Podcasts about Chronicle

This episode we cover the first silver mine in Japan, as well as the way that this sovereign is approaching offerings to the kami and handling family matters. For more check out: https://sengokudaimyo.com/podcast/episode-138   Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 138: Offerings and Covenants   A gentle summer breeze blew through the cherry-tree-covered hills of Yoshino valley.  The royal residence, a kind of summer home for the royal family, normally somewhat quiet, was suddenly abuzz with activity.  The regular groundskeepers and those who tended the site throughout the year mingled with servants sent from the capital to make it ready for a royal visit.  Rooms were aired out and swept. Metal fixtures were polished.  The kitchen was stocked and ready to go. It had been some years since the prince—now sovereign—had resided in the valley as an attempt to proclaim he had retired from the world.  Now he was sitting at the top of the state government, but as such, he was more often than not living in the grand palace in Asuka, which he had renovated at the start of his reign. This, the Yoshino palace, was left as more of a vacation home—though "home" hardly did it justice given its majesty compared to the meager dwellings that otherwise surrounded it. And now there was a massive royal procession on their way.  Sure, it was the sovereign and his queen, and only a handful of princes, but they would each need their own quarters and likely have their own household staff that would no doubt need to be fed and housed.  In such a way a "simple" outing for the royal family was so often anything but for those who had to make it happen. And yet, such labor was much preferred to toiling in the fields, especially as the heat of the day started to rise, and the height of summer loomed large in the all-too-immediate future.   Alright, so we are in the midst of the reign of Ohoama, aka Temmu Tennou, the brother of Naka no Ohoe, who came to power through the use of military force—purportedly used in self-defense—and the sovereign who would have a profound effect on solidifying the Ritsuryo state, as well as the Chronicles and the history of the archipelago as we know it.  We've talked about Ohoama's ascension to the throne, and even his first year.  We mentioned how, during his reign, he rewarded those who helped him, tweaked the rank system, and we talked a bit about what we know of the clothing and the material culture of the period. This episode, we continue looking at what occurred during Ohoama's reign.  Specifically we'll be covering some of the ways in which Ohoama and his court were shaping the government and the structures of power to serve him and his family.  This includes everything from ritual, such as making offerings to various kami, to the way that he seems to have centralized power to himself and his family, which would have lasting impacts through the Asuka and Nara periods. First, though, a tiny little digression about silver.  We start in the 3rd lunar month of the second year since Ohoama ascended the throne, or the year 674 by the western calendar.  We are told that Woshiumi no Miyatsuko no Ohokuni, the governor of Tsushima, the island that formed the main border between the archipelago and the mainland, reported that silver had been produced there for the first time, and sent in some as tribute.  This is the first recorded instance of silver being produced in Japan. At this time, silver mining was mostly limited to finding a vein of silver on the surface and digging it out as far as one could possibly go into the rock and stone.  Still, silver would eventually become an important resource for the archipelago.  Tsushima would continue to produce silver through modern times.  Granted, production was limited until new refining techniques were introduced from Joseon Korea in the 16th century.  This was just as Ming dynasty deposits were declining, and as such, silver would become a major export from the archipelago to the mainland.  Indeed, by the 17th century, it is said that Japan accounted for one quarter to one third of the entire world's silver production. For now, however, the discovery of native silver was certainly a good start, but the Yamato court wasn't switching to a silver coin currency just yet—rice and cloth were still the major currencies for tax and trade purposes.  Still this find seems not insignificant, and clearly the chroniclers thought so as well -- as did the court.  They granted Ohokuni, the governor of Tsushima, the rank of Lower Shoukin.  The silver produced by the mine was offered to the various kami of heaven and earth, and presents were made to the high ministers and others of the rank of Shoukin and above. Now back to the Chronicles, and to the meat of what I'll be talking about this episode. On the 3rd day of the 8th lunar month of 674, we are told that the Royal Prince Wosakabe was sent to Isonokami shrine to polish up the divine treasures, at which point the sovereign made a rather spectacular decree:  he declared that all of the precious things originally deposited in the sacred treasuries by the various houses should be returned to their descendants. This appears to be a reference to the long-standing practice by Yamato of demanding that those they had gained some level of hegemony over turn over their sacred objects for Yamato's keeping.    We talked about this back in episodes 19 and 29, for example, when we talked about how Mimaki Iribiko, aka Sujin Tenno, and Ikume Iribiko, aka Suinin Tenno, had both requested treasures from Izumo and elsewhere, to be stored in the treasure house of Isonokami. We aren't told what all of these treasures were, but we can deduce that these were sacred treasures of the different houses and localities, much as the mirror, jewel, and sword were sacred treasures of Yamato.  These were items that early on distinguished the elite class in the archipelago, and had come to be gathered in the divine store houses.  You may recall how, early on, we saw mentions in the Chroncles that ships sent out to meet with others from different lands would place such treasures on a makeshift tree on the deck as a way of depicting who they were—who they represented. It would seem that these sacred objects came to represent the divine ancestors of the elites, and so eventually were associated with the idea of power and authority.  As Yamato spread its influence, possibly as much through the spiritual authority of Mt. Miwa as through its economic and military capability, it seems to have demanded that the various lands that came under its sway place their sacred treasures in Yamato's storehouse—a powerful image of Yamato's authority.  In a sense, this was a kind of hostage situation: recognize our authority, or your most sacred treasures, representing your ancestors, will be at risk .  One wonders if this isn't part of the reason that we find buried caches of bronze ritual items, including weapons, bells, and other such things, perhaps as a means of keeping them safe from those who would steal them away. However, in the new era of the Ritsuryo system, those objects, while still considered divine and sacred, did not hold the same value as they once had.  Perhaps I'm reading too much into it, but this really seems to me to be particularly illustrative of the idea that the cultural imaginary of state power and authority had shifted.  Yamato's power and authority was no longer based on its role as a spiritual powerhouse as much as it was centered on the continental framework of a heavenly mandate and a system of laws and punishments.   And so, the sovereign could return the sacred items back to their descendants, because to do so did not cost him anything, and at the same time would no doubt earn him goodwill.  He could appear magnanimous and, in so doing, solidify his position as the supreme hegemon of this new state.  In many ways this acknowledged the importance of the divine treasures to the people and to the kami while also no doubt reinforcing Confucian stereotypes of the benevolent ruler. More importantly, this shows how Ohoama was restructuring the rituals of the state.  After all, he had the Jingikan, an entire governmental department dedicated to administering the various shrines and sacred rituals; so even if the sacred treasures were returned, they were still technically under the control of the state apparatus.  We've already talked about the Daijosai, the Feast of First Fruits for a new reign, a central ritual to which Ohoama had added further pomp and circumstance.  But as no less a scholar than Herman Ooms has written about, Ohoama also initiated the practice of ordering regular centralized offerings to not just one particular kami, but to several or even a number of kami, or shrines, at any given time.  We see this in the following year, on the 23rd day of the first lunar month of 675, in an almost off-hand remark. Later, in the 10th month of 676 offerings were made to all of the "Ahimbe" kami of Heaven and Earth—that is all of kami that were part of the festival of first fruits held on the first day of the rabbit on the 11th lunar month.  Offerings were also made to all of the Heavenly and Earthly kami on the second day of the year in 681. Of course, these offerings would not just be enriching the shrines of these various kami, but it would also reflect on the various uji connected to each of those shrines, as well. Another example of the court's involvement in these ritual innovations appears to be the worship of the deities at Tatsuta and Hirose.  The first example of that is also in 675, in the 4th month of that year.  Prince Mino and Saheki no Muraji no Hirotari were sent to the Wind-gods at Tateno, in Tatsuta.  Aston notes that there is a litany to the Wind-gods mentioned in the Engishiki, a 10th century collection of information on various rituals of the time, so this practice seems to have taken hold, at least enough to persist over 3 centuries later.  Also in the 4th month of 675, Hashibito no Muraji no Ohobuta and Sone no Muraji no Karainu were sent to worship the Oho-imi deity at Kahawa, in Hirose. The Oho-imi appears to be a "big abstinence" deity, whom Aston identifies with Waka'ukahime, responsible for food.  Worship is again paid twice in the year 676, once in 677, then twice again in 679, continuing twice a year, almost exclusively in the 4th and 7th lunar months, through the end of the reign.  Why were these particular deities chosen for special worship by the court?  Ooms notes that these shrines were built downstream along the Yamato river, which, along with its tributaries, was responsible for the irrigation of the crops in the Nara basin.  This mirrors, in some ways, the responsibility of rulers in the Yellow River and Yangzi river regions to help ensure the flow of the rivers while preventing devastating flooding – a very continental idea of the responsibilities of the sovereign, though expressed here with a particularly Japanese style. Indeed, Aston associates the deity at Hirose, with the deity of food.   Likewise, the Wind-deities at Tatsuta were also related to helping to grow crops.  After all, Tatsuta would have been situated near the break in the mountains that surrounds the Nara basin, where the Yamato River flows out towards the Kawachi plain.  As anyone who lives near a mountain gap is no doubt familiar, those areas are notorious for channeling weather phenomena, including storms, which can bring rain, but could also bring terrible winds.  So it does seem a natural point to pray for good weather for your harvest or otherwise, given the geography that made up the sovereign's world. We also have, in this reign, considerably more discussion of Ise than we've seen, previously.  In 673 we have the Royal Princess Ohoku no Himemiko entering the Saigu, the Abstinence, or Purification, Palace, where she was to be purified before going to Ise, which she did in the 10th lunar month of 674.  Ohoku is said to have been the first official Saiou, the unmarried royal princess sent to oversee shrine operations, of Ise Shrine.  This is a practice we see at multiple shrines, although it's most prominent at Ise. The term for the position in general is Saiou, although at Ise the royal princess would also be known as the Saiguu, after the purification palace.  Although Ohoku is said to have been the first Saiguu at Ise, this is muddied somewhat by some earlier mentions in the Chronicles.  There are those who are said to have been sent as Shrine Princesses to Ise back in the time of Mimaki Iribiko and Ikume Iribiko, but the process was largely discontinued—or at least rarely mentioned—until this period.  There are certainly several named individuals who are said to have served the Deity of Ise previously, starting with the presumably mythical Yamato Hime, who is credited with founding the shrine.  There are also various royal princesses are noted as either having served or as having been made ineligible due to their indiscretions. However, those earlier mentions rarely go into the detail we see here —starting with the abstinence hall, where the would-be Shrine Princess must purify herself prior to approaching the shrine, a process that took some time.  Certainly we first really see this put into action with Ohoku, and from that time the position of Saiguu or Saiou at Ise does appear to have been regularly filled.  That Ohoku was actually the first "Saiguu" shrine princess appears to be confirmed by the "Fusou Ryakki", which states that the first Saiou was appointed when then Prince Ohoama, in the midst of the Jinshin war, made a prayer to Ise and offered the royal princess Ohoku no Himemiko in exchange for victory.  In fact, a lot of the focus on Ise seems to stem from its apparent involvement, at the behest of either Ohoama or his consort, Uno no Sarara Hime, in the conflict. The following year we are told that the Royal Princesses Towochi and Abe proceeded to Ise Shrine as well, though presumably just for a brief visit.  Towochi, you may recall, was Ohoama's daughter who had been married to Ohotomo, aka Koubun Tennou, whom Ohoama had defeated to take the throne.  Abe was a daughter of Naka no Oe, half-sister to Ohoama's queen, Uno, and would eventually go on to marry the Crown Prince, Kusakabe.  That gives you some idea of the position of those were going to the shrine. Princess Towochi herself would fall ill a few years later in 678.  In fact, it was just as the sovereign himself was preparing to go pay a visit to the abstinence palace, perhaps so that he could also head out to Ise.  The court had a divination to figure out when he would leave, officers had cleared the roads, and the public functionaries were in a line of procession when word came that Princess Towochi, suddenly took ill and died within the palace.  This stopped everything in its tracks, and in that year there was no sacrifice made to the kami of heaven and earth.  I suspect that this was in part due to mourning and in part due to the pollution more generally associated with death. Two weeks later, she was buried at Akaho, and Ohoama raised a lament for her. Later, in 686, we are told that the Royal Princess Taki, the Princess Yamashiro no Hime, and the Lady Ishikawa were all sent to Ise Shrine, though Princess Taki returned in less than a fortnight. Why all this focus on Ise?  Remember that the Chronicles were begun in this era, and so the "truth" they would tell would be the truth that Ohoama and his immediate successors orchestrated. The focus on Amaterasu, her shrine at Ise, and the role of the sovereign as Heavenly Descendant was thus part of the overarching narrative that the Chroniclers tried to promote.  Still, hints that the focus on Ise shrine may have been something largely created in this era, however, are scattered throughout the existing literature, despite the Chroniclers' best efforts. For one thing, it is fairly clear that early on, the focus in the Chronicles is on  Mt. Miwa and the deity  Ohomononushi, rather than Amaterasu.  We also see the fingerprints of deities like Takami no Musubi, who in one story is the one who is actually responsible for sending the Heavenly Grandchild down to earth in the first place. It also seems telling that Amaterasu is not mentioned in earlier court rituals.  Worship of Amaterasu by the royal family takes place at Ise shrine.  Meanwhile, there are various rituals preserved within the traditions of the palace that include many other, seemingly older deities. I have also noted in the past how Ise shrine isn't even the primary shrine of Ise no Kuni.  In fact, that is claimed by Tsubaki shrine, the shrine to Saruta Hiko no Ohokami, with a separate shrine to Ame no Uzume, who are both said to have met the heavenly grandchild on his descent. None of this is to say that Ise Jingu was brand new at the time of the Chronicles' writing —there does seem to have been a shrine on that spot for some time, though even the Chronicles suggest that it might have been moved from a shrine originally housed in the Nara basin.  It is also possible, and even likely, that the rise of Ise and Amaterasu coincided with other trends at the time.  Even if the Sun Goddess had not always been centered in Yamato ritual, she was not a new deity, and it may have been the case that her prominence, and that of her shrine in Ise had been growing in prominence before this time, and so the court was now adopting that popularity for themselves.  Of course, Ohoama and Uno don't exactly spell out what they were attempting to achieve, beyond the unification of the archipelago, more broadly.  How, exactly, their focus on Ise Shrine was meant to play into that I don't know that I could fully state, but it certainly seems to have allowed the sovereign to create a new cultic focus for kami worship with a story that touched on regions from Kyushu all the way to the eastern shore of the Kii peninsula. Given the decentralized nature of kami worship, I don't believe it was possible to completely rewrite all of the stories—hence the numerous and conflicting accounts given in the Chronicles.  However, that is also what would have made it easier to hide newly fabricated—or perhaps simply exaggerated—stories in the mix.  And of course, it wasn't necessarily that the Chroniclers were creating things out of whole cloth, but they were able to choose those things that people would remember and what would be lost and forgotten over time.  They had to make the decision, for instance, which story they told was the "main" storyline, and which were listed as coming from "other books", implying a degree of separation from the truth. Through all of this, it certainly seems that propping up the royal family and its lineage was a central focus—even if that lineage was largely something that had recently been created.  As a reminder, we see a lot heavier reliance at this point on royal princes as opposed to other elite families, and an actual or implied reliance, in particular, on the royal family, as that is where Ohoama was consolidating most of the power and authority. Kitayama Shigeo coined the term "Koushin Seiji" to refer to this idea of a consolidated royal—or imperial—family managing the affairs of state.  Literally it is something like "Imperial Family Government".   In Shigeo's concept this was specifically an autocratic authority executed by the sovereign, and those of his immediate family.  Of course, writing in the post-war era, it is more than a little likely that Shigeo and others were looking at the concept of Tennou in the 20th century compared with many other world monarchs.  In that vein, the Asuka and Nara periods do seem to have been one of the rare times—perhaps even the last time—that the sovereigns had such a direct hand in the government and the making and establishment of law and tradition. That said, not everyone ascribes entirely to the idea that Ohoama was a completely autocratic despot—after all, it was clear that there were still plenty of powerful families in the archipelago, and the Ritsuryo state itself was also being strengthened.  Still, it does seem that Ohoama had brought his queen, Uno no Sarara, and his descendants into government.  And they would not only assist him, but continue his work for the next generations, such that even though the histories would not be finished until well after Ohoama's death, they would still show his influence on events. The dedication of the royal family to work as one is perhaps most clearly demonstrated in the events of the 5th lunar month of 679.  It was then that the sovereign, and his family, proceeded to the Yoshino Palace.  Now Ohoama had plenty of offspring—among them 10 sons.  And as long as he was around, there would be a certain amount of civility, but he knew all too well how things could break down after a sovereign's death.  And so he brought them together and he made them enter into a pact, which we know as the Yoshino Covenant, or Yoshino no Meiyaku.  Besides Ohoama himself, there were several others in attendance, presumably those who might stand to one day inherit the realm.  These included his partner and queen, Uno no Sarara Hime, as well as her son, Prince Kusakabe, who would be named Crown Prince, only a couple of years later.  It also included the Royal princes Ohotsu, Takechi, Kawashima, Osakabe, and Shiki.  All of these individuals were made to swear an oath to support each other, even though they were all from different mothers, and they agreed. But so what?  Why does it matter?  It is all well and good that Ohoama brought them together for a bit of kumbaya in his old digs away from the capital, but was there anything really to this covenant. This covenant is significant in several ways.  First off, it is clear that Ohoama was pulling in his family and trying to ensure they were onboard with what he was doing and what was planned.  Furthermore, it set out a clear line of succession, something that had not really been done up to this point. We have ideas on what would have made a candidate eligible, but other than naming a particular crown prince there hasn't exactly been any clear process or rules of precedence for who would assume the throne.  Here, though, we have a list that appears to be in order of precedence, since it otherwise may not seem to make sense, at least from a modern perspective. A key clue in the Chronicles is often the order of the names.  The most important or highest ranking person is usually given first, and then names are typically given in descending order of precedence.  There are clues that this is the case, but it becomes even more stark when we actually see reference to an individual's court rank or the size of their fief.  Since this period brings about court rank even for royal princes, we have some of that, at least in later records.  As such, there is the idea that this order was actually providing for a line of succession.   As I mentioned, up to this point, the contest for the throne was a toss up with each monarch's death.  Claims from competing princes were often considered equally valid until one proved their claim through a political or military victory.  Ohoama appears to have been trying to add greater structure to this.  Specifically, we see that Uno no Sarara's son, Kusakabe, is given pride of place.  In fact, throughout the Chronicle it is typical that we see the Chroniclers designate a queen—a Kougou—that is considered the primary wife.  This queen is almost always found to be the descendant of previous royalty, granting their child a doubly royal lineage, through both the maternal and paternal lines.   There has been plenty of reason to doubt that this was actually the case, and it often seems like the Chroniclers stretched things more than a bit to make it all work out.  However, now we are almost more concerned with the very *truth* that the Chroniclers were attempting to burn into the social consciousness rather than the historical facts, because that gives us direct insight into how the court of the day viewed succession and legitimacy.And that does lead to another possible thought:  since the Chroniclers knew how things turned out it is possible that they were the ones ensuring that the order was as we have it.  So we cannot definitively say that this exactly mirrors's Ohoama's idea, but it certainly seems in line with his history and intentions and helps set the stage for us, at least, regarding what would later transpire in regards to succession.. Getting back to the covenant, as I noted, the first person listed, after Ohoama and Uno no Sarara Hime, is Prince Kusakabe.  He would be about 17 or 18 years old at this time, which is probably why he wasn't formally named Crown Prince until a couple of years later.  He isn't the eldest son, however.  Rather he was the second son.  Ohoama's eldest son, Prince Takechi, was actually third in line. Takechihad been with his father helping to lead the troops during the Jinshin War. While he was some 8 years senior to Kusakabe, he was nonetheless a son of Amago no Musume, one of Ohoama's consorts from a powerful clan, but not a royal princess like Uno no Sarara, Kusakabe's mother. Between Kusakabe and Takechi, in the second place spot for succession, was actually Prince Ohotsu, whom we also mentioned during the Jinshin War.  Ohotsu was likely 16-17 years old around this time.  While he was the third eldest child, he, like Kusakabe, was the son of a Royal Princess, Princess Ota, daughter of Naka no Oe, giving him greater bonafides than Takechi, apparently. So, in the top three slots, we have: Ohoama's eldest son by a royal mother, Ohoama's second eldest son by a royal mother, and finally Ohoama's eldest son by a non-royal mother. Fourth in line, and the 4th eldest, presumably, though I don't know that we have an actual age for him, is Prince Wosakabe.  He likely wasn't too young, however, as he had been given the task, previously, to polish the divine treasures in Isonokami's storehouse. It would appear that six of Ohoama's other sons didn't even get a mention.  That includes Princes Naga and Yuge, born to another daughter of Naka no Ohoe, Ohoye no Himemiko.  Then there is Prince Toneri, son of Royal Princess Nittabe, not to be confused with Royal Prince Nittabe, Ohoama's son by way of a daughter of Fujiwara no Kamatari.  Finally there was Royal Prince Hodzumi, a maternal grandson of Soga no Akaye, and Prince Shiki, a full brother to Prince Wosakabe. Prince Toneri is particularly conspicuous in his absence.  We know that he held the 5th rank, and two positions in government—that of Nagon, or Councillor, as well as the Minister of the Household, our Kunaikyou.  This may be because he was not doing so well.  We aren't told the story until the following year, on the 2nd day of the 7th lunar month of 680, when we are told that Prince Toneri took ill and was on the point of death.  His half-brother, Prince Takechi, went to check on him, and a day later Toneri passed away.  The way these are written it would be easy to believe that it all happened in a pretty short timeframe, but it is also just as likely that illness lingered, especially without modern medicine.  So it is possible that Prince Toneri was too sick at the time of the original covenant, though there could be some other reason we weren't told. This doesn't necessarily hold for all of the others, though.  For instance, we have the Princes Naga and Yuge mentioned in 693, well over a decade later, being granted the 2nd Broader Pure Rank at the same time that Prince Takechi is granted the 1st Broader Pure Rank.  So we can at least see that they were ranked below Takechi.   Similarly we see Prince Hodzumi likewise attained 2nd Broader Pure Rank at some point, and was still around to have his own fief and to receive houses to it in the following reign.  Hozumi even ranked above some of the others were in Yoshino, and yet was not present. It is possible that the princes not mentioned, assuming they had not met with an untimely end that was not mentioned in the record somewhere, could have been too young or too junior at the time of the meeting.  After all, when we look at the known ages of those who were there, we see that Prince Takechi may have been 25 years old, but Prince Kusakabe and Prince Otsu were just under 20, and it is unclear if others were older or younger than they were. There are two other princes who were part of the covenant who were not, perhaps surprisingly, sons of Ohoama.  Rather they were his nephews, sons of Ohoama's brother, Naka no Ohoe.  They were the princes Kawashima and Shiki. Kawashima is mentioned several times throughout the record.  Kawashima's mother was from a high ranking noble family, but given that Kawashima was married to his cousin, one of Ohoama's daughters, that may have brought him closer to the family.  He was about 22 years old at the time, too.  We see him often teaming up with Prince Osakabe on various projects, including the project to compile together the history of the royal household.  In fact, Prince Kawashima always precedes Prince Osakabe when they are mentioned together.  That said, we have evidence of Kawashima only being awarded up to 3rd Greater Pure rank, below even that of some who were not present, such as Prince Hodzumi.  His importance and impact, however, is noted through his numerous appearances in the record. In contrast, Prince Shiki has almost no mentions in the record.  It doesn't help that there are two Princes Shiki, one born to Naka no Ohoye and one born to Ohoama.  Their names are spelled differently, however, and although the first character of "Shiki" used in the Yoshino record matches neither name, the second character suggests that this was the son of Naka no Ohoye and not the Shiki that was brother to Prince Osakabe—though given that one followed the other in the record, there may have been some confusion on this point. And with all of that we have our apparent line of succession, as well as an idea of who the movers and shakers might be within the royal family.  From Ohoama and Uno no Sarara, we have Princes Kusakabe, Ohotsu, Takechi, Kawashima, Osakabe, and Shiki.  Six princes, four directly descended from the current sovereign, Ohoama, and two from the Naka no Ohoe lineage. Obviously, promoting the idea of a strictly patrilineal succession of father to son would have caused some problems for Ohoama's own legitimacy, not that anyone was going to gainsay him while he was on the throne.  However, with Kusakabe they seem to have established that in a de facto format, at least.  Furthermore it provided a blueprint for succession might fall to the other lines should the main line not work out.  This put Prince Ohotsu as next in line, should anything happen to Kusakabe, followed by Takechi.  That Kawashima may have had a shot over Osakabe and then Shiki is interesting as it suggests that it wasn't strictly about who descended from whom. We'll have to wait for Ohoama's death before we can fully appreciate how well this worked, of course.  Throughout history, agreements and covenants amongst powerful interests are often only as permanent as long as all of the interests remain aligned with one another, whether through mutual benefit or threat of consequences.  Once the power shifts, as it always does, those promises and treaties are almost always up for renegotiation, unless they are supported by some higher authority, whatever that might be. Following the royal family's off-site, they returned to the palace in Asuka.  There they had a formal ceremony in the Great Hall, the Ohodono, where the six princes all demonstrated their allegiance and paid respects to Ohoama.  Given the timing of this event, one can likely assume that it was a kind of public acknowledgement of the covenant and the agreement that they would all be working together as a united front on the project of the government. And with that, I think we can bring it to  a close for now.  There is plenty more about this reign to discuss before we move on, but we'll get there. Until then, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.  

