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00:00 Roko Jokubaičio trauma 10:00 Margirio Normanto gynyba prieš Lauri Markkaneną 17:00 mažas Jono Valančiūno vaidmuo 20:00 Marekas Blaževičius atrodė geriau nei kapitonas 22:00 trys pakitimai startiniame penkete 24:00 rezervas Deividas Sirvydis 29:00 kas buvo su Tadu Sedekerskiu? 38:00 suomių palaikymas 42:00 trys papildomi žmonės rinktinėse 46:00 likusios kovos 48:00 raišų Baltijos ančių dvikova 51:00 Dainių Adomaitį padaręs islandų treneris 53:00 pamatysime, kokia rinktinė bus be R.Jokubaičio

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Lai arī kādas būtu filmas „Zeme, kas dzied” kvalitātes, tā labā nozīmē ir izprovocējusi divu grāmatu rašanos – kamēr viņu grimēja, Vilis Daudziņš telefonā zīmēja, līdz tapa grāmata „Pirmie latviešu dziedāšanas svētki bildēs”, savukārt scenārija līdzautors Dainis Īvāns kopā ar režisoru Māri Martinsonu iedziļinājās 1873. gada norisēs, kā bija iespējams nonākt līdz pirmajiem svētkiem un „Rīga dimd”. Par to lasāms vairāk nekā 600 lappušu biezā grāmatā „Zeme, kas dzied. 1873. gads”. Sarunā ar Daini Īvānu atklājas uzņēmīgo un skoloto latviešu gudrais šahs starp Vācijas un Krievijas varām. Protams, arī domstarpības pašu starpā; Rīga, kura vēl top; valodu jautājumi, arī utopiski sapņi par restorānu ar akvārijiem. Daiņa Īvāna un Māra Martinsona grāmatu „Zeme, kas dzied. 1873. gads” izdevusi biedrība „Nameyse”. Raidījumu atbalsta:

Vēsturiska spēlfilma par Pirmajiem Vispārīgajiem latviešu dziedāšanas svētkiem, cilvēkiem, kuru idejas un darbi ierakstīti Latvijas kultūras vēsturē, un nozīmīgām vietām vēsturisko notikumu dzimšanā. Kultūras rondo saruna ar filmas „Zeme, kas dzied” režisoru Māri Martinsonu, scenārija līdzautoru Daini Īvānu, aktieri Vili Daudziņu, kurš atveido Bernhardu Dīriķi, un komponistu Jēkabu Jančevski.   Filma, kas skar mūs visus. Visus latviešus un Latvijas valsti, jo toreiz – 1873.gadā – mēs kā nācija pirmoreiz satecējām kopā vienā dziesmā. "Zeme, kas dzied". Cik svarīga ir vēsturiskā precizitāte iepretim tai drāmai un konfliktam, kas patiesībā norisinājās dziedāšanas svētku organizatoru starpā? Kā sieviešu balsis parādījās līdz tam ierastajā tikai vīru balsu kopā? Režisora Māra Martinsona un scenārija līdzautora Daiņa Īvāna vēsturiskā spēlfilma "Zeme, kas dzied" – stāsts par latviešu nācijas dzimšanu Pirmo latviešu dziedāšanas svētku laikā 1873. gadā – uz kinoekrāniem nonāks 8. novembrī, ieskandinot Latvijas valsts svētkus. Savukārt 15. novembrī iznāks Daiņa Īvāna grāmata "Zeme, kas dzied. 1873" Starp filmas vēsturisko personāžu atveidotājiem ir Andris Bulis (Rihards Tomsons), Ainārs Ančevskis (Jānis Frīdrihs Baumanis), Vilis Daudziņš (Bernhards Dīriķis), Nauris Brikmanis (Krišjānis Kalniņš), Andris Keišs (Atis Kronvalds), Ģirts Ķesteris (Jānis Cimze). Savukārt Marta Lovisa Jančevska (Anna Līdumnieks), operdziedātāja Marina Rebeka (Zelma Līdumnieks), igauņu aktieris Priit Pius (Jurģis Grietēns) un citi atklāj stāstu par latviešiem ceļā uz pirmajiem svētkiem. Filmas režisors ir Māris Martinsons, operators Jānis Jurkovskis, scenāriju veidojuši režisors kopā ar Atmodas laika aktīvistu un žurnālistu Daini Īvānu. "Zeme, kas dzied" komponists – Jēkabs Jančevskis, mākslinieks Mārtiņš Kalseris, kostīmu māksliniece Katrīna Liepa, grima māksliniece Aija Beata Rjabovska, gaismu mākslinieks Juris Zemītis, skaņu režisors Jānis Eglītis, aktieru atlases režisore Gunita Groša, izpildproducentes Inga Zeile, Madara Kalniņa, līdzproducente Anneli Ahven (Igaunija), producente Linda Krūkle.

