Girl, She's European, Naked City, Kiss I Sverige 1980, Kiss Killers.

Bianca Kronlöf, skådespelare, författare och komiker.Bianca har hyllats för sin feministiska satir. Hon har skrivit och spelat med i den prisade serier och även tilldelats Expressens satirpris “Ankan”. Med sin humor och allvarliga och slagfärdiga satir har hon spelat för utsålda hus på teatrar över hela Sverige med flera olika föreställningar.I september 2021 utkom hennes bok "Brev till mannen" på Albert Bonniers Förlag. Boken, som är hennes debut, består av ett antal brev som riktar sig till män som Bianca mött genom livet.Kronlöfs nya tv-serie ”Ta det som en man ” , på SVT har även den män i fokus – men handlar när det kommer till kritan om kvinnor. Tesen är att om män bara kunde vara lite mer som kvinnor, så skulle allt bli bra. Men tänk om maskulinitet inte går att samtala bort? Hosted on Acast. See acast.com/privacy for more information.

Det blåser väldigt och den lilla ankan måste resa. Ankan hamnar på en ny och konstig plats där det är svårt att förstå vad folk säger. Då är det lätt att känna sig ensam. Sagan sändes första gången 2016.Av: Veronica Salinas. Uppläsare: Gizem Erdogan. Musik: Amina Hocine. Producent: Emilia Traneborn. Exekutiv producent: Linda Belanner. 

The concept of Zero Trust has been around for the past decade with varying degrees of adoption. During this podcast, Ajit, Ankan, and Michael discuss the shift from perimeter defense mindset to assumed breach. Our speakers discuss common pitfalls and enablers across the six pillars of Zero Trust: Identity, Data, Application, Network, Devices and Infrastructure. This episode also explores the different elements across people, process, technology and culture needed for a Zero Trust journey.

Julförberedelserna är i full gång hos Hanna Hellquist i Grums och Christopher Garplind ser över google-sökningarna från året som gått. Nyhetsleken är såklart också tillbaka! I dagens vardagsfilosofiska rum gästar idoljury-medlemmen Katia Mosally och komikern Anders Ankan Johansson. Programledare: Christopher Garplind och Hanna Hellquist. 

Annika ”Ankan” Silvennoinen är född och uppvuxen i Borås men bor numer i Jönköping men när vi träffas är det i Borås Dansförenings lokaler. Annika berättar om varför hon tävlar samkönat och i det paret är förare, framtidsplanerna tillsammans med sin sambo och varför hon kallas för Ankan. Vi pratar också om fördelen med att dansa samkönat för att kunna utveckla sin dans.   Trevlig lyssning! Kram! https://www.facebook.com/annika.silvennoinen.12 Annikas Facebook https://www.instagram.com/annikasilvennoinen88/ Annikas Instagram http://borasdansforening.se/  Borås dansförenings hemsida

Dagens klassiska avsnitt är från september 2014. Så här löd beskrivningen då: "Avsnitt 51 av Palmemordspodden - en podcast om Palmemordet. I detta avsnitt så talas det om det mystiska spåret Ostkustfiskarna. Komikern, programledaren och mediafiluren Anders "Ankan" Johansson (han från Anders & Måns) har gedigen fiske-erfarenhet och är därför perfekt anpassad för att ta sig an ämnet. Synd bara att det finns noll information att utgå från. Det snackas gymnasiala smeknamn, vulgära skämt om Lill-Babs, punkbandet Snoddas, och mycket mycket annat. Men mest pratas det om fisk. Inte missa." Prenumerera på Palmemordspodden och få dubbelt upp av klassiska avsnitt plus sprillans nya avsnitt i sin helhet på  underproduktion.se/pmp

En stor krokodil och en anka som ger bekymmer för andra djur. Kort historia om en legend i urskogen där en familjemedlem kan vara vem som helst. --- Send in a voice message: https://anchor.fm/esa-myllyl/message

♦️ আজকের গল্প : কাঁধ।  ♦️ গল্পের লেখক : অঙ্কন মুখোপাধ্যায়।  ♦️ গল্পপাঠে : রণদীপ।  ♦️ গল্পের বিভিন্ন চরিত্রে : তমাল, সায়ক এবং ম্যাক্স।  ♦️ সাউন্ড এডিটিং, শব্দ গ্রহনে এবং সমগ্র পরিচালনায় : ম্যাক্স।  ♦️ পোস্টার ডিজাইন : কভারম্যান অভিব্ৰত।

