Podcasts about banishment

CW: Suicide This episode we are talking about Law and Order--where Ritsuryo system gets its name.  We are going to look at some of the underlying theory of how the government was set up and then some of the new laws people were expected to follow and examples of punishment--as well as pardons and general amnesties. For the blogpost, check out:  https://sengokudaimyo.com/podcast/episode-145 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 145:  Law and Order in the Reign of Temmu     The sound of struggle could be heard, as a man, hands bound behind him, was roughly brought into the courtyard by several sturdy men.  They thrust him roughly to the bare ground in front of the pavilion.  The man's clothes were disheveled, his hair was unkempt, and his right eye was swollen shut.  He was a stark contrast from the four officials standing over him, and even more from those who stood in the pavilion, above, prepared to dole out judgment.  A clerk was handling the paperwork at a nearby desk, but the court official already knew this case.  He had read the reports, heard the testimony of the witnesses and, to top it all off, he had read the confession.  It seems it had taken some coercion, but in the end, the criminal before him had admitted to his wrongdoing. And thus the official was able to pronounce the sentence with some sense of moral clarity.  After all, if this man was innocent, why would he confess?  On the other hand, if he were truly innocent, how would he even have come to their attention?  Even if he was not guilty of this crime, if he had been such an upstanding citizen, why would his neighbors have accused him in the first place?  One way or another, justice was being done.     We remain—for at least the next couple of episodes—firmly in the reign of Ohoama, aka Temmu Tennou.  There is a lot more in this reign, and we are reaching a period where we won't be able to cover nearly as much as previously, so we'll have to summarize some things, but there is still a lot here to discuss.  Last episode we looked at what was happening outside of the court.  This episode we turn our attention back to the center, and specifically, what law and order meant in Ohoama's time. This period is called the Ritsuryo period, and as the name indicates, it is characterized by the set of laws and accompanying penal codes, the ritsu and the ryo.  Most of these codes are no longer extant, only known to us by other sources which contain only fragments of the originals.  But it was this adoption of a continental style of law that seems to most characterize this period.  So this episode, we are going to look at the project Ohoama kicked off to establish  one such law code —possibly even the first actual—for Yamato, as well as some of the examples of how law and order were enforced. In Episode 143 we talked about Ohoama's  historiographical project, which kicked off in the third month of 681 and culminated in the very chronicles we have been poring over.  However, a month before that, we see the start of a different and likely more immediate project, as the sovereign ordered work to begin on a new legal code.  This task was decreed from the Daigokuden to all of the Princes and Ministers -- who were then cautioned to divide it up and take it in shifts, since after all, they still needed to administer the government.  And so this division of labor began. The code would take years to compile, so, like so many of the ambitious projects of this reign, it was not quite ready by the time of Ohoama's death in 686.  In fact, it wouldn't be promulgated until 689, and even then that was only the "Ryou" part of the "Ritsuryou"—that is to say it contained the laws, the "ryou", but no the penal code, or "ritsu".  Still, we are told that the total body of laws was some 22 volumes and is known today as the Asuka Kiyomihara Code.  It is unfortunately no longer extant—we only have evidence of the laws based on those edicts and references we see in the Nihon Shoki, but it is thought by some to be the first such deliberate attempt to create a law code for Yamato.  We do have an earlier reference to Naka no Ohoye putting together a collection of laws during his reign, known as the Afumi Code, but there is some question as to whether that was actually a deliberate code or just a compilation of edicts that had been made up to that point.  These various codes are where the "Ritsuryo" period gets its name, and the Asuka Kiyomihara Code would eventually be supplanted in 701 by the Taihou code—which is one of the reasons why copies of previous codes haven't been kept around.  After all, why would you need the old law code when you now have the new and improved version? This also means that often, when we don't have other evidence, we look to later codes and histories to understand what might be happening when we get hints or fragments of legal matters.  The Chronicles often make note of various laws or customs, but they can be sparse on details.  After all, the main audience, in the 8th century, would be living the current law codes and likely understood the references in ways we may have to work out through other sources. As for the Kiyomihara Code, there are further notes in the Chronicles that seem to be referencing this project.  Besides the obvious—the new laws that were promulgated through various edicts—we see a few entries sprinkled throughout that appear to be related to this project.  First, I would note that in the 10th month of the same year that they started the project, 681, there was issued an edict that all those of the rank of Daisen on down should offer up their admonitions to the government.   Bentley notes that Article 65 of the Statutes on Official Documents provides a kind of feedback mechanism via this admonitions, where anyone who saw a problem with the government could submit it to the Council of the State.  If they had a fear of reprisals they could submit anonymously. This entry for the 10th month of 681 could just refer to a similar request that all those who had a problem should report it so it could be fixed, but in light of several other things, I would also suggest that it was at least in line with the ongoing efforts to figure out what needed to be figured out vis a vis the laws of the land.  Later, in the 8th month of 682 we see a similar type of request, where everyone from the Princes to the Ministers were instructed to bring forward matters suitable for framing new regulations.   So it looks like that first year or so there were, in a sense, a lot of "listening sessions" and other efforts going on to give deliberate thought to how the government should operate.  A few days later in 682 the Chronicles tell us that the court were working on drawing up the new laws, and as they did so they noticed a great rainbow.  Bentley suggests that this was an auspicious sign—even Heaven was smiling on the operation. So we know that there was lawmaking going on.  But what did these laws actually look like? This episode we are going to look at both criminal law – crimes and punishments, and gow they could be mitigated as well as those laws that were less about criminal activities and more about how the state itself was to be run. As I just stated, a lot of the laws and edicts are not necessarily about criminal activities.  Many of them are about the government and how it works—or at least how it is supposed to work.  Some of this helps to reveal a bit about the theoretical and philosophical underpinnings of this project.  That said, I'm not always sure that Ohoama and his officials were necessarily adherents to those philosophies or if they saw them more as justifications fro their actions.  And, in the end, does it matter?  Even if they weren't strict Confucianists, it is hard to argue that Confucian theory didn't loom large in their project, given its impact on the systems they were cribbing from.  Furthermore, if we need to extrapolate things that go unsaid, we could do worse than using Confucianism and similar continental philosophies as our guide, given what we see in the record.  A particularly intriguing record for understanding how that government was supposed to work is a declaration that civil and military officials of the central and provincial governments should, every year, consider their subordinates and determine what promotions, if any, they should receive.  They were to send in their recommendations within the first ten days to the judges, or "houkan".  The judges would compare the reports and make their recommendations up to the Daibenkan—the executive department of the Dajokan, the Council of State.  In addition, officers who refused orders to go on various missions for the court were ineligible for promotion, unless their refusal was specifically for genuine illness or bereavement following the loss of a parent. This feels like an important note on how the whole bureaucratic appointment and promotion system worked.  It actually follows early ideas of the meritocratic bureaucracy that was at the heart of how the government was supposed to work.  It isn't quite the same as magistrates roaming the land and seeking out talented individuals, but it still demonstrates a promotion system that is at least nominally about the merit of the individual and not solely based on personal patronage—though I'm sure the sovereign, the sumera no mikoto, or tennou, could still issue promotions whenever he so wished. And as cool as I find all that to be, I think the piece that I find particularly fun is the fact that they had to specify that only a "genuine" illness was a valid excuse.  That suggests to me that there were people who would feign illness to get out of work.  In other words, faking a sick day is nothing new and you could totally have a ritsuryo version of "Ferris Buehler's Day Off". This meritocratic idea seems to be tempered a bit a few years later, in 682.  We see an edict that not only describes the language and character of the court ritual, but also talking about verifying the lineage and character of anyone who applies for office.  Anyone whose lineage was found to be less than sufficient would be declared ineligible, regardless of whatever else they had done. And this is the tension of trying to overlay a theoretical system, based on the idea of merit, on a hereditary aristocracy.  In a meritocracy, one wouldn't blink twice at a person from a "lesser" ranked family making their way up and above those of "superior" families.  Then again, you probably wouldn't have families ranked in a hierarchy, anyway.  