Raidījuma "Mākslas vingrošana" jauno sezonu uzsāk gleznotājs Kaspars Zariņš kopā ar tēlniekiem, dažādu formu meistariem Daini Punduru un Ivaru Drulli. Vai māksla ir izskaidrojama, un kā tajā iemiesot laikmeta sajūtu? Kā nekļūdīties formas izmērā un materiāla izvēlē? Vēl arī par izvēli dzīvot un strādāt Latvijā, attiecībām ar dabu, tuvāku un tālāku vēsturi, mākslas kukaini, kurš iekož jau bērnībā, atklātnīšu komplektiem, sirdi un nerviem… Mākslinieku vizītkartes: DAINIS PUNDURS dzimis 1965. gadā Ezerniekos. Beidzis Rēzeknes Lietišķās mākslas vidusskolas Keramikas nodaļu (1986) un Latvijas Mākslas akadēmijas Lietišķi dekoratīvās mākslas nodaļu keramikas specialitātē (1992). Ieguvis mākslas maģistra grādu (1997). Latvijas Mākslas akadēmijas asociētais profesors, Vizuāli plastiskās mākslas nodaļas vadītājs. Strādā ar porcelānu, mālu, akmens masu, šamotu, darina traukus, interjera objektus un to grupas. Veidojis monumentālas smilšu skulptūras Mazirbē, darbojas arī dizaingrafikā un monētu dizainā.   Piedalījies starptautiskos keramikas un porcelāna simpozijos Dzintaros (1992), Kauņā (1993), Ķīlē ((1998), Volbžihā (1998), starptautiskos podniecības festivālos Aberistvitā (Lielbritānija, 1999), Helsinkos (2000), Mongyeong Traditional Tea Bowl Festival Dienvidkorejā (2008, 2009, 2010) u.c. Latvijas mākslu pārstāvējis mākslas biennālē ArtGENDA Kopenhāgenā (1996), izstādē Art Letton Strasbūrā (1997), izstādēs ANO mītnē Briselē (2000), European Ceramic Context 2006 Dānijā, Utopijas uz ikdienības sliekšņa Čehijā (2011), Baltijas keramikas izstādē Mineapolisā ASV (2018) u.c. Sarīkojis ap 15 personālizstāžu Latvijā un ārvalstīs. Ieguvis Latvijas Mākslinieku savienības Gada balvu par labāko radošo sniegumu (2004), atzinības diplomu keramikas izstādē Mungyeong Traditional Tea Bowl Festival Dienvidkorejā (2009), 1. vietu 12. starptautiskajās Olustveres māla virpošanas sacensībās Igaunijā (2011), "Dienas" Gada balvu 2012 kultūrā (2013), Martinsona balvu 1. Latvijas starptautiskajā keramikas biennālē (2016), Martinsona zelta balvu – 3. biennālē (2021). Nominēts Purvīša balvai 2019. gadā par personālizstādi "Porcelāns un apzinātie sapņi" galerijā "Daugava" (2017/2018). IVARS DRULLE dzimis 1975. gadā Rīgā. Beidzis Rīgas Lietišķās mākslas vidusskolas Tēlniecības nodaļu (1996) un Latvijas Mākslas akadēmijas Tēlniecības nodaļu (2000), papildinājies Humbolta Universitātē Kalifornijā (ASV, 1998–1999), ieguvis mākslas maģistra grādu Montanas Universitātē (ASV, 2003). Strādā tēlniecībā gan tradicionālos, gan jaunos materiālos, apvieno tēlniecību ar citiem mākslas veidiem, nojaucot robežas un paplašinot tēlainās izteiksmes iespēja. Ir formas dizaina pedagogs Rīgas Dizaina un mākslas vidusskolā. Raksta pārdomu slejas "Kultūras Dienā", publicē esejas par mākslu interneta kultūras žurnālā "Satori" un "Rīgas Laikā". Autors piecām Latvijas Bankas sudraba kolekciju monētām. Viens no retajiem, kas veiksmīgi īsteno arī savu monētu plastiskā veidojuma modeļus. Izstādēs piedalās kopš 2002. Sarīkojis vairākas personālizstādes Rīgā un citās Latvijas pilsētās (2005– 2019), arī ASV (2003), Zviedrijā (2012), Krievijā (2012). Piedalījies Venēcijas biennālē (2009), Jaunās mākslas biennālē Krievijā (2010), grupu izstādēs Vācijā (2010), Beļģijā (2012) u. c. Saņēmis 1. balvu Latvijas Mākslinieku savienības akmens tēlniecības konkursā (2003), 2. balvu konkursā par piemiņas zīmi ebreju glābējiem Otrajā pasaules karā (2005), Civitella Ranieri fonda balvu (Ņujorka, 2012), "Dienas" Gada balvu kultūrā (2012). Vairākkārt nominēts Purvīša balvai (2011, 2014, 2017).

Nedēļas aktualitātes pārrunājam kopā ar Daini Īvānu, Veltu Puriņu un Jāni Šipkēvicu (sen.).  

Nedēļas aktualitātes pārrunājam kopā ar Daini Īvānu, Veltu Puriņu un Jāni Šipkēvicu (sen.).  

