Podcasts about bodil

Annemieke Bosman in gesprek met Bodil de la Parra, toneelschrijver, theatermaker en actrice. De la Parra maakt de theatervoorstelling Brieven aan Bertje in het kader van Theater na de Dam. Brieven aan Bertje is een ode aan de Surinaamse Elisabeth ‘Betty' Bergen. Bergen komt eind jaren twintig naar Nederland om te werken als verpleegkundige. Aan het begin van de Tweede Wereldoorlog trouwt ze, maar na een half jaar is ze al weduwe. Niet lang daarna besluit Betty haar woning op het Harmoniehof te Amsterdam als schuilplaats aan te bieden. Ze heeft maar liefst acht Joodse onderduikers in haar huis, waaronder de dan driejarige Bertje. Ze beschouwt hem als haar eigen kind. In juni 1944 worden ze verraden en samen met haar Joodse onderduikers wordt Betty afgevoerd.  In Brieven aan Bertje brengt theatermaker Bodil de la Parra, zelf half Surinaams, deze bijzondere vrouw tot leven. Ze probeert haar beweegredenen te achterhalen. Betty's oma werd nog in slavernij geboren. Hoe was het om als vrouw van kleur te leven in het land van de kolonisator tijdens zo'n belangrijk tijdsgewricht?

Bodil de la Parra is actrice en toneelschrijver. Haar eerste theatervoorstelling ‘Orgeade Overzee' werd bekroond met de Van der Viesprijs en ‘Victor en Ik' kreeg een nominatie voor de Taalunie Toneelschrijfprijs (2000). Ze schreef en speelde in de voorstelling ‘Ouwe Pinda's' en was verantwoordelijk voor de muzikale komedie ‘We Want More'. Recentelijk was ze te zien in de tv-series ‘Klem' en ‘Het jaar van Fortuyn'. Nu komt de la Parra met de voorstelling ‘Brieven aan Bertje', een voorstelling in het kader van Theater Na de Dam. Het is een ode aan de Surinaamse verzetsheldin Elisabeth ‘Betty' Bergen, die Joodse mensen hielp onder te duiken. Femke van der Laan gaat met Bodil de la Parra in gesprek.

Theatergroep Lef! staat 10 en 11 mei op het podium van De Luifel in Heemstede met 'We want more'. Een koor komt jaren later weer bij elkaar tijdens een reunie, maar kennen ze elkaar nog? Het stuk is geschreven door Bodil de la Parra. Eén van de spelers is Danielle Evers, zij vertelt in Niet Thuis Magazine over de tot stand koming van het stuk.

I det här avsnittet gästas vi av cert. sexolog Bodil Bergström för ett djupt och ärligt samtal om hur du kan utveckla en stark och kärleksfull sexuell relation till dig själv och din kropp.Vi pratar om hur din sexuella självbild påverkar ditt dejtingliv – och hur du genom att bli tryggare i din sexualitet och i din kropp kan skapa den där innerliga, intima och drömmiga relationen du längtar efter till dig själv och din person.Det här är ett avsnitt för dig som vill stärka din självkärlek, äga din sexualitet och lära dig dejta utifrån din fulla kraft.Följ Bodil här:Instagram: https://www.instagram.com/heartfeltsextherapy?igsh=MjZid2R0ODJraGw5Hemsida: https://www.heartfeltsextherapy.com/Redo att hitta din person? Läs mer om vårt 4 månaders coachingprogram Hitta din person och ansök här: https://www.likeattractslikecoaching.com/work-with-us

Skriv til os!En rigtig bassemand af et podcastafsnit. Intet mindre end to kvinder gør sit indtog i denne uges 2 timers extravaganza. Jens' mor bidrager til gutternes lidt mandede anmeldelse af en film om fertilitetsbehandling fra Ditte og Louise. Josephine møder Jens på en støjende bodega for at fortælle om at lære hvem, der egentlig er Luke Skywalkers far ved at se Star Wars for første gang i midt 20'erne. Der er en masse andet på programmet. Animation for både børn og voksne, gys i større og mindre grad og ikke mindst stærke mænd, der opretholder lov og orden. Rigtig god fornøjelse(00:00:00) intro(00:10:01) Hvad vi har set med Cuckoo til leje, Invincible sæson 3 på Prime Video, Harley Quinn sæson 5 på MAX, Tab og vind på Disney+, The Order på Prime Video, The Agency på SkyShowtime, Sult på Netflix(00:52:57) Om Sult, fertilitetsbehandling, medicinsk abort og hormoner med Jens' mor, Bodil(01:12:38) The Pitt (igen) på MAX, Spencer Lackey's mikro horror på Reels og TikTok(01:17:26) Jens' mor (igen) om at være med i Tæt På Sandheden og vokse op med Star Trek og Star Wars(01:27:43) Listen med Revenge og Shakespeare's Romeo + Juliet(01:52:22) Bonus Bodega Pod med Josephine, som ser Star Wars-filmene for første gangIntromusik produceret af Timur.Find Række 8 på Facebook og Instagram.Følg William på Twitter og LetterboxdFølg Jens på Twitter og Letterboxd