I feel like we've touched on this in a past episode, somewhere, but it isn't the last time we'll be talking about this.  After initially adopting the system as it theoretically should be, the cultural pressures of the elite nobles would start to shape the government into something that was not quite so threatening to the power of those elite families.  After all, those families held a lot of power—economic, political, and otherwise—and, as elites throughout history have done, they would do whatever they could to hold onto that power. This is actually something we see on the continent.  Whatever sense of justice or equality may have lay at the heart of the theory behind good governance, it was always going to be impacted by those with resources and the familial connections that bind people together.  For instance, it was the wealthy who would have the money and leisure time to be able to hire tutors, acquire books, and spend time studying and learning—something that is hard to do if you have to help your family work in the fields.  And the court would always be a place of politics, which was fueled by wealth and connections.  No doubt, if you asked someone of the time, they would say that the "correct" thing to do would be to work your way up from the bottom, starting from a low ranked position and climbing up based on their good deeds.  That's all well and good, but then we see preference given to the highest nobles, with their own progeny getting a jump on things by being automatically placed higher in rank.  With only a finite number of positions in the government, this meant  that climbing through the ranks would be almost impossible at some point, as there just weren't enough positions for those qualified to take them. This is an all-too-common problem, regardless of the actual system of government.  The powerful and wealthy have always had a leg up—though sometimes more than others. That isn't to say that those less fortunate were always ignored.  For instance, early in his reign, Ohoama made a decree to divide the common people—those who were not members of the royal family, so not princes or princesses—into three different classes, Upper, Middle, and Lower, all based on their wealth or financial status.  Only the two lower groups were eligible for loans of seed rice, should they need it.  That isn't so different than a lot of modern, means-tested government assistance programs, when you think about it.  The idea of breaking up groups into an "Upper", "Middle", and "Lower" category is found elsewhere—Bentley notes Article 16 of the Statutes of Arable Land dividing up families who planted mulberry.  "Ryou no Shuuge", a 9th century commentary on the Yoro law-code, notes that, at least by that time, the three categories were based on the number of people in a given household, not just the total wealth, it would seem.     Other decrees help us understand the make-up of the court, such as decree in the 8th month of 679, with the sovereign requesting that various houses send women to work in the court.  Bentley notes that this is very similar wording to Article 18 of the statutes of the Rear Palace, where the sovereign's consorts lived.  He also mentions a note in Ryou no Shuuge stating it was specifically women from noble families in the capital city and nearby who were employed for low-level tasks in the palace.     Continuing with the ordering of the government, in the third month of 681, Ohoama went to the well of the New Palace—the Nihi no Miya—and he ordered the military drums and other instruments to be played.  In the continental style, music was an important part of the military, with certain instruments and tunes that would be played for a variety of purposes.  It is unclear that the archipelago had such a detailed history of military music, and so it seems that this is in emulation of the continental practice. Then, in the 5th month, Ohoama had to crack down on another practice that was apparently taking off with the various public functionaries.  As we noted, earlier, public functionaries were reliant on their superiors, the judges, and then the Council of State for their promotion.  However, some appear to have found another way to garner favor, and that was through female palace officials—those working in the private quarters.  Those palace officials would have access to the sovereign and his families—his queen and various consorts.  And of course, if Ohoama heard good things about a person, then perhaps he would put them forward for promotion.  At the very least, if that person's name came forward, it might be well thought of.  And so public functionaries had taken to paying their respects to the women working in the palace.  Sometimes they would go to their doors and make their case directly.  Other times they would offer presents to them and their families.  This was clearly not how the system was intended to work.  As such, Ohoama told everyone to knock it off—should he hear about anyone trying this in the future, then the offenders would be punished according to their circumstances. Of course, I would note that this only would be a problem if the individuals were caught.  If the rest of Japanese history—heck, world history—is anything to go on, then humans are going to human and the court was no doubt deeply steeped in political maneuvering of all kinds.  I imagine that this practice never fully stopped, but it probably stopped being quite as blatant—for now. Continuing with the development of how the government operated, we get the entry for the 28th day of the 3rd lunar month of 682.  It starts with various sumptuary laws, with Princes down to public functionaries no longer wearing specialized caps of office—effectively getting rid of the idea of "cap-rank".  They also would no longer wear the aprons, sashes, or leggings that were part of the previous outfit.  Likewise the Uneme and female palace officials would no longer wear the elbow-straps or shoulder-scarves.  This appears to have moved the court closer to what the continent was wearing at the time, with belted garments based on clothing not too dissimilar from what was found across the Silk Road, to be honest.  They also discontinued all sustenance-fiefs for Princes and Ministers.  Those had to be returned to the State.  Presumably their salaries would then come from any stipends associated with their rank, instead.  This doesn't seem all that connected with the other edict, focused on clothing and rank, except that is part of the further centralization of power and authority—all taxes were to go to the central government and then get parceled out, and everyone—or at least those in the court—were to conform to a standard uniform.  That said, for all that it may have been the intent, as we shall see, the court would never fully get rid of the idea of privately held tax land—it would just take different forms over time. Later, we get more sumptuary laws, some about what the people of the court would wear, but others that were more general.  Sumptuary laws are laws specifically focused on controlling things such as expenditures or personal behavior—including what one wore and how they expressed themselves--and they are generally made to help order society in some way.  There were a lot of cultures where purple, for instance, was reserved for royalty—often because of how expensive it was and difficult to make.  Wearing an expensive purple fabric could be seen as an expression of wealth—and thus power—and that could feel like a challenge to those in power themselves.  It probably also meant that there was enough dye for the royal robes and it was not nearly so scarce. In other instances, we see sumptuary laws to call out people of certain groups.  Some laws are to distinguish an in-group, and others to call out a group to be set apart from society.  Other such laws were made to distinguish between social constructs such as caste or gender.  Even today we have a concept of "cross-dressing" as we have determined that certain clothing or styles are seen as either more masculine or feminine, and there are those who call out such things as somehow perverting society.  And yet, the clothing is simply pieces of fabric, and what may have been considered masculine or feminine in one time or place may not bee seen as such in another. In this case, the sumptuary laws in question focused on hairstyles.  Ohoama decreed that all persons, male or female, must tie up their hair—they couldn't leave it hanging down. This was to be done no later than the last day of the year—the 30th day of the 12th lunar month, though it could be required even before that.  We are also told that women were expected to ride horses in the saddle similar to the way men did. This appears to mean they would sit astride a saddle, with their legs on either side, and not in something akin to side saddle.  This also likely meant that women riding horses would want trousers, similar to what men wore, at least for that part of it.  Trying to wear a long skirt with your legs on either side of a horse does not strike me as the most comfortable position to put yourself in, not that people haven't figured it out over the centuries in various ways.  Indeed, in some Tang statuary, women are often depicted riding horseback with trousers.   In the 9th month of 682 we get a fun entry.  Well, I find it amusing.  We are told that the practice of ceremonial crawling and kneeling was to be abolished and that they would adopt the ceremonial custom of standing, as had been practiced in the Naniwa court.  And a part of me thinks of some old courtier who was having trouble with all of the kneeling who was suddenly very happy with this new ordinance.  On the other hand, it is fascinating to think of the other implications. First, we are being told that there was a custom of standing at the Naniwa court, while in Asuka there was a tradition of ceremonial crawling and kneeling.  Bentley's translation makes it apparent that this was specifically as you entered through the gates: that you would bow and then crawl through the entranceway. I'm assuming that the standing custom was based on continental tradition, since that seemed to be what the Naniwa palace was built to emulate, and that in returning to Asuka they were partaking in a more local ritual—though I'm not entirely certain as I just don't have enough information to know at this point.  Aston does claim that it was custom in the Tang court, though I'm not sure of his source for that. In 683 we get more information on how the court functioned.  