I det tjugoandra avsnittet av Snöskoterpodden gästas vi av en legend i skotervärlden, nämligen Anders "Ankan" Olsson som medverkat i ALLA Ruffriders-filmer. Vi pratar om uppväxten i Umeå och livet i allmänhet, hur man kombinerar småbarnsliv med skoteråkning och vad som skiljer dagens åkning mot dåtidens. Vi går även igenom roliga Ruffriders-historier och jag ställer frågan som förmodligen hela Sverige vill ha svar på; "Kommer det någon ny Ruffriders-film?". Det och mycket mer får ni i detta fullspäckade avsnitt. Följ gärna @Snoskoterpodden på Instagram. Önskar dig ett mycket trevligt lyssnande! - Snöskoterpodden produceras i samarbete med Polaris Scandinavia.

Veckans LT kretsar kring bland annat den lama ankan Löfvens duckande, pandemiskt bidragsfusk, den postmoderna coroneättestupan, Moderaternas globalistnestorer, ett potentiellt alltmer normaliserat SD och karlssonskt rödingkäbbel.Och som brukligt mycket annat också, förstås. Lyssna och njut för knug och fosterland!• Förtydligande om SD:s urvalsprocess och annan info• Ytterligare regeringsmiljarder till rakning• Jimmie-san droppar i förtroende men axxar socialmedialt• S tar hem auktoritetstrogna kvinnor och befäster sin starka opinionsposition• VBK gör den sverigedemokratiska coronaprocessen kort ...• ... men SD rekylar tillbaka med särskild riksdagsdebatt om äldre• Vinge och Kristersson: SD här för att stanna vid förhandlingsbordet• Neokonservative SD-Tåbbä gör sitt våul: Förbjud AFA och NMR• Köttbullepatrioten Karlsson polisanmäld ännu en gång• Antipekingska lamankan Löfven duckar både medier och utvärderingar – antisemitvarnar istället• Mångkulturella sprängningar går boom trots coronakaos• Vi har varit naiva del 33: massivt coronafusk ska stävjas med utredande antifuskgeneral• Tuffe Uffe styv i korken – näringslivet™ måste räddas med expertgrupp• Anders Borg tittar fram ur skumma skuggorna för veckans globalistrecension• Likaså kvider M-globalismens grand old man Carl Bildt om EU-flaggans tillfälliga avskaffande• Våldtäktsdömt M-kommunalråd i Motala klamrar sig fast• Svenskt Näringsliv misslyckas med fräck resebranschshillande coronakupp• Veckans fadäser: Ullenhag flyttar ambassadörspallen till Israel och FI kräver förlossningsvård för "män"Twitter: https://twitter.com/lognarnastempelFacebook: https://www.facebook.com/Lögnarnas-tempel-110919467157772/Spreaker: https://www.spreaker.com/show/4228256Spotify: https://open.spotify.com/show/2TKA1iFGnjpLzpV6lFIQajYoutube: https://www.youtube.com/channel/UC2X8BgVsNWqcy11mOMU0W5QVK https://vk.com/lognarnastempelTelegram https://t.me/lognarnastempelMail lognarnastempel@tutanota.comStötta oss här https://www.patreon.com/lognarnastempel

Asuntoon tunkeutuja, somehaaste ja “kumman valitset”-peli.

VEM: Anders Ankan JohanssonYRKE: Komiker och programledareAVSNITT: 404OM: Att göra film, att måla på natten utan cigg, Anders & Måns, spex, att spela i punkband med Lars Winnerbäck, Jönssonligan, Så funkar det, stand up, kärleken till Linköping, jobba på förskola, panikångest, Hans af Klas och givetvis en hel del om att gå att lägga sig med sig själv.SAMTALSLEDARE: Kristoffer TriumfPRODUCENT: Mattias Nordgren (vik)DISTRUBUTION: AcastKONTAKT: MAIL och INSTAGRAM See acast.com/privacy for privacy and opt-out information.

Timo ja Västi ovat jälleen Laurin kanssa studiossa, kun Sivistyssanabattlessa arvuutellaan eri fobioita.