We kick off this week looking at power provider SSE (SSE), which announced a £2bn equity raise to help fund a £33bn upgrade to the UK's electricity infrastructure. Valeria Martinez and Alex Newman discuss what the proposal means for the company, why it's been so well received by investors and the wider implications.Next, we turn to the second part of our Aim 100 Special Report, where we look at the 50 largest stocks trading on London's junior market. Dan and Michael Fahy look at cords and cable maker Volex (VLX), which reported interim results this week.Dan and Mark Robinson then turn to auditor MHA (MHA), which listed in April and has been on a tear. Mark gives his thoughts on the company and whether or not it's too late for investors to jump in.Listen to more podcasts from Investors' Chronicle on Apple, Spotify and YouTubeTimestamps:1:01 SSE16:36 Volex25:24 MHA Hosted on Acast. See acast.com/privacy for more information.

The topics, stocks and shares mentions / discussed include: How to find unloved potential winning investment gems. 4imprint / FOUR JD Sports Fashion / JD. Morgan Advanced Materials / MGAM Diageo / DGE Rightmove RMV Tate & Lyle / TATE Franchise Brands / FRAN Mortgage Advice Bureau (Holdings) / MAB1 RHI Magnesita / RHIM Auto Trader / AUTO Reckitt Benckiser / RKT Unilever / ULVR Nvidia / Softbank / OpenAi  Contrarian Investing Menphys Charity Fundraise Investing, Trading & more ShareScope special discount offer code ShareScope : TwinPetes Harriman House books Harriman House – Independently minded publishing support the TwinPetesInvesting Challenge Investors' Chronicle sponsor Special Trial Offers (investorschronicle.co.uk) the TwinPetesInvesting Challenge Henry Viola-Heir's blog Home – The Ethical Entrepreneur Powder Monkey Brewing Co All Products – Powder Monkey Brewing Co 10% discount code : TWINPETES The 2025 TwinPetesInvesting MENPHYS Charity Appeal please make a donation on the TwinPetes Investing Charity Challenge 2025 Just Giving page here where  Peter Higgins & the TwinPetesInvesting podcast are fundraising for the children with disabilities charity, Menphys. The Twin Petes Investing podcasts will be linked to and written about on the Conkers3 website , on the Sharescope website and also on available via your favourite podcast and social media platforms. Thank you for reading this article and listening to this podcast, we hope you enjoyed it. Please share this article with others that you know will find it of interest.

In this episode, hosts Ranjan Jindal and Caleb Dudley welcome fellow Chronicle beats Ryan Hamner and Dom Fenoglio to discuss the past week in Duke football and basketball. Then, we are joined by Xander Tilock, sports editor of The Cavalier Daily, to preview Duke football's marquee home matchup against Virginia. 

A look at the football games around the Kane County Chronicle area heading into the IHSA state quarterfinals.Become a supporter of this podcast: https://www.spreaker.com/podcast/friday-night-drive--3534096/support.

Jonah Goldberg talks to William Inboden, executive vice president and provost at the University of Texas and one of the leading conservative voices in higher education. Jonah and Will discuss the absurdity of the ivory tower, the inconsistency of our free speech standards, and the threat posed by Chinese interference in American universities. Shownotes:—William's piece for National Affairs—WSJ piece on research funding—Chesterton's Fence—An Anxious Age: The Post-Protestant Ethic and the Spirit of America—University of Texas Statement on Academic Integrity—Select Committee on the CCP report on espionage in academia—The Death of Learning: How American Education Has Failed Our Students and What to Do about It, by John Agresto—Will's article on the White House compact in The Chronicle of Higher Education—Keith Whittington in The Dispatch on the White House compact We're running a listener survey, which you can find at thedispatch.typeform.com/podcast. The Remnant is a production of ⁠The Dispatch⁠, a digital media company covering politics, policy, and culture from a non-partisan, conservative perspective. To access all of The Dispatch's offerings—including access to all of Jonah's G-File newsletters—⁠click here⁠. If you'd like to remove all ads from your podcast experience, consider becoming a premium Dispatch member ⁠by clicking here⁠. Learn more about your ad choices. Visit megaphone.fm/adchoices

This episode is rated a 5 (on my Serious Crime Scale).After a night of birthday celebrations and heavy drinking, three friends stumbled back to a tiny high-rise apartment just outside of Washington, D.C. But within just a few hours, one of them would be dead, while the other two would have no memory of what happened, or how. Listen now to hear the full story.Support this podcast at — https://redcircle.com/campus-crime-chronicles/exclusive-contentAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Step into Barovia's haunted silence in The Mists of Argynvostholt, an audio journey through one of the most intense chapters of our Curse of Strahd campaign. This is Session 22 — an evening of peril, faith, and endurance that tested every spell slot, every saving throw, and every nerve at the table.Our adventurers—Urihorn Tenpenny, a halfling ranger with a loyal beast companion; Radley Fullthorn, a human Eldritch Knight balancing sword and spell; Traxidor, a cleric of light carrying the last fire of the Morninglord; and Daermon Cobain, an elf arcane trickster who fights with precision and wit—return to the fallen fortress of Argynvostholt, once home to the Order of the Silver Dragon.They come seeking redemption for a past defeat. Instead, they find the manor alive with malice. When Radley hesitates in the ballroom ruins, the ceiling comes alive: nine giant spiders descend on threads as thick as ropes. The sound of Thunderwave crashes through the hall, stones crack, and poison drips into the silence. The cleric's voice rises over the chaos—“Spare the Dying!”—and breath returns to the fallen knight's lungs.You'll hear the rhythm of the table as it happens: dice hitting wood, pages turning, whispered tactics, the exhale when a roll lands just high enough to survive. The fight spills through rooms where portraits still watch and cobwebs hold centuries of regret. Upstairs, spectral soldiers emerge through the walls, remnants of knights who once swore to serve the light. Divine radiance flares, the dead scatter, and the group presses deeper into the heart of Barovia's grief.Then—outside, silence. A coffin waits, freshly carved, Radley's name etched across the lid. He opens it. Empty. Without a word, he lies down inside, stares at the sky, and climbs out again. Later that night, they burn it for warmth.At dawn, the mist parts just long enough to reveal the glowing eyes of animated scarecrows, shambling through fog. Fire bolts and sacred flames turn darkness to light, if only for a moment.Every sound in this session matters: the flicker of fire, the scrape of steel, the faint breath between rolls. This is Dungeons & Dragons not as spectacle, but as shared memory—friends, imagination, and danger made real through voice.The Mists of Argynvostholt invites you to listen close. Feel the dice, the story, the fear, the laughter. Barovia is calling.

News Connect（ニュースコネクト）あなたと経済をつなぐ5分間1日1つ、国際政治や海外のビジネスシーンを中心に、世界のメガトレンドがわかる重要ニュースを解説。朝の支度や散歩、通勤、家事の時間などにお聴きいただけるとうれしいです。日曜は経営共創基盤 共同経営者の塩野誠さんとともに、1週間のニュースを雑談も交えながら、振り返っていきます。▼新著『プロ目線のPodcastのつくり方』の予約・購入は⁠こちら⁠から！⁠https://amzn.asia/d/61gIBJF⁠▼出演：野村高文（Podcastプロデューサー／Podcast Studio Chronicle代表）⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://x.com/nmrtkfm⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠塩野誠（IGPIグループ 共同経営者）⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://x.com/makoto_tokyo⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠慶應義塾大学法学部卒、ワシントン大学（セントルイス）ロースクール法学修士。シティバンク、ゴールドマン・サックス、起業、ベイン＆カンパニー、ライブドアなどを経て現職。各国でのデジタルテクノロジーと政府の動向について調査し、欧州、ロシアなどで企業投資を行う。国内外の企業への戦略コンサルティング、M&Aアドバイザリーを行う。著書に『デジタルテクノロジーと国際政治の力学』（NewsPicksパブリッシング）など。▼News Connect 土曜版・日曜版 Spotifyプレイリストはこちら

 “Would you ever spend over $3,600 just to see your team play in the biggest college football game of the year?” That's just one of the questions sparking laughter and lively debate on this episode of The JB and Sandy Show. Join JB, Sandy, and special guest Stephen Presley from ThunderPopTV as they dive into the heart of Austin's culture, from the city's legendary yard art and iconic neon signs to the wild world of ticket prices for the Texas vs. Texas A&M showdown. The episode kicks off with a hilarious story about a listener-made metal sculpture of Smokey Bear and Bigfoot—now a prized possession with “joint custody” between Sandy and Tricia, and a symbol of Austin's delightfully weird spirit. You'll hear:The nostalgia and humor behind Austin's lost art of quirky yard displays, and why Sandy draws the line at a seven-foot Sasquatch in the front yard.Stephen Presley's insights on the city's most famous signs, including the Genie Car Wash and Lucky Lounge, and how these relics fuel Austin's social media scene.A candid discussion about skyrocketing ticket prices for the Longhorns vs. Aggies game, with JB and Sandy debating whether they'd sell their seats to rival fans for thousands of dollars.Memorable moments like Sandy's “biggest flex” of being featured on the El Arroyo sign, and the friendly rivalry over whose family made the cover of The Chronicle.A relatable look at travel deals, frugal habits, and the joys of spontaneous adventures—plus a quick update on JB's daughter's foodie adventures in Tokyo.Notable quote:“My point being is like, wow, $740 round trip. Hell, you could spend that on two weekends in Austin. We're not doing nothing. And no experience to show for it.” – SandyWhether you're an Austin native, a college football fanatic, or just love a good story, this episode is packed with laughs, local flavor, and the kind of offbeat charm that keeps listeners coming back. Don't miss out—subscribe to The JB and Sandy Show, leave us a review, and share this episode with friends who love Austin as much as you do! Guest Summary This episode features Stephen Presley, creator of ThunderPopTV, a pop culture podcast and media platform. Stephen's deep ties to Austin's creative scene and his passion for the city's unique landmarks make him the perfect guest to explore the stories behind Austin's most beloved signs and the ever-evolving local culture.

The Chronicle sports staff goes over the latest results of the district volleyball and girls soccer tournaments. Three local 2B teams will make the state soccer tournament, but one will not. Wednesday was a rough night for volleyball. Several teams in the crossover round of the football playoffs have only played six games, which feels impossible. South Whidbey could shock the world. Zach has lead-pipe locks for state cross country.Sponsored by: Elam's Home Furnishing and Mattress GalleryGoebel SepticAmericool Heating and CoolingThe Farm Store!

 Calvo y yo volvemos a la carga con la duración de la partida, y que cuenta como partida también.Celacanto nos viene a hablar del Nusfjord. En los juegos de la semana Clash of Culture Monumental Edition y Chronicle. Para acabar la version francesa de la serie HPI   DESCARGAR 

This week on Giving Done Right, we're introducing you to another podcast we love: Nonprofits Now: Leading Today, from The Chronicle of Philanthropy. In this episode, two leaders, Kathleen St. Louis Caliento and Nick Grono, join Chronicle CEO Stacy Palmer to explain how they have engaged their board in financial efforts.  As nonprofits face economic headwinds — including losses in federal funding, rising costs, and the possibility of a global recession — nonprofit boards play an increasingly essential role. Trustees help with strategy and can also be powerful donors and fundraisers. Yet fewer than a quarter of respondents to a Chronicle survey described their board members as enthusiastic fundraisers.  Grono and St. Louis Caliento share their advice on how to inspire boards to champion your mission and share insights from their shared experience of working with trustees to manage unrestricted, multimillion-dollar grants from MacKenzie Scott.  St. Louis Caliento runs Cara Collective, a Chicago nonprofit that helps low-income people find jobs. Grono heads the Freedom Fund, an organization that pools funds from donors who want to fight modern-day slavery. He's the author of “How to Lead Nonprofits: Turning Purpose into Impact to Change the World,” published in 2024.

A look at the football games around the Kane County Chronicle area heading into the second round of the IHSA playoffs.Become a supporter of this podcast: https://www.spreaker.com/podcast/friday-night-drive--3534096/support.

Stacy Palmer leads The Chronicle of Philanthropy, the leading journal in the world of nonprofits.  In this Blue Sky conversation, she talks about the evolution of nonprofits into sophisticated organizations that do remarkable work around the world.  She describes the role of donors large and small, and how they're helping address challenges created by cuts in government funding.  Stacy also shares her belief that nothing gets done in this space without a healthy dose of optimism.    Chapters: 02:04 Origins of the Chronicle of Philanthropy  Stacy Palmer discusses the founding of The Chronicle of Philanthropy, explaining how the professionalization and growth of the nonprofit sector created a need for a dedicated publication.   05:09 Motivation and Evolution of Philanthropy  Stacy shares what inspires her in philanthropy, emphasizing the drive to make a difference and adapt to new global challenges like climate change.   07:14 Mega-Philanthropists and Giving Trends  Stacy discusses the significant growth of wealth and the rise of mega-philanthropists like Bill and Melinda Gates, who are making record-setting donations during their lifetimes. She also notes the concerning trend of a precipitous drop in the percentage of Americans who give to charity, now less than 50%.  09:50 Ted Turner's Impact on Giving  Bill Burke recalls Ted Turner's billion-dollar donation to the UN and his challenge to other billionaires, including Bill Gates, to give more. Stacy confirms Turner's inspiration for the mega-philanthropy boom and the Chronicle's tradition of ranking top givers, an idea Ted championed.  12:15 American Philanthropy vs. Government Aid  Stacy explains the strong American tradition of charitable giving and volunteering, partly due to fewer government social services compared to European countries. She addresses whether individual giving can fill gaps left by government cuts, noting that while people respond generously, philanthropic funds are tiny compared to government provisions.  14:05 Nonprofits in Media and Entrepreneurship  Stacy highlights the innovation possible in nonprofits and emphasizes that optimism is crucial for founders, who are a form of entrepreneur believing change is possible even when facing long-term, complicated problems.  18:02 Optimism in Nonprofit Work  She notes that almost all people in this field are optimists, tempered by reality, who believe individuals and collective efforts can make a difference.  20:09 Nonprofits Now Podcast & Burnout Stacy discusses her podcast, Nonprofits Now, which focuses on advice from nonprofit leaders to combat burnout, a common issue in the field.   25:01 Challenges and Volunteerism  Stacy addresses the inherent grind of nonprofit work due to long-term, complex problems and the perception that it's not a 'serious' career.   31:37 MacKenzie Scott's Philanthropic Model  Stacy details MacKenzie Scott's unique philanthropic approach, characterized by surprise, no-strings-attached gifts to often overlooked organizations. She highlights Scott's rigorous vetting process and the transformative impact of unrestricted funds, which combat nonprofit burnout caused by restrictive grants and overhead limitations.  39:39 Future Trends in Philanthropy Stacy forecasts a surge in charitable giving as communities experience the impact of service cuts, driving both individuals and foundations to step up.   45:39 Conclusion and Outreach  Stacy Palmer encourages listeners to find the "Nonprofits Now" podcast and visit philanthropy.com to learn more about the Chronicle of Philanthropy. Bill Burke thanks her for her inspiring insights and commitment to optimism in the nonprofit world, urging listeners to rate and subscribe to the Blue Sky Podcast. 