Though it may not seem like it on first glance, across Asuka there are various remnants of a much grander period.  Postholes tell the story of palaces built over and over on the same spots.  In addition, there are the various temples and various carved stone statues and other features.  This episode we'll talk about some of the stonework and palace complexes built during Takara Hime's reign, as well as the deadly politics that were still the currency of the court. For more, check out our blogpost at:  https://sengokudaimyo.com/podcast/episode-118 Rough Transcription Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 118: Stonework and Treason Before we dive into the episode, a quick shout out to thank Bodil for supporting us on Ko-Fi.com.  For information on how you can also help support the show, we'll have information at the end of the episode or go check out our podcast page at SengokuDaimyo.com. And now, on with the episode:   Soga no Akaye's mansion was busily quiet.  There was plenty of chatter, but it was mostly in hushed tones as servants busied themselves with their work, but wondered what was going on.  They couldn't help but notice the high ranking visitors that had come.  It was to be expected, though.  After all, their master was in charge while the rest of the court was away on a retreat, comforting the sovereign in her grief.  And so why wouldn't people be showing up to meet with him? But nobody was quite sure what all of these visitors were discussing.  They had all gone into an upper story of the building, but the crowd included some powerful figures, including, some said, a royal prince.  Who's who and where people stood in the court were always topics of discussion, but especially now.  After all, what they were dealing with was unprecedented:  who had heard of a sovereign stepping down in the first place, let alone stepping back up because they then outlived their successor?  But she was no spring chicken, either.  Surely it would be her son that would finally ascend the throne next, right?  But that was never guaranteed. Either way, some of the servants grumbled, a change would be nice.  Ever since the royal family had moved back to Asuka, formally making it the capital again, there had been a flurry of activity. Sure, it meant that a certain amount of prestige returned to that region, and houses that had been in disrepair were suddenly occupied again.  But there was so much more.  Just about all of the available labor pool that wasn't working the fields was working on this project or that—there was almost nothing left for anyone else.  How was anyone else supposed to get things done when all of the able-bodied people were already toiling on the sovereign's own vanity projects?  And after building that giant government complex in Naniwa, no less! Such was, I imagine, the hushed rumor-mongering going on in the house when suddenly there came a loud “crack” as of a piece of wood snapping in two.  Later they would learn that an old wooden rest had broken, but that wasn't immediately obvious.  The servants did notice that shortly thereafter, their visitors began to depart, heading back to their own mansions. As for Soga no Akaye, he said nothing, but he seemed drained.  He had a heavy look, as though he was bearing an incredible weight.  Soon thereafter, he requested a brush and some paper, and he began to write out a letter…   So we are talking about the second reign of Takara Hime, who came back to the throne in 655, following the death of her brother, Prince Karu, known as Koutoku Tennou.  For the first time she reigned, the Chroniclers gave her the name “Kougyoku Tennou”, but for her second reign she would be known in the Chronicles as “Saimei Tennou”. We already discussed some of what was recorded as happening in the north during Takara Hime's second reign, with the Emishi and the Mishihase and the expeditions by Abe no Omi no Hirafu.  This episode we are going to focus more on what was going on in the Home Provinces of Yamato—and most specifically the impact that Takara Hime's reign would have on Asuka. I've noted in the past how modern Asuka can seem like your typical rural Japanese town.  Roads weave between rice fields, flanked by densely packed neighborhoods at the foot of the green hills or lining the shores of the Asuka river.  To the north, the valley opens onto the vast Nara basin—a largely flat region that is much more heavily populated but still would be considered “inaka”, or rural country, by anyone from a metropolis like Tokyo or Ohosaka.  To the south, the land rises up into mountain peaks.  Beyond that ridge, the land drops into the Yoshino River Valley, but otherwise the rest of the Kii peninsula, to the south, is covered in a sparsely populated mountain range, where small villages carve out a life in the nooks and crannies between the numerous ridges, finding the rare spot of flat land to build houses and plant their fields.  Looking at it today, Asuka might seem idyllic, rural, and calm.  And yet, back in Takara Hime's day, it was anything but. When Takara Hime moved back to Asuka, she went on a building spree.  In fact, the Chronicles actually complain about all of the building that she was doing, and we'll get to that.  Much of this episode is going to revolve around her building projects, as well as her comings and goings.  While we'll talk about what the Chronicles say, I also want to talk about some of what still remains in Asuka.  Certainly the grand palaces are gone, for the most part leaving little more than post-holes, lying beneath the rice fields.  A bit more obvious are the various kofun, scattered across the landscape, but beyond that there we also see stone works, including numerous carved stones, which range from crude statues, which may have been minimally worked, to elaborate fountains, which would have used natural water pressure to create impressive waterworks.  These latter works demonstrate the sophistication of the masons of the time, and hint at the grandeur of the various palaces, gardens, and mansion complexes that once populated the landscape.  And if you want a little feeling of what it is like, I talked a bit about walking through Asuka in a bonus episode back in March of 2024—if you are interested, look up “Traveling Through the Ancient Nara Basin, Part 2.   So along with what we see in the Chronicles, I want to talk about some of these other features, even if we aren't entirely sure of when, exactly, they were built.  There are a few, though, that we do suspected were built in this period, by Takara Hime, or at least at her order.  So we'll talk about those as we get there. Her reign wasn't all about building things, though.  Politics in the Yamato court remained as cutthroat as ever.  Although Prince Naka no Oe, Takara Hime's son, had been designated as “Crown Prince” he had not taken the throne, despite being of age, and we aren't told why, though the fact that Takara Hime had previously abdicated because of the events of the Isshi Incident, back in 645 (see Episode XX) may have meant that she was still considered the senior eligible member of the royal line.  Then there was the case of Prince Arima.  Prince Arima was the son of Karu, aka Koutoku Tenno, which made him Naka no Oe's cousin.  This wouldn't have meant anything had his father not ascended to the throne.  And under the succession practices of the time, although Naka no Oe was designated as the Crown Prince, that wasn't a guarantee that he would be next in line, so Prince Arima may have been a potential candidate.  However, there is at least one source that says Prince Arima was not yet of age, but still a teenager.  Still, that was no doubt old enough for some in the court to support him—and as we'll see in later centuries, age limits could be negotiable.  So we'll also discuss that, as well. So let's get into it. When the royal family first moved back to Asuka, in 653,  they took up residence in the temporary palace of Kahabe no Miya.  Unfortunately, this name doesn't tell us much about where the palace was located.  There is one theory that the Kawabe no Miya might be at what is known as the Asuka Inabuchi Palace site, up in the Asuka river valley, in the modern Iwaido district, a little south of the famous Ishibutai kofun site.  This is believed to have been a palace—or at least the mansion of some very wealthy family—given its layout, including what appears to be a cobblestone courtyard, and the lack of any roof tiles, which would have been reserved for temples, at that time. The term “temporary” palace comes up a lot in the Chronicles.  In most of the cases where it is used, it suggests that there was already a building in place and the sovereign took up residence there, hence the term “temporary” palace.  Often times we see that a temporary palace is said to have been “built”, at which point I have to wonder if that is truly the case—did they actually build a brand new structure to temporarily house the sovereign and the royal family—or does it just refer to the fact that they may have taken an existing compound and perhaps made some slight changes to accommodate the royal dignity?  Unfortunately, the Chronicles don't really go into much detail. Wherever the Kawabe no Miya happened to be, it does seem to have been temporary, as we later see Takara Hime back at the Itabuki palace, and indeed she reascended the throne there in 655.  The Itabuki palace first shows up in Takara hime's first reign, and seems to be one of at least two royal palaces in Asuka at the time, the other one being the Woharida Palace.  The Woharida palace had been around for a while – it was noted as early as 603, in the reign of Kashikiya Hime, aka Suiko Tenno, and there is the suggestion that it was still around in the time that Karu, aka Kotoku Tenno, was reigning.  We know that Takara Hime took up residence there at some point during her own reign as well.  But in 643 she had the Itabuki palace built, though apparently that didn't mean that the Oharida palace was completely torn down and abandoned – it just was no longer the primary site of court ritual.  Of course, the Itabuki palace wouldn't be the seat of the government for long, either, as the Isshi Incident took place there in 645, and Karu would subsequently move the capital to Naniwa, building the Toyosaki palace. And so the Itabuki palace remained, but was not exactly kept up, so that when the royal family returned to Asuka, it wasn't ready for them to inhabit, and likely required extensive renovation.  Nonetheless, it was being inhabited two years later, when Takara hime again ascended the throne. A quick note here about the name “Itabuki”, because we think that this likely referred to a very specific style of construction that was used.  Up to this point, as far as we can tell, the primary roofing material for all major buildings was a kind of local thatching – we still see this today on some shrines and other buildings.  “Itabuki”, in contrast, refers to a roof made with wooden boards.  Today, we have buildings with rooves where the roof shingles are overlapping boards of wood or bark from the cypress tree: thin layers stacked one on top of the other.  Even today, the modern Imperial Palace in Kyoto uses wood shingles rather than the curved roof tiles that many people think of when they think of Asian architecture. So that's the Itabuki palace, all spruced up and ready for Takara hime to occupy again.  That said, remember the older Woharida palace, the other one in Asuka? Later in 655, a project was started to update that palace as well.  We are told that as of the 13th day of the 10th month there had been a plan to add roof tiles to one of the buildings at the Woharida palace, but unfortunately much of the timber from the mountains and valleys that was designated for the project was found to be too weak from rot, and so they decided to not go forward with that plan.  I would note here that tiled rooves, while they might seen somewhat easier to put together—after all, you only need a layer of interlocking and overlapping tiles—are extremely heavy.  They are known to deform the wooden structures underneath them, and can weigh hundreds of pounds per square foot.  Much of the classic shape of these tiled rooves developed over time to compensate for some of that weight, so this makes me wonder if the wood the palace craftspeople brought in was really that rotten, or if it was just not strong enough for the work that they were trying to do.  After all, were they applying the same techniques as for a temple, or were they simply trying to replace traditional thatching or shingles with clay tiles?  Either way, the project failed, even after all of the work that had gone into it.  This is a small entry in the Chronicles, but it would have meant levying corvee labor that had to go out to the designated regions to source the timber, not to mention setting up the kilns to make the tiles, as well as other preparations that would have been necessary.  In other words, a lot of work, for apparently no payoff. On top of that, we are told that around that time, in the winter of that year—which would have been the 10th, 11th, or 12th month, roughly corresponding from late November to February of the following year—the Itabuki palace caught fire and burned down, and so the sovereign and her retinue decamped to the temporary palace of Kawara – the River Plain or Field. “Kawara” could theoretically refer to just about any flat area by a river. Aston points out that “Kawara” can also mean “rooftile”, which is interesting given what we just talked about, the entry immediately before that deals with attempting to add new rooftiles to a part of the Oharida palace. However, there is some thought that this refers to the Kawara Temple, Kawaradera, and you can find claims that Kawaradera was built on the site of the temporary palace.  There is a reference to Kawaradera in the previous reign, in the year 653, though another source apparently says it was talking about Yamadadera, instead.  There isn't another mention of “Kawaradera” that I can find until 673, so it is entirely possible that the temple started its life off as a mansion or even a temporary royal palace of some kind, and was later turned into a temple. Kawaradera itself is rather interesting.  If you visit the site, today, you can see large stone bases that help to demonstrate the size of the ancient temple.  It was one of the four Great Temples of Asuka, along with Asukadera, Kudara Ohodera, and Yakushiji.  And yet, unlike the other three, we don't have clear indications about its founding in the Chronicles.  When the capital eventually moved to Heijo-kyo, in Nara city, many of the other temples were removed to the new capital, but not, as far as I can see, Kawaradera.  Donald McCallum suggests that this is because it was replaced, instead, by Koufukuji, a temple with deep ties to the descendants of Nakatomi no Kamatari, the Fujiwara clan.  He suggests that mention of the temple in the official records may have even been suppressed by individuals such as Fujiwara no Fubito.  Kawaradera remained in Asuka.  Eventually it fell to ruin, but there is still a small temple on the site, known as Gu-fuku-ji. As for the Kawara Palace, if Kawaradera really was in operation by 653, it is possible that the sovereign took over some of the buildings at Kawaradera, or perhaps the temporary palace was simply somewhere nearby. In any case, they don't seem to have stayed there for too long—they started work on a new palace the following year.  This was the later Okamoto Palace, and from what we can tell it was built on the same site as the Itabuki Palace, south of Asukadera.  This site would see multiple palaces over the years, and even today you can go and see some of the post-holes that they have found, indicating the size of the complex through the years. Based on the layout and size of the Asuka palaces, it seems that these early palaces focused on the “dairi”, the private quarters of the sovereign.  This seems to have ignored the reforms made with the Toyosaki palace design in Naniwa in the early 650s.  That palace, which was built on an incredibly grand scale, consisted of both the private quarters and the public government offices.  But in Asuka the royal family's “palace” appears to have only consisted of the private quarters, for the most part.  So where was the actual bureaucracy happening?  Were there other facilities we don't know about?  Or perhaps, the Toyosaki palace itself was overly ambitious, and there wasn't actually the staff for such a grand complex?  After all, they were just setting up the bureaucracy and perhaps their reach had exceeded their grasp.  Or was it the case that things werestill being run out of the palace complex in Naniwa while the sovereign lived in Asuka?  That seems to have been roughly 10 hours away, by foot, though perhaps only half that by horse. The northern end of the Asuka valley is not as well suited to a large palace complex.  Not only was it already full of temples and the like, but the ground itself rises to the south, and the hills on either side start to come together.  It certainly isn't the kind of place to layout a grand city.  But perhaps that was not the intent—at least not immediately.  It didn't matter much, though, because the Later Okamoto palace, as it came to be known, was not long for this world.  Scarcely had it been built and occupied but that it caught fire and burned down—another expenditure of funds and labor that were once more counted as nothing. In fact, Takara hime was apparently on a tear, and went ahead and initiated quite a few projects that happened in 656.  We are told that nearby Tamu Peak was crowned with a circular enclosure, close to where two “tsuki” trees grew.  A “lofty” building was erected and called both Futatsuki no Miya (the Palace of the Two Tsuki) and Amatsu Miya (the Palace of Heaven).  She also had a new palace erected in Yoshino, possibly as a seasonal retreat.  And with this she was just getting started. She also had laborers dig a canal all the way from the western end of Mt. Kaguyama all the way to Mt. Isonokami.  We are told that 200 barges were then loaded with stone from Mt. Isonokami and hauled to the mountain east of the palace, where the stones were piled up to form a wall.  This last one had people up in arms.  They called the canal the “mad canal” and said that it wasted the labor of over 30,000 people.  On top of that, she used 70,000 men to build the wall.  To top it all off, the timber for the palace rotted away and the top of the mountain where they were building collapsed.  We are told that people cursed it all, crying out: “May the mound built at Iso no Kami break down of itself as fast as it is built.” So, yeah, people weren't too happy.  We, however, just might be – because all of this building work? It leaves traces in the landscape. We aren't always sure about locations in the Chronicles, as it is very easy for names to shift over time or for things to be renamed at a later date. But what we do know is that there are quite a few examples of stone work in the Asuka region.  There is the kame-ishi stone that looks only vaguely carved—it appears to have two carved eyes, but otherwise appears to use the natural shape of the stone to evoke a tortoise—that sits near the site of Kawaradera and Tachibana-dera.  There are the various saruishi—carved figures that are purportedly based on saru, or monkeys, but are likely meant to represent people.  They may have once adorned an elite family's garden or similar, and they were since moved to the tomb of Kibitsu hime.  There are various fountains and waterworks.  And then there are the Sakafune-ishi ruins, sitting along a ridge east of the palace site.  This consists of a large stone up on the hill, with carved channels that appear to be made to channel water poured into the grooves.  At the bottom of the hill there is a turtle shaped stone basin, filled from a boat-shaped water tank.  Across the hill is example of stone work, including possible walls. Given the apparent age of everything, and its location, it is thought that this may all be part of the Futatsuki no Miya complex that Takara hime built.  Unfortunately, it is still not clear how it was meant to operate.  After Asuka was abandoned as the capital, knowledge of the site also disappeared.  There were some stories that arose about the stone that it was used for some kind of sake-brewing, hence the name, but nothing truly concrete has arisen.  There may have been other structures, perhaps made of wood, that are no longer present, and the stone itself appears to have broken and eroded away over the years.  It may have been meant as a ritual site, or perhaps it was just built as some kind of wonder for the people.  It doesn't fit into any clear model of any Buddhist or even ancient Shinto practice, nor is it clearly connected to other continental practices.  We certainly know that they did plenty with water, given the number of waterworks and other carved stones, including a model of Mt. Sumera, we are told was built to the west of Asukadera on the 15th day of the 7th month of the following year—657. Maybe these are remnants of that project Whatever its purpose, the Sakafune-ishi site does seem to compare favorably with what is described in the Nihon Shoki, and perhaps it was considered such a waste of resources just because it didn't fit in with the prevailing ritual culture.  Maybe Takara hime was too artistically avant-garde for her time. “Wasting resources” would, in fact, become a chief complaint against Takara Hime during her time on the throne.  And that takes us from seemingly harmless construction projects into the court politics of the day.  Now as you should recall, Prince Naka no Oe, Takara Hime's son, was the Crown Prince at this point, and quite influential.  He was supported by various courtiers, such as Nakatomi no Kamatari, the Naidaijin, but his eventual ascendancy to the throne was not entirely assured.  We've seen plenty of examples where someone would seem to be in line for the throne and they didn't ever make it.  We know that there were several other royal princes at this time.  One of the youngest was Prince Takeru, a grandson of Takara Hime, who was born around 651.  Then there was Prince Naka no Oe's brother, Prince Ohoama.  He was also one of Takara Hime's sons, and while we haven't heard much of him in the narrative, we will definitely see more of him in the future.  On top of the two of them, there is Prince Arima, whom I talked about at the beginning of the episode.  Prince Arima was mentioned as the son of Karu and Wotarashi Hime, but his mother was not Karu's Queen—that was Hashibito, daughter of Okinaga Tarashi-hi Hironuka, aka Jomei Tennou, and Takara Hime.  Yup, Karu basically married his own niece, though that may have been an attempt to keep the most direct connection possible to the royal line.  Arima's mom Wotarashi Hime, on the other hand, was the daughter of Abe no Kurahashi no Oho-omi—the Minister of the Left, or Sadaijin, during Karu's reign.  Strictly speaking, based on the way that the succession has been depicted so far, Prince Arima wouldn't technically meet the requirements.  That said, we've seen where that has been bypassed in the past, and no doubt people were aware just how easily it would be to rewrite the history, if they had to.  He was young—but not so young that he couldn't be involved in the politics of the court. Other than a note about his parentage at the start of Karu's reign, Prince Arima isn't mentioned again until the ninth month of 657, and right off the bat you can tell where the Chroniclers fall on his personality.  They describe him as deceitful, and claim that he pretended to be insane—a term that doesn't really show up elsewhere, so it is hard to know what exactly is meant.  Is he the Hamlet of his age?  Arima used this as an excuse to go to Muro Onsen—thought to be modern Shirahama Hot Springs, on the southwestern end of the Kii Peninsula.   When he came back he sang its praises, claiming that “scarce had I seen that region, when my complaint disappeared of itself.”  The Queen wanted to go and see for herself. Overall, this hardly seems to be very “deceitful”, though it is suspected that Arima may have feigned an illness to avoid some of the politics around the start of the new reign.  Given his father Karu's recent death, it would likely have been easy enough to claim that he was greatly depressed.  We aren't told how long he stayed at Muro Onsen, but presumably it was for some time. At the start of the following year, on the 13th day of the first month, Kose no Tokuda no Omi, the Sadaijin, or Minister of the Left, passed away.  This would have no doubt created some ripples, but little more is said—we don't even have the name of who succeeded him in the position, at least not in the Nihon Shoki.  Four months later, which is to say in the fifth month of that same year, 658, Prince Takeru passed away.  He was only 8 years old, but as the grandson of Takara Hime a temporary tomb was constructed in the Imaki valley.  Takara Hime lamented his death greatly, and in the 10th month, she took Arima's advice and went to visit the Ki Onsen.  She had several poems composed and handed them to Hata no Ohokura no Miyatsuko no Mari to record them for posterity. While she was away, Soga no Akaye no Omi was the acting official in charge.  And several weeks in, he addressed Prince Arima.  He noted that there were three problems with Takara Hime's government. First – She builds treasuries on a great scale, collecting the riches of the people. Second – She wastes the public grain revenue in digging long canals. Third – She loads barges with stones and transports them to be piled up into a hill. This may have been popular opinion, but it was also rather treasonous talk.  Prince Arima simply smiled and said: “I have only now come to an age where I am fit to bear arms.” So, yeah, he was basically saying that he was old enough to take up arms—and presumably lead others in a rebellion, if that was the case. Two days later, on the fifth day of the 11th month, Prince Arima met Akaye at his mansion.  They went into one of the upper stories, where they wouldn't be interrupted, and there they conspired together.  Others were also involved, it seems—Mori no Kimi no Oho-ishi, Sakahibe no Muraji no Kusuri, and Shihoya no Muraji no Konoshiro.  There are a few different books that claim to record what the plans were.  One says that Soga no Akaye, Shihoya no Konoshiro, Mori no Oho-ishi, and Sakahibe no Kusuri divined the future of their conspiracy by drawing slips of paper, to see how it would turn out.  Another book states that Arima claimed he would burn down the palace and take 500 men to march down south.  There he would waylay Takara Hime at the harbour of Muro.  They were going to exile her to Awaji island, setting up a fleet of ships to ensure she could never leave. As they were discussing what to do—no doubt talking about how the Prince could take the throne, a leg-rest that they were using broke.  Another book claims it was an arm-rest, instead, but otherwise the details are the same.  They both agreed that was a bad omen, and decided not to proceed any further with their plans.  Prince Arima returned home, but apparently Soga no Akaye had a change of heart.  He apparently figured that his only way out was to turn in the others and admit everything.  And so, that night, Akaye sent Mononobe no Enowi no Muraji no Shibi, who was in charge of the labourers working on the palace.  They surrounded the palace and then Akaye sent a mounted courier to inform Takara Hime. That letter must have laid everything out.  Takara hime had the conspirators arrested and brought to Ki Onsen.  Arima's servant, Nihitabe no Muraji no Yonemaro, followed them.  Prince Naka no Oe himself questioned Arima about why he plotted treason.  Arima's answer is a bit cryptic:  “Heaven and Akaye know.” He responded, “I do not understand at all.” In the end, all of the conspirators were found guilty, and executed.  Tajihi no Wosaha no Muraji no Kuniso was sent to do the task.  Prince Arima was strangled at the Fujishiro acclivity, along with Shihoya no Konoshiro and Nihitabe no Yonemaro.  Before being executed, Konoshiro made a rather macabre request, asking that—presumably after he was dead—they cut off his right hand and make it a national treasure.  The other two conspirators, Mori no Oho-ishi and Sakahibe no Kusuri, were merely banished, presumably having played less of a role. Once again, we must remember that we are only getting one side of the story.  It is definitely convenient for Naka no Oe to have a potential rival out of the way.  At the same time, it is certainly plausible that there was more than a little bit of consternation about how Takara Hime had been spending so much on all of these construction projects.  And yet… were these Takara Hime's projects, alone? Remember, Prince Naka no Oe seems to have had a fair bit of clout.  He orchestrated the original coup, where he killed Soga no Iruka and his father.  And then he declined the throne, but became a major part of the new government.  He was apparently powerful enough that he organized the move back to Asuka against the wishes of Karu no Ohokimi. So would all of these projects have been done without his involvement? This is an area where I have to admit that I probably need to check my bias.  On the one hand, it is rare enough in patriarchal accounts to see women with agency and in positions of power, and so it is easy enough to make an assumption that any agency they are given in the record, they likely had more than is mentioned.  At the same time, in this particular instance, at least, Takara Hime's role in this could just as easily be a cover to preserve the image of Naka no Oe, who is certainly portrayed as a hero figure, bringing much needed change and modernization—such as it was—to Yamato.  His enemies are always shown to be in the wrong, and even if he is accused of something horrible—such as the death of Soga no Ishikawa no Maro—it turns out that it was actually the fault of someone else, such as the person who slandered Maro to him in the first place.  So could it be that these unpopular construction projects were actually his doing, all along?  Was the conspiracy simply to overthrow Takara Hime, or was it focused on both her and Naka no Oe, together? To be honest, I couldn't say for certain.  All we have to go on is what the Chroniclers tell us, and they lay the blame fairly firmly at the feet of Takara Hime.  But do remember that Naka no Oe is not necessarily the Shining Prince that he is often made out to be, and that people rarely come to or stay in power in a society like Yamato's by being nice all the time.  We certainly know what he is capable of from the Isshi Incident, and we shouldn't forget that in the narrative. Now when Takara Hime returned from Ki Onsen after winter ended, in the new year.  We are told that she got back on the third day of the first month of 659.  A couple of months later, on the first day of the third month, she went to Yoshino and held a banquet there—no doubt at the palace she had had constructed.  This may have been at the site of Miyataki Ruins, where excavations have revealed numerous examples of roof tiles and other artifacts that may have come from a building from the Asuka or Nara era. The visit to Yoshino must have been quick, however, as we are told that two days later she visited Hira-ura in Afumi, on the shores of Lake Biwa.  Perhaps this only means she left two days later, since that must have been quite the journey back in the day.  Would she have traveled on horseback, or in a carriage or something similar?  No doubt a full procession would take time, and I doubt that the sovereign would push herself.  We also don't have a reason for her to go, that I can see.  It is an odd entry, to say the least. And I think it may be best to end it there.  I do encourage anyone who can to get down to Asuka and plan to spend a couple of days if you really want to get around.  You may want to rent a bike or even a car to get to everything, though you can walk to most things.  There are several museums and cultural centers set up to expound upon Asuka culture, with a focus on the history and archaeology specifically of that period. The palace site where Takara Hime ruled would continue to be the location of at least two more palaces, which we'll talk about in time.  Before that, though, we'll want to cover a few more things.  Most importantly, we'll want to talk about the relationship with lands outside of the archipelago.  We'll discuss the man from Tukhara—who may have simply been from the Ryukyu islands, or possible from as far aways the Dvaravati Kingdom, in modern day Thailand, or even from the western edge of India and Pakistan, having traveled the Silk Road.  Some have even suggested that he may be a Tocharian, and we'll talk about what that means.  And then, before we finish, we'll have to talk about everything else going on, including the conclusion of the Tang-Baekje war. Until then thank you for listening and for all of your support. 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.    