Anser komikern och skådespelaren Anders "Ankan" Johansson att det inte finns några genvägar till den perfekta lönnäsan? Förstår han inte när det är okej att sluta klappa med på konsert? Och har han misslyckats så kapitalt med att knäppa upp en bh att han på något sätt knäppte den ÄNNU hårdare och än i dag inte riktigt förstår hur det gick till? See acast.com/privacy for privacy and opt-out information.

Få har väl vårdat sin dialekt så fint som Anders Johansson? Hans östgötska sitter så djupt att Vanheden, spelad av Ankan, fått bli östgöte i den kommande nya Jönssonliganfilmen.Innan Anders blev Ankan bodde han i Vidingsjö i Linköping och spelade i punkbandet Snoddas. Men under studentåren i Lund mötte han Måns Nilsson och tillsammans har de blivit ett radarpar i radio, tv och på scen. För er som kanske missat det är deras gamla radiokoncept ”Så funkar det” numera en strålande podd.När Ankan gästar Kvar i Stan blir det prat om åren i Linköping, om att träffa Måns och få en helt ny bild av vad vänskap kan vara och om varför han blev komiker. See acast.com/privacy for privacy and opt-out information.

Ankan har ett stökigt gäng att basa över. Det slarvas med tider, pratas och det känns allmänt som om hon är dagisfröken. Hur ska hon vinna sitt teams respekt? Ledarskapsexperten Sofia Norberg svarar. Maila din fråga om ledarskap till ledarskapsdags@kunskapsgruppen.se

Sheriffen, Emil "Ankan" Knutsson och Roger-Pablo gafflar om nattens Super Bowl. Är Tom Brady den störste QB´n någonsin? Fortsätter han? Fortsätter "Gronk"? Hur går Rams vidare efter detta debakel? Svaren får du i detta avsnitt. Avsluta säsongen med oss. Puss och tack för att just DU lyssnar.

Gnistan Ohlsson, Sheriffen och Rams-fantasten Emil "Ankan" Knutsson summerar det som i vanlig fotboll kallas "kvartsfinalerna" och djupdyker i "semifinalerna" som vankas denna söndag. Saints VS Rams och Chiefs VS Patriots. God lyssning!

Now dig this! Gitarristen/sångaren Conny Bloom och basisten Andy "Ankan" Christell berättar om nya plattan The Ghost Ward Diaries och livet nu och då med det legendariska rockbandet Electric Boys. För 30 år sen fick de en stor hit med "All lips n' hips" men nu är formen bättre än någonsin.

Sheriffen och Emil "Ankan" Knutsson i studion, lilla snutteponken Gnistan Ohlsson är med via telefon. Sjuk? Nee, mest klen. Det snackas om allt ifrån spöken, trasiga knän och slutspelsracet till look-alikes. Enjoy!

Ankan är med även denna vecka och bjuder på sin take på vilka lag som tar sig till slutspel från AFC. Det blir även snack om förra helgen samt vilka matcher du ska hålla ett öga på under kommande och givetvis tips på hur du ska lägga stålarna!

Den här veckan är Sheriffen iväg och njuter av annat på varmare breddgrader, det betyder att Emil Ankan Knutsson hoppar in och bland annat levererar en lista på lagen från NFC som tar sig till slutspel. Det blir så klart även alla möjliga tips på hur du ska lägga pengarna den här veckan!

MACK-podden - ett öra bakom standup-kulissen! Hur är det att vara komiker, hur skriver man, och hur jobbar man? Hur är det att ha ett dåligt gig, och hur blir man egentligen bra? Avsnitt 2. Denna gång har vi träffat Anders 'Ankan' Johansson och Marika Carlsson! Ankan uppträder på MACK den 5/10

Tomas Forsbäck 6.8.2017

Det fjärde av sommarens fyra best of-program hittar du här! Tomas Högblom guidar dig igenom tankar om brott och straff och du får även höra klassiska Della Arte inslag: "Ankan avlivar sin katt tre gånger" "Jonatan har blivit utslängd" från lill-Skansen från avsnitt 9 "Hur mår Jens Liljestrand?" från avsnitt 14 "Folkoperans vårsatsning" från avsnitt 15 "Lantz är tillbaka som Björne" från avsnitt 25 "Den oklara chefen" från avsnitt 23 Della Classico sätts ihop och klipps av Niklas Runsten See acast.com/privacy for privacy and opt-out information.