News Connect（ニュースコネクト）あなたと経済をつなぐ5分間1日1つ、5分間で、国際政治や海外のビジネスシーンを中心に、世界のメガトレンドがわかる重要ニュースを解説。朝の支度や散歩、通勤、家事の時間などにお聴きいただけるとうれしいです。▼出演：野村高文（Podcastプロデューサー／Podcast Studio Chronicle代表）⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://x.com/nmrtkfm⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠▼支援プログラム「Chronicleサポーター」については、こちらをご参照ください。https://support.chronicle-inc.net/support/⁠⁠https://note.com/t_nomura/n/n43e514e703b4▼参考ニュース：Trump Administration to Send Only Partial Food Stamp Payments This Monthhttps://www.nytimes.com/2025/11/03/us/politics/snap-food-stamps-trump.htmlTrump administration will provide only half of usual food stamp benefits in Novemberhttps://edition.cnn.com/2025/11/03/politics/november-snap-benefits-government-trumpSNAP recipients say they're ready to scrimp amid food-stamp fighthttps://www.cbsnews.com/news/snap-benefits-november-payment-food-stamps-usda/Nearly 42 million Americans lose their food stamp benefitshttps://www.politico.com/news/2025/11/01/millions-lose-food-aid-snap-trump-shutdown-00632404▼Podcast Studio Chronicle公式サイトhttps://chronicle-inc.net/