Ito-koku and Na-koku were the next two countries on the path of the Wei envoys noted in the Gishiwajinden.  They likely refer to the areas known today as Itoshima and Fukuoka, so what do we know about these places in the Yayoi period, and how is it that by the 3rd century Yamato seemed to have taken the foremost position on the archipelago and not one of these other countries, where wet paddy rice agriculture and other continental technologies first arrived in the archipelago. For more see our podcast blog post at: https://sengokudaimyo.com/podcast/itoandna Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Gishiwajinden Part Five: Ito-koku and Na-koku This episode we are finishing up our Gishiwajinden Tour, focusing on our journey to Ito-koku and Na-koku, or modern day Itoshima and Fukuoka. We'll talk about what we know from the records of these two areas in the Yayoi and early Kofun periods, and then look at some of the later history, with the development of the Dazaifu, the build up of Hakata and Fukuoka, and more.  A key thread through all of this will be our discussion about why it was Yamato, and not these early states, who eventually became paramount.  If this is where things like wet paddy rice agriculture started, and they had such close ties to the continent, including sending a mission to the Han dynasty, why did the political center shift over to Yamato, instead?  It is certainly something to wonder about, and without anything written down by the elites of Na and Ito we can only really guess based on what we see in the histories and the archaeological record. We ended our tour in Na for a reason: while the Gishiwajinden—the Japanese section of the Wei Chronicles—describes the trip from the continent all the way to Yamatai, the locations beyond Na are largely conjecture.  Did ancient travelers continue from Na along the Japan Sea coast up to Izumo and then travel down somewhere between Izumo and Tsuruga to the Nara Basin?  Or did they travel the Inland Sea Route, with its calmer waters but greater susceptibility to pirates that could hide amongst the various islands and coves?  Or was Yamatai on the island of Kyushu, and perhaps the name just happens to sound similar to the Yamato of Nara?  Unfortunately, the Wei Chronicles have more than a few problems with accuracy, including problems with directions, meaning that at most we have some confidence in the locations out to “Na”, but beyond that it gets more complicated.  And even “Na” has some questions, but we'll get to that later. Unlike the other points on our journey, we didn't stay overnight at “Ito-koku”, , and we only briefly stayed at Na—modern Fukuoka, but I'll still try to give an account of what was going on in both places, and drawing on some past visits to the area to fill in the gaps for you.   Both the Na and Ito sites are believed to be in the modern Fukuoka prefecture, in Itoshima and Fukuoka cities.  Fukuoka prefecture itself actually spans all the way up to the Shimonoseki straits and includes the old territory of Tsukushi—Chikuzen and Chikugo—as well as the westernmost part of Buzen, the “closer” part of the old land of “Toyo” on the Seto Inland Sea side of Kyushu.  When it comes to locating the country of Ito-koku, we have lots of clues from current place names.  The modern Itoshima peninsula, which, in old records, was known as the country of Ito, and was later divided into the districts of Ito and Shima.  Shima district, at the end of the peninsula, may have once been an island—or nearly so.  It is thought that there was a waterway between the two areas, stretching from Funakoshi bay in the south to Imazu Bay, in the north, in Fukuoka proper.  Over time this area was filled in with deposits from the local rivers, making it perfect for the Yayoi style wet rice paddy agriculture that was the hallmark of the growth in that period.  And indeed there are certainly plenty of Yayoi and Kofun era ruins in the area, especially in eastern reaches of the modern city of Itoshima, which reside in the valley that backs up to Mt. Raizan.  There you can find the Ito-koku History Museum, which tells much of the story of Ito. The Weizhi, or the Wei Chronicles, note that Ito-koku had roughly a thousand households, with various officials under their own Queen, making it one of the few Wa countries that the Chroniclers specifically noted as being a “kingdom”, though still under the nominal hegemony of the queen of Yamatai or Yamateg.  