We are told that there was a decree that all persons of rank in the Home Provinces were expected to present themselves at Court at some point in the first month of each quarter.  You were only excused if you were sick, at which point an official would need to send a report up to the judicial authorities.  So every noble in the Home Provinces had to travel to the court once every four months.  And if they couldn't, they need to be able to produce the equivalent of a doctor's note, saysing so. We aren't told why this was implemented.  I suspect that there had to be some compromise between nobles being at and working at the court and going back to their hometown to also keep an eye on things there.  It is possible that there were plenty of people who just weren't coming to the court unless they had to—living off their stipend, but not necessarily doing the work.  So this may have been a "return to office" type order to make sure that people were there, in the "office" of the court at least once every four months. This brings to mind the Edo period practice of alternate attendance, or Sankin-koutai, where daimyo would have to attend on the Shogun for a time and then could return home.  Of course, that was also done as a means to drain their coffers, and I don't believe this was meant in quite so punishing a manner. Having a permanent city, where the nobles had houses in the city, would likely fix these issues, allowing the court to be more regularly staffed.  Sure enough, that same decree included the decree that there would be a Capital City at Naniwa as well as other places, while the work at Nihiki, on what would become the Fujiwara capital, was already underway. Speaking of the capital, that work would require labor and people to oversee it.  In 10th month of 684, we see a note that gives us a glimpse into the management of corvee labor, as Prince Hatsuse and Kose no Asomi no Umakahi, as well as officials down to facilities managers, 20 people in all, were set up as corvee labor managers for the royal region.      Next, let's talk criminal matters.  What kinds of things were people being accused of or what laws were being set up to constraing the activities of individuals.   We'll start by looking at how justices was handled, generally speaking.  Some of it seems almost obvious, like in 675, when we are told that the sovereign ordered that nobody—whether a minister, a functionary, or a citizen—should commit an offense lest they be punished accordingly.  'But what was happening previously to make such a proclamation necessary? On the one hand, I suspect that this was a warning to the elites of the archipelago more than anything else, especially those who might not have been in direct fealty to the Yamato sovereign previously.  Those elites farther out in the provinces were probably used to a looser hand, and fewer consequences for their actions.  Back in Taika years, in the late 640s, just as everything was kicking off, the court had had to bring the hammer down on the governors and various kuni no miyatsuko, local elites who had been doing things their own way.  I suspect this was just a similar attempt to bring people into line and a reminder of who actually wore the hakama in this administration.  It also seems to be a straightforward statement that the law applied to every person—or at least every person outside of the sovereign, himself. That was likely a novel idea for many people, where those in positions of power were likely able to get away with murder, quite literally, because who was going to stop them?  We've seen how many of the more powerful families controlled what were essentially private armies. At the same time, 675 is before these new formal law codes and punishments were in place.  Presumably there was tradition in place and some understanding that the sovereign could declare laws and punishment, but I also wonder if this isn't part of the reason that they felt that centralized, authoritative, written law codes were required in the first place.  After all, communicating laws and punishments verbally across the archipelago, even with the potential for written edicts, likely relied a lot on local administrators to interpret the edicts and figure out what was going on. This seems to align with an edict from the 10th month of 679, which decried that there were many people guilty of crimes and violence hanging around the capital.  This was blamed on the Princes and Ministers, since the edict claimed that these high officials heard about it but didn't do anything, instead treating it like a nuisance that was too much trouble—or perhaps too personally expensive—to do anything about.  Alternatively, those same princes and ministers would see people that they knew were guilty, but they didn't want to go through the trouble of actually reporting them, and so the offenders could get away with it.  The proposed solution was to exhort those in higher stations to punish the offenses of those beneath them, while those of lower stations were expected to remonstrate with their superiors when those superiors were rude or violent.  In other words, if everyone just held everyone else accountable, then things would work out. This seems like a great sentiment, but I have to imagine that there was something more beyond the high-minded ideals. Again,  I suspect that it was probably as much Ohoama putting people on notice.  Still, this seems aspirational rather than definitive.      A clear example of the kind of thing that was being prohibited is likelye the decree about fishermen and hunters, who were forbidden from making pitfalls or using spear traps or similar devices.  Also, from the beginning of the 4th month until the 13th day of the 9th month, no one was to set fish-weirs, or himasakiri—an unknown device, but probably another type of fish trap.  Ohoama also prohibited the eating of cattle, horses, dogs, monkeys, or chickens.  Other animals, including boar, deer, fish, etc., were all fair game, as it were. The prohibition on traps is likely because they were a hazard to anyone walking through the area.  In the Tang dynasty they did something similar, but they did make exceptions for hunters in the deep mountains, who were supposed to put up signs warning any travelers.  As for the weirs and himasakiri, whatever that might be, I have less context, but likely it did have some reasoning—possibly similar to our modern concepts of having certain seasons for various types of fishing.  Fish weirs do create obstructions, and between the 4th and 9th lunar months Japan does see the summer monsoon rains—could that be the reason?  Tsuyu, or rainy season, is often around July to mid-June, today.  Or perhaps there is another motivation for that particular prohibition. As for the eating of various animals—of the animals listed, all but the monkeys are domesticated animals who generally weren't considered as food animals.  Cattle were used for working the fields, horses were ridden, and dogs were used for hunting.  I wonder if monkeys were just too close to people. The chicken prohibition may seem odd to us, today.  The word for chicken, "niwatori", literally means garden bird, though the Nihon Shoki uses something more like "barn door bird".  We know that cock-fighting was a thing in later periods, and that chickens were associated with Amaterasu, possibly for their legendary habit of crowing as the sun comes up.  We can also note the lack of some animals, like cats, from the list.  Perhaps cats were never in danger of being seen as a food source, or perhaps cats just weren't as prevalent at the time—we know cats were around from at least the Nara period, but there isn't much evidence before that.  There are examples of bones thought to be from a cat from the Yayoi period found on Iki island, but it is hard to say from that if they were fully established across the archipelago. Still,  I do find it curious they are not on the list.Continuing on, we later see where see the court issued an edict that prohibited the cutting of grass or firewood on Mt. Minabuchi and Mt. Hosokawa.  Furthermore they prevented any indiscriminate burning or cutting on all of the mountains in the Home Provinces.  This feels somewhat religious—after all, the mountains were often considered the domain of the kami.  Perhaps there were some religious restrictions.  On the other hand, some of it sounds like they were trying to just ensure that with a growing population they didn't denude the mountains around the capital. This whole incident brings to mind problems that occurred in and around Chang'an, the western Tang capital.  The palace itself—not to mention all of the houses and temples—took so much wood that it was a drain on the nearby forests.  And that is without taking into account the simple harvesting of wood for cooking fires, tools, etc.  In fact, the logging industry of that time devastated the local environment, meaning that they had to travel farther and farther to find suitable wood for the monumental buildings they wished to create.  It is also thought to have contributed to various natural disasters in and around the capital.  Perhaps Yamato was worried that unrestricted logging in the Home Provinces could likewise cause problems?  Or was that simply an added benefit gained from the idea that mountains were sacred spaces?   Later in the 10th month of 679, there was an edict determining sumptuary rules for monks clothing, as well as what kind of retinue could accompany them when they went out.  We talked about this back in Episode 142.  That same month, there was an edict that, while monks and nuns might normally be expected to stay at a temple—such as in the quarters identified in the ruins of Kawaradera—that it became a problem when older monks became bed-ridden.  After all, if they couldn't leave their bed, then one can only imagine how it must have been.  Not to get overly graphic, but they couldn't exactly make it out to the latrine at that point, either.  So it was determined that if an elderly monk were to reach the stage that they were bed-ridden, and unlikely to recover, then the temple would seek out relatives or laypersons to help build a hut or two in vacant spaces on the temple grounds.  There, the sick and bed-ridden monks could be cared for in a more sanitary manner. Now the way this is written, on the one hand it seems they were worried about ritual purification as much as anything, but I imagine that this was also practical.  After all, as you get all of those monks living together, one can only imagine that disease and illness could easily spread in those close quarters.  