This episode we start to get more into the material culture of the period with court fashion, as we look at the court robes that went along with the updated court ranks.  Granted, we only have a few resources, but from those it does seem like we can construct at least a plausible idea of what the court may have looked like at this time. For more discussion, check out the blogpost:  https://sengokudaimyo.com/podcast/episode-137   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 137:  Courtly Fashion. In the New Year's ceremony, the court officials lined up in front of the Kiyomihara Palace, arranged by their relative court rank, dressed in their assigned court robes.  The effect was impressive—the rows of officials painting the courtyard like the bands of color in a rainbow, albeit one with only a couple of hues.  The fact that they were all wearing the same style of dress and black, stiffened gauze hats only added to the effect.  The individual officers were all but lost in what was, at least in outward form, a single, homogenous machine of government, just waiting for the command of their monarch to attend to the important matters of state. We are covering the reign of Ohoama no Ohokimi, aka Ama no Nunahara oki no mabito no Sumera no Mikoto, aka Temmu Tennou.  Last episode we went over the changes he had made to the family titles—the kabane—as well as to the courtly rank system.  For the former, he had consolidated the myriad kabane and traditional titles across Yamato into a series of eight—the Yakusa no Kabane.   These were, from highest to lowest: Mabito, Asomi, Sukune, Imiki, Michinoshi, Omi, Muraji, and Inaki.  By the way, you might notice that "Mabito" actually occurs in Ohoama's posthumous name:  Ama no Nunahara oki no mabito, which lends more credence to the idea that that kabane was for those with a special connection to the royal lineage. Besides simplifying and restructuring the kabane, Ohoama also reformed the court rank system.  He divided the Princely ranks into two categories:  Myou, or Bright, and Jou, or Pure.  For the court nobles the categories were:                Shou – Upright                Jiki – Straight                Gon – Diligent                Mu – Earnest                Tsui – Pursue                Shin – Advancement Each category was further divided into four grades (except for the very first princely category, Myou, which was only two).  Each grade was then further divided into large, "dai", or broad, "kou". And this brings us to our topic today. Along with this new rank system, Ohoama's administration also instituted a new set of court sumptuary laws. Some are vague in the record—we can just make assumptions for what is going on based on what we know from later fashion choices.  Others are a little more clear.  We'll take a look at those sumptuary laws, particularly those that were directly associated with the new court rank system, but we'll also look at the clothing styles more generally. To start with, let's talk about what we know about clothing in the archipelago in general.  Unfortunately, fabric doesn't tend to survive very well in the generally acidic soils of the Japanese archipelago.  Cloth tends to break down pretty quickly.  That said, we have fragments here and there and impressions in pottery, so we have some idea that there was some kind of woven fabric from which to make clothing out of. And before I go too far I want to give a shout out to the amazing people at the Kyoto Costume Museum.  They have a tremendous website and I will link to it in the comments.  While there may be some debate over particular interpretations of historical clothing, it is an excellent resource to get a feel for what we know of the fashion of the various periods.  I'll also plug our own website, SengokuDaimyo.com, which has a "Clothing and Accessory" section that, while more geared towards Heian and later periods, may still be of some use in looking up particular terms and getting to know the clothing and outfits. At the farthest reaches of pre-history, we really don't have a lot of information for clothing.  There is evidence of woven goods in the Jomon period, and we have Yayoi burials with bits of cloth here and there, but these are all scraps.  So at best we have some conjecture as to what people were wearing, and possibly some ability to look across the Korean peninsula and see what people had, there. There are scant to no reliable records from early on in Japanese history, and most of those don't really do a great job of describing the clothing.  Even where we do get something, like the Weizhi, one has to wonder given how they tended to crib notes from other entries. There is at least one picture scroll of interest: Portraits of Periodical Offering of Liang, or Liáng -Zhígòngtú.  It is said to have been painted by Xiao Yi in the early 6th century, and while the original no longer exists there is an 11th century copy from the time of the Song Dynasty.  The scroll shows  various ambassadors to the Liang court, including one from Wa.  The Wa ambassador is shown with what appears to be a wide piece of cloth around his hips and legs, tied in front.  His lower legs are covered in what we might call kyahan today: a rather simple wrap around leg from below the knee to the foot.  He has another, blue piece of cloth around his shoulders, almost like a shawl, and it is also tied in front.  Then there is a cloth wrapped and tied around his head. It's hard to know how much of this depiction is accurate and how much the artist was drawing on memory and descriptions from things like the Weizhi or Wei Chronicles, which stated that the Wa people wore wide cloths wrapped around and seamlessly tied As such, it may be more helpful to look at depictions actually from the archipelago: specifically, some of the human-figured haniwa, those clay cylinders and statues that adorned the burial mounds which gave the kofun period its name.  Some of these haniwa are fairly detailed, and we can see ties, collars, and similar features of clothing. These haniwa primarily seem to cluster towards the end of the Kofun period, in the later 6th century, so it is hard to say how much they can be used for earlier periods, though that is exactly what you will typically see for periods where we have little to know evidence.  I'm also not sure how regional certain fashions might have been, and we could very much be suffering from survivorship bias—that is we only know what survived and assume that was everything, or even the majority. Still, it is something. Much of what we see in these figures is some kind of upper garment that has relatively tight sleeves, like a modern shirt or jacket might have, with the front pieces overlapping create a V-shaped neckline.  The garment hem often hangs down to just above the knee, flaring out away from the body, and it's held closed with ties and some kind of belt, possibly leather in some cases, and in others it looks like a tied loop of cloth.  There is evidence of a kind of trouser, with two legs, and we see ties around the knee.  In some cases, they even have small bells hanging from the ties.  Presumably the trousers might have ties up towards the waist, but we cannot see that in the examples we have. We also see individuals who have no evidence of any kind of bifurcated lower garment.  That may indicate an underskirt of some kind, or possibly what's called a "mo"—but it could also be just a simplification for stability, since a haniwa has a cylindrical base anyway.  It is not always obvious when you are looking at a haniwa figure whether it depicts a man or woman: in some cases there are two dots on the chest that seem to make it obvious, but the haniwa do come from different artisans in different regions, so there is a lot of variability. We also see evidence of what seem to be decorative sashes that are worn across the body, though not in all cases.  There are various types of headgear and hairstyles.  Wide-brimmed and domed hats are not uncommon, and we also see combs and elaborate hairstyles depicted.  On some occasions we can even see that they had closed toed shoes.  For accessories, we see haniwa wearing jewelry, including necklaces (worn by both men and women), bracelets, and earrings.  In terms of actual human jewelry, early shell bracelets demonstrate trade routes, and the distinctive magatama, or comma shaped jewel, can be found in the archipelago and on the Korean peninsula, where it is known as "gogok".  Based on lines or even colored pigment on the haniwa, it appears that many of these outfits were actually quite heavily decorated.  Paint on the outfits is sometimes also placed on the face, suggesting that they either painted or tattooed themselves, something mentioned in the Wei Chronicles.  We also have archaeological examples of dyed cloth, so it is interesting that people are often depicted in undyed clothing.  There is one haniwa that I find particularly interesting, because they appear to be wearing more of a round-necked garment, and they have a hat that is reminiscent of the phrygian cap: a conical cap with the top bent forward.  These are traits common to some of the Sogdians and other Persian merchants along the silk road, raising the possibility that it is meant to depict a foreigner, though it is also possible that it was just another local style. If we compare this to the continent, we can see some immediate difference.  In the contemporaneous Sui dynasty, we can see long flowing robes, with large sleeves for men and women.  The shoes often had an upturned placket that appears to have been useful to prevent one from tripping on long, flowing garments.  Many of these outfits were also of the v-neck variety, with two overlapping pieces, though it is often shown held together with a fabric belt that is tied in front.  The hats appear to either be a kind of loose piece of fabric, often described as a turban, wrapped around the head, the ends where it ties together trailing behind, or black lacquered crowns—though there were also some fairly elaborate pieces for the sovereign. As Yamato started to import continental philosophy, governance, and religion, they would also start to pick up on continental fashion.  This seems particularly true as they adopted the continental concept of "cap rank" or "kan-i". Let's go over what we know about this system, from its first mention in the Chronicles up to where we are in Ohoama's reign. As a caveat, there is a lot we don't know about the details of these garments, but we can make some guesses. The first twelve cap-ranks, theoretically established in 603, are somewhat questionable in their historicity, as are so many things related to Shotoku Taishi.  And their names are clearly based on Confucian values:  Virtue, Humanity, Propriety, Faith, Justice, and Wisdom, or Toku, Nin, Rei, Shin, Gi, and Chi.  The five values and then just "Virtue", itself. The existence of this system does seem to be confirmed by the Sui Shu, the Book of Sui, which includes a note in the section on the country of Wa that they used a 12 rank system based on the Confucian values, but those values were given in the traditional Confucian order vice the order given in the Nihon Shoki.   The rank system of the contemporaneous Sui and Tang dynasties was different from these 12 ranks, suggesting that the Yamato system either came from older dynasties—perhaps from works on the Han dynasty or the Northern and Southern Dynasty, periods—or they got it from their neighbors, Baekje, Silla, and Goguryeo.  There does seem to be a common thread, though, that court rank was identifiable in one's clothes. As for the caps themselves, what did they look like?  One would assume that the Yamato court just adopted a continental style cap, and yet, which one? It isn't fully described, and there are a number of types of headwear that we see in the various continental courts. Given that, we aren't entirely sure exactly what it looked like, but we do have a couple of sources that we can look at and use to make some assumptions.  These sources l ead us to the idea of a round, colored cap made of fabric, around the brim that was probably the fabric or image prescribed for that rank.  It is also often depicted with a bulbous top, likely for the wearer's hair, and may have been tied to their top knot.     Our main source for this is the Tenjukoku Mandala Embroidery (Tenjukoku-mandara-shuuchou) at Chuuguuji temple, which was a temple built for the mother of Prince Umayado, aka Shotoku Taishi.    This embroidery was created in 622, so 19 years after the 12 ranks would have been implemented. It depicts individuals in round-necked jackets that appear to have a part straight down the center.  Beneath the jacket one can see a pleated hem, possibly something like a "hirami", a wrapped skirt that is still found in some ceremonial imperial robes.  It strikes me that this could also be the hem of something like the hanpi, which was kind of like a vest with a pleated lower edge.  Below that we see trousers—hakama—with a red colored hem—at least on one figure that we can see.  He also appears to be wearing a kind of slipper-like shoe. As for the women, there are a few that appear to be in the mandala, but it is hard to say for certain as the embroidery has been damaged over the years. That said, from what we can tell, women probably would have worn something similar to the men in terms of the jacket and the pleated under-skirt, but then, instead of hakama, we see a pleated full-length skirt, or mo.  We also don't have a lot of evidence for them wearing hats or anything like that. The round necked jacket is interesting as it appears to be similar to the hou that was common from northern China across the Silk Road, especially amongst foreigners.  This garment  came to displace the traditional robes of the Tang court and would become the basis for much of the court clothing from that period, onwards.  The round necked garment had central panels that overlapped, and small ties or fastenings at either side of the neck to allow for an entirely enclosed neckline.  This was more intricate than just two, straight collars, and so may have taken time to adopt, fully. The next change to the cap-rank system was made in 647, two years into the Taika Reform.  The ranks then were more directly named for the caps, or crowns—kanmuri—and their materials and colors.  The ranks translate to Woven, Embroidered, Purple, Brocade, Blue, Black, and finally "Establish Valor" for the entry level rank. The system gets updated two years later, but only slightly.  We still see a reference to Woven stuff, Embroidery, and Purple, but then the next several ranks change to Flower, Mountain, and Tiger—or possibly Kingfisher.  These were a little more removed from the cap color and material, and may have had something to do with designs that were meant to be embroidered on the cap or on the robes in some way, though that is just speculation based on later Ming and Qing court outfits. Naka no Ohoye then updates it again in 664, but again only a little.  He seems to add back in the "brocade" category, swapping out the "flower", and otherwise just adds extra grades within each category to expand to 26 total rank grades. And that brings us to the reforms of 685, mentioned last episode.  This new system was built around what appear to be moral exhortations—Upright, Straight, Diligent, Earnest, etc.  And that is great and all, but how does that match up with the official robes? What color goes with each rank category?  Fortunately, this time around, the Chronicle lays it out for us pretty clearly. First off we are given the color red for the Princely ranks—not purple as one might have thought.  Specifically, it is "Vermillion Flower", hanezu-iro, which Bentley translates as the color of the "Oriental bush" or salmon.  In the blogpost we'll link to a table of colors that the founder of Sengoku Daimyo, Anthony Bryant, had put together, with some explanation of how to apply it.  I would note that there is often no way to know exactly what a given color was like or what shades were considered an acceptable range.  Everything was hand-dyed, and leaving fabric in the dye a little longer, changing the proportions, or just fading over time could create slightly different variants in the hue, but we think we can get pretty close. From there we have the six "common" ranks for the nobility.  Starting with the first rank, Upright, we have "Dark Purple".  Then we have "Light Purple".  This pattern continues with Dark and Light Green and then Dark and Light Grape or Lilac.  Purple in this case is Murasaki, and green here is specifically Midori, which is more specifically green than the larger category of "Aoi", which covers a spectrum of blue to green.  The grape or lilac is specifically "suou", and based on Bentley's colors it would be a kind of purple or violet. The idea is that the official court outfits for each rank would be the proper color.  And yes, that means if you get promoted in rank, your first paycheck—or rice stipend—is probably going to pay for a new set of official clothes.  Fortunately for the existing court nobles at the time, in the last month of 685, the Queen provided court clothing for 55 Princes and Ministers, so they could all look the part. And the look at court was important.  In fact, several of the edicts from this time focus specifically on who was allowed—or expected—to wear what.  For instance, in the 4th month of 681, they established 92 articles of the law code, and among those were various sumptuary laws—that is to say, laws as to what you could wear.  