Vetenskapspodden tipsar om Vinter med fysikprofessorn och författaren Bodil Jönsson, som engagerar sig mot kunskapsförnekelse och kunskapsrelativism. Bodil Jönsson nådde ut till den breda allmänheten med storsäljande boken ”Tio tankar om tid” 1999 och svarade på frågor om fysik i tv-programmet Fråga Lund. I sina senaste böcker ”Factup!” och ”Så fint att KUNSKAP finns!” uppmanar Bodil Jönsson till engagemang mot sådant hon kallar kunskapsunderminerande.

För att lyssna på hela avsnittet och andra exklusiva avsnitt - bli medlem på https://www.patreon.com/larafranlarda för 30 kr/mån. Du kan när som helst avsluta prenumerationen. Boken heter "Fact up! - Ta tillbaka sanningen" och gäst är författaren Bodil Jönsson.Bodil, som har ett arbetsliv bakom sig i forskarvärlden, beskriver sig idag som "aktivist" som ägnar sig åt fenomenet kunskap. Vad kunskap gör med människor och vad människor gör med kunskap. Den här boken springer ur att hon har tröttnat på den kunskapsrelativism som spridit sig. Inte minst med personer som Donald Trump i spetsen. I boken beskriver hon vikten av att återta sanningen och påminna oss om vikten av kunskap, fakta och sanning. Hon belyser också farorna med att ge efter för alternativa fakta och halvsanningar och vad detta kan innebära för vår demokrati och framtid. Men Bodil ser också ljuset i tunneln, att människor börjat tröttna på att osanningar sprids via nätet och sociala medier. Är pendeln påväg att vända tillbaks?Några av frågorna som diskuteras i programmet är: Hur stort är problemet med kunskapsrelativism idag? Vad beror den negativa utveckling av? Vad pekar på ljuset i tunneln - att pendeln är påväg tillbaks? Bli medlem på Patreon: https://www.patreon.com/larafranlarda och få tillgång till alla exklusiva avsnitt och övriga avsnitt reklamfritt, eller stötta podden på SWISH på 0737719037.Instagram: https://www.instagram.com/larafranlarda/Hemsida: https://larafranlarda.comSupport till showen http://supporter.acast.com/larafranlarda. Bli medlem på Patreon: https://www.patreon.com/larafranlarda så får du tillgång till exklusiva avsnitt och övriga avsnitt reklamfritt. https://plus.acast.com/s/larafranlarda. Hosted on Acast. See acast.com/privacy for more information.

I denne episoden besøker jeg Bodil Fjellestad Eikrem, kjøkkensjef på Gloppen Hotell i Sandane. Hun deler sin reise fra å være en fersk kokk med en brennende lidenskap for norsk mat til å gjøre Gloppen Hotell til en destinasjon for lokalmatentusiaster. Vi diskuterer kvaliteten på norsk mat, hvordan menyene bygges opp rundt sesongens beste råvarer, hvordan produksjonskjøkkenet deres fungerer, hvorfor rekruttering av kokker er viktig, norsk matkultur, og hvordan hotellet har blitt et samlingspunkt i bygda. God fornøyelse!

Bodil prekte inspirerende på søndag om at vi trenger «å slipe våpnene og være klare». Først må vi vite hva slags åndelig kamp vi står i. Deretter trenger vi å vite hva slags våpen som er tilgjengelig for oss i Gud. Ikke nok med det, må vi også vite hvordan vi anvender de våpen Gud har gitt oss. Noen av våre mektige våpen er:  1.     Lovsang (2 Krøn 20,21-22; Sal 100) 2.     Bønn & faste (Matt 17,21) 3.     Guds ord / sannhet (Joh 14,6) 4.     Nådegavene (1 Kor 12,8-11) 5.     Syndsbekjennelse (Matt 6,12) 6.     Det kristne fellesskapet (Hebr 10,25) ____ Hovedtekst: Kol 2,14-15; Ef 6,10-18; 1 Pet 5,8-9 Tilleggstekster: Se i oppsummeringen ... ____ Spørsmål: 1.     Hva er dine første tanker etter å ha lest teksten og hørt talen?  2.     Har du erfart kraften i noen av disse våpnene Gud har gitt oss?  3.     Hvilken av disse gavene (eller andre) ønsker du å ta nye steg i? 4.     Be for hverandre inn mot budskapet.