So separating those who were quite sick only makes sense, like an early form of quarantine. A lot of these prohibitions seem to be fairly practical.  Don't put traps where people could accidentally fall into them.  Don't chop down the nearby forest—we may need that later.  And even: don't leave a sick or elderly monk in a crowded dormitory situation.But what about the penal codes? If you lived in the latter part of Temmu's reign and you did violate one of the rules mentioned above, or one of the many others at play, what would happen to you, and how did that vary based on your place in society? Unfortunately, most of what we get on this is kind of bare bones.  We often see the punishment, but not t he crime.  We are just told that someone was found guilty, or condemned.  Take, for example, the Buddhist Priest, Fukuyou, of Asukadera, who was condemned and thrown into prison.  We aren't told what he did to deserve confinement, but it wouldn't last long.  Apparently Fukuyou cut his own throat, ending his life, rather than face other consequences or live with the shame of whatever crime he had committed. By the way, the term "prison" here is interesting.  We certainly see people being imprisoned in some way, shape, or form—locked up and unable to freely travel.  That isn't exactly the same, however, as a prison complex or system.  There may have been buildings used a jail—a temporary holding facility while the actual punishment was determined.  And we also see the equivalent of house arrest.  Later, there would be formal "prisons" set up for the detention of individuals, who were often then forced to labor as part of their punishment.  However, they had many other forms of punishment, many of which required much fewer staff.  After all, a prison requires that you have guards constantly watching the prisoners to make sure nothing gets out of hand.  Instead, you could just exile them to an island or even just another province, with a lot less manpower. A less drastic punishment was handed out back in the 4th month of 675, when we are told that Tahema no Kimi no Hiromaro and Kunu no Omi no Maro were both forbidden from attending the court—for what purpose we aren't immediately told.  However, six days later, Kunu no Maro was held accountable for offering resistance to a royal messenger—maybe the one who communicated that he was banished from the court.  As a punishment, he was stripped of all of his offices and dignities.  Both Tahema no Hiromaro and Kunu no Maro appear to have been pardoned at a later date, though we aren't sure when.  It could have been one of the various general amnesties—and we'll talk about that in a moment.  Hiromaro passed away in 685, but he was provided a posthumous promotion in rank and is noted for his efforts supporting Ohoama during the Jinshin no Ran.  Meanwhile, Kunu no Maro—also known as Abe no Kunu no Maro is seen delivering a eulogy in 686.  Perhaps somewhat ironically, he did so on behalf of the Office of Punishments—later the Keimu-shou, or Ministry of Punishment.  These actions certainly seem to be at odds with them being punished, let alone banished from the court. We also see an example where  Prince Womi, who was of the 3rd princely ranks—even higher than Prince Kurikuma, whom we discussed last episode—was guilty of some kind of offense and banished to Inaba.  One of his children was also banished to Izushima and the other to Chikashima.  Aston suggests that this means Ohoshima and Chikashima may be in Hizen.  Again, very little to go on as to what was happening, though it seems that all three were punished together and sent away from each other, perhaps so that they could not plot or scheme together.  Later amnesties would probably have resulted in pardons for them.   Speaking of pardons—the punishments that we are speaking about all appear to be permanent, other than imprisonment, which may have been more of a temporary situation.  It wasn't like being sent away for so many years.  However, on the other side of the coin was the option for a pardon or amnesty.  While I imagine that the sovereign could always provide a pardon directly, we more regularly see general amnesties declared, sometimes with very specific guidelines. One of the most illuminating such instances, and possibly where Kunu no Maro and Tahema no Hiromaro were pardoned, came in the 7th month of 676.  That month the court issued a general amnesty, likely to increase the merit accrued to the State through an act of mercy and forgiveness, given the drought and famine that had been reported earlier that summer.  Perhaps paradoxically, this act of leniency gives us an interesting view into the types of punishments that were made, as well as how severe each was considered.    The amnesty mitigated all sentences of death, enforced servitude, or the three classes of banishment, and they would all be mitigated by one degree.  So anyone sentenced to death would instead just become enslaved.  Those who were sentenced to enslavement would be banished to a distant province.  Those banished to a distant province would only be banished to a province at a medium distance.  Banishment to a medium province would be downgraded to a nearer province.  And Banishment to a nearer province would be downgraded to banishment—or removal—to a place in the same province.  For anyone who committed a crime for which they would be removed to a place in the same province—or for any lesser crime—would be completely pardoned, whether or not the crime was actually known.  So you couldn't be held responsible, retroactively. This gives us a kind of hierarchy to use as far as the kinds of punishment that might be handed out.  Of course, there are also a few others, which I generally assume were considered lesser.  For instance: banishment from the court, or being stripped of government rank, that sort of thing. There was a caveat that this amnesty would not apply to those who had already left for their place of banishment—nor, obviously, to those who had already been executed.  So if you had already settled in to your new life, this amnesty didn't exactly matter.  This could be where Tahema no Hiromaro and Kunu no Maro were pardoned and thus allowed to find their way back into the court's good graces.  On the other hand, others probably wish that this amnesty happened a bit later—one month later, to be exact.  We are told that Prince Yagaki, the current viceroy of the Dazaifu, was accused of some offense and banished to Tosa, in Shikoku.  As usual, the record does not feel the need to tell us what the offense was or try to justify it anyway.   This is all well and good, but what exactly did the justice system look like?  How were criminals accused, and how would they investigate and prove your guilt?  In the 11th month of 682, we see a rather detailed description of how trials and punishment were to be carried out.  For any offense against the law, whether it was in the palace or the court, it would be immediately examined, and nobody was allowed to conceal information about it.  If the offense was grave enough, then the next step would depend on the rank of the individual.  For individuals of high birth, their guilt would be reported to the court, presumably for whatever punishment they deemed appropriate from there.  For others, they would be arrested.  If they resisted arrest, then the palace guards would be sent after them.  A typical punishment was flogging, which was not to go beyond 100 blows.  Finally, if the individual were clearly guilty, but yet continued to profess their innocence, then that would be considered perjury and added to their sentence. It should be noted that in East Asia at this time, there was no concept of innocent until proven guilty.  If you were accused of a crime, then it was up to you to prove that you were innocent.  It was not uncommon for an arrest to occur, and then for the authorities to then torture a confession out of the individual.  Since they already had assumed the individual's guilt, this was just meant to get them to admit it.  Even into modern times, Japan has had a high conviction rate, but there are accusations that this is simply because of the presence of coerced confessions.  A coerced confession helps to demonstrate that the system is correct, and working as designed, whilst protestations of innocence call into question the validity of the system. There is another type of guilt and punishment—and leniency, for that matter—mentioned in the 6th month of 677: We are told that the Yamato no Aya no Atahe were considered guilty of the "seven misdemeanors", which seems like it is more an indictment of their moral failings rather than any kind of direct criminal behavior.  Furthermore, they were accused of pushing back against the rightful sovereigns from the time of Kashikiya Hime down to the time of the Afumi court.  This would seem to indicate that they had been supporting the Soga and the Afumi court, but if so, I wouldn't say that the Chronicles help to clarify it in any way.  Perhaps they just were willful and not showing the right amount of loyalty to the throne.  Whatever they did, Ohoama was none too pleased, but he also didn't want to completely destroy the uji.  Instead, as a compromise, he offered them clemency for any past actions, pardoning them, but also claiming that if they stepped out of line again, then their offense would be unpardonable.  This whole entry is a vibe.  It is less of a punishment and more of a sword of Damocles being set up above them. Several years later, in 682, we see the Yamato no Aya being granted the title of Muraji.  In consequence of the appointment, the entire household—all the men and women alike, presented themselves to the court.  They rejoiced and praised Ohoama, thanking him for raising them in status.  This doesn't feel like a normal entry—it isn't like every family was coming into court and giving thanks every time that a promotion was handed out.  This feels like classic "kissing the ring" to get back into good graces with someone who was, effectively, an autocratic ruler.  While there was a bureaucracy, based on everything we've seen Ohoama had bent it largely to his will by appointing family members and other members of the elite princely class—those with at least nominal familial connections—to positions of power and authority.   And with that, I think we will bring this episode to a close.  Next episode we'll finish out this reign with a few projects and various other miscellaneous events. Until then if you like what we are doing, please 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 reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.  