If you continue eastward along the coast from Itoshima, you next hit Nishi-ku, the Western Ward, of modern Fukuoka city, which now continues to sprawl around Hakata Bay.  Nishi-ku itself used to also be known as “Ito”, though spelled slightly differently, and you can still find Ito Shrine in the area. So was this part of Ito-koku also? It's very possible.   Na-koku, or the country of Na, was probably on the eastern edge of modern Fukuoka, perhaps around the area known as Hakata down to modern Kasuga.  Much like in Karatsu, this area features some of the earliest rice fields ever found in Japan – in this case, in the Itazuke neighborhood, just south of Fukuoka airport.  The land here is mostly flat, alluvial plains, formed by the rivers that empty out into Hakata Bay, another great area for early rice agriculture. Locating the country of Na is interesting for several reasons.  For one, unlike all of the other Wei Chronicles sites we've mentioned, there is no clear surviving placename that obviously matches up between “Na” and the local area.  It is a short enough name that it may simply be difficult to distinguish which “Na” is meant, though there is a “Naka” district in Kasuga that may show some promise.  There certainly is evidence for a sizeable settlement, but that's much more tenuous than the placenames for other areas, which remained largely in use in some form up to the modern day, it would seem. The name “Na” shows up in more than just the Weizhi, and it is also mentiond in the Houhan-shu, or the Record of the Later Han, a work compiled later than the Weizhi, but using older records from the Late Han dynasty period.  There it is asserted that the country of Na was one of the 99 some-odd countries of Wa, and they sent an embassy to the Later Han court, where they received a gold seal made out to the “King of Na of Wa”.  We talked about this in Episode 10: The Islands of the Immortals: That seal, made of gold, was seemingly found in the Edo period—1784, to be precise.  A farmer claimed to have found it on Shika island, in Hakata Bay, which is quite prominent, and connected to the mainland with a periodically-submerged causeway.  The description of the find—in a box made up of stones, with a large stone on top that required at least two men to move it—seems like it could have been an old burial of some kind.  The island certainly makes sense as an elite burial site, overlooking Hakata Bay, which was likely an important feature of the lifeways of the community.  While there have been questions about the authenticity of the seal, if it is a forgery, it is quite well done.  It looks similar to other Han era seals, and we don't really have a way to date the gold it is made of.  Without the actual context we can't be quite sure. This certainly seems like pretty strong evidence of the country of Na in this area, somewhere – probably not on the island itself, then close by.So unless something else comes along, I think we can say that this is at least the vicinity of the old country of Na.  Okay, so now that we've talked in general about where these two places were, let's go back and look at them in more detail. The Ito-koku site is just up the coast from where we stayed for Matsuro-koku, in Karatsu, which all makes sense from the position of the Chronicles in that it says the early envoys traveled overland from one place to the other.  Of course it also says they traveled southeast, which is not correct as the route is actually northeast.  However, they had traveled southeast from the Korean peninsula to Tsushima and then Iki and Matsuro, so that direction was well established, and this is an easy enough error that could have been made by the actual envoys or by later scribes, as it would be a one character difference. For Ito-koku, as with Matsuro-koku, we have no large, reconstructed sites similar to Harunotsuji on Iki or Yoshinogari, further inland in Saga prefecture, where we have an entire, large, so-called “kingly” settlement.  