Fredericia Missionhus, nov 2024

Shirley har sendt en dresscode, se nu bare Valg Amok 5. november, kl 22.00, Mister's bord på Joe's Stone Crab, alle mand på dæk i Florida og “boots on the ground,” en tre-timers vanvidssamtale med Donaldoen og “hvorfor lyver du?,” en højredrejning, vi kun kunne drømme om, en tangent som en treårig, det Bruce Springsteenske dødskys til Kamala, de latterlige vindmøller og halvdum som en hegnspæl, en status på meningsmålingerne, hooliganisme er stadig latterligt, 39 lovovertrædelser, og taxaer bidrager stadig til den danske velfærdsstat, journalistikken i sin klassiske form fra Bodil, et mareridt på Noma, nej tak til jernmarker for Danmarksdemokraterne, ingen har gjort det bedre end Dansk Folkeparti i 10'erne, rigsrevisorerne med en løftet pegefinger, et dolkestød til The Washington Post, tis lyver ikke, og druesukker var 1990'ernes kokain.Vil du høre hele episoden?Få 30 dages gratis prøveperiode (kan kun benyttes af nye Podimo-abonnenter): https://go.podimo.com/dk/hgdg(79 kroner herefter)Eller få 3 mdr. med 50% rabat (kan bruges af tidligere Podimo-abonnenter): https://go.podimo.com/dk/hgdgtilbud(79 kroner herefter)Værter: Esben Bjerre & Peter Falktoft Redigering: PodAmokKlip: PodAmokMusik: Her Går Det GodtInstagram: @hergaardetgodt @Peterfalktoft @Esbenbjerre

The weekly radio show from Salvione, blending house, funk, and tech, resulting in an unparalleled energetic dance floor vibe. -

En ny rapport har set på udviklingen i priserne på kunst, når det er på auktion. Og lavet lidt sammenligning, så vi nu kan se, om det er de abstrakte, de romantiske europæiske portrætter eller den helt moderne kunst, der er dyrest. Samtidig kan rapporten konkludere, at auktions-salg af kunst er for kraftigt nedadgående. Vi nærlæser rapporten. Og så skal vi en tur til Vejle, hvor byens egen bogpris lige er uddelt. Bodil og Jørgen Munch-Christensens Kulturlegat gives hvert år til to debutanter. Vi har hul igennem til Vejle for at tale om, hvordan man kan bruge prisen til at få flere læsere i byen - og hvad deres kriterier er for at vælge debutanterne. Værter: Tony Scott og Chris Pedersen.

Vi backar banden och tänker oss tillbaka till en lika svår som underbar tid: tonåren! Lyssna på alla avsnitt i Sveriges Radio Play. Ett nyfiket och underhållande aktualitetsprogram med lyssnare i fokus.Vi hör Bodil som pratar om Beatles-hysteri, Inaa som berättar om sin gamla punkiga stil och så pratar vi med Luna om hur det är att vara nybliven tonåring. Blivit dokumenterad ända sedan födselnVi ringer också upp 14 åriga Jack som är med i SVT:s program ”Född 2010” och frågar honom om hur det varit att fått sitt liv följt hela sin uppväxt.I extramaterialet berättar Sarit om ett dramatiskt duvmöte och Alexander efterlyser lyssnarnas navelludds-bilder. Ja ni hör ju... Detta vill ni inte missa!

Den som venter på noko godt, bør kanskje vente litt til? Eventuelt sette av godt med tid og ressurser til å gjere grundige forarbeid. For det er ikkje berre berre å skulle få ein enklare arbeidskvardag gjennom Microsofts KI-verktøy M365 Copilot.Generativ kunstig intelligens kom på alles lepper, og ved manges fingertuppar, for to år sidan. Derfrå har det kanskje fått mest merksemd for å bli brukt til juks i skuleverket eller til å reprodusere andres åndsverk. Endeleg!Men no står KI-assistenten klar til å hjelpe oss med dei kjedelege – men nødvendige – oppgåvene, som å skrive møtereferat, svare på e-postar eller oppsummere lange rapportar for oss. Microsofts storsatsing M365 Copilot er lansert, klar for å assistere oss med stort og smått i deira Office-univers.Vi veit det er mange som klør i fingrane etter å ta i bruk dette verktøyet. Men er det lurt? Du bør i alle fall vere trygg på kva du gjer, og kva ansvar og plikter du har, før du slår det på.Då NTNU skulle bli Copilot-readyI denne episoden av SandKasten får du høyre korleis det gjekk då NTNU ville gjere seg klare for å bruke Copilot. Det er nemleg ikkje berre å betale lisens og klikke «installer». Du må gjere eit godt stykke arbeid for å bli Copilot-ready. Og det viste seg at copiloten visstnok ikkje var heilt klar for NTNU, han heller. (Eller for norsk arbeidsliv generelt?)Opptaka til episoden er tekne i samband med eit fagseminar, der NTNU presenterte funn og ein rapport frå testinga. Om ikkje lenge vil det også kome ein sluttrapport frå sjølve sandkasseprosjektet, som er meir spissa på dei personvernrelaterte sidene av å skulle ta i bruk Copilot.SandKasten er Personvernpoddens serie om livet i Datatilsynets regulatoriske sandkasse. I serien prøvar programleiar Arild Opheim å bli klok på kunstig intelligens, ved å grave i problemstillingane det blir jobba med i sandkassa. I denne episoden ser han på NTNUs Copilot-prosjekt. Medverkande: Heine Skipenes, Bodil Åberg Mokkelbost, Sebastian Forbes, Eirik Gulbrandsen. Hosted on Acast. See acast.com/privacy for more information.

Sommaren 2024 bjuder Bögbibblan på sjutton queerlitterära samtal med författare och poeter som alla är aktuella i årets utgivning.I det trettonde avsnittet träffar vi författaren och journalisten Bodil Sjöström för ett samtal om hennes bok Där kärlek sker (Weyler förlag). Där kärlek sker är en bok om en tid präglad av rädsla, homofobi och utanförskap – men också om människor som kom samman och byggde ett skyddsnät för varandra, just då de behövde det som mest.Välkommen till Bögbibblan Podcast – Din skeva bokhylla!________________Gäst: Bodil Sjöström.Producent, klippning och grafisk formgivning: Makz Bjuggfält.Musik: Anna Hed.Fotograf Bodil Sjöström: Viktor Gårdsäter.Samtalet med Bodil spelades in i Stockholm i maj 2024._______________________Bögbibblan Podcast är en podd om queer litteratur. Du hittar Bögbibblan på bogbibblan.se och under namnet Bögbibblan på Spotify, Instagram och Facebook. Hosted on Acast. See acast.com/privacy for more information.

Ugens Radio Information handler om, at det i denne uge blev afsløret, at Danmark har sendt dele til bombefly til Israel midt under krigen. Og så om EU's naturlov og tv-serien Bridgerton   Midt under krigen i Gaza har det danske forsvar sendt reservedele til F-35-kampfly til Israel, fremgår det af en orientering, som forsvarsminister Troels Lund Poulsen (V) har sendt til Folketinget. Tidligere har Information dokumenteret, hvordan flydele eksporteret til USA er endt i kampfly i Israel, men hvad siger Forsvarsministeriet til, hvordan direkte eksport til et land, der er under gentagne anklager for krigsforbrydelser, harmonerer med de internationale konventioner, som Danmark har underskrevet? Ikke meget indtil videre. Journalisterne, der ikke kan få svar, Lasse Skou Andersen og Sebastian Gjerding, svarer heldigvis beredvilligt på spørgsmål om sagen. Vi skal også tale om Netflix' store romancehit, tv-serien Bridgerton der, ifølge anmelder Bodil Skovgaard Nielsen er en af moderne tv's mærkeligste bastarder: halvt kostumeværksted, halvt seksualundervisning og historieløs som bare fanden. Men, lyder opfordringen fra Bodil, hold nu bare mund og se med. Rune Lykkeberg er her også til en optur over, at EU i denne uge endelig fik den naturgenopretningslov, som vi har haft op til flere opture over, men som hver gang er blevet nedstemt. Og så kan du høre, hvem han holder med under EM i herrefodbold. For det er ikke Danmark ... 

Tønsbergkonferansen er en nasjonal autisme-konferanse. 5. til 7. juni gikk den 8 konferansen av stabelen i Tønsberg. I denne episoden treffer du Bodil Sjømæling fra Regional kompetansetjeneste for autisme, ADHD og Tourettes syndrom og Vegard Henriksen fra Glenne regionale senter for autisme. I tillegg er  NevSom – Nasjonalt kompetansesenter for nevroutviklingsforstyrrelser og hypersomnier medarrangør. I denne episoden får du høre om innhold om konferansen, litt om historikken og hva som er med på gjør denne konferansen spesiell. Du får også informasjon om kompetansemiljøene som har fokus på autisme. Er du vernepleier eller vernepleierstudent, meld deg inn i Vernepleierforbundet. https://delta.no/yrke/vernepleierforbundet

Bodil vokste opp i et kristent hjem, og hadde troen med seg gjennom livet. På et tidspunkt opplevde hun livet som krevende, slitsomt og kjente seg presset på alle kanter. Hør hva som skjedde da Gud kom henne i møte, og viste henne hvem han virkelig var. Kurs: OmGud.net  Instagram: vendepunkt_podcast Vil du være med i Facebook gruppen Vendepunkt? Meld deg inn i gruppe, her blir det live-sendinger. Ønsker du besøk av Vendepunkt til din kirke, organisasjon eller skole? Ta kontakt med mareide34@gmail.com Ønsker du å støtte arbeidet i Vendepunkt? Vipps 758451

Bodil Begtrup spillede en stor rolle efter anden verdenkrig, hvor hun var med til at sørge for at menneskerettighederne blev for alle og ikke kun for alle mænd. Men udover at hun har sat store aftryk på menneskerettighedskonventionen, spillede hun også en stor rolle for den måde velfærdsstaten blev opbygget på i 40'erne og 50'erne. Historiker og Begtrup-ekspert, Astrid Elkjær tegner i denne episode af Magtens Tredeling et portræt af Bodil Begtrup. En kvinde, der både havde humor viljestyrke og turde sig nej til "ikke-meriterende arbejde". Eksempelvis dengang en professor bad hende lave kaffe og skrive referat til studentermøde, hvor hun deltog som den eneste kvinde. Vært: Cecilie Uhre Gæst: Astrid Elkjær, historiker og lige nu ansat i en projektstilling hos Kvinderådet, hvor hun formidler og undersøger Bodil Begtrups liv og virke.

Bodil og Rikke har oplevet både fysisk og psykisk vold i deres tidligere forhold. De har begge følt sig fastholdt i parforhold, som har haft voldsomme konsekvenser for dem. Nu er de et helt andet sted, men har besluttet sig for at dele deres oplevelser, erfaringer, vrede, frustrationer og løsninger, så andre, som er endt i samme situation, ved, at de ikke er alene, og at der er håb i sigte, hvis den rette hjælp er til stede.Gæster: Bodil og Rikke Vært: Ali Aminali

I vår månedlige Passion Puls snakker vi om hva som har skjedd og hva som skjer framover i kirken. Vi samtaler om hva Gud gjør iblant oss - både gjennom vitnesbyrd og forkynnelsen. Samt har vi ofte med oss gjester - denne gangen får vi bli bedre kjent med Bodil Sæbjørnsen. Lytt inn å bli informert og inspirert sammen med oss!

På søndag talte Bodil glitrende om viktigheten av å gi troen videre til sine barn og neste generasjon. Dette er ikke noe som skjer av seg selv, men vi trenger å være intensjonelle. Foreldrenes vaner, blir barnas verdier. Hvis tro, Bibel, bønn og samtalen om Gud ikke er en del av hjemmet, blir det sjeldent en del av livet til barna. Hva er det beste vi kan gi videre? Troen på Jesus! Derfor kan vi ikke overlate deres forming til alle «stemmene» rundt oss, men vi må lede dem i riktig retning. Det er heller ikke «skippertak», men tro i hverdagen gjennom en hel oppvekst. La oss gi våre barn det beste! ____ Hovedtekst: 5 Mos 6,1-12 Tilleggstekster: Jos 2,7-13; Matt 28,20 ____ Spørsmål: 1.     Les bibelteksten og tilleggstekstene sammen.  2.     Hva er tankene som står ut for deg?  3.     Hvilke praksiser har dere i hverdagen, som gir troen videre? (Hvis du har barn) 4.     Har du konkrete steg du ønsker å ta sammen som familie på dette området? (Hvis du har barn) 5.     Avslutt med å be for hverandre inn i de områdene :-) 

I denne uge vil Karsten Pharao tilføje et par kvindestemmer til det kor af nyere danske lyrikere . De er måske ikke så store talenter som Sophus Claussen og Johannes V. Jensen, men mindre kan da også gøre det, og de fortjener at blive hørt. Det drejer sig om Hulda Lütken og Bodil Bech.  