Pictured Rocks National Lakeshore in Michigan's Upper Peninsula neighbors Lake Superior. The U.S. Attorney's Office says that last July, four visitors from Illinois carved large letters into the rock faces at the park and tried to gather about 1-hundred pounds of rocks to take home. In December, a judge fined each visitor $500 and banned them from Pictured Rocks National Lakeshore for one year.

I. Offerings to the LORD (vs. 1-4) II. Sin's Outburst (vs. 5-11) III. Sin's Banishment (vs. 12-16)

In this episode, host Sharon Tharp is joined by a very special guest: her sister, Kelly. The duo dives deep into the fallout of Rob Rausch's latest recruitment and the shifting dynamics within the castle. Sharon and Kelly discuss whether Eric Nam was the right choice for the turret, the tragic banishment of Stephen Colletti, and why Natalie Anderson's gameplay continues to keep everyone on their toes. Plus, they break down that intense mission and give their endgame predictions.

NEXT CHAPTER PODCASTS PRESENTS THE PLAY ON PODCAST SERIES, “CYMBELINE”  SHAKESPEARE'S ROMANTIC FAIRY TALE OF SECRET MARRIAGE,  BANISHMENT, FALSE ACCUSATIONS, MISTAKEN IDENTITIES, RECONCILIATION AND REUNION. PERFORMED BY AN ALL ASIAN AMERICAN, ALL-FEMME CAST, IN A MODERN ENGLISH VERSE TRANSLATION BY ANDREA THOME.  RADIO PLAY BY CATHERINE EATON.  DIRECTED BY RAKESH PALISETTY.  INSPIRED BY THE ACCLAIMED STAGE PRODUCTION PRESENTED BY THE NATIONAL ASIAN AMERICAN THEATRE COMPANY.    “FALSEHOOD IS WORSE IN KINGS THAN BEGGARS” Learn more about your ad choices. Visit megaphone.fm/adchoices

Big Brother winner Andy Herren joins Sharon Tharp on The Exclusive to break down The Traitors Season 4, Episode 8, unpacking Candiace's shocking banishment, Rob's most powerful move yet as a Traitor, the fallout from killing Colton, and why the faithfuls continue to miss glaring red flags. They debate whether Candiace doomed her own game with the “throwaway vote,” how traitor-on-traitor betrayals impact the endgame, why the fandom discourse has spiraled, and who's actually positioned to win as the season barrels toward a potentially polarizing finale.

in which Fourest is upgraded once again, the merging of the Matmos is slowed, and Nyssa Woods “wins” the Ruin-A-Life Drawing. Do Evil Better. Kakos Industries is ad-free. To help keep it that way, head to KakosIndustries.com/Patreon and consider becoming a member today. Intro:  What you are about to hear is totes goated. Hello and […]

THE BANISHMENT OF DION Colleague Professor James Romm. Plato returned to Syracuse to tutor Dionysius the Younger, hoping to create an enlightened monarch, but found a court defined by drunkenness and immaturity. The experiment failed when Dion, Plato's ally, sent a letter to Carthage that the tyrant interpreted as treason. Dionysiusbanished Dion and kept Plato under a form of house arrest to maintain the appearance of an alliance, while the tyrant solidified his power. NUMBER 7 4TH CENTURY BCE SYRACUSE

In this country, we can get through multiple Prime Ministers in the time it takes for a serious sexual assault allegation to make it to trial. As Keir Starmer battles leadership challenges (Real? Imagined?), Naomi Smith and Kenny Campbell look at the threats from Streeting, Mahmood and Burnham; there's the scent of blood in the air at Westminster. And, in a week during which a judge expressed despair at having to set a chiild sexual assault trial date *three years* from now, they are joined by Evening Standard courts correspondent Tristan Kirk to look at just how broken Britain's legal systems are. Spolier: extremely broken. SHOW NOTES Help refugees AND solve Christmas conundrums with migrateful.org Groups fighting to reform our criminal justice system include: https://howardleague.org/ https://www.transformjustice.org.uk/ https://prisonreformtrust.org.uk/ https://www.justice.org.uk/ Toyota's walking wheelchair Wokey Dokey: A lovely soc media thread on today's evergreen tree madness! ***SPONSOR US AT ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠KO-FI.COM/QUIETRIOTPOD⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠*** • Buy something from ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠our bookshop here⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. • Email us at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠quietriotpod@gmail.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. • Or visit our website ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.quietriotpod.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Brought to you by Naomi Smith, Alex Andreou and Kenny Campbell. Edited by Alex Rees. ***SPONSOR US AT ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠KO-FI.COM/QUIETRIOTPOD⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠*** Learn more about your ad choices. Visit podcastchoices.com/adchoices

Banishment.   Complete removal and full isolation from the life you once knew. Teleported to a different unfamiliar plane of existence in which you can only hope to start again.    ...and still the troubles seem to be pressing for the impromptu Archivists. As the ritual to Bainsolas is being enacted, or brave heroes seem to be catching hard resistance in a devilish variety. Perhaps one of our party members misaligned in their alliances and due to some infernal trappings seek to backstab us at our lowest point? A late arrival enters in bad news, it might be too much as the shadows of dowbt hide the silver blade of death.   Find out right now with just one click and one hour. And thank you for listening. Full attribution can be found at our free sound.org dungeonetics tab, as well as helpful friends of the cast at Dungeonetics @ insta, Facebook, and a webpage.   Thank you to Kellen, Virus of Ideals, and old public radio PSA's reminding all of us about thrift, renewability, and how you can fight anti. Yep, it was the 30's.   Have a magical adventure.

In this week's episode, we delve into the King's decisive move regarding his brother, Prince Andrew - stripping him of his remaining styles, titles, and honours, and declaring that he will now be known simply as Andrew Mountbatten-Windsor. We explore what this means for his future, his ex-wife's Sarah Ferguson, the late Queen's corgis, and how their daughters, Beatrice and Eugenie, have been putting on a brave face while abroad. Plus, we look ahead to Prince William's Earthshot Prize event in Rio and unpack the Sussexes' latest revelations from across the Atlantic. Learn more about your ad choices. Visit megaphone.fm/adchoices

Dr. Lane Tipton speaks at the Reformed Forum Annual Theology Conference, held at Lakeland Church in Gurnee, Illinois on September 27, 2025. Dr. Tipton presents Jesus Christ as the "mountain ascending mediator" and the promised seed of the woman from Genesis 3:15. Dr. Tipton argues that God's plan for redemption is framed by the concept of a holy mountain dwelling, beginning with heaven itself and its earthly counterpart, the Garden of Eden. After Adam's fall and subsequent exile from the holy mountain, God announced the first promise of the gospel—that the seed of the woman would crush the serpent's head. This salvific ascent was foreshadowed throughout the Old Testament on key mountains (Ararat, Sinai, Moriah, and Zion), all pointing to the final ascent of Christ. Through his sacrifice, Christ successfully ascended to the heavenly mountain, providing covering for sin, overcoming the devil, and bringing his people to see God in perfected worship and everlasting beatitude. Watch on YouTube 00:00 – Introduction: The Seed of the Woman 00:24 – Christ, the Mountain-Ascending Mediator 01:00 – Heaven: The Original Mountain Temple 02:20 – Eden as Earthly Replica of Heaven 05:30 – The Covenant of Works on the Holy Mountain 07:00 – The Fall and the Promise of the Gospel 09:00 – The Proto-Evangelium: Blood and Fire 10:40 – Mountains of God: Ararat to Zion 11:00 – Heaven as Temple and Mountain of Assembly 14:00 – The Fall of Satan and the Holiness of Heaven 17:00 – Eden as Holy Mountain Sanctuary 21:00 – Adam the Priestly Guardian 23:30 – Covenant Goal: From Earthly to Heavenly Rest 27:00 – The Fall and Banishment from Eden 30:00 – The Promise of the Seed and the Symbols of Blood and Fire 33:00 – The Typological Pattern: Blood and Fire on God's Mountains 35:00 – Mount Ararat: Worship and Rest after Judgment 39:00 – Mount Sinai: Ascent through Blood and Fire 45:00 – Mount Moriah and Mount Zion: The Lord Will Provide 49:00 – The Glory Descends: Temple Worship and God's Presence 52:00 – Christ, the True Mountain-Ascending Mediator 55:00 – Hebrews: The Second Adam and True Moses 59:00 – Christ's Ascent and Heavenly Rest 1:02:00 – The Consuming Fire and the Final Ascent 1:05:00 – The New Jerusalem and the Mountain of Glory 1:07:00 – Worship the Mountain-Ascending Mediator 1:09:00 – Closing and Reformed Forum Outro

4pm: In Studio Guest – Seattle City Attorney Ann Davison // Seattle City Attorney challenger won’t enforce banishment zones including Capitol Hill’s SODA // SPD soars toward hiring goals as recruitment surges // What the hell is going on in Venezuela? // US sought to lure Nicolás Maduro’s pilot into betraying the Venezuelan leader // Why Trump is ‘telegraphing’ military action against Venezuela // 'No doubt' Trump wants to topple our government, Venezuelan official tells BBC // Responding to texts about Snap 

The Gila River Indian Community in Arizona is considering a new law to banish tribal members convicted of violent crimes. A bill awaits a signature from the New York governor that aims to strengthen the Seneca Nation's ability to enforce tribal laws, which includes removing people convicted of drug trafficking and other crimes. Those are among efforts by tribes to formalize the traditional practice of banishment as tool to combat crime, but such efforts sometimes conflict with modern legal systems. In Alaska, the Native Village of Togiak faces a legal challenge after tribal members forced a man suspected of illicit alcohol sales onto an airplane to another city. We'll get insights from tribal leaders and Native legal experts on how banishment fits in with modern justice. GUESTS David E. Wilkins (Lumbee), professor at the University of Richmond Matthew Fletcher (Grand Traverse Band of Ottawa and Chippewa Indians), law professor at the University of Michigan Law School and author of the “Turtle Talk” blog J.C. Seneca (Seneca), president of the Seneca Nation Anecia Kritz (Yup'ik), president of Togiak Traditional Council Alex Cleghorn (Tangirnaq Native Village), chief operating officer for the Alaska Native Justice Center and Tangirnaq Native Village council member

The Gila River Indian Community in Arizona is considering a new law to banish tribal members convicted of violent crimes. A bill awaits a signature from the New York governor that aims to strengthen the Seneca Nation's ability to enforce tribal laws, which includes removing people convicted of drug trafficking and other crimes. Those are among efforts by tribes to formalize the traditional practice of banishment as tool to combat crime, but such efforts sometimes conflict with modern legal systems. In Alaska, the Native Village of Togiak faces a legal challenge after tribal members forced a man suspected of illicit alcohol sales onto an airplane to another city. We'll get insights from tribal leaders and Native legal experts on how banishment fits in with modern justice.