Det fjärde av sommarens fyra best of-program hittar du här! Tomas Högblom guidar dig igenom tankar om brott och straff och du får även höra klassiska Della Arte inslag: ”Ankan avlivar sin katt tre gånger” ”Jonatan har blivit utslängd” från lill-Skansen från avsnitt 9 ”Hur mår Jens Liljestrand?” från avsnitt 14 ”Folkoperans vårsatsning” från avsnitt…

Ankan har smsat med Zara Larsson och köpt ett digitalt trumset. Jonatan har bytt hotellrum! I sportdelen handlar det om att Hammarby säljer sin supertalang och flygturbulens för damkronorna! Även om att Leif Boorks sjuka beteende. Avslutningsvis om försvaret av våld på läktarna och Tack till vår sponsor Bethard.com! Della Monde klipps av Niklas Runsten

Ankan har smsat med Zara Larsson och köpt ett digitalt trumset. Jonatan har bytt hotellrum! I sportdelen handlar det om att Hammarby säljer sin supertalang och flygturbulens för damkronorna! Även om att Leif Boorks sjuka beteende. Avslutningsvis om försvaret av våld på läktarna och Tack till vår sponsor Bethard.com! Della Monde klipps av Niklas Runsten See acast.com/privacy for privacy and opt-out information.

Ankan har blivit extremt känslig för stresspåslag och Simon har missat tandläkarebesök! I sportdelen idag handlar det om supporterbråk i kvalet till hockeyallsvenskan! Även om sporten skidorientering! Tack till vår sponsor Bethard.com! Della Monde klipps av Niklas Runsten See acast.com/privacy for privacy and opt-out information.

Ankan har blivit extremt känslig för stresspåslag och Simon har missat tandläkarebesök! I sportdelen idag handlar det om supporterbråk i kvalet till hockeyallsvenskan! Även om sporten skidorientering! Tack till vår sponsor Bethard.com! Della Monde klipps av Niklas Runsten

Ankan har nytt kontor och har där träffat Ulf Elving! Simon har haft ett Stockholms-skämt på repeat i huvudet! I sportdelen idag handlar det om att Ankan stängde av Barcelona-PSG-matchen… Simon pratar om sin favoritsport att läsa om: Formel 1. Även om innebandylandslaget och även om begreppet ”derby”! Tack till vår sponsor Bethard.com! Della Monde…

Ankan har nytt kontor och har där träffat Ulf Elving! Simon har haft ett Stockholms-skämt på repeat i huvudet! I sportdelen idag handlar det om att Ankan stängde av Barcelona-PSG-matchen… Simon pratar om sin favoritsport att läsa om: Formel 1. Även om innebandylandslaget och även om begreppet ”derby”! Tack till vår sponsor Bethard.com! Della Monde klipps av Niklas Runsten See acast.com/privacy for privacy and opt-out information.

Ankan har varit med i Så ska det låta och även uppträtt i Linköping. K har varit en vecka på landet! I sportdelen idag handlar det om Börje Salmings barnuppfostran, Fed Cup i tennis. Även om Zlatan-nyheter och ännu en sparkad hockeytränare! Tack till vår hårda sponsor bethard.com! Della Monde klipps av Niklas Runsten.

Ankan har varit med i Så ska det låta och även uppträtt i Linköping. K har varit en vecka på landet! I sportdelen idag handlar det om Börje Salmings barnuppfostran, Fed Cup i tennis. Även om Zlatan-nyheter och ännu en sparkad hockeytränare! Tack till vår hårda sponsor bethard.com! Della Monde klipps av Niklas Runsten. See acast.com/privacy for privacy and opt-out information.

Ett riktigt roligt avsnitt!!! Chippen & Ankan om bl.a en ny sketch till telefonsupporten

Ankan och K tar sena kvällspasset efter att Ankan haft en stressig dag som slutat med att Jonatan räddat honom. K har fått en ursäkt av Postnord. Sen handlar det om rättegången mot Zlatan, ryska dopingfall, Red Bulls hatade fotbollslag och Della Sport Cup i bordshockey 7 januari i Eskilstuna. Sponsor var som alltid Bethard.com See acast.com/privacy for privacy and opt-out information.