Oliver er her ikke i dag, men vi må videre i vores jagt på Roger Federer. Vi skal en tur til Australian Open, hvor vi har to gode journalister, som er gået med til at blande blod for den her sag. Kresten Mosbæk fra DR og Henrik Jensen fra TV2 giver os en status på om Federer er dukket op i Australien. Skal man fortælle sin kæreste, at man har bulet bilen eller skal man lyve og sige det er sket på parkeringspladsen? Stine er i tvivl og derfor diskutere vi hendes Torsdagsdilemma. I Coop-butikkerne er de begyndt at spille såkaldt musak. Ikke alle er lige glade for musakken, især ikke den tidligere bibliotekar Bodil. Vi tænker, det er fedt nok. Derfor vil vi se, om man kan overføre det til andre steder og om folk er klar på det - i metroen midt i myldretrafikken for eksempel. Medvirkende: Kresten Mosbæk, reporter, DR Sporten. Henrik Jensen, reporter, TV2 Sporten. Martin Plauborg, tilrettelægger.

I 1919 rejste de to danske søstre Helga Larsen og Bodil Christensen fra Holbæk tilColumbia. 4 år senere rejste de videre til Mexico, hvor de slog sig ned.Søstrene fik hurtigt en stærk interesse for landets fortid og den oprindeligebefolkning, og de blev involveret i flere arkæologiske og etnografiske projekter.Helga Larsen arbejdede i en årrække for mayaarkæologen Morley, med hvem hunrejste ud på en usædvanlig ekspedition til det østlige Yucatan. Målet var landsbyenXcacal Guradia, hvor ”Det talende kors” blev bevogtet af en gruppe oprørskemayaer.Begge kvinder var dybt fascinerede af volador-ritualet, hvor fire ”fuglemænd” medet reb om livet kastede sig ud fra en høj pæl. Bodil Christensen deltog selv i etvolador ritual, en bedrift som få - hvis nogen andre - etnografer tidligere ogsidenhen har medvirket i.Vært: Bjørn Harvig. Jesper Nielsen, phd. og lektor i Indianske Sprog og kulturer på KøbenhavnsUniversitet. Jesper har skrevet adskillige videnskabelige bøger om Mesoamerikaog er medforfatter til bogen ”Det urolige blod” om mayaforskeren Frans Blom.Under Jespers forskningsarbejde med at få dokumenteret, hvilke danskere dertidligere havde arbejdet i Mesoamerika, stødte han på de to søstre. Han haradskillige gange rejst de samme steder som de to søstre og overværet nogle af desamme ritualer som de beskrev og deltog i. Redaktør: Rikke Caroline Carlsen.Produceret af Vores Tid, Nationalmuseets mediehus, i samarbejde med 24Syv.Foto: Bodil Christensen og Helga Larsen på den store monolit i Coatlinchán, Mexiko, 1934. Foto: Sigvald Linné, Stockholm Etnografiske Museum.

I 1919 rejste de to danske søstre Helga Larsen og Bodil Christensen fra Holbæk tilColumbia. 4 år senere rejste de videre til Mexico, hvor de slog sig ned.Søstrene fik hurtigt en stærk interesse for landets fortid og den oprindeligebefolkning, og de blev involveret i flere arkæologiske og etnografiske projekter.Helga Larsen arbejdede i en årrække for mayaarkæologen Morley, med hvem hunrejste ud på en usædvanlig ekspedition til det østlige Yucatan. Målet var landsbyenXcacal Guradia, hvor ”Det talende kors” blev bevogtet af en gruppe oprørskemayaer.Begge kvinder var dybt fascinerede af volador-ritualet, hvor fire ”fuglemænd” medet reb om livet kastede sig ud fra en høj pæl. Bodil Christensen deltog selv i etvolador ritual, en bedrift som få - hvis nogen andre - etnografer tidligere ogsidenhen har medvirket i.Vært: Bjørn Harvig. Jesper Nielsen, phd. og lektor i Indianske Sprog og kulturer på KøbenhavnsUniversitet. Jesper har skrevet adskillige videnskabelige bøger om Mesoamerikaog er medforfatter til bogen ”Det urolige blod” om mayaforskeren Frans Blom.Under Jespers forskningsarbejde med at få dokumenteret, hvilke danskere dertidligere havde arbejdet i Mesoamerika, stødte han på de to søstre. Han haradskillige gange rejst de samme steder som de to søstre og overværet nogle af desamme ritualer som de beskrev og deltog i. Redaktør: Rikke Caroline Carlsen.Produceret af Vores Tid, Nationalmuseets mediehus, i samarbejde med 24Syv.Foto: Bodil Christensen og Helga Larsen på den store monolit i Coatlinchán, Mexiko, 1934. Fotograf: Sigvald Linné, Stockholm Etnografiske Museum.

Øl og småkaker til jul - det er noe av det mest tradisjonelle vi har, sier statsbudeie og kokebokforfatteren fra Telemark. Hør episoden i appen NRK Radio

A sense of belonging is one of the incalculable elements of a healthy, happy team. It's either there or it's not, right?Not so, as Kate Sacek explains in this episode.Kate's work, for many years, has been in the realm of belonging: how we feel it, generate it, and nurture it. That work has brought her closer and closer to a strong thesis: that movement, sensing, and awareness are foundational to the whole process.In this episode, she shares the journey of discover she's been on, the most valuable tips and tricks she's learned, and where she sees movement fitting in the wider world of facilitation. It's a fascinating tool to add to one's toolbox — don't miss out.Find out about:How Kate works to generate and amplify a sense of belonging in her facilitationWhy building a workshop on foundations of humour, playfulness, and levity creates a more accepting environmentHow movement helps us access ourselves and others in a deeper wayWhy moving without feeling is an incomplete processHow corporate work gets our brains and bodies out of balanceWhat we can learn from our bodies that our brains can't tell usDon't miss the next episode: subscribe to the show with your favourite podcast player.And download the free 1-page summary, so you can always have the key points of this episode to hand.Put the episode's best takeaways into practice with Skillding. Visit skillding.com/workshop to begin your journey from learning to doing. Track your progress as you hone your new skills. Start now!Links:Watch the video recording of this episode on YouTube.The Movement of Belonging website.Follow Movement of Belonging on Instagram.Follow Kate on Facebook.And find Kate's podcast, Movement of Belonging, anywhere you listen to podcasts. It offers movement recipes you can try at home or as a fresh way to start your meeting or class.Connect to Kate:On LinkedIn.Support the show:Make a one-off donation and contribute to the ongoing costs of running the podcast.Support the showCheck out the podcast map to see the overview of all podcast episodes: https://workshops.work/podcast-map

UPPLÄSNING: Josefin Iziamo DIKTSAMLING: Nåd och onåd (Bonniers 1989)MUSIK: Tom Verlaine: NewEXEKUTÖR: Tom Verlaine, gitarr

»Hvornår har nogen egentlig sidst diskuteret kunstkritik? Og, tør man spørge – læst det?« Sådan spørger vores kunstanmelder Bodil Skovgaard Nielsen i en ny serie om en form for anmelderi, der ikke får meget hverken kærlighed eller røg. For mens vi ofte dikuterer, om filmanmelderne er for elitære, eller om musikanmelderne skriver for meget om kvindelige musikeres kroppe, så taler vi sjældent om dem, der skal holde samtidskunsten i ørerne. Det gør vi i en sommerserie. Bodil er i studiet.   Og så skal vi tale om det afgørende NATO-topmøde, der går i gang i næste uge i Vilnius. Her skal alliancen blive enige om, hvordan forsvaret mod øst skal se ud, og om hvor meget det skal koste. Europakorrespondent Tore Keller tegner fronterne op.  Og så har Rune Lykkeberg valgt at fejre sæsonens sidste ordinære Radio Information med at levere en sjælden nedtur. En ny analyse viser nemlig, at stadig flere danskere mener, at den grønne omstiling går for hurtigt. Hvad handler det om? Chefredaktøren giver et par bud.

D. 18. oktober 1974 forsvandt den 12-årige Bodil fra den lille by Ørsta i det vestlige Norge. Der var ét vidne: En 15-årig dreng, der havde set hende blaffe og stige ind i en bil. Politiet tilkaldte den særlige efterforskningsenhed KriPos, der begyndte at lede efter ejeren af bilen. Og snart skulle de finde den uhyggelige sandhed.Research og manus: Janne Aagaard.Tilrettelæggelse og produktion: Christine Runøe & Signe Haahr.Indlæst af Emilie Westh Wold.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Sådan baner du vejen til den perfekte studentereksamen. Møntsamler: Nye danske 10 og 20 kroner er uinteressante. Radikale Venstre undrer sig: Folketinget vil ikke evaluere den danske coronahåndtering. Opdatering fra traktorferie: Allan og Bodil er halvvejs til Nordkap. Socialdemokratisk lokalformand forstår vælgerflugt. Værter: Michael Robak og Kasper HarboeSee omnystudio.com/listener for privacy information.

Christian Einshøj and Face2Face host David Peck talk about his new film The Mountains, Super Nintendo, anxiety, depression, memory, family photography andtrauma, existentialism, expectations and the experience of pure joy.Watch the trailer here and head to Hot Docs for more information.'Synopsis:Two decades after the tragic death of his brother, the director Christian Einshøj's family is falling apart. But when his overworked CEO dad is unexpectedly let off anddecides to sell the family home, Christian goes back home in a final desperate attempt to assemble the family and recover what is lost.Armed with 30 years of home-video, 75,000 family photos and three tightly fit superhero costumes, he ventures into landscapes of long-lost time, in an attempt toconfront a 25-year-old tragedy, and the hidden wounds left in its wake. It's a story of fathers and sons, of vast collections of stamps and amateur videography, of longdistance business-class flights and all the other ways in which we flee, instead of talking about that which hurts – and of the redemption that can follow when thesilence is eventually breached.About Christian:Christian Einshøj is a self-taught director and film editor born in Denmark in 1985 but raised in a Norwegian suburb. His editing credits include Bodil and the award winning Q's Barbershop.In 2018 his short doc Haunted was awarded Best International Short at HotDocs and went on to play at festivals around the world. The Mountains is his first feature film.Image Copyright and Credit: Christian Einshøj.F2F Music and Image Copyright: David Peck and Face2Face. Used with permission.For more information about David Peck's podcasting, writing and public speaking please visit his site here.With thanks to Josh Snethlage and Mixed Media Sound. Hosted on Acast. See acast.com/privacy for more information.