Sunday Evening Service 9-7

Sunday 8/31 Evening Service.

Just hit play.

Mike Ferguson in the Morning - While the debate on how to stop juvenile crimes continues, Producer Jerome has found a potential solution - Banishment. - Freedom 13 replay- Why it's important that we never forget the sacrifices of those who serve. See omnystudio.com/listener for privacy information.

In this Bible Story, Esther is taken to be groomed as the next queen of Persia. She gains favor with the king as did her uncle Mordecai. However a wicked noble has the king’s power - Haman, and sends out a decree for every jew in the nation to be killed. This story is inspired by Esther 1-5:8. Go to BibleinaYear.com and learn the Bible in a Year.Today's Bible verse is Esther 5:3 from the King James Version.Episode 169: One evening, during the third year of the reign of Xerxes, a massive feast was held to show off his wealth. During this feast, he ordered for his queen to be brought out in front of the men. But Queen Vashti refused and the King banished her for it. After the feast, the King had women brought from all over the country to be seen by him. One of these women was a Jewish woman named Esther from the city of Susa and raised by her uncle Mordecai. After long and rigorous treatments, she was chosen by the King to be his new Queen. Meanwhile, her uncle Mordecai was doing everything he could to keep an eye on his niece. One day while standing guard at the King's gate, he overheard two of his servants plotting to kill him. He told Esther and she in turn told the King. However, one of the King's servants, Haman hated Mordecai for not bowing down to him. In his hatred, Haman enacted a plot to exterminate all the Jews in Xerxes' kingdom.Hear the Bible come to life as Pastor Jack Graham leads you through the official BibleinaYear.com podcast. This Biblical Audio Experience will help you master wisdom from the world’s greatest book. In each episode, you will learn to apply Biblical principles to everyday life. Now understanding the Bible is easier than ever before; enjoy a cinematic audio experience full of inspirational storytelling, orchestral music, and profound commentary from world-renowned Pastor Jack Graham.Also, you can download the Pray.com app for more Christian content, including, Daily Prayers, Inspirational Testimonies, and Bedtime Bible Stories.Visit JackGraham.org for more resources on how to tap into God's power for successful Christian living.Pray.com is the digital destination of faith. With over 5,000 daily prayers, meditations, bedtime stories, and cinematic stories inspired by the Bible, the Pray.com app has everything you need to keep your focus on the Lord. Make Prayer a priority and download the #1 App for Prayer and Sleep today in the Apple app store or Google Play store.Executive Producers: Steve Gatena & Max BardProducer: Ben GammonHosted by: Pastor Jack GrahamMusic by: Andrew Morgan SmithBible Story narration by: Todd HaberkornSee omnystudio.com/listener for privacy information.

Laundry doesn't have to suck your soul, what if it could recharge it instead? In this episode, we head to the laundry room to reframe the most dreaded chore into a space for energetic renewal. From folding affirmations into your clothes to banishing stains with a spell, we're sharing low-effort rituals that make laundry feel (dare we say?) a little bit sacred.We also talk crystals, comfy underwear, intuitive sock-finding, and why your hamper might need a cleanse. It's practical, playful, and filled with ways to turn routine into ritual, one load at a time.Resources Mentioned:Pre-order Molly's book Mundane Magic A Lazy Witch's Guide to Hacking Your Brain, Building a Daily Practice, and Getting Stuff DonePreorder Mundane Magic & Join the Virtual Book Tour⁠: Celebrate the release of Molly's new book with an exclusive online event on Feb 21, 12 PM EST. Get behind-the-scenes insights, live Q&A, and your copy shipped on release day.Molly's Mundane Magic MeditationsThe Science of Pendulums EpisodeLaundry Folding Enchantment Meditation

Yet another rambling read.x

We examine the roots of the American practice of "deportation" -- from colonial banishment of heretics, through the political upheaval over Alien & Sedition Acts, to the age of Chinese Exclusion -- which paved the way for the federal government to exercise virtually unlimited & absolute power over aliens, whom they placed outside the protection of the Constitution. Suggested further reading: Kanstroom, "Deportation Nation: Outsiders in American History" Image: East Asian women & children in a holding cell, Angel Island immigration station, Calinfornia, ca. 1920 Please sign on as a patron to hear all patron-only lectures, including the most recent on the modern history of the Papacy! -- https://www.patreon.com/c/user?u=5530632

With the recent changes to birthright citizenship, naturalized citizens now facing possible deportation, and the “big, beautiful bill” now passed, what's next for immigration in America? After a powerful and eye-opening first appearance, immigration attorney Carla Casas returns to break down the latest developments surrounding mass deportation and reacts to ICE becoming one of the largest law enforcement agencies in the U.S. Abogada Casas also answers real immigration questions submitted by our viewers, offering valuable insights and must-know information for families and individuals navigating today's immigration system. Follow Carla Casas: Instagram – @immigration.attorney.carla YouTube – @abogadacarlacasas TikTok – @abogadacarla Facebook – Casas Immigration Website – www.casasimmigration.com

Send us a textA Land Called Homily is where you'll find the weekly talks given by David Chatel at St. Paul's Episcopal Chapel in Magnolia Springs, Alabama. This episode is from the 2nd Sunday after Pentecost and based on Luke 8:26-39. For more content and information, visit www.davidchatel.com. Thanks for listening!

Sir John Harington is known for many things. Poetry. Banishment. His propensity for writing smut. And, it turns out, he invented the first flush toilet. -- Connect: www.privy-cast.com Social and Contact Links: linktr.ee/privycast Follow Hunter -- Give Thanks, Give Back: Wounded Warrior Project Living Water International -- Music:  Intro and Outro Derived from: "Barroom Ballet" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 4.0 License http://creativecommons.org/licenses/by/4.0/ - Transition Music: "Roast Beef of Old England" by The US Marine Corps Band Accessed via YouTube free music library. Check out The US Marine Corps Band YouTube Channel: https://www.youtube.com/@usmarineband -- Privy is proud to be hosted by Podbean. Looking to start a podcast? Learn more at: https://www.podbean.com/Privycast -- Sources: https://en.wikipedia.org/wiki/Flush_toilet https://www.history.com/articles/who-invented-the-flush-toilet https://www.historic-uk.com/CultureUK/The-Throne-of-Sir-John-Harrington/ https://en.wikipedia.org/wiki/Isabella_Markham https://en.wikipedia.org/wiki/Regimen_sanitatis_Salernitanum

D&P Highlight: Two MLB greats reinstate after controversy led to their banishment. full 550 Tue, 13 May 2025 18:57:00 +0000 C01i0jIuqlakGnCcZbJ8sH0TzXKP2orP news The Dana & Parks Podcast news D&P Highlight: Two MLB greats reinstate after controversy led to their banishment. You wanted it... Now here it is! Listen to each hour of the Dana & Parks Show whenever and wherever you want! © 2025 Audacy, Inc. News False https://pl

This week we kept on adding more and more and more irrelevant attachments to our so-called brief, in order to earn ourselves a swift rebuke from the marketing world's Brief Batman – Howard Ibach. Inventor of the Creative Brief Mastery program, Howard is on a mission to make marketing briefs more meaningful. An advocate for clear thinking, proper collaboration and the single minded-proposition, Howard has been helping marketers all over the world put their bad briefing habits to bed (and then press a pillow over their drooling faces). He's also an instructor at the Association of National Advertisers' Marketing Training and Development Centre, the author of the brilliant ‘How To Write An Inspired Brief' and host of the ‘Brief Bros' podcast – confirming his undisputed status as the industry's beefiest brief brain. In this episode, Howard will pick the art of briefing down to its rickety bones, sharing his invaluable expertise on what the perfect brief should say, be and do. This episode is proudly dedicated to Tom Jordan. Follow Howard on LinkedIn.  /////   Timestamps 03:45 - Lessons from Stonemasonry 06:14 - Path to Writing and Advertising 08:36 - The Influence of Advertising on Howard 12:29 - The Importance of a Good Brief 16:12 - Issues with Copying Client Briefs 19:49 - The Disconnect Between Clients and Agencies 24:24 - Collaboration in Brief Writing 32:13 - Commonalities in Effective Briefs 46:02 - Banishment of Purpose Advertising Howards Book Recommendations are: Chew with Your Mind Open by Cameron Day Spittin' Chiclets by Cameron Day Stones & Sticks by Cameron Day  /////