We are told that they applied to everyone from Princes of the blood down to the common person, and it regulated the wearing of precious metals, pearls, and jewels; the type of fabric one could use, whether purple, brocade, embroidery, or fine silks; and it also regulated woollen carpets, caps, belts, and the colors of various things. And here I'd like to pause and give some brief thought to how this played into the goals of the court, generally, which is to say the goal of creating and establishing this new system of governance in the cultural psyche of the people of the archipelago.  From the continental style palaces, to the temples, and right down to the clothing that people were wearing, this was all orchestrated, consciously or otherwise, to emphasize and even normalize the changes that were being introduced.  When everything around you is conforming to the new rules, it makes it quite easy for others to get on board. The court had surrounded themselves with monumental architecture that was designed along continental models and could best be explained through continental reasoning.  Even if they weren't Confucian or Daoist, those lines of reasoning ran through the various cultural and material changes that they were taking up.  Sure, they put their own stamp on it, but at the same time, when everything is right in front of you, it would become that much harder to deny or push back against it. And when you participated in the important rituals of the state, the clothing itself became a part of the pageantry.  It reinforced the notion that this was something new and different, and yet also emphasized that pushing against it would be going against the majority.  So court uniforms were another arm of the state's propaganda machine, all designed to reinforce the idea that the heavenly sovereign—the Tennou—was the right and just center of political life and deserving of their position.  Getting back to the sumptuary laws and rank based regulations: It is unfortunate that the record in the Nihon Shoki doesn't tell us exactly how things were regulated, only that they were, at least in some cases.  So for anything more we can only make assumptions based on later rules and traditions.  A few things we can see right away, though.  First is the restriction of the color purple.  Much as in Europe and elsewhere in the world, getting a dark purple was something that was not as easy as one might think, and so it tended to be an expensive dye and thus it would be restricted to the upper classes—in this case the princely and ministerial rank, no doubt.  Similarly brocade and fine silks were also expensive items that were likely restricted to people of a particular social station for that reason. The mention of woolen rugs is particularly intriguing.  Bentley translates this as woven mattresses, but I think that woolen rugs makes sense, as we do have examples of woolen "rugs" in Japan in at least the 8th century, stored in the famous Shousouin repository at Toudaiji temple, in Nara.  These are all imported from the continent and are actually made of felt, rather than woven.  As an imported item, out of a material that you could not get in the archipelago, due to a notable lack of sheep, they would have no doubt been expensive. The funny thing is that the carpets in the Shousouin may not have been meant as carpets.  For the most part they are of a similar size and rectangular shape, and one could see how they may have been used as sleeping mattresses or floor coverings.  However, there is some conjecture that they came from the Silk Road and may have been originally meant as felt doors for the tents used by the nomadic steppe peoples.  This is only conjecture, as I do not believe any of these rugs have survived in the lands where they would have been made, but given the size and shape and the modern yurt, it is not hard to see how that may have been the case.  Either way, I tend to trust that this could very well have meant woolen rugs, as Aston and the kanji themselves suggest, though I would understand if there was confusion or if it meant something else as wool was not exactly common in the archipelago at that time or in the centuries following. The last section of the regulations talks about the use of caps and belts.  The caps here were probably of continental origin:  The kanmuri, or official cap of state of the court nobles, or the more relaxed eboshi—though at this time, they were no doubt closely related. In fact, a year later, we have the most specific mention to-date of what people were actually wearing on their heads: there is a mention of men tying up their hair and wearing caps of varnished gauze.  Earlier caps related to the cap rank system are often thought to be something like a simple hemisphere  that was placed upon the head, with a bulbous top where the wearer's hair could be pulled up as in a bun. The kanmuri seems to have evolved from the soft black headcloth that was worn on the continent, which would have tied around the head, leaving two ends hanging down behind.  Hairstyles of the time often meant that men had a small bun or similar gathering of hair towards the back of their head, and tying a cloth around the head gave the effect of a small bump.  This is probably what we see in depictions of the early caps of state.  Sometimes this topknot could be covered with a small crown or other decoration, or wrapped with a cloth, often referred to as a "Tokin" in Japanese.  But over time we see the development of hardened forms to be worn under a hat to provide the appropriate silhouette, whether or not you actually had a topknot (possibly helpful for gentlemen suffering from hair loss).  And then the hat becomes less of a piece of cloth and more just a hat of black, lacquered gauze made on a form, which was much easier to wear.  At this point in the Chronicle, the cap was likely still somewhat malleable, and would made to tie or be pinned to that bun or queue of hair.  This explains the mention of men wearing their hair up.  This pin would become important for several different types of headgear, but ties were also used for those who did not have hair to hold the hat on properly. Two years after the edict on hats, we get another edict on clothing, further suggesting that the court were wearing Tang inspired clothing.  In 685 we see that individuals are given leave to wear their outer robe either open or tied closed. This is a clue that this outer robe might something akin to the round-necked hou that we see in the Tenjukoku Mandala, where the neck seems to close with a small tie or button.  However, we do see some examples, later, of v-necked garments with a tie in the center of the neck, so that may be the reference..  Opening the collar of the formal robes was somewhat akin to loosening a necktie, or unbuttoning the top button of a shirt.  It provided a more relaxed and comfortable feeling.  It could also be a boon in the warm days of summer.  Leaving it closed could create a more formal appearance. The courtiers also had the option of whether or not to wear the "Susotsuki", which Bentley translates as "skirt-band".  I believe this refers to the nai'i, or inner garment.  This would often have a pleated hem—a suso or ran—which would show below the main robe as just a slight hem.  Again, this is something that many would dispense with in the summer, or just when dressing a bit more casually, but it was required at court, as well as making sure that the tassles were tied so that they hung down.  This was the uniform of the court.  We are also told that they would have trousers that could be tied up, which sounds like later sashinuki, though it may have referred to something slightly different.  We are also given some regulations specifically for women, such as the fact that women over 40 years of age were allowed the discretion on whether or not to tie up their hair, as well as whether they would ride horses astride or side-saddle.  Presumably, younger women did not get a choice in the matter.  Female shrine attendants and functionaries were likewise given some leeway with their hairstyles. A year later, in 686, they do seem to have relaxed the hairstyles a bit more: women were allowed to let their hair down to their backs as they had before, so it seems that, for at least a couple of years, women under the age of 40 were expected to wear their hair tied up in one fashion or another. In that same edict, men were then allowed to wear "habakimo".  Aston translates this as "leggings" while Bentley suggests it is a "waist skirt".  There are an example of extant habakimo in the Shousouin, once again, and they appear to be wrappings for the lower leg.  It actually seems very closely related to the "kyahan" depicted all the way back in the 6th century painting of the Wo ambassador to Liang. Even though these edicts give a lot more references to clothing, there is still plenty that is missing.  It isn't like the Chroniclers were giving a red carpet style stitch-by-stitch critique of what was being worn at court.  Fortunately, there is a rather remarkable archaeological discovery from about this time. Takamatsuzuka is a kofun, or ancient burial mound, found in Asuka and dated to the late 7th or early 8th century.  Compared to the keyhole shaped tombs of previous centuries, this tomb is quite simple: a two-tiered circular tomb nestled in the quiet hills.  What makes it remarkable is that the inside of the stone burial chamber was elaborately painted.  There are depictions of the four guardian animals, as well as the sun and the moon, as well as common constellations.  More importantly, though, are the intricate pictures of men and women dressed in elaborate clothing. The burial chamber of Takamatsuzuka is rectangular in shape.  There are images on the four vertical sides as well as on the ceiling.  The chamber is oriented north-south, with genbu, the black tortoise, on the north wall and presumably Suzaku, the vermillion bird, on the south wall—though that had been broken at some point and it is hard to make out exactly what is there. The east and west walls are about three times as long as the north and south walls.  In the center of each is a guardian animal—byakko, the white tiger, on the west wall and seiryuu, the blue—or green—dragon on the east.  All of these images are faded, and since opening of the tomb have faded even more, so while photos can help, it may require a bit more investigation and some extrapolation to understand all of what we are looking at. On the northern side of both the east and west wall we see groups of four women.  We can make out green, yellow, and red or vermillion outer robes with thin fabric belt sashes, or obi, tied loosely and low around the waist.  There is another, lightly colored—possibly white, cream or pink—that is so faded it is hard to make out, and I don't know if that is the original color.  These are v-necked robes, with what appear to be ties at the bottom of the "v".  Around the belt-sash we see a strip of white peaking out from between the two sides of the robe—most likely showing the lining on an edge that has turned back slightly.  The cuffs of the robe are folded back, showing a contrasting color—either the sleeves of an underrobe or a lining of some kind.  Below the outer robe is a white, pleated hem—possibly a hirami or similar, though where we can make it out, it seems to be the same or similar color as the sleeves.  Under all of that, they then have a relatively simple mo, or pleated skirt.  The ones in the foreground are vertically striped in alternating white, green, red, and blue stripes.  There is one that may just be red and blue stripes, but I'm not sure.  In the background we see a dark blue—and possibly a dark green—mo.  At the base of each mo is a pleated fringe that appears to be connected to the bottom of the skirt.  The toe of a shoe seems to peek out from underneath in at least one instance.  They don't have any obvious hair ornaments, and their hair appears to be swept back and tied in such a way that it actually comes back up in the back, slightly.  They appear to be holding fans and something that might be a fly swatter—a pole with what looks like tassels on the end. In comparison, at the southern end of the tomb we have two groups of men.  These are much more damaged and harder to make out clearly.  They have robes of green, yellow, grey, blue, and what looks like dark blue, purple, or even black.  The neckline appears to be a v-necked, but tied closed, similar to what we see on the women.  We also see a contrasting color at the cuff, where it looks like the sleeves have turned back, slightly.  They have belt-sashes similar to the women, made of contrasting fabric to the robe itself.  Below that we see white trousers, or hakama, and shallow, black shoes.  On some of the others it is suggested that maybe they have a kind of woven sandal, but that is hard to make out in the current image.  On their heads are hats or headgear of black, stiffened—probably lacquered—gauze.  They have a bump in the back, which is probably the wearer's hair, and there is evidence of small ties on top and larger ties in the back, hanging down.  Some interpretations also show a couple with chin straps, as well, or at least a black cord that goes down to the chin.  They carry a variety of implements, suggesting they are attendants, with an umbrella, a folding chair, a pouch worn around the neck, a pole or cane of some kind, and a bag with some kind of long thing—possibly a sword or similar. The tomb was originally found by farmers in 1962, but wasn't fully examined until 1970, with an excavation starting in 1972.  The stone at the entryway was broken, probably from graverobbers, who are thought to have looted the tomb in the Kamakura period.  Fortunately, along with the bones of the deceased and a few scattered grave goods that the robbers must have missed, the murals also survived, and somehow they remained largely intact through the centuries.  They have not been entirely safe, and many of the images are damaged or faded, but you can still make out a remarkable amount of detail, which is extremely helpful in determining what clothing might have looked like at this time—assuming it is depicting local individuals. And there is the rub, since we don't know exactly whom the tomb was for.  Furthermore, in style it has been compared with Goguryeo tombs from the peninsula, much as nearby Kitora kofun is.  Kitora had images as well, but just of the guardian animals and the constellations, not of human figures. There are three theories as to who might have been buried at Takamatsuzuka.  One theory is that it was one of Ohoama's sons.  Prince Osakabe is one theory, based on the time of his death and his age.  Others have suggested Prince Takechi.  Based on the teeth of the deceased, they were probably in their 40s to 60s when they passed away. Some scholars believe that it may be a later, Nara period vassal—possibly, Isonokami no Maro.  That would certainly place it later than the Asuka period. The third theory is that it is the tomb of a member of one of the royal families from the Korean peninsula—possibly someone who had taken up refuge in the archipelago as Silla came to dominate the entire peninsula.  This last theory matches with the fact that Takamatsuzuka appears to be similar to tombs found in Goguryeo, though that could just have to do with where the tomb builders were coming from, or what they had learned. That does bring up the question of the figures in the tomb.  Were they contemporary figures, indicating people and dress of the court at the time, or were they meant to depict people from the continent?  Without any other examples, we may never know, but even if was indicative of continental styles, those were the very styles that Yamato was importing, so it may not matter, in the long run.     One other garment that isn't mentioned here is the hire, a scarf that is typically associated with women.  It is unclear if it has any relationship to the sashes we see in the Kofun period, though there is at least one mention of a woman with a hire during one of the campaigns on the Korean peninsula.  Later we see it depicted as a fairly gauzy piece of silk, that is worn somewhat like a shawl.  It is ubiquitous in Sui and Tang paintings of women, indicating a wide-ranging fashion trend.  The hire is a fairly simple piece of clothing, and yet it creates a very distinctive look which we certainly see, later. Finally, I want to take a moment to acknowledge that almost everything we have discussed here has to do with the elites of society—the nobles of the court.  For most people, working the land, we can assume that they were probably not immediately adopting the latest continental fashions, and they probably weren't dressing in silk very much.  Instead, it is likely that they continued to wear some version of the same outfits we see in the haniwa figures of the kofun period.  This goes along with the fact that even as the elite are moving into palaces built to stand well above the ground, we still have evidence of common people building and living in pit dwellings, as they had been for centuries.  This would eventually change, but overall they stuck around for quite some time.  However, farmers and common people are often ignored by various sources—they aren't often written about, they often aren't shown in paintings or statues, and they did often not get specialized burials.  Nonetheless, they were the most populous group in the archipelago, supporting all of the rest. And with that, I think we will stop for now.  Still plenty more to cover this reign.  We are definitely into the more historical period, where we have more faith in the dates—though we should remember that this is also one of the reigns that our sources were specifically designed to prop up, so we can't necessarily take everything without at least a hint of salt and speculation, even if the dates themselves are more likely to be accurate. Until then, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.  