This episode we look at the transmission of Buddhism through the 1st to 5th centuries from India, to the Kushan Empire, and across the Silk Road to the Han and succeeding dynasties, and even to Baekje, on the Korean peninsula. For more, especially photos, please check out https://sengokudaimyo.com/podcast/episode-84   Rough Transcript:   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 84: The Middle Way through the Middle Kingdom. First things first, thank you to Bodil, Gabe, and Lauren for donating to support the show on Ko-Fi and Patreon.  If you'd like to join them, will have information at the end of the episode. Also an apology—if my voice isn't in tip-top shape, well, it seems that COVID finally found us after 3 years or so, and I'm on the tail end of it.  So thank you for your understanding. Last episode we talked about Siddhartha Gautama, aka Shakyamuni, the Historical Buddha, and his teachings, and how they spread, at least through the Indian subcontinent, with the patronage of rulers like Ashoka the Great.  The original teachings, initially taught as an oral tradition, was eventually turned into a series of writings, called the Tripitaka. As for how those writings came about, it's worth talking about the languages involved. The native language of Shakyamuni was probably a language known as Maghadi, or something similar.  But the Indian subcontinent, including the modern countries of India, Pakistan, Bangladesh, Bhutan, Nepal, and Afghanistan, is over three times the size of western Europe.  There are at eight south Asian language families, with hundreds of different languages, depending on how you count them.  The modern state of India counts 22 official languages, not including English.  I mention this to point out that as the Buddha's disciples spread his teachings, they were, by necessity, translating it into different languages. There is a story that a student suggested to the Buddha that they make Sanskrit the official language of Buddhism.  Even then, Sanskrit was considered a language of learning and education, much as Greek or Latin was in medieval Europe, but the Buddha rejected this and insisted that his teachings be taught in people's own tongue.  This proved great for reaching people, but over time there was a fear that the oral teachings might be lost, and so they were written down. The oldest written Buddhist canon is generally agreed to be texts in Pali, commissioned in Sri Lanka.  These are sometimes called the southern Tripitaka—or Tipitaka in Pali—and it is the primary canon for Theravada Buddhists.  In the north, however, Sanskrit remained the prominent language of learning, and texts written down and transmitted in the north—particularly those that made it to China and on to Japan—were typically Sanskrit or translations of Sanskrit texts.  This is what some refer to as the Northern Tripitaka.  Both of these were transcriptions of the oral teachings that Buddhist monks were otherwise memorizing and presenting to the Buddhist community.  That oral tradition, in fact, never really went away, and these early texts were more like a reference so that monks could check their memory.  Chanting the sutras—and especially chanting from memory—remained a highly prized skill of Buddhist orators. Now, the split between northern and southern texts is convenient, but it isn't necessarily as simple as all that.  We have plenty of examples of texts, particularly in the northern traditions, that don't necessarily have an extant Sanskrit counterpart.  In fact, the oldest extant sutras of any tradition that we have today are known as the Gandharan sutras, and written in the Ghandari language using a Karosthi script.  Gandhara refers to a region centered north and west of the Indus river, in modern Pakistan, stretching to the Kabul river valley in modern Afghanistan and north to the Karakoram mountains, which is one of the interlocking ranges that form the boundary between modern Pakistan and India and modern China and the Tibetan plateau.  It is believed to be the namesake of the city of Kandahar, in modern Afghanistan. This area was important, and not just to Buddhism.  For thousands of years it has been a crossroads between the Indian subcontinent, the area known as the Middle East, and the inner trade routes of central Eurasia.  It was part of the conquest by Alexander the Great in the 4th century BCE, becoming part of his kingdom, but then it was lost in battle to the Mauryan empire, which Ashoka the Great ruled in the 3rd century BCE.  The area later fell to Indo-Greek rule from members of the Greco-Bactrian kingdom to the north.  The most famous ruler during this period was probably Menander I, who is also remembered as a patron of Buddhism, building more stupas and monasteries in the region. The Hellenic Greco-Bactrians were eventually displaced by tribes of the Yuezhi, who themselves were being displaced by the Xiongnu, in central Eurasia.  In this epic game of musical chairs, a branch of the Yuezhi eventually settled in the area, ruling a large territory, including Gandhara, under what is known as the Kushan empire.  They had first moved into the area of Bactria and Sogdiana probably around the 1st or 2nd century BCE, and by the 1st century CE they were exerting authority over Gandhara.   Around the time the Gandharan sutras were written down, in the 1st or 2nd centuries, Buddhism—especially Mahayana Buddhism—was flourishing in the region, and Kanishka the Great—don't you love how all of these rulers are known as “the Great”, by the way?—ruled the Kushan empire, and hence Gandhara, in the early 2nd century.  He is said to have been a great patron of Buddhism, although it was one of several religions, including Zoroastrianism, that flourished in the region at this time. The Kushan empire is believed to be the same Yuezhi that we mentioned in episode 79, when we talked about the Han diplomat Zhang Qian, who had trekked through hostile Xiongnu, or Hunna, territory across much of what is now western China in the 2nd century BCE, seeking allies against the Hunna.  At that point, the Yuezhi had had enough of war, however, and they declined to fight, preferring to settle where they were and eventually growing into the Kushan empire.  That connection with the Han dynasty, however, likely was maintained through trade routes that continued to operate across the vast expanse of central Eurasia.  The Han dynasty itself continued to send out diplomatic missions to the various states of central Eurasia, and of course there were trade routes. As the Kushan empire expanded into the Tarim basin, it met once again with the Han, who had defeated the Hunna, and then claimed routes across the oasis towns of the desert regions.  While the routes would have high and low periods, often depending on the state of various conflicts, in general it seems that Buddhist missionaries probably made it to the Han dynasty and the Yellow River region, and founded monasteries, as early as the first century CE and certainly by the second century.  And, by our best understanding, the folks in these monasteries were already doing a lot of copying and translation of texts – both as a meritorious act, and to spread the word.  Since this is around the time the Gandharan texts were written, they were likely a part of this larger tradition of copying and translating that was going on, although many of those early documents did not survive intact to the modern day. One of the earliest records of Buddhism in the Han dynasty is a record dated to 65 CE.  Liu Ying, Prince of Chu and son of Emperor Guangwu of Han, sponsored Buddhism—as well as a school of Daoism—in attempts to better understand longevity and immortality.  While he was eventually accused of treason, putting something of a damper on his patronage of the religion, it is the first mention we have in the histories of Buddhism, and in some ways it speaks to something else about the initial acceptance of Buddhism. While there were likely those well-versed in Buddhism, particularly in the community of foreigners from the Western Regions, evidence suggests that for many lay people it was just as likely about what people thought that the religion could do for them in this life as anything else.  After all, there are many stories of miraculous events, and there was the concept of reincarnation and karma—the idea that by building merit, one could improve their lot in the next life.  There was even a belief that by building merit, one could improve their lot in the current life—and apparently extend their life or even, possibly, gain immortality. Sure, there were the more intellectual and philosophical endeavors, but for many people Buddhism was just as much about what it could do for them in the here and now.  Stories of monks and other holy men fit in right alongside stories of Daoist immortals.  In Han tombs, where Buddhist imagery is found, it is often found with or in place of the Queen Mother of the West—the same image that is found on many of the bronze mirrors that traveled across to the Japanese archipelago around this time.  It was likely that many of the early stories that the laypeople heard were probably fragments as much as anything.  Even with the Tripitaka written down, much of the transmission was still done orally.  Furthermore, it was in translation—and probably a translation of a translation. The earliest stories of Buddhism's transmission—particularly the translation of texts into Sinitic characters, the lingua franca of East Asia—claim that first the Theravada canon, and then later Mahayana texts, were translated in the second century, with foreigners from Parthia and Kushan credited with the early translations.  Others would continue the work, and at first it was mostly people from the Western Regions doing the translating. One of the earliest stories of sutras making their way to the Han dynasty comes from the time of Liu Ying, when his brother, Emperor Ming, sat on the throne.  The stories claim that the emperor saw an image of a golden Buddha, and that he requested either a statue or temple be erected.  So he sent people off to Kushan, where they found two monks who would come back with them in 68 CE, bringing portraits and scripture—specifically the “Sutra of Forty-Two Chapters”, which the two monks helped translate into a Sinitic version at Baimasi, or White Horse Temple.  As such, this “Sutra of Forty-Two Chapters” has been accorded a status as the first such Buddhist work to be brought to the area that is, today, modern China, and the White Horse Temple, located in Luoyang, is counted as one of the earliest temples in the Yellow River region.  That said, there are a lot of questions as to the authenticity of this tale, though it does mirror others about the arrival of Buddhism in the East, even if we cannot verify the actual first temple or work. Although Buddhism arrived during the Han dynasty, it wouldn't really begin to fully develop until after the dynasty's fall in the 3rd century.  During the Southern and Northern Dynasties period, the metaphysical and doctrinal beliefs of Buddhism began to penetrate the elite circles in a more tangible way.  Much of the philosophical underpinnings blended well with the interest at the time in “Dark Studies” and the school of “Pure Conversation”, which we discussed back in episode 72.  While Buddhist temples, much like their Daoist brethren, found some sanctuary from the chaos that created this period in the mountains and hills—not to mention a bit of added spiritual cachet—it was really the opportunity to gain greater state patronage that also helped. Monks like Zhi Dun began to reconcile Buddhist thought and doctrine with local beliefs.  In some cases, local religious figures—including gods and other spirits—were incorporated into the Buddhist framework, often by their “conversion” to the Buddha's teachings.  This was one of the strengths of Buddhism—although it carried with it a framework of Indian religious teachings and thoughts, it was not exclusive in its cosmological outlook.  Buddhism was more focused on helping one escape the suffering of this world, which would take you beyond all such things.  As the doctrines were meant for all beings—not just humans, but for animals, spirits, gods, and even demons—there was nothing to necessarily exclude other beliefs.  This helped some of the ethnic Han dynasties to accept and even promote Buddhism.  Meanwhile, some of the non-ethnic Han dynasties patronized Buddhism for either its miraculous powers or just because it was a foreign religion, much like they were foreigners in the Yellow River Basin.  In many cases, state-sponsorship was a two way street.  Dynasts would set themselves up as holy men, claiming to be Boddhisatvas.  They would even appropriate the concept of the Cakravartin, a Buddhist “Golden-Wheel-Turning-King”, which had overtones of cosmic overlordship.  I can see how that would fit in quite well with local concepts that a sovereign might lay claim to ruling “all under heaven” and be carrying out a “Heavenly mandate”. Along the Yangzi River, Buddhist monks gained a certain amount of independence.  They were not expected to bow to the sovereign, for example; an acknowledgment of their holy nature.  In the northern Wei dynasty, however, it was a different story.  There, the ruler was said to be no less than an incarnation of the Buddha, and a Chief Monk was selected to oversee the Sangha and no doubt ensure that the various Buddhist communities were in line with official dogma. At the same time, the government provided captured men and women to work fields to help pay for Buddhist temples and their work.  Likewise, people would make merit by donating wealth and land to temples, in hopes of blessings either in this current life or in the next life.  For their part, the temples were expected to act as storehouses or granaries—the wealth that poured into them would be used to help alleviate suffering, especially in the case of droughts or floods.  It soon became clear, however, that more wealth was going into the temples than was necessarily coming out.  There were attempts to reign in this Buddhist establishment, often by limiting the number of temples or even the number of monks, as well as limiting what people could donate.  These same edicts were undercut by the elites of the country, however, and often proved less than effectual. Along with sutras and Buddhist teachings, Buddhist images and architecture spread widely.  In India and the Western Regions, a key aspect of many temples was the stupa.  This was a mound containing a relic of some sort.  Originally these relics were said to be remnants of the Buddha, after he had been cremated.  Later, it was said that the remnants of the Buddha turned hard, like crystal, and that the original remains were gathered up and distributed to even more stupas.  Later they may contain other relics, as well. The stupa was an important part of the Buddhist temple, but over time, its character changed.  Instead of a mound like we still see in Southeast Asia, we start to see a building—a tower—which became a ubiquitous symbol of Buddhist temples in East Asia.  This multi-level pagoda originally started off with simply three levels, often made of brick and stone, but over time it grew with five or seven levels.  These towers were inspired by a description in the Lotus Sutra, a Mahayana text, that described a bejeweled seven-storey tower. Speaking of the Lotus Sutra, this was one of the many teachings that made its way to East Asia, and a hugely influential one.  It purports to tell the story of a sermon by the Buddha outside of those mentioned in the Theravada texts.  The teachings expounded upon in the Lotus Sutra had a great impact on Mahayana Buddhism and how people viewed the teachings of the Buddha.  For one, it also proposed the idea that the Buddha did not actually cease to exist when he attained nirvana, but is simply no longer visible. He still remains in the world to help all life find salvation from suffering.  That goes along with the concept of the Bodhisattva, a being who attains a Buddha-like understanding but out of compassion remains in the world to assist others. The Lotus Sutra also made claims such as the idea that anyone could attain Buddhahood, if they followed the teachings—and not just one particular set of teachings.  It opened the idea that there were multiple vehicles—that is to say different practices—that would all get you to the truth, to Englightenment.  Even the term “Mahayana” means the “Great Vehicle”, while Mahayana sees Theravada as “Hinayana”, the “Lesser Vehicle”.  Both will get you where you need to be, but Mahayana offers an exapansion of teachings and texts that Theravada Buddhism does not necessarily accept as authentic.  Indeed in Mahayana belief we also see a focus on multiple Buddhas with different specialties – not only the historical Buddha, but Vairocana, aka Dainichi Nyorai, the Great Solar Buddha, Amitabha, aka Amida Nyorai or Amida Butsu, and so on. In comparison, the Theravada school tend to be more dogmatic on various points of practice and belief, claiming that they focus on the actual teachings of the Historical Buddha and not necessarily looking for extra texts and practices.  There may have been Buddhas in previous ages that attained nirvana and departed this existence, but the Buddha of the current age is the historical Buddha, Shakyamuni.  Another Buddha, Maitreya, is not expected for another five to ten thousand years—not until the teachings of the Buddha have been forgotten and are once again required.  Acquiring freedom from this existence through nirvana is not necessarily one and the same with obtaining Buddhahood—the enlightened understanding required to save all beings. There is another school, “Vajrayana”, the “Lightning” or “Diamond” vehicle.  It focuses on tantric, or esoteric teachings, which practitioners believe provide a more direct, and faster method to enlightenment.  Many secret teachings, or mikkyo in Japanese, can trace themselves in some way to these practices, though it likely didn't make it to East Asia until the Tang dynasty or so in the 8th century, so we'll come back to it when we get to things like Kuukai and Saichou, who brought Shingon and Tendai, respectively, to Japan in the early 9th century—about four centuries from our current chronological position.  Both the Mahayana and Vajrayana schools included the teachings from the Lotus Sutra, which would become one of the most important sutras, certainly by the Tang dynasty, as well as in the Korean Peninsula and the Japanese archipelago.  Its widespread dissemination is often attributed to the famous monk Kumarajiva.  Kumarajiva was a citizen of Kucha, one of the oasis towns along the northern edge of the Tarim Basin, and site of a bustling metropolis and capital of one of the largest oasis kingdoms in the Tarim basin.  Even today, you can see remnants of the ancient city in the desert, and the dry conditions have preserved a number of artifacts, including plenty of texts referencing Buddhist and other beliefs. Kumarajiva traveled from the peripheral city of Dunhuang, another site renowned for its Buddhist roots, especially the famous Mogao caves—a series of Buddhist grottoes built into a cliff face which, along with the dry conditions, have exquisitely preserved the early sculpture and painting, as well as, again, numerous documents.  He came to Chang'an around 401, and he helped translated numerous Buddhist scriptures into Sinitic characters, which could then be shared and read by people across East Asia—everywhere in the ancient Sinic sphere of influence. Besides the Lotus Sutra, another famous text told of the Buddha Amithabha, aka Amida Butsu in Japan.  Amithabha's teachings claimed that any who would call on the name of Amithabha, or just picture them in their mind with a sincere heart, would, on their death, find themselves reborn in a Western Paradise—a “Pure Land” where there were no distractions other than to meditate on the Buddha's teachings and eventually attain freedom from this existence.  Whereas many of the teachings and theological discussions of the various Buddhist schools could get quite complex—thus almost requiring any serious student to join a monastery if they wanted to truly study a particular flavor—the teachings of Amithabha were appealing to those without necessarily a lot of time or resources.  It boiled down to a few practices that just about anyone could do.  It didn't require that you donate huge sums of money or land, or that you spend all your day copying scriptures.  One could chant the name of Amithabha in the fields as you were working, or picture them in your mind as you prepared for bed. These kinds of practices—the chanting of particular mantras or other such things—became a kind of thing people could do to help protect themselves or ward off evil.  A particular example of this practice is preserved in a text from Dunhuang, which has a colophon explaining its purpose.  According to Patricia Ebrey's translation, the text, which was copied by someone named Sun Sizhong, was an incantation that, if said 7, 14, or 21 times a day, with various somatic and material components (willow twig to cleanse the mouth, scattering flowers and incense before the image of the Buddha, and kneeling and joining the palms of the hands) it would clear away the four grave sins, the five wicked acts, and other transgressions.  “The current body would not be afflicted by “untimely” calamities, and one will be reborn into the realm of immeasurably long life.  Plus, reincarnation in the female form would be escaped forever.” On that last piece—yeah, Buddhism came with a little bit of baggage.  In ordering all of life, men were seen as inherently higher on the ladder than women.  This discrimination has been walked back or even abolished in some modern interpretations, but it was definitely present in older beliefs. Besides the power of the incantation if said 7, 13, or 21 times a day, Sun Sizhong went on to explain that if someone recited it 100 times in the evening and then at noon and it will ensure rebirth in the “Western Regions”, while 200,000 recitations gets you perfect intelligence, and 300,000 recitations, one will see Amitabha Buddha face to face and be reborn in the Pure Land. As you can probably start to see, there were many different beliefs and teachings that fell under the Mahayana teachings, and many of the texts were translations.  Even those that had been translated into Sinitic, it was often done by foreigners for whom the local Sinic language was not their native tongue, so there was always a kind of awareness that important pieces might have been lost in translation along the way.  In the 5th century, this led some monks to make the particularly long and dangerous journey all the way to Kushan and on to India, to access the original primary sources for themselves.  One of these was a monk by the name of Faxian. At the age of 62, Faxian decided to go to India to try to get to the heart of what the Buddha really taught.  He set out in 399, traveled across the Tarim Basin and into the Kashmir region and the Indus Valley—Gandhara, in modern Pakistan.  From there he traveled to central India and arrived at Patna, where he stayed and studied for three years.  He traveled around, seeking out works in Sanskrit on Buddhsit ethics and teachings, studying the local languages as well.  In 410 he made his way to the mouth of the Ganges and down to Sri Lanka, where he stayed for almost two years before boarding a ship and traveling home—traveling through the straits of Malacca and around Southeast Asia to take the sea route back to his home. The journey was perilous, and at least twice the boat lost its way.  According to the stories, some of his fellow travelers, who followed more Brahmanic teachings rather than Buddhist, believed that Faxian and his quote-unquote “heretical” teachings were what were leading them astray.  Faxian was able to maintain order and he and his books eventually made it safely to the Shandong peninsula in or around 412. He made his way down to Jiankang, aka modern Nanjing on the Yangzi river.  There he spent the rest of his life translating the scriptures he had brought back.  Others would make similar journeys, all to try to find more authentic versions of the texts—which usually meant finding the Sanskrit version—and then creating translations from those. With the growth in popularity in Buddhism, it is probably little wonder that it eventually made its way over to the Korean peninsula.  It is hard to say exactly when Buddhism arrived, but the Baekje annals in the Samguk Sagi claim that it was brought there by a monk of Central Asia descent in about 384.  One year later, we are told the king of Baekje erected a temple and caused ten men to become monks. The timing of this generally accords with some of the information in the Nihon Shoki, which claims that Buddhism first came from the Western Regions to the Han dynasty, and then to Baekje 300 years later, and then to Yamato about 100 years after that.  While the dates aren't exact, this generally accords with what we know of the way that Buddhism traveled to East Asia and to Baekje, at least. Although we have textual evidence, there isn't much archaeological evidence for Buddhism on the Korean peninsula in this time outside of urban centers.   That is where we find temple rooftiles and other indications that Buddhism was practiced, but at the time it was probably something more common amongst elites than the common people, at least in the 4th and early 5th centuries.  With the invasions by Goguryeo  and the loss of northern territory in about 475, it did gain increased patronage.  Still, it wasn't until the 6th century that it really left the urban centers, which is roughly the time we are talking about with the Yamato sovereign Ame Kunioshi, aka Kimmei Tennou. Next episode we'll get into just how Buddhism came over to the islands—or at least what is recorded and what we have evidence for—in the sixth century.  We'll also talk about its reception and its patronage by the famous Soga clan.  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.