Ankan och K tar sena kvällspasset efter att Ankan haft en stressig dag som slutat med att Jonatan räddat honom. K har fått en ursäkt av Postnord. Sen handlar det om rättegången mot Zlatan, ryska dopingfall, Red Bulls hatade fotbollslag och Della Sport Cup i bordshockey 7 januari i Eskilstuna. Sponsor var som alltid Bethard.com

Sheriffen & Gnistan får besök av Svenska Landslagets RB Emil "Ankan" Knutsson som hjälper till att snacka om slutspelet som närmar sig samt veckan som har varit. Det avslöjas också något som kan få vilken Running Back som helst att börja dregla av lycka och en hel del snack om tredje sista veckan av NFL.

Simon är tillbaka och han har fått barn! Ankan har varit på pysseldag hos framgångsrika och känt sig liten! I sportdelen idag handlar det om hästar och fälttävlan! Även om att hitta på nyheter och bråket mellan Boork & Eliasson. Avslutningsvis om det nya NHL-laget Golden Knight’s! Della Sport sponsras av bethard.com, tack! Della Sport klipps av Niklas Runsten See acast.com/privacy for privacy and opt-out information.

Simon är tillbaka och han har fått barn! Ankan har varit på pysseldag hos framgångsrika och känt sig liten! I sportdelen idag handlar det om hästar och fälttävlan! Även om att hitta på nyheter och bråket mellan Boork & Eliasson. Avslutningsvis om det nya NHL-laget Golden Knight’s! Della Sport sponsras av bethard.com, tack! Della Sport…

Ankan har fått ett erbjudande han inte kan motstå och K hatar Åhléns. Dessutom stor innebandyspecial och lite om Zlatan. Sponsor är bethard.com men det vet väl alla nu? See acast.com/privacy for privacy and opt-out information.

Ankan har fått ett erbjudande han inte kan motstå och K hatar Åhléns. Dessutom stor innebandyspecial och lite om Zlatan. Sponsor är bethard.com men det vet väl alla nu?

Ankan har märkt att han är undernärd och Jonatan har utvecklats som människa! I sportvärlden handlar det om boxning och ordkrig! Jonatan har insett att fakta fuckar upp sina spaningar! Avslutningsvis tar Ankan vid där Simon har varit tidigare: det handlar om tydlighet. Tack till vår mest behövda sponsorn bethard.com Della Monde klipps av Niklas…

Ankan har märkt att han är undernärd och Jonatan har utvecklats som människa! I sportvärlden handlar det om boxning och ordkrig! Jonatan har insett att fakta fuckar upp sina spaningar! Avslutningsvis tar Ankan vid där Simon har varit tidigare: det handlar om tydlighet. Tack till vår mest behövda sponsorn bethard.com Della Monde klipps av Niklas Runsten See acast.com/privacy for privacy and opt-out information.

Ankan har varit på en musikalskådisfest, igen! Jonatan har blivit kompetent! I sportens värld handlar det om attacken på Jordan Larsson och nya tag mot huligansim! Även om helvetet i IBK Linköping och avslutningsvis om ”haka-dansen”! Tack till vår älskade sponsor bethard.com Della Monde klipps av Niklas Runsten

Ankan har varit på en musikalskådisfest, igen! Jonatan har blivit kompetent! I sportens värld handlar det om attacken på Jordan Larsson och nya tag mot huligansim! Även om helvetet i IBK Linköping och avslutningsvis om ”haka-dansen”! Tack till vår älskade sponsor bethard.com Della Monde klipps av Niklas Runsten See acast.com/privacy for privacy and opt-out information.

Ankan har fikat på ett kristet café i Linköping! K har tänkt på kastratsångare och även sett att Peter Jihde är aktuell med sin diabetesbok… I sportens värld handlar det om tacklingar i hockey! Även om Karlstads form i innebandyligan och Ankans vinkel på hästolycka på Jägerso! Avslutningsvis om att sportexpressen skriver om vad Paolo…

Ankan har fikat på ett kristet café i Linköping! K har tänkt på kastratsångare och även sett att Peter Jihde är aktuell med sin diabetesbok… I sportens värld handlar det om tacklingar i hockey! Även om Karlstads form i innebandyligan och Ankans vinkel på hästolycka på Jägerso! Avslutningsvis om att sportexpressen skriver om vad Paolo Roberto skrivit om Trump på instagram. Tack till vår sponsor bethard.com! Följ dom på sociala medier! Della Monde klipps av Niklas Runsten See acast.com/privacy for privacy and opt-out information.