Mom-guilt BANISHMENT guide: https://www.momguiltbegone.com/cheat-sheet  Want to grow your business without the overwhelm?  I've got tons of free business and marketing resources packed with strategies you can start using right now: https://beacons.ai/themrspedersen Ready for a deeper dive? My book (yep, it's a USA Today Best Seller!) breaks down exactly how to get there: https://hayhs.com/u_pp_hc_az From Welfare to 8 Figures | Hay House Author | Marketing Strategist | Mom of 3 ❤️ —------------------------------ Hi, I'm Rachel Pedersen.  Some people call me the Queen of Social Media... but I didn't start there. My story isn't a straight line. It's a rollercoaster filled with mistakes, lessons, wins, and growth.  Here's a little bit of the backstory:  2010: Became a mom at 21. Unplanned, unprepared, but determined. 2011: Became an alcoholic single mom on welfare. Rock bottom? Pretty much. 2012: Enrolled in hair school to turn my life around. Graduated with 5 job offers from the top salons in my city. 2013: Landed a job at a top salon. It felt like the start of something new. 2014: Met my husband. Married him 13 days later (yep, 13 days). 2015: We had another baby and both changed careers. Life kept evolving. 2016: Got my first real social media management client, got sober, and went viral—all in the same year. 2017: Replaced my 9-5 income, resigned, and retired my husband too. Freedom tasted good. 2018: Crossed $1,000,000 in my business and welcomed baby #3. Growth in business and family. 2019: Built a second business to $1,000,000. Turns out lightning can strike twice. 2020: Hired my dream team and scaled both businesses to 7 figures. Leadership became my new obsession. 2021: Landed a dream book deal with Hay House and gave a TEDx Talk. A surreal “pinch me” year. 2022: Hit a wall. Complete mental breakdown. Diagnosed with bipolar disorder. Faced my trauma, did the hard healing work, and came out stronger. 2023: Began writing fiction books with my husband - and testing out more creative marketing campaigns. Went mega-viral multiple times, too! 2024: Started our consulting company, Pelanora, and scaled some pretty cool businesses.  2025: About to be the most exciting year yet! Today, I run multiple 7-figure businesses, help entrepreneurs scale without losing their sanity, and teach marketing strategies that actually work. No gimmicks, no sleazy tactics, just authentic growth. Success isn't about having a perfect story - it's about writing your own, one messy, beautiful chapter at a time. Here are my marketing resources packed with strategies you can start using right now: https://beacons.ai/themrspedersen    

Murder, Banishment and Suicide. As Reza Shah's rule becomes more authoritarian, the alliance that put him in power comes to a bitter end. The post Book Two – Ep.6: Triumvirate (2) appeared first on The Lion and The Sun Podcast.

Host Sharon Tharp continues season 3 coverage of The Traitors with a recap featuring her sister, Kelly! They switch it up this week and talk through the episode over a glass of wine, touching on everything from the face-to-face murder, the first unanimous banishment of the season, Tom Sandoval's musical talents, whether Danielle and Carolyn should murder or recruit, and more.

Gibson Johns interviews "Big Brother" winner Derrick Levasseur about his time on "The Traitors" season 3 after his murder by the Traitors, from his thoughts on watching his murder back and Danielle Reyes' gameplay to his strategy for trying to get Boston Rob out, Tom Sandoval taking credit for banishing Boston Rob and why there was no "Big Brother" alliance. Subscribe to "Gabbing with Gib" on Apple Podcasts: apple.co/471D8Gb Follow "Gabbing with Gib" on Spotify: https://bit.ly/3StiCtY  Follow "Gabbing with Gib" on Instagram: https://instagram.com/gabbingwithgib Follow "Gabbing with Gib" on TikTok: https://www.tiktok.com/@gabbingwithgib  Follow Gibson Johns on Instagram: https://instagram.com/gibsonoma Follow Gibson Johns on Twitter: https://twitter.com/gibsonoma Follow Gibson Johns on TikTok: https://www.tiktok.com/@gibsonoma Subscribe to Gibson Johns' Newsletter: https://gibsonoma.substack.com/ Learn more about your ad choices. Visit megaphone.fm/adchoices

Host Sharon Tharp continues season 3 coverage of The Traitors with a recap featuring The Challenge and Real World OG Trishelle Cannatella.  The season 2 winner gives her thoughts on this cast, who she thinks is playing well and how she thinks the season may play out. She also weighs in on friend Wes' banishment and who else from The Challenge she'd like to see play.

Sam and Tyler chat with Johnny Nelson about playing with Pulisic, Adams (et al) and sleeping next to Tommy McGunner with USYNT, getting drafted by FC Dallas, being banished at St Louis City as a result of acrimonious contract negotiations, and bouncing right back to win MLS Cup with LA Galaxy

What is a topping out ceremony? Did the rock-a-bye baby fall out of the tree? Did Vanilla Ice's career peak with Secret of the Ooze? Was Ronald Regan a playboy or just a big nerd? Do banishment rooms work? Kyle and Jheisson answer these questions and more as they dig through Wikipedia going from groundbreaking ceremonies, to Nancy Regan, banishment rooms, and the history of the depressing cubicle! TikTok: https://www.tiktok.com/@wikiuniversity YouTube: https://www.youtube.com/channel/UCmPDDjcbBJfR0s_xJfYCUvwInstagram: https://www.instagram.com/wikiuniversity/Music provided by Davey and the Chains

Victor Varnado, KSN, and Rachel Teichman, LMSW, explore the iconic concept of Lovers' Lane, a cultural staple in romance and popular media. They discuss its historical roots and why it remains a symbol of young love and secret escapades. With humor and insight, they shed light on its lasting impact on storytelling and society, as well as a surprising amount of crime. This episode offers a delightful dive into love's most nostalgic hideaway!Full Wikipedia here:https://en.wikipedia.org/wiki/Banishment_roomSubscribe to our new newsletter, WikiWeekly at https://newsletter.wikilisten.com/ for a fun fact every week to feel smart and impress your friends, and MORE! https://www.patreon.com/wikilistenpodcastFind us on social media!https://www.facebook.com/WikiListenInstagram @WikiListenTwitter @Wiki_ListenYoutubeGet bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.

In this episode, we break down the moment Big E was KICKED OUT of The New Day on Monday Night RAW. We also recap Survivor Series: WarGames 2024 and discuss if WarGames matches should have more BLOOD.Plus, Sheamus teases Rosenberg about sitting in economy class, and we talk about how impactful Shinsuke Nakamura's new character is.Wanna stay MAJ?Join our PateronFollow @cheapheatpod on Instagram and subscribe to Rosenberg's Youtube Channel.Email the show Rosenbergwrestling@gmail.com Hosted on Acast. See acast.com/privacy for more information.

Pastor Ethan begins our new Advent series, Take Heart: I Have Overcome the World, with a message about our need for the arrival of Jesus.

Pastor Ethan begins our new Advent series, Take Heart: I Have Overcome the World, with a message about our need for the arrival of Jesus.

Today, Pete's wrestling with a truly 'hypothetical' dilemma: if banished to the apology cabin by the partner he has access to, could he use his 3D printer to cook sausages and reinvent himself as Heston Blumenthal 2.0? Naturally, Luke is on hand to help him evaluate this groundbreaking culinary experiment.Meanwhile, Luke takes a deep dive into the BBC's Boyband documentary, offering his take on its eye-opening exploration of the music industry's darker side.Email: hello@lukeandpeteshow.com or you can get in touch on X, Threads or Instagram.***Please take the time to rate and review us on Apple, Spotify or wherever you get your pods. It means a great deal to the show and will make it easier for other potential listeners to find us. Thanks!*** Hosted on Acast. See acast.com/privacy for more information.