News & features from the Friday October 31st, 2025 edition of the Democrat & Chronicle

Philemon Introduction Thanks to everyone who supports TMBH at patreon.com/thetmbhpodcast You're the reason we can all do this together! Discuss the episode here Music by Jeff Foote

Support the show by joining our Patreon:https://www.patreon.com/OccultistsAnonymousGet your own Occultists Anonymous, Rookery, and Into The West Merch:http://occultanon.threadless.comFollow us on Twitter:https://twitter.com/OccultistsAJoin us on Discord:http://www.yeetointo.spaceGet the Book. Play the Game:https://www.drivethrurpg.com/product/181754/Mage-the-Awakening-2nd-Edition?affiliate_id=723048View the Chronicle's Wiki:https://kanka.io/en-US/campaign/54701Character Art by Brenna Goche: https://twitter.com/CloudBoundCorgiTheodosia Character Design by Elijah Vardo:https://linktr.ee/elijahvardoMusic: LuIzA - Chrono Trigger "...And in Her Self-Loathing and Despair, She Found Wrath" https://ocremix.org/remix/OCR01989

A look at the football games around the Kane County Chronicle area heading into the first round of the IHSA playoffs.Become a supporter of this podcast: https://www.spreaker.com/podcast/friday-night-drive--3534096/support.

We have been dying to discuss an article called  “Why Aren't Professors Braver?” since it was first published in The Chronicle of Higher Education back in September. It's by the psychologist Paul Bloom and it starts with an ode to the professoriate:We tend to be pretty smart. We are sometimes socially inept, but in a sweet way. We are genuinely excited about ideas…We are often generous... mentoring students in ways that don't lead to any tangible rewards.  And we are a peaceable lot. If you're sitting at a bar, minding your own business, and some drunk takes a swing at you, the drunk is unlikely to be a professor.In spite of our many praiseworthy traits, Bloom says that professors aren't particularly courageous. When controversial or sensitive topics arise, he claims that we tend to be “too censorious and too self-censoring.”  “Why,” Bloom asks, “are even tenured professors, people with the most secure jobs on Earth, so unwilling to speak their minds?”We have posed this question many times since we both became faculty members--and we could think of no better person to hash it out with than our friend, UPenn professor Jonathan Zimmerman.Jon is a historian of education who has had a long and illustrious career, first at West Chester University, then at New York University and now at the University of Pennsylvania. He is the author of many books, including Whose America: Culture Wars in the Public Schools, Too Hot to Handle: A Global History of Sex Education, and The Amateur Hour: A History of College Teaching in America. We were thrilled to have him join us on Banished.Show Notes* Here is the article that inspired this episode: Paul Bloom, “Why Aren't Professors Braver?”, Chronicle Review, September 24, 2025* The term “excellent sheep” comes from William Deresiewicz's 2014 book, Excellent Sheep: The Miseducation of the American Elite and the Way to a Meaningful Life* See Jon Zimmerman's official UPenn bio here* The *circling the wagons* article Jon references is available here This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit banished.substack.com/subscribe

Women and Wealth returns, this month looking at the psychology of better investing with Dr Ylva Baeckström. Understanding behavioural finance is crucial, as emotions can influence investment decisions and in this discussion between Investors' Chronicle's Val Cipriani and Madi Apthorpe, we find out the psychological barriers women face and the risks of market downturns. Madi and Val discuss active and passive investing strategies and cognitive biases.Madi then speaks with King's Business School lecturer Dr Ylva Baeckström about gender differences in investment approaches, advocating for improved financial education and open money discussions to create a more inclusive investment environment.Women and Wealth is the monthly podcast series from Investors' Chronicle. You can listen and watch the episodes, alongside our other podcasts, on Apple, Spotify and YouTube. Hosted on Acast. See acast.com/privacy for more information.

Black History Month Special (Part 2) AI - The Truth Exposed! The Black Spy Podcast 216, Season 22, Episode 0007   This week, host Carlton King continues his headfirst dive into the meaning of Black History Month — asking seemingly none provocative questions of Chat GPT such as Why do you and other LLM continue to use terms such as the Middle East” and why does this matter? Carlton argues that while race is a biological nonsense, it remains a powerful political reality shaping lives, identity, and history itself. To illustrate this, Carlton explores the true financial and political objectives and consequences of the British Empire, including how Britain came to rule world finances. Carlton also uncovers how AI is finally challenging a racist, euro-centric manipulation of history with true and evidenced fact, yet strangely Carlton notes that these answers are not provided questionaries in the first instance and he wants to establish why?. Carlton examines who decides who's “Black” and who's “White,” and how these definitions have been weaponised throughout history to dumb down Africa and it's diaspora's real historical legacy. Once again we hope you enjoy this week's episode and learn from it. So, please don't forget to subscribe to the Black Spy Podcast for free, so you never miss another fascinating episode.

This episode is rated a 5 (on my Serious Crime Scale).Imagine losing your father from a heart attack when you're only 11 years old; losing your stepfather from an apparent suicide a few years later at 16, and then waking up in the hospital at 20 years old, only to be told that you were poisoned by the one person you trusted most in the world. While this might sound like the plot of the next horror film to hit theaters, it was a terrifying reality for college student Ashley Wallace. Listen now to hear the full story. Support this podcast at — https://redcircle.com/campus-crime-chronicles/exclusive-contentAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Here are the first-round matchups for each Kane County Chronicle area team.Become a supporter of this podcast: https://www.spreaker.com/podcast/friday-night-drive--3534096/support.

After coming off a bye week in Week 6, the Texans were embarrassed on the road against the Seattle Seahawks 27-19 on Monday Night Football. It set up a must-win game against the San Francisco 49ers on Sunday at NRG Stadium. It's a game that could make or break the Texans season. The Chronicle's Jonathan M. Alexander and Sam Warren discuss those implications and what's gone wrong for Houston. Host: Jonathan M. Alexander, Texans Insider Guest: Sam Warren, Pro Sports Trending Reporter Producers: Rachel Crocker and Jeremy Mims of Pirate Audio Background reading: Alexander: DeMeco Ryans must admit the obvious: This Texans team lacks talent to go far Analysis: Houston Texans look more like pretenders than contenders vs. Seattle Seahawks Film review: Missed throws, wrong routes and poor play calls Mailbag: How to assess Nick Caserio's performance as Texans' GM. Is Nick Caley's seat hot? Subscribe to the Houston Chronicle to get all the latest Texans, Rockets, Astros and college sports news. Also, subscribe to this podcast on Apple and Spotify. Follow Jonathan M. Alexander on X at @jonmalexander, and @jonmalexander_ on IG and Tiktok. Follow Sam Warren on social media at @samwarren_3. Learn more about your ad choices. Visit megaphone.fm/adchoices

When Jane Seymour gave birth to Henry VIII's long-awaited son, England rejoiced. Bells rang, bonfires blazed, and Henry finally had his male heir. But just twelve days later, the joy turned to sorrow, Queen Jane Seymour was dead. For centuries, her death has been shrouded in confusion and myth. Some say she died after a Caesarean section. Others, childbed fever. Alison Weir believes food poisoning and an embolism were to blame. In this episode, I take  a closer look at the evidence, exploring eyewitness reports, Tudor medicine, and modern medical insight, to uncover what really killed Henry VIII's third wife. Discover: Why the “food poisoning” theory doesn't fit the timeline How a thirty-hour labour made infection likely Why the phrase “taking cold” may describe septic shock And how the choice of a royal physician over a midwife may have cost Jane her life This is the tragic and very human story behind the death of Henry VIII's so-called “perfect queen.” Sources & Further Reading: https://tudortimes.co.uk/guest-articles/why-did-jane-seymour-die-in-childbed https://tudortimes.co.uk/guest-articles/why-did-jane-seymour-die-in-childbed/evidence https://tudortimes.co.uk/guest-articles/why-did-jane-seymour-die-in-childbed/more-than-one-pregnancy https://tudortimes.co.uk/guest-articles/why-did-jane-seymour-die-in-childbed/final-stages https://elizabethnortonhistorian.blogspot.com/2014/10/the-death-of-queen-jane.html The Seymour Family, history and romance by Amy Audrey Locke - https://archive.org/details/seymourfamilyhis00lockuoft/page/18/mode/2up?q=cold 'Henry VIII: October 1537, 21-25', in Letters and Papers, Foreign and Domestic, Henry VIII, Volume 12 Part 2, June-December 1537, ed. James Gairdner (London, 1891), British History Online https://www.british-history.ac.uk/letters-papers-hen8/vol12/no2/pp335-345 Hall's Chronicle - https://archive.org/details/hallschronicleco00hall/page/824/mode/2up Wriothesley's Chronicle - https://archive.org/details/chronicleofengla01wriouoft/page/68/mode/2up 24 October 1537 – The Death of Queen Jane Seymour - https://www.theanneboleynfiles.com/24-october-1537-death-queen-jane-seymour/ How to spot maternal sepsis, NCT - https://www.nct.org.uk/information/pregnancy/body-pregnancy/how-spot-maternal-sepsis Signs of Infection After Birth: Postpartum Infection & Sepsis - https://www.emmasdiary.co.uk/pregnancy-and-birth/labour/signs-of-infection-after-birth  #JaneSeymour #TudorHistory #HenryVIII #OnThisDay #TudorWomen #ClaireRidgway #AnneBoleynFiles #MedicalHistory #TudorTragedy #HistoryMystery #TudorEngland #ChildbedFever #Sepsis #TudorMedicine

Support the show by joining our Patreon:https://www.patreon.com/OccultistsAnonymousGet your own Occultists Anonymous, Rookery, and Into The West Merch:http://occultanon.threadless.comFollow us on Twitter:https://twitter.com/OccultistsAJoin us on Discord:http://www.yeetointo.spaceGet the Book. Play the Game:https://www.drivethrurpg.com/product/181754/Mage-the-Awakening-2nd-Edition?affiliate_id=723048View the Chronicle's Wiki:https://kanka.io/en-US/campaign/54701Character Art by Brenna Goche: https://twitter.com/CloudBoundCorgiTheodosia Character Design by Elijah Vardo:https://linktr.ee/elijahvardoMusic: LuIzA - Chrono Trigger "...And in Her Self-Loathing and Despair, She Found Wrath" https://ocremix.org/remix/OCR01989

Get ready for the final week of the regular season with previews and picks for all the games from around the Kane County Chronicle coverage area.Become a supporter of this podcast: https://www.spreaker.com/podcast/friday-night-drive--3534096/support.