Då har det blivit dags för andra halvan av komikerduon Anders och Måns att gästa Arkiv Samtal. Twitter: @gardenfors #arkivsamtal Instagram: @gardenfors Snapchat: gardenfors Facebook: Arkiv Samtal - eftersnackgruppen See acast.com/privacy for privacy and opt-out information.

Ankan har märkt att det varit Halloween och tänkt på barn som vill ha godis. Jonatan har försökt skicka ut tröjor som han har lovat och även om att hans barn går på simskola. I sporten idag pratas det om de avstängda i simlandslaget och finalen i TV-pucken! Även om varför Malmö vann Allsvenskan och…

Ankan har märkt att det varit Halloween och tänkt på barn som vill ha godis. Jonatan har försökt skicka ut tröjor som han har lovat och även om att hans barn går på simskola. I sporten idag pratas det om de avstängda i simlandslaget och finalen i TV-pucken! Även om varför Malmö vann Allsvenskan och publikrekord i damhockeyn! Tack till bethard.com! Följ dom på sociala medier! Della Monde klipps av Niklas Runsten See acast.com/privacy for privacy and opt-out information.

Ankan har sett ett helt vanligt klipp och har avlivat sin katt TRE GÅNGER! K har kommit på en ny sak när han handlar och har börjat göra telefonintervjuer! I avsnittet pratar Ankan om ryska hackers och cykeldopning! K jämför åldersproblem för hockey- och fotbollsspelare samt pratar om Marko Jantunens drogproblem. Även om att KD har lärt sig av fotbollsspelare och att Lina Länsberg troligtvis är masochist. Tack till vår hårda och tuffa sponsor bethard.com Glöm inte att köpa biljetter till Della Grande! Della Sport klipps av Niklas Runsten See acast.com/privacy for privacy and opt-out information.

Ankan har sett ett helt vanligt klipp och har avlivat sin katt TRE GÅNGER! K har kommit på en ny sak när han handlar och har börjat göra telefonintervjuer! I avsnittet pratar Ankan om ryska hackers och cykeldopning! K jämför åldersproblem för hockey- och fotbollsspelare samt pratar om Marko Jantunens drogproblem.Även om att KD har…

Vad gör Jens för att öka intresset bland sina spelare i Malmö till matchgenomgångarna? Lasse saknar att längta efter de stora evenemangen inom sporten, idag när nästan allt finns tillgängligt. Tommy tar hjälp av Arne och Ankan i kärleksbombningen av Wien 1987. Och vad ska kärleksbombas i nästa avsnitt?

Ankan har fått sin väska stulen och berättar backstagehemligheter på teatern! Simon har kommit på att man får självförtroende av alkohol! Han har även varit på dop! Ankan pratar om det nya fokuset inom hockeyn: tekningar! Det pratas även om hur mycket vi litar på experter i sportens värld! Även om den nya förbundskaptenen för kanotlandslaget och Simon har tänkt lite på paralympics! Stort tack till vår sponsor bethard.com! Köp biljetter till Della Grande, Sveriges enda riktiga podcastgala, den 19 oktober på Scalateatern! Della Sport klipps av Niklas Runsten! See acast.com/privacy for privacy and opt-out information.

Ankan har fått sin väska stulen och berättar backstagehemligheter på teatern! Simon har kommit på att man får självförtroende av alkohol! Han har även varit på dop!Ankan pratar om det nya fokuset inom hockeyn: tekningar! Det pratas även om hur mycket vi litar på experter i sportens värld! Även om den nya förbundskaptenen för kanotlandslaget…

När vi nu går in i Superugen, gästas veckans BBpodd givetvis av Blåvitts för tillfället hetaste dansk, Jakob Ankersen! Vi diskuterar allt från Jakobs eventuella framtid som forward till Thomas "Määds" Mikkelsens totalt otydbara dialekt. Dessutom gör sågen en hård analys av de senaste svenska och norska landslagsuttagningarna! For information regarding your data privacy, visit acast.com/privacy

Magnus Nyström See acast.com/privacy for privacy and opt-out information.