Ostar, charkuteri, sylt, bröd mathantverket poppar upp över hela landet. Bodil Cornell startade Eldrimner i Jämtland som haft många hantverkare som kursdeltagare. Vi besöker navet i utvecklingen. När Meny pratar med mathantverkare berättar de påfallande ofta att de gått en eller flera kurser på Eldrimner. Där, i Ås utanför Östersund i Jämtland, har de lärt sig eller vidareutbildat sig i ystning av ost, korvtillverkning, syltning, saftning, bageri och mycket mer.Allt började med att Bodil Cornell på 70-talet läste på lantbruksuniversitet och var utbytesstudent i Norge. Där forskades det på getter, getmjölk och getost. Senare letade hon upp gårdar i Sverige som gjorde getost. De fortsatte i en gammal tradition, men ibland, när det gick fel, fanns inte alltid den kunskap som behövdes. Kunskapen fanns inte ens i landet.- I Sverige var vi väldigt bra på att rationalisera, säger Bodil.I Frankrike däremot fanns experter på gårdstillverkning av ostar. De togs till Jämtland för att lära ut.1995 startades Matora (matlust på jämtländska) med kursverksamhet i ost, charkuteri, bröd och bärförädling.2001 bytte man namn till Eldrimner, efter den ständigt kokande grytan i Valhall.Intresset från andra delar av landet var så stort att Eldrimner 2005 blev nationellt resurscentrum för småskalig livsmedelsförädling.Tobias Karlsson och Sofia Ågren, branschansvariga för charkuteri och mejeri på Eldrimner, visar och förklarar hur arbetet går till.- Byråkrati, regelverk och avgifter är småskalighetens största utmaningar, säger Tobias. Mathantverkarna har ofta många verksamhetsben att stå på. Djuruppfödning, slakt, förädling och kanske servering. Varje del har sin administration, sitt regelverk och sina tillstånd.- Vi har ett samhälle som är anpassat efter storskalighet, säger Sofia.Till och med Livsmedelsverket och personer som jobbar inom charkindustrin kommer på kurser på Eldrimner. För att ta del av utländska experters kunskaper om produkters hållbarhet och livsmedelssäkerhet, och möta de smaker och kvalitéer som det småskaliga ger.

Django Nudo and Smut Peddler are excited to have new films this week from two of their favourite companies that specialise in the beautiful restorations of lost classics: Denmark's Another World Entertainment and Deaf Crocodile. From A.W.E. we have "Pornography - a Musical" (1971), a series of erotic vignettes with music by amongst others jazz legend Dexter Gordon. (NB: the Bodil scene is NOT included, for obvious reasons.). "Dear Irene" (1971) is an erotic love triangle drama by a director better known for his books on great cinema directors. Lastly there is "The Sweet Life on Mallorca" (1965) about the naughty things that your grandparents got up to when the Danes first embarked on package holidays to the Balearic islands. Separately we also have "Love in Three Dimensions" (1973), which actually does work in 3D, but only if you have those old red-blue glasses in the bottom of some drawer. It is one for Christina Lindberg completionists, as she has a small part in the film.  We then talk to Dennis Bartok and Craig Rogers, the co-founders of legendary boutique restoration, post-production and distribution label Deaf Crocodile. The company has specialised in finding forgotten gems and putting them out in gorgeous new versions on DVD, BluRay and DCP. Recent films include 1980s Romanian animated sci-fi "Delta Space Mission" (1984) and they are currently wrapping Kickstarter campaign for Jiří Barta's stop-motion masterpiece "Pied Piper" (1986). Cultpix is thrilled to present no less than six Deaf Crocodile films this spring, with two now and four later this spring. Dennis and Craig talk about their and the company backgrounds, method of finding and restoring films, as well as their cult following. Don't call "Solomon King" (1974) a 'blaxploitation' film, because the black leads are not pimps or pushers but a super secret agent action hero. The only film by director and entrepreneur Sal Watts it was long-lost, until Deaf Crocodile managed to locate a surviving print.  In "The Unknown Man of Shandigor" (1967) you get Serge Gainsborough headlining an amazing cast in a Swiss spy-action thriller about nuclear secrets and international intrigue. Marvelous and surreal, part-Dr Strangelove, par-Alphaville, with some The Avengers and Dr Who mixed in, this is a gorgeous restoration. Keep an eye out for four additional films from Deaf Crocodile in the next few months. There is a special Deaf Crocodile Spotify playlist with songs from and relating to this week's films. 

Kristín Martha Hákonardóttir, sérfræðingur í snjóflóðaverkfræði hjá Verkís, kannaði aðstæður á snjóflóðasvæðunum í Fjarðabyggð og fór yfir stöðuna þar með hlustendum Morgunvaktarinnar. Hún segir að ofanflóðavarnir hafi sannað gildi sitt en afar erfitt hafi verið að sjá hvernig umhorfs er þar sem flóðin féllu á byggð í Neskaupstað. Borgþór Arngrímsson fjallaði um Bodil-kvikmyndaverðlaunin, gengi danska karlalandsliðsins í knattspyrnu, heilsu Margrétar Þórhildar og stöðu Coop. Ólöf Ragnarsdóttir fréttamaður þekkir vel aðstæður í Mið-Austurlöndum og fór yfir stöðuna sem nú er uppi í í ísraelskum stjórnmálum. Tónlist: Instant - Angar Már Magnússon , No One knows - Sigurður Flosason Copenhagen Quartet, Quand on n'a que l'amour - Jacques Brel, Talað við gluggann - Hera Hjartardóttir, Mælkebøtten - Clausen og Petersen. Umsjón höfðu Guðrún Hálfdánardóttir og Þórunn Elísabet Bogadóttir.