This week my friend Kevin Gannon drops in to talk about his career in history education, how education has changed, what to do about A.I., and the role of social media as a scholar. This is a cool conversation with one of the coolest dudes I know.About our guest: Dr. Kevin Gannon is the Director of the Center for the Advancement of Faculty Excellence (CAFE) and Professor of History at Queens University of Charlotte.From 2014-22, he served as Director of the Center for Excellence in Teaching and Learning (CETL) and Professor of History at Grand View University in Des Moines, Iowa, where he also taught from 2004-2022. In addition to directing GV's faculty development operations, he was also a department chair (2011-2014) and co-directed the New Student Seminar program (2005-2011).His teaching, research, and public work (including writing) centers on critical and inclusive pedagogy; race, history, and justice; and technology and teaching. He writes at least semi-regularly for The Chronicle of Higher Education), and his essays on higher education have also been published in Vox and other media outlets. His book Radical Hope: A Teaching Manifesto, was published by West Virginia University press in Spring, 2020, as part of their Teaching and Learning in Higher Education series, edited by James M. Lang. He is currently writing a textbook for the US Civil War and Reconstruction eras that's grounded in settler-colonial theory for Routledge. In 2016, he appeared in the Oscar-nominated documentary 13th, which was directed by Ava DuVernay. He is a speaker and consultant about a range of topics on campuses across North America; in this work, he endeavors to bring passion, humor, and interactivity to my audiences. He is also delighted to work with smaller groups of students, individual classes, or selected groups of faculty and staff on these campus visits. You can find him on Twitter: @TheTattooedProf.Kevin's scholarly work centers on Race and Racisms, Critical and Inclusive Pedagogy, nineteenth-century history (particularly the United States and the Americas), and historiography and theory. His teaching ranges widely: Civil War and Reconstruction; Colonial America and the Atlantic World; Latin American history; Research Methods and Historiography; and the History of Capitalism are in my regular rotation, along with survey-level offerings in Ancient and Medieval World History. He teaches regularly in both in-person and online learning spaces, and he also has extensive experience working with first-year and at-risk students.As an educational developer, Kevin works closely with his colleagues in the faculty, staff, and administration to promote excellence and innovation in teaching, and to support faculty work across the areas of teaching, scholarship, and university service. He is a fierce advocate for professional development in all its manifestations, active learning, scholarly teaching, good technology, social justice, movable furniture, and humor in any environment.

Stephen Miller is once again making headlines for saying the quiet part out loud. Derek and Julian look into this strange little man from Santa Monica. Show Notes Stephen Miller: Understanding the man who became ‘Trump's brain' through his Chronicle opinion column ‘I love Hitler': Leaked messages expose Young Republicans' racist chat What Stephen Miller Was Like in High School - Charles Gould Learn more about your ad choices. Visit megaphone.fm/adchoices

Step into the haunted halls of medieval France as we unravel the chilling story of King Charles VI — remembered as Charles the Mad. From delusions that he was made of glass to violent psychotic breaks, his reign blurred the line between superstition, curses, and mental illness. And at the infamous Ball of the Burning Men, fire turned celebration into catastrophe when nobles became human torches before the royal court. Was France's king cursed, bewitched, or simply broken by his bloodline? Join us for this bizarre October tale of madness, fire, and fate.Sources: Froissart, Jean. Froissart's Chronicles. Translated by Geoffrey Brereton. London: Penguin Classics, 1968.Pintoin, Michel (the Monk of St. Denis). The Chronicle of the Monk of Saint-Denis. Edited and translated by L. Bell. New York: University Press of America, 1992.Monstrelet, Enguerrand de. The Chronicles of Enguerrand de Monstrelet. Translated by Thomas Johnes. London: Henry G. Bohn, 1849.Encyclopaedia Britannica. “Charles VI.” Accessed September 2025. https://www.britannica.com/biography/Charles-VI-king-of-FranceEncyclopaedia Britannica. “Bal des Ardents.” Accessed September 2025. https://www.britannica.com/event/Bal-des-ArdentsBBC History Extra. “The Mad Monarchs of Europe.” Accessed September 2025. https://www.historyextra.comHistory Today. “The Ball of the Burning Men.” Accessed September 2025. https://www.historytoday.com

The Texans will travel to Seattle to face the Seahawks on Monday Night Football. It'll be a big test for Houston (2-3), which is coming off its bye week. Seattle is 4-2 and has been one of the best teams in the NFL this season. Chronicle journalists Jonathan M. Alexander and Sam Warren sit down to discuss whether the Texans are actually improving, and are later joined by The Athletic's Michael-Shawn Dugar to preview the game between the Seahawks and Texans. Host: Jonathan M. Alexander, Texans beat reporter for The Houston Chronicle Guests: Sam Warren, Pro Sports Trending reporter for The Houston Chronicle Michael-Shawn Dugar, Seahawks beat reporter for The Athletic, and author of "The Franchise: Seattle Seahawks." Producers: Rachel Crocker, Pirate Audio Jeremy Mims, Pirate Audio Background reading: The Houston Texans want to establish the run. But can they do it against the Seattle Seahawks? Houston Texans' rookies rested, reset during off week with eye on making greater contributions Subscribe today at https://www.houstonchronicle.com/project/podcasts/texans-insider-podcast/ or on Apple Podcasts and Spotify. Learn more about your ad choices. Visit megaphone.fm/adchoices

Your EXCLUSIVE NORD VPN discounted offer is here → ⁠ https://nordvpn.com/toon There's no risk with NORD's 30-day money back GUARANTEE! One subscription can be used across 10 devices! Stay secure while online. ---- It's time for The Match Preview. John is away on his travels so Andrew is joined by Sean McCormick - our NUFC writer here at The Chronicle. The lads talk about the Toon players away on international duty and the positive (hopefully) impact it'll have on the club. It's a trip to Brighton as Newcastle look to make it three wins on the bounce in all competitions. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Get ready for Week 8 with previews and picks for all the games from around the Kane County Chronicle coverage area.Become a supporter of this podcast: https://www.spreaker.com/podcast/friday-night-drive--3534096/support.

Students have varied levels of preparation for traditional types of classes and assessments used in colleges. In this episode, David Gooblar joins us to discuss a variety of instructional strategies that we can adopt to help all students succeed. David is an Associate Professor of English at the University of Iowa, a regular contributor to the Chronicle of Higher Education, the creator of Pedagogy Unbound, and the author of The Missing Course: Everything They Never Taught You About College Teaching. His most recent book, One Classroom at a Time: How Better Teaching Can Make College More Equitable, was released in August 2025 by Harvard University Press. A transcript of this episode and show notes may be found at http://teaforteaching.com.

Support the show by joining our Patreon:https://www.patreon.com/OccultistsAnonymousGet your own Occultists Anonymous, Rookery, and Into The West Merch:http://occultanon.threadless.comFollow us on Twitter:https://twitter.com/OccultistsAJoin us on Discord:http://www.yeetointo.spaceGet the Book. Play the Game:https://www.drivethrurpg.com/product/181754/Mage-the-Awakening-2nd-Edition?affiliate_id=723048View the Chronicle's Wiki:https://kanka.io/en-US/campaign/54701Character Art by Brenna Goche: https://twitter.com/CloudBoundCorgiTheodosia Character Design by Elijah Vardo:https://linktr.ee/elijahvardoMusic: LuIzA - Chrono Trigger "...And in Her Self-Loathing and Despair, She Found Wrath" https://ocremix.org/remix/OCR01989

Hello Adventurers! Did you know that Final Fantasy XIV is the fourteenth mainline Final Fantasy game? It's true! In fact there were a whole thirteen other games that came before it, if you can believe it. So for this episode, we are talking about the first three. But it's been a minute since some of us (Basil) has played the first three games, and we needed some help. Some fresh eyes on these games, some eyes that really know how to grind out some gear. If you haven't figured it out yet, our special guests for this episode are none other than Garrett and Kyle from Grinding Gear! Spoiler Levels: Chicken Fettuccine “Flat, thick pasta smothered in a rich cream sauce with tender slices of chicken thigh.” This food that offers bonuses to Critical Hit, Vitality, and Skill Speed was introduced in patch 5.4 Futures Rewritten during the Shadowbringers expansion and also included the Matoya's Relict dungeon! You know, Matoya! From Final Fantasy (I)!OSMnotesOnce again we want to think Garrett and Kyle for joining us! Have you heard of them before? They're on YouTube! They're pretty great, you should watch them. Also, while we were chatting, they announced the new All Saint's Wake event starting this Friday? That's the day right before GATEway FATE! Such good timing. Speaking of timing, here have some Time Cues:00:00:00 – We Start The Carbuncle Chronicling00:00:47 – Intro and General Gabbing00:03:46 – The Numbers are WRONG?!??00:09:19 – We commit the sin of actually liking FFXIV00:15:35 – Basil plugs the OSMcast! Neon Genesis Evangelion episodes00:18:25 – The Carbuncle Chronicle will be at GATEway FATE!00:31:57 – A Prelude to Talking About Final Fantasy I, II, and III00:32:34 – How did you first learn about Final Fantasy?00:41:06 –What draws you to Final Fantasy?00:48:09 – When you think about what is Final Fantasy, what does it make you think of?00:52:09 – What prompted Garrett and Kyle to play the older ones?00:59:18 – Talking About Final Fantasy I, II, and III00:59:59 – Final Fantasy I01:17:23 – Final Fantasy II01:29:36 – Final Fantasy IIIMusic is this episode features tracks such as “Final Fantasy I Main Theme FFPR Ver.” by Nobuo Uematsu, Arranged by Kento Hasegawa and Masato Kouda, “Final Fantasy I Battle FFPR Ver.” and ” Final Fantasy I Victory FFPR Ver.” by Nobuo Uematsu, Arranged by Yuji Aoyama and Ayumu Murai, “ Matoya's Cave FFPR Ver.” by Nobuo Uematsu, Arranged by Shingo Kataoka and Hidenori Miyanaga, “Final Fantasy I Opening Theme FFPR Ver.” by Nobuo Uematsu, Arranged by Ryoue Takagi, “Final Fantasy II Main Theme FFPR Ver.” and “Eternal Wind FFPR Ver.” by Nobuo Uematsu, Arranged by Shingo Kataoka,”Pa-paya, Scions & Sinners FINAL FANTASY XIV ~ Arrangement Album ~” by Masayoshi Soken, Arranged by Keiko, and “A Victory Fanfare Reborn (Full)” by Masayoshi Soken.We also have YouTube Channels! Both for OSMcast proper and The Carbuncle Chronicle! Please subscribe, hit the bell, and share amongst your friends.And as always, feel free to leave us a review on Apple Podcasts! Oh, and if you still use Spotify, go ahead and get on that mobile device and throw us some five stars there too. Tell your friends! As well, just like we mentioned when we do the OSMplugs, you can also join the Discord and support us on Patreon! PS If you have ever wanted some OSMmerch, feel free to check out our TeePublic page! PPS We appreciate you. 

We are thrilled to welcome a fellow podcaster and longtime education journalist, Jeff Young, to the show. Many know Jeff's work from his time hosting the weekly EdSurge Podcast, where he was a consistent voice covering the intersection of technology and learning. Now, Jeff is out on his own and has launched a new project to tackle the biggest story in education: AI and the fundamental questions it raises about what it means to learn. Jeff and Mike dive into his extensive background—from his early days at The Chronicle of Higher Education covering the dawn of the internet on college campuses to his time building EdSurge's higher ed coverage and producing over 300 episodes of the EdSurge podcast. We explore how that history prepared him for this current moment, where AI feels different and more "existential" than previous tech disruptions like MOOCs. Jeff's new podcast, Learning Curve (LearningCurve.fm) is his attempt to cut through the hype and inform a critical conversation about how education adapts to AI and what kinds of learning need protecting in the "AI gold rush". We discuss the frameworks and mental models needed to navigate this new "agentic era", focusing on both the critical questions and the potential for a positive upside. AI is an "Internet-Level Disruption" with Existential Questions: Unlike previous trends like MOOCs, which questioned the delivery of education, AI forces us to ask deep questions about the value of college, how to prove student knowledge, and the very nature of learning when generative AI can perform tasks once thought to be uniquely human. Reframing the AI Role: We need to critically examine the narratives around AI in education, such as the idea of an "AI tutor". Jeff questions if AI's capabilities—like providing content or getting students unstuck—are truly "tutoring" or something valuable but distinctly non-human, and whether labeling it as a tutor risks pushing out high-value human interaction. The Power of "Hybrid Intelligence": A key mental model for navigating this time is hybrid intelligence, which focuses on harnessing the power of Large Language Models (LLMs) and blending it with what makes us human, extending our brains and expressing our human capabilities to the best. Seeking Killer Apps Beyond the Classroom: Jeff is actively looking for high-impact use cases for AI in higher education outside of cheating and basic classroom functions. A promising area is college advising, where AI can quickly handle the bureaucracy and information lookup, freeing up human advisors for more high-value, personal connection time that is crucial for student success. Student Involvement in Adoption is Key: Universities like Babson College are smartly involving students—who are highly motivated to understand AI due to its impact on entry-level jobs—in the strategy for campus-wide AI adoption. This approach aligns with the growing truism that "AI won't take your job; somebody who doesn't know AI's job will". This is a vital, grounded conversation that moves past the hype and dystopian fears to help you build a constructive framework for thinking about the future of learning. Get a historical perspective on the wave of technology hitting education from one of the industry's most respected journalists. Learn the essential questions about human skills, cognitive models, and what learning needs protecting in this new era. Gain a balanced view of AI's potential, from how it can change college bureaucracy to its power to augment human capabilities. Find more of Jeff's work at LearningCurve.fm or wherever you listen to podcasts. If you like what you hear, subscribe to Trending in Education wherever you get your podcasts so you never miss a critical conversation like this one.