Vad händer om man väcker en Clownfisk? Vilken är världens bästa uppfinning? Varför går människan på två ben? Allt detta och mycket mer svarar vi och Anders "Ankan" Johansson på under mer eller mindre ordnade former. See acast.com/privacy for privacy and opt-out information.

Han är en tvättäkta solnait och ur AIK:are. Han har aldrig representerar någon annan klubb än AIK som spelare eller ledare. Tillsammans med Arne Hegerfors bildade han under många år ett folkkärt kommentatorspar. Hör honom... See acast.com/privacy for privacy and opt-out information.

Avsnitt 51 av Palmemordspodden - en podcast om Palmemordet. I detta avsnitt så talas det om det mystiska spåret Ostkustfiskarna. Komikern, programledaren och mediafiluren Anders "Ankan" Johansson (han från Anders & Mans) har gedigen fiske-erfarenhet och ar därför perfekt anpassad for att ta sig an ämnet. Synd bara att det finns noll information att utgå från. Det snackas gymnasiala smeknamn, vulgära skämt om Lill-Babs, punkbandet Snoddas, och mycket mycket annat. Men mest pratas det om fisk. Inte missa.

ep 74 Döda ankan - Christopher är i Danmark och Nisse i Stockholm. Du får vara var du vill. Tack Tack Tack till Emil Hasselqvist som klipper och räddar dålig inspelning. Boka biljetter till sommarens turné påwww.skargardsskrattet.seNi når oss som vanligt på info@nadda.se alt Twitter: @nissehallberg @chrislinnell alt följ oss på Instagram: nissehallberg, clinnell

Anders Johansson, Soran Ismail & Petter Bristav pratar fotboll i typ två minuter. See acast.com/privacy for privacy and opt-out information.

Stefan Ladhe och Thomas Magnusson samtalar om målvaktsspel i ishockey. I veckans avsnitt får vi träffa Anders "Ankan" Svensson, målvaktscoach i Växjö Lakers. Dom kommer också prata om landslagsveckan och OS. Om att dela med sig av erfarenhet för att få utveckling. En intressant intervju i Radiosporten väckte tankar... och mycket mycket mer.... Välkommen!

Stefan Ladhe och Thomas Magnusson samtalar om målvaktsspel i ishockey. I veckans avsnitt får vi träffa Anders "Ankan" Svensson, målvaktscoach i Växjö Lakers. Dom kommer också prata om landslagsveckan och OS. Om att dela med sig av erfarenhet för att få utveckling. En intressant intervju i Radiosporten väckte tankar... och mycket mycket mer.... Välkommen!

Roliga timmen med "Anders och Måns"-Anders aka Ankan Johansson. Emma har förberett en fiskedamm och tagit fram ett diagnostiskt prov som går ut på att gissa vilket djur som låter och vilken åkomma det har. Anders håller i en tävling och så blir det förstås fredagskaraoke.

Annika Jankell firar in julen tillsammans med de folkkära rösterna bakom älskade tecknade figurer. Vi möter Sveriges Kalle Anka Andreas Nilsson, Rikard Wolff som är rösten till Scar i Lejonkungen och Pontus Gustafsson alias Mowgli i Djungelboken. Walt Disneys absoluta Snövit-favorit var Tatiana Angelini, vi träffar hennes dotter Michaela Jolin. Vi tar oss också in bakom kulisserna när en ny tecknad film dubbas. Dessutom är vi hemma hos levande legenden, rösten vi förknippar med julafton, Bengt Feldreich. Medverkar i programmet gör även Aladdin (Peter Jöback) och Belle (Sofia Källgren).

Vi snackar döv humor, 3D-film, jultidningar mm. Veckans bonusintervju: Anders "Ankan" Johansson

Stefan Ladhe och Thomas Magnusson samtalar om målvaktsspel i ishockey. I det tionde avsnittet pratar dom bl.a med Tre Kronors målvakter under första VM lägret: Gustaf Wesslau, Johan Backlund och Linus Ullmark. Men också målvaktstränarna Anders "Ankan" Svensson, Växjö och William Rahm, HV71. Helt enkelt ett fullspäckat avsnitt!