Dustin is still roaming aimlessly around Japan (he'll be back next week), and the news has been slow in our beloved industry, leaving me (Colin) and Chris up to our own devices. And yet, there are still a few interesting tidbits to discuss. For starters, PS5's Astro Bot is getting weekly -- and totally free -- content over the next month-plus, while the Until Dawn film has been given an April '25 release date for its arrival in theaters as rumors surrounding a sequel to the 2015 game continue to percolate. Plus: Helldivers 2 received another major update, Sony revealed an in-person PlayStation concert series, Dino Crisis is locked to PS+ Premium for some reason, and Bandai Namco is reportedly exploring headcount reductions leveraging a shady Japanese corporate tradition: Oidashibeya, an evolution of another tactic called madogiwazoku. Listener inquiries tie things up on the back end, per usual. If Donald Trump wins the presidency, will gaming consoles in America be strapped with a tariff? Are we amped about the revival of the long-dormant and once-popular Backyard Sports series? Could Metaphor: ReFantazio appeal to JRPG fans that don't like Persona? Will Colin ever wake up after being put to sleep by a Dragon Age: The Veilguard-related question? Learn more about your ad choices. Visit podcastchoices.com/adchoices

There are three themes used by Jesus that describe hell in the New Testament. Punishment Destruction Banishment Punishment includes burning that shall not be quenched, torment and agony, extreme thirst, weeping and gnashing of teeth, being cut into pieces and more Destruction refers to damnation, perishing, death, judgment, and eternal ruination. Banishment is described as outer darkness, inability to cross over into heaven, being cast away from God's presence, and being cast into hell fire. With all these terms used by Jesus Himself, it is impossible to justify annihilation in hell...or that every person will go to heaven. The bible clearly debunks both of these false beliefs. Bill and Annette go into greater biblical detail sharing what Jesus said of hell. For more information about Bill Wiese and Soul Choice Ministries please visit us at: https://soulchoiceministries.org/  You can find more of Bill's teachings at: BillWieseTV-YouTube

We're gonna do our best to bring two people together, or at least onto the same page, no matter how uncomfortable the situation might get. It's a Closure Call Podcast!See omnystudio.com/listener for privacy information.

In episode 77, I interviewed William Lanouette about Leo Szilard's work on the atom bomb, with a discussion of the roles that Szilard played until the end of World War II. Today, in part two of my interview with Bill, we focus on Szilard's achievements after the war. Bill is a writer and public policy analyst who has specialized in the history of nuclear energy and nuclear weapons. He received an A.B. in English with a minor in Philosophy at Fordham College in 1963, and M.Sc. and Ph.D. degrees in Political Science at the London School of Economics and the University of London in 1966 and 1973, respectively. Bill then worked as a journalist for Newsweek, The National Observer, and National Journal, and he was the Washington Correspondent for The Bulletin of the Atomic Scientists. He has also written for The Atlantic, The Economist, Scientific American, The New York Herald Tribune, The Washington Post, and many other outlets. Bill also worked as a Senior Analyst for Energy and Science Issues at the US Government Accountability Office. Bill's first book was Genius in the Shadows: A Biography of Leo Szilard, the Man Behind the Bomb, published by Scribner's in 1992, with later editions published by the University of Chicago Press and Skyhorse Publications. Bill also published, in 2021, The Triumph of the Amateurs: The Rise, Ruin, and Banishment of Professional Rowing in The Gilded Age.

We relive ole Tobes battle with a sketchy optometrist

Chris and Rob discuss whether or not the Los Angeles Lakers and Golden State Warriors are even capable of making a deep postseason run coming out of the Play-In Tournament, explain why Adam Silver would be wise to banish Jontay Porter from the NBA if it's proven true that he bet on basketball games and tell us why Bronny James has a tough road ahead of him if he hopes to have a long NBA career.See omnystudio.com/listener for privacy information.

March 04 2024   The Witch Daily Show (https://www.witchdailyshow.com) is talking Banishment Spells   Our sponsor today Is Weed Witch's Journal (https://www.amazon.com/Weed-Witchs-Journal-Kerri-Connor/dp/1088118976/ref=sr_1_1?crid=1RGV7OX2314L2&keywords=weed+witch+journal&qid=1703166852&sprefix=weed+witch+journal%2Caps%2C116&sr=8-1) and   (   Want to buy me a cup of coffee? Venmo: TonyaWitch - Last 4: 9226   Our quote of the day Is: ― “Live the Life of Your Dreams: Be brave enough to live the life of your dreams according to your vision and purpose instead of the expectations and opinions of others.” ― Roy T. Bennett, The Light in the Heart   Headlines: https://gizmodo.com/tarot-horror-trailer-sony-board-game-movie-jacob-batalo-1851209591 ()   Deck: The Roast Iconic Oracle Deck (https://www.amazon.com/Roast-Iconic-Oracle-Deck-Universe/dp/1454948752/ref=sr_1_1?crid=23TMGGLFCD1EW&keywords=roast+iconic+oracle&qid=1703175043&sprefix=roast+iconic%2Caps%2C147&sr=8-1)   Other Sources: () Thank you so much for joining me this morning, if you have any witch tips, questions, witch fails, or you know of news I missed, visit https://www.witchdailyshow.com or email me at thewitchdailypodcast@gmail.com If you want to support The Witch Daily Show please visit our patreon page https://www.patreon.com/witchdailyshow   Mailing Address (must be addressed as shown below) Tonya Brown 3436 Magazine St #460 New Orleans, LA 70115

Joy Reid leads this episode of The ReidOut with Ted Cruz's endorsement of Donald Trump for president--the same Trump who ridiculed the looks of his wife and accused his father of killing JFK. Cruz is just one of many Republicans, whom Joy calls "cowardly," who have signed on to Trump's authoritarian revenge tour, at the mere price of their dignity. Also in this episode, Joy examines the alarming parallels between President Biden and Lyndon Johnson as each man faced re-election, including their roles in two very unpopular conflicts. Plus, we expose the possible Supreme Court reversal of a 1984 decision that created something called the "Chevron deference," which enshrines government powers to regulate industries, as a key case is argued now before the Supreme Court. All this and more in this edition of The ReidOut on MSNBC.

The boys discuss Sergino Dest's moment of madness vs Trinidad & Tobago and what it might/should mean for his future with the national team. Plus: Did France go too far vs Gibraltar? Should we be worried about Matt Turner? And did the US Women just quietly usher in a new era? All that and more!---Reminder: We've partnered up with Manscaped during the month of November! Get 20% OFF @manscaped + Free Shipping with promo code caughtoffside at MANSCAPED.com! #ad #manscapedpod---Youtube: https://www.youtube.com/@caughtoffsidepod Twitter: https://twitter.com/COsoccerpodInstagram: https://www.instagram.com/caughtoffsidepod/Email: CaughtOffsidePod@gmail.com Hosted on Acast. See acast.com/privacy for more information.

In this Bible Story, Elijah puts the God of the universe on display against the false Gods of Baal. 450 prophets of Baal and King Ahab gathered to challenge Elijah and the One True God. In front of the whole nation, God sent fire and rain down from the skies to prove his power and might. The blighted and unfertile land finally received rain. This story is inspired by 1 Kings 18. Go to BibleinaYear.com and learn the Bible in a Year.Today's Bible verse is 1 Kings 18:39 from the King James Version.Episode 123: For three years the famine in Israel continued and King Ahab was desperate to find Elijah. One day, when his servant Obediah was out searching for water, Elijah appeared to him. Elijah tells him to send for the king and challenges king Ahab to bring all of his “prophets” of Baal and Asherah for a showdown on Mount Carmel.Hear the Bible come to life as Pastor Jack Graham leads you through the official BibleinaYear.com podcast. This Biblical Audio Experience will help you master wisdom from the world's greatest book. In each episode, you will learn to apply Biblical principles to everyday life. Now understanding the Bible is easier than ever before; enjoy a cinematic audio experience full of inspirational storytelling, orchestral music, and profound commentary from world-renowned Pastor Jack Graham.Also, you can download the Pray.com app for more Christian content, including, Daily Prayers, Inspirational Testimonies, and Bedtime Bible Stories.Visit JackGraham.org for more resources on how to tap into God's power for successful Christian living.This episode is sponsored by Medi-Share, an innovative health care solution for Christians to save money without sacrificing quality.Pray.com is the digital destination of faith. With over 5,000 daily prayers, meditations, bedtime stories, and cinematic stories inspired by the Bible, the Pray.com app has everything you need to keep your focus on the Lord. Make Prayer a priority and download the #1 App for Prayer and Sleep today in the Apple app store or Google Play store.Executive Producers: Steve Gatena & Max BardProducer: Ben GammonHosted by: Pastor Jack GrahamMusic by: Andrew Morgan SmithBible Story narration by: Todd HaberkornSee omnystudio.com/listener for privacy information.