This class will focus on Rehoboam the king of Judah, the southern kingdom, and  his son Abijah as found in 1 Kings 14-15 and 2 Chronicles 11-13. They reigned 931-910 BC. In 2 Chronicles 12:1-5 we read that 5 years into Rehoboam's reign that he and his kingdom have abandoned the law of the Lord. Rehoboam rules from Jerusalem and is attacked by the king of Egypt who has a huge army and captures the cities along the way to Jerusalem. Then the prophet Shemaiah comes and tells Rehoboam, “This is what the Lord says, ‘You have abandoned me; therefore I now abandon you to Shishak (Egyptian king).'” In verse 6 we read that after hearing the prophets words, Rehoboam humbled himself and his people humbled themselves and they understand that the Lord is just. Their humility is an example for us today. We too must be humble before God. Verse 7, we see that when they humbled themselves the mercy of God was displayed as He says that He will not destroy them but will give them deliverance and will not pour out His wrath on Jerusalem through the Egyptian king, Shishak. But that there would still be a consequence to having abandoned God's law. Rehoboam reigned 17 years and what we learn is: There is nothing more important than knowing the living God and walking with Him. Rehoboam's son Abijah succeeds him as king and reigns 3 years. The war between Jeroboam (Northern kingdom) and Rehoboam continues while Abijah is king as well. In 2 Chronicle 13:3 we see Abijah battling with 400,000 and that Jeroboam had a troop total of 800,000.  Abijah announces to Jeroboam and his men, “God is with us; he is our leader. The priests with their trumpets will sound the battle cry against you. People of Israel, do not fight against the Lord, the God of your ancestors, for you will not succeed.” Abijah recognizes it's important to follow God and at the sound of Judah's priests' trumpets the men of Judah raised the battle cry and God gave them victory over Jeroboam and his men. Though Abijah and his men were outnumbered 2 to 1, we read in verse 18 that the people of Judah were victorious because they relied on the Lord. This is a truth not just for back then, but it is a truth for us today. This story is a reminder to rely on the Lord no matter how bleak the outlook appears, no matter how difficult things look, we can rely on the Lord! Abijah's son, Asa, succeeded Abijah. Asa does rule for 40 years, ruling Judah from 910-870 BC. His story is found in 1 Kings 15 and 2 Chronicles 14-16.   In 2 Chronicles 14:2 we read that Asa did what was good and right in the eyes of the Lord.  Asa was the 1st of 8 “good” kings of Judah. Judah had 19 kings, 8 were “good.” Israel also had 19 kings - none of them are described as “good”. While Asa ruled, he removed the foreign altars, cut down the Asherah poles and commanded Judah to seek the Lord and to obey the Lord's laws and commands. The kingdom was at peace under him. He got rid of the false worship, wanting His “people to worship God alone.” Near the end of Asa's reign they are under several major attacks. Asa calls on the Lord to help them and outnumbered they win because they relied on the Lord.  Azariah, the prophet, then speaks to Asa, 2 Chronicles 15:1-2, and tells Asa that the Lord is with you when you are with Him. And revival brakes out across Judah. They turned their hearts back to God. May we too seek the Lord, humble ourselves and turn our hearts to Him, for in God alone is Salvation, in God alone is strength and in God alone is victory! Now What? Learn about God at https://www.awakeusnow.com EVERYTHING we offer is FREE. View live or on demand: https://www.awakeusnow.com/tuesday-bible-class Join us Sundays  https://www.awakeusnow.com/sunday-service Watch via our app. Text HELLO to 888-364-4483 to download our app.

    This week on The Gospel Jubilee Chip & Denny will be playing music by Right Road Quartet, Spoken 4, Steve Ladd, The Kingsmen, The Hoppers, High Road, Chronicle, and Their mystery artist of the week.   Here are all of the ways you can listen to the Gospel Jubilee On your Echo device say, Alexa, play the Gospel Jubilee on Apple podcast. For a direct download go to: https://api.spreaker.com/v2/episodes/68138976/download.mp3       Ocean Waves Radio ... every Wednesday at 5:00 PM Eastern time., www.OceanWavesRadio.com   Thursday afternoons at 4:00 PM and Sunday mornings at 9:30 AM  EST on Southern Branch Bluegrass Radio, www.sbbradio.org   Legend Oldies Radio. Our broadcast will be aired every Sunday morning at 9:00 AM CDT. https://www.legendoldies.com   Playlist:   Artists |Song Title   01. The Perrys - This old sinner testifies   02. Jeff & Sheri Easter - One name (Featuring The Sound)   03. Right Road Quartet - I have decided   04. The Down East Boys - Ready to leave   05. Spoken 4 - A song to sing at midnight   06. Master's Voice - On my way   07. The Nelons - Loving You   08. Poet Voices - Hit the altar   09. Steve Ladd - Preach the Word   10. The Inspirations - Just to know   11. Our mystery artist of the week - All is well   12. 11th Hour - Always on His mind   13. Joseph Habedank - I'm free   14, Countdown to America's 250th birthday - "Oh Suzanna)   15. The Collingsworth Family - Great is His faithfulness   16. The Gaither Vocal Band - That's Gospel, brother       17. The Kingsmen - Ready for the change   18. The Hoppers - I will sing   19. High Road - There is a Rock   20. Mark Bishop - The mean streets   21. Chronicle - All He's ever been   22. Soul'D Out trio - Good God Almighty   23. Scot Brand - Shoutin' ground  

A member of Canandaigua City Council says the area is facing a "public health emergency."Councilmember Doug Merrill is referring to a high prevalence of Lyme disease and anaplasmosis, another tick-borne illness.As reported by Mike Murphy for the Democrat and Chronicle, there were nearly 300 cases of Lyme disease in Ontario County as of last month.An analysis by the USA TODAY Network shows tick bites across the northeast have been on the rise. What can you do — and what can communities do — to prevent tick-borne diseases?We talk with leaders in Ontario County about their efforts. In studio: Kate Ott, MPH, public health director for Ontario County Matthew Hanggi, RN, communicable disease control coordinator for Ontario County Public Health Doug Merrill, councilmember-at-large for Canandaigua City Council --Connections is supported by listeners like you. Head to our donation page to become a WXXI member today, support the show, and help us close the gap created by the rescission of federal funding.---Connections airs every weekday from noon-2 p.m. Join the conversation with questions or comments by phone at 1-844-295-TALK (8255) or 585-263-9994, email, Facebook or Twitter. Connections is also livestreamed on the WXXI News YouTube channel each day. You can watch live or access previous episodes here.---Do you have a story that needs to be shared? Pitch your story to Connections.

The Trump administration's proposed “Compact for Academic Excellence” lands on nine campuses with vague perks and 23 demands, including tuition freezes, international caps, and “viewpoint diversity” audits. Hosts Mushtaq Gunja, Jon Fansmith, and Sarah Spreitzer ask can they do that?—then discuss the shutdown's real impacts, week one of negotiated rulemaking, the stalled $100,000 H-1B fee, and a Dear Colleague reminder on federal funds and lobbying.  Here are some of the links and resources from this week's show:  Economic Indicator Tool  The Economic Impact of Higher Education in America  The Trump Administration's Higher Education Compact  Compact for Academic Excellence in Higher Education  White House   White House Calls for Institutions to Sign Compact With Federal Government   ACE | Oct. 3, 2025  Trump's Proposed ‘Compact' Asks Colleges to Show They're ‘Pursuing Federal Priorities'  The Chronicle of Higher Education (sub. req.) | Oct. 2, 2025  OPINION: Trump's ‘Compact' With Universities Is Just Extortion  The New York Times (sub. req.) | Oct. 2, 2025  Higher Ed Sounds Off on Proposed Compact  Inside Higher Ed | Oct. 6, 2025  Government Shutdown and Higher Ed  Government Shutdown Could Set Off Uncertainty for Research, Oversight, Some Student Benefits and Services   ACE | Sept. 30, 2025  From the Department of Education   Negotiated Rulemaking for Higher Education 2025  Reminder Regarding Prohibited Use of Federal Grants Funds for Lobbying and Allowable Membership Costs  What Would a Shutdown Mean for Rule Making?  Inside Higher Ed | Sept. 29, 2025 

How do we move from punishment to possibility? From cycles of incarceration to lasting opportunity? Join us for an urgent and inspiring evening as part of Commonwealth Club World Affairs' Social Impact Forum. "The Art of Second Chances" will highlight community-driven interventions—rooted in healing, education, and economic empowerment—that create real second chances and pave the way for collective liberation and greater public safety. Too often, people who fall into the justice system were overlooked in their youth, denied the opportunities, connection, and support they needed to thrive. The cost of that neglect shows up in families torn apart, communities destabilized, and lives lost to a system that punishes more than it heals. But there is another way. Our panel brings together changemakers from law, philanthropy, faith, and advocacy—alongside voices with lived experience—who are transforming systems through bold, community-rooted solutions. Together, they will explore how investing in people, not prisons can create safer, stronger, and more just communities. About the Speakers Mano Raju is the elected public defender of San Francisco. He completed his undergraduate work at Columbia University, earned a Master's degree in South Asian studies from UC Berkeley, and received his law degree at UC Berkeley Law. New Breath Foundation President and Founder Eddy Zheng has been bridging communities for decades, particularly among Black, Asian American, formerly incarcerated, immigrant, and refugee groups. He is the subject of the award-winning documentary Breathin': The Eddy Zheng Story and has been featured in the Chronicle of Philanthropy, The New Yorker, PBS, NPR, The Guardian, SXSW, and other national media outlets. Reverend Sonya Y. Brunswick, affectionately known as “Pastor Sonya,” is senior pastor of Greater Life Foursquare Church in San Francisco and visionary leader of Brunswick Leadership Group. Moderator Virginia Cheung is co-chair of the Social Impact Member-Led Forum at the Commonwealth Club World Affairs of California and co-founder and vice president of the Give a Beat Foundation, a nonprofit that uses music and the arts to reduce recidivism and create opportunities for incarcerated and justice-impacted individuals. A Social Impact Member-led Forum program. Forums at the Club are organized and run by volunteer programmers who are members of The Commonwealth Club, and they cover a diverse range of topics. Learn more about our Forums. Organizer: Virginia Cheung  Learn more about your ad choices. Visit megaphone.fm/adchoices

Nonprofit leaders, fundraising isn't just about raising dollars—it's about raising power. In this episode, we delve into the often-overlooked role of Latino fundraisers, the gap between boards and development staff, and why genuine sustainability stems from investing in fundraising, rather than galas or gadgets. Episode Highlights 02:22 Armando's Personal Story and Fundraising Philosophy 04:18 Challenges in Fundraising and Nonprofit Sustainability 11:52 Board Education and Fundraising Transparency 16:42 Latino Community and Fundraising 23:55 Critique of Traditional Fundraising Events 24:53 Challenges in Securing Funding 28:22 The Importance of Prospect Research 32:38 Supporting Latino Nonprofits My guest for this episode is Armando Zumaya. Armando Zumaya has been a fundraiser for over 40 years, working on billion-dollar campaigns at Cornell and UC Berkeley, and serving in leadership roles across major gifts, annual funds, and development. He is the founder of Somos El Poder, a national Latinx fundraising institute, and a nationally recognized expert on Latino Major Giving. Armando has raised five, six, and seven-figure gifts from the Latinx community, and is a sought-after speaker and writer whose work has appeared in Stanford Social Innovation Review and The Chronicle of Philanthropy. In 2024, he was named to The Nonprofit Times “Top 50 Leaders of Power and Influence.” He lives in Northern California and is proud of his Chicano heritage. Connect with Armando: www.somoselpoder.org Sponsored Resource Join the Inspired Nonprofit Leadership Newsletter for weekly tips and inspiration for leading your nonprofit! Access it here >> Be sure to subscribe to Inspired Nonprofit Leadership so that you don't miss a single episode, and while you're at it, won't you take a moment to write a short review and rate our show? It would be greatly appreciated! Let us know the topics or questions you would like to hear about in a future episode. You can do that and follow us on LinkedIn.

Join me as I sit down with Esther Mobley, Senior Wine Critic for the San Francisco Chronicle. Esther shares her fascinating journey from an English major to a wine journalist, starting with a harvest internship in Napa Valley and subsequently working in Mendoza, Argentina. Her career path led her through Wine Enthusiast and Wine Spectator before landing at the Chronicle in 2015, where she has since become a prominent voice in wine journalism. Throughout our conversation, Esther discusses her approach to wine writing, emphasizing her role as a reporter who explores wine through broader lenses of society, climate change, immigration, and culture. She explains that her job goes beyond traditional wine criticism, focusing instead on telling compelling stories about the wine industry in California. The episode offers listeners an insider's view of wine journalism, tracing her professional evolution and her unique perspective on covering the dynamic world of wine.   Resources from this Episode San Francisco Chronicle Wine Drinking with Esther Newsletter “The original ‘cult' wine: How I discovered California's strangest vineyard” Published 2018   This episode is sponsored by Harvest Pillar concrete trellis posts. Want to know why more growers are going for concrete? It's because Harvest Pillar is the last trellis post you'll ever need.   Check out the Fundamentals of Winemaking Made Easy video course

Conservatives have decried higher education as a center of liberal indoctrination for decades, and under the second Trump administration, colleges and universities are watching their federal funding be withheld or frozen, their presidents step down, and professors lose their jobs. What can be done to wrest back academic freedom and independence from a vindictive administration? Guest:  Sarah Brown, senior editor of the Chronicle of Higher Education. Want more What Next? Subscribe to Slate Plus to access ad-free listening to the whole What Next family and across all your favorite Slate podcasts. Subscribe today on Apple Podcasts by clicking “Try Free” at the top of our show page. Sign up now at slate.com/whatnextplus to get access wherever you listen. Podcast production by Elena Schwartz, Paige Osburn, Anna Phillips, Madeline Ducharme, and Rob Gunther. Learn more about your ad choices. Visit megaphone.fm/adchoices