Kristín Martha Hákonardóttir, sérfræðingur í snjóflóðaverkfræði hjá Verkís, kannaði aðstæður á snjóflóðasvæðunum í Fjarðabyggð og fór yfir stöðuna þar með hlustendum Morgunvaktarinnar. Hún segir að ofanflóðavarnir hafi sannað gildi sitt en afar erfitt hafi verið að sjá hvernig umhorfs er þar sem flóðin féllu á byggð í Neskaupstað. Borgþór Arngrímsson fjallaði um Bodil-kvikmyndaverðlaunin, gengi danska karlalandsliðsins í knattspyrnu, heilsu Margrétar Þórhildar og stöðu Coop. Ólöf Ragnarsdóttir fréttamaður þekkir vel aðstæður í Mið-Austurlöndum og fór yfir stöðuna sem nú er uppi í í ísraelskum stjórnmálum. Tónlist: Instant - Angar Már Magnússon , No One knows - Sigurður Flosason Copenhagen Quartet, Quand on n'a que l'amour - Jacques Brel, Talað við gluggann - Hera Hjartardóttir, Mælkebøtten - Clausen og Petersen. Umsjón höfðu Guðrún Hálfdánardóttir og Þórunn Elísabet Bogadóttir.

Afsnit 475 Bille August! Bille er filminstruktør. Hvis hans navn, imod alt forventning, ikke siger dig noget - Så gør hans film helt sikkert. Han er nemlig manden bag "Zappa", "Pele Erorbreren", "Den Gode Vilje" og senest den biografaktuelle "Kysset". Dagens snak snor sig selvfølgelig om hans seneste film, men i samme sving også om hans arbejdsproces; kreativt som praktisk. Bille holder alt fra Oscars- til Bodil- til Den gyldne palme og Robertpriser og er en sand hall of famer inden for sit fag, både i- og udland. Dagens afsnit er altså derfor en safari igennem en superstjenes jungle af et helt livs arbejde - og så endda med ham selv som guide. Gå fornøjelse, Christian.

‘Dødens købmænd' kalder man dem. Og sådan har man i de seneste år i stigende grad anset våbenindustrien i de store pensionsselskaber, investeringsfonde og banker over hele Europa og har derfor formuleret ansvarlighedspolitikker med det formål at navigere uden om investeringer i våben. Men siden Rusland angreb Ukraine har en række europæiske regeringer, herunder den danske, besluttet, at det er nødvendigt at øge forsvarsbudgetterne, og indkøber for milliarder kroner hos de selvsamme virksomheder, som pensionskasser og finanshuse stempler som moralsk anløbne. Mathias Sindberg udlægger et temmelig stort dilemma for pengekasser, myndigerhederne og, ja, for dig og mig og alle de andre, der har penge i kasserne. Og så stiller vi skarpt på de overenskomstforhandlinger på det private arbejdsmarked, der netop er gået i gang. Og allerede taler alle om storkonflikt. Det er sket før, men med inflationen, udsigt til økonomisk afmatning og høje forventninger til løn er parterne milevidt fra hinanden, og alle er enige om, at det denne gang er et realistisk scenarie.  Vi skal også tale om en ret omtalt bog: Den engelske prins Harry's selvbiografi, der på dansk hedder Reserven. Hvad vil han egentlig med den? Og er der kommet en læseværdig tekst ud af bestræbelserne. Vores litteraturanmelder Bodil skovgaard Nielsen har læst den genremæssigt ubeslutsomme bog og spørger: »Vil den være dysfunktionelt familiekammerspil, nøgleroman, eventyrfabel eller bildungsroman?« Rune Lykkeberg har til gengæld set en helt utrolig god film, nemlig Cristian Mungius nye film, 'Kold vinter'. Denne gang har den rumænske instruktør kastet sig over konsekvenserne af udvandring og indvandring i hans hjemland, som det manifesterer sig i en lille landsby i Transsylvanien.

Today we meet a ghost who solves his own murder, and then we travel to Denmark to take a look at the tragic life of Bodil Joensen.     Patreon  https://www.patreon.com/user?u=18482113 PayPal Donation Link https://tinyurl.com/mrxe36ph MERCH STORE!!! https://tinyurl.com/y8zam4o2 Amazon Wish List https://www.amazon.com/hz/wishlist/ls/28CIOGSFRUXAD?ref_=wl_share Dead Rabbit Radio Wiki https://deadrabbitradio.pods.monster/doku.php?id=Welcome   Help Promote Dead Rabbit! Dual Flyer https://i.imgur.com/OhuoI2v.jpg "As Above" Flyer https://i.imgur.com/yobMtUp.jpg “Alien Flyer” By TVP VT U https://imgur.com/gallery/aPN1Fnw   Links: EP 151 - The Ghost Who Solved Her Own Murder! https://deadrabbitradio.libsyn.com/ep-151-the-ghost-who-solved-her-own-murder ANTHROPOLOGY, FOLKLORE, HISTORY, MONSTERS, OCCULT The Murder of John Gamble: Contempt of Corporeality https://esoterx.com/2022/11/14/the-murder-of-john-gamble-contempt-of-corporeality/ A spooky tale about the Ghost of Gamble Run. https://www.facebook.com/WetzelCountyMuseum/posts/a-spooky-tale-about-the-ghost-of-gamble-run/3726728824033252/ The Ghost That Was Charged For Contempt For Not Testifying Against His Accused Murderer https://historianandrew.medium.com/the-ghost-that-was-charged-for-contempt-for-not-testifying-against-his-acused-murderer-cc0cb234b339 Gamble Run https://en.wikipedia.org/wiki/Gamble_Run Corn whiskey https://en.wikipedia.org/wiki/Corn_whiskey Bodil Joensen https://en.m.wikipedia.org/wiki/Bodil_Joensen Animal Farm (video) https://en.m.wikipedia.org/wiki/Animal_Farm_(video) Color Climax Corporation https://en.m.wikipedia.org/wiki/Color_Climax_Corporation   ------------------------------------------------ Logo Art By Ash Black Opening Song: "Atlantis Attacks" Closing Song: "Bella Royale" Music By Simple Rabbitron 3000 created by Eerbud Thanks to Chris K, Founder Of The Golden Rabbit Brigade Dead Rabbit Archivist Some Weirdo On Twitter AKA Jack YouTube Champ Stewart Meatball The Haunted Mic Arm provided by Chyme Chili The Golden Rabbit Army: Fabio N, Chyme Chili, Greg Gourley Wiki created by Germ Pintrest https://www.pinterest.com/basque5150/jason-carpenter-hood-river/ http://www.DeadRabbit.com Email: DeadRabbitRadio@gmail.com Twitter: @DeadRabbitRadio Facebook: www.Facebook.com/DeadRabbitRadio TikTok: https://www.tiktok.com/@deadrabbitradio Jason Carpenter PO Box 1363 Hood River, OR 97031   Paranormal, Conspiracy, and True Crime news as it happens! Jason Carpenter breaks the stories they'll be talking about tomorrow, assuming the world doesn't end today. All episodes researched, recorded, edited, and produced by Jason Carpenter All Contents Of This Podcast Copyright Jason Carpenter 2018 - 2022

Maria is originally from Sweden, and studied in Germany and Denmark, where she currently lives and works. Maria's first narrative feature film was Parents for director Christian Tafdrup. She has also worked extensively with Hlynur Palmasson, from short films such as A Painter and Seven Boats to the feature films, Winter Brothers and A White, White Day, and most recently the acclaimed film Godland. Maria's work as DP has garnered much acclaim, including a Bodil Award for Parents, a Bodil and Danish Film Award for Winter Brothers, and an Edda for A White, White Day. Maria more recently won an award for Best Cinematography for Godland at the Chicago International Film Festival.

Uppläsning: Angela Kovacs DIKTSAMLING: "Det här är hjärtat" (Bonniers, 2015)MUSIK: Camille Saint-Saëns: Första satsen ur FagottsonatEXEKUTÖR: Sophie Dervaux, fagott och Selim Mazari, piano

Vad är det som gör att vissa faktiskt tar tag i, och förverkligar, sina drömmar!? Till ackompanjemang av duvornas småprat och klangen från den lilla byns kyrkklocka, drack jag mitt 11-kaffe tillsammans med Bodil Leijonklo,  på La Chartreuse i södra Frankrike, där vi bla pratar vi om just det. Det blev ett varmt och innerligt samtal, framför allt om att våga släppa taget och följa sitt hjärta! Vad var det som gjorde att Bodil, efter 25 år som psykolog,  tillsammans med maken Petri (även han psykolog) bestämde sig för att stänga igen sin egen mottagning  och starta verksamhet i den lilla byn Drudas? Hur kom det sig att de tillslut hittade La Chartreuse, efter 5 års husletande i både Italien och Frankrike? Välkommen att sitta ned till ett mycket givande och inspirerande 11-kaffe!  

Bodil smittades av covid-19 på jobbet nu hon får pengar för sin arbetsskada. I Konstnär gör ny utställning om flyktingars liv i Sverige.

Episode 95 - Bodil & Lee from Inov-8This week we are joined by Bodil Oudshoorn and Lee Proctor from Inov-8. We chat about some of their shoe range, Shoe's for different events and trails and a bit of shoe maintenance too.We talk about the:PARKCLAW G 280TRAILFLY G 270TRAILFLY ULTRA G 300 MAXX-TALON ULTRA 260 V2Each week we'll bring you interviews with runners from the front, back and middle of the pack. We'll share training advice, nutrition advice and kit reviews too. We'll talk about current running stories and stories from inspirational people who we feel you might be interested in.This podcast is available to listen to at Spotify and Apple Podcasts too. Links below.https://open.spotify.com/show/2HlWHlGA8D6ifm1TmnP2Kthttps://podcasts.apple.com/gb/podcast/run-to-the-hills/id1504643103YouTube - https://www.youtube.com/channel/UCaUcGDYF8919iZSDC8uV9xgFacebook - https://www.facebook.com/groups/1005937909821744Blog - https://www.chiacharge.co.uk/​blogs/newsTwitter - https://twitter.com/run_tothehillsStrava - https://www.strava.com/clubs/runtothehillspodcastInstagram -  https://www.instagram.com/runtothehillswithchiacharge/?hl=enStrava - https://www.strava.com/clubs/runtothehillspodcastChia Charge - Since 2012 Chia Charge has been making sports nutrition which not only helps you perform better but tastes great too. You won't find any oddities in our Yorkshire baked flapjacks either, just good honest kitchen cupboard ingredients that make you move and feel great.

Är livet slut nu? Det undrar Ann & Anitha när årets säsong av GVFÖ är till leda. Vi går igenom säsongen som varit. Vad hände egentligen och vad hände sen, undrar vi ju såklart efter att Hans konstaterat tvättbjörnen i Madagaskar är så ”glad jämt” och ger onda ögat till Bodil. Män som ghostar och kvinnor som grubblar. Men bjuder även in Mingel Martin i samtalet, vi går igenom ALLT det där ni undrar över, första intrycket - sätter sig hela säsongen där? VEMS var kallingarna? Sammanbrottet ni inte fick se och dicpicks. Herregud vad väntar ni på? Rulla bandet! See acast.com/privacy for privacy and opt-out information.

Afsnit 388. Bodil Jørgensen. Bodil er en af de mest ikoniske danske skuespillere - Hvis ikke også mennesker. Og lige præcis det at være menneske, er et af omdrejningspunkterne i dagens samtale; hvorfor stræber vi imod at transcendere det menneskelige i os selv? hvornår vil man gerne være mæt af dage? Findes A- og B- mennesker, og hvis ikke, er det så et spørgsmål om tid før de gør? Alt det, og meget mere, vendes i dagens afsnit med en af vores mest alsidige skuespillere nogensinde - Bodil Jørgensen. Gå fornøjelse, Christian.