There is evidence of settlements, though, both near the major burial sites as well as around the peninsula.  And as for those burial sites, well, Ito has a few, and they aren't merely important because of their size.  Size is often an indication of the amount of labor that a leader must have been able to mobilize, and so it can be used to get a general sense of the power that a given leader or system was able to wield, as they could presumably turn that labor to other users as well. However, it is also important to look at other factors, like burial goods. What kind of elite material was the community giving up and placing with the deceased? That is the case with the first site we'll discuss, the Hirabaru burial mound.  At first glance it isn't much—a relatively unassuming square mound, about 12 by 14 meters, and less than 2 meters in height.  It was discovered in 1965 by a farmer who started digging a trench to plant an orchard and started pulling up broken pieces of a bronze mirror, one of the first clues that this was someone important.  They later found various post holes around the site, suggesting that it was more than just an earthen mound, and as they excavated the site they found pottery, beads, mirrors, and more. Let's start with those post-holes.  It looks like there was at least one large pillar set up due east of the burial.  We don't know how tall it was, but it was likely of some height given the size of the pillar hole—I've seen some estimates that it could have been up to 70 meters tall.  A tall pole would have provided visibility, and it may also be significant that it was east, in the direction of the rising sun.  We know that the ancient Wa had a particular connection with the sun, and this may be further evidence of that.  There are other holes that may be a gate, and possible a storehouse nearby, presumably for various ritual items, etc.  Suddenly, even without knowing exactly what was there, we start to see a picture of a large, manmade complex that seems to be centered on this burial and whomever is there. On top of that, there was a mirror in the tomb that was larger than any other ever found in Japan at that time—certainly the largest round mirror of that period.  It is not one of the triangular rimmed mirrors that Yamato is known for, but may have been part of another large cache brought over from the mainland.  About 40 mirrors in total, many of them very large, were found buried in the tomb, some of which appear to have been broken for some reason.  Furthermore, the large mirrors appear to fit within the dimensions given the Great Mirror—the Yata no kagami—housed at the sacred Ise Shrine.  There is a document in 804, the “Koutai Jingu Gishiki Chou”, detailing the rituals of Ise shrine, which describes the sacred mirror sitting in a box with an inner diameter of 1 shaku, 6 sun, and 3 bu, or approximately 49.4 centimeters, at least using modern conversions.  The same measurements are given in the 10th century Engi Shiki.  So we can assume that the mirror in Ise, which nobody is allowed to actually see, let alone measure, is smaller than that, but not by much, as the box would have been made to fit the mirror, specifically.  It isn't like you can just grab a box from Mirror Depot.  The mirrors found at Hirabaru Mound measure 46.5 centimeters, and have a floral pattern with an eight petaled flower on the back.  Could this mirror be from the same mold or the same cache, at least, as the sacred mirror at Ise?  At the very least, they would seem to be of comparable value.   In addition, there were many beads, jars, etc.  Noticeably absent from the burial were swords and weapons.  Based on this, some have argued that this was the burial of a queen of Ito-koku.  There is evidence that this may be the case, but I don't think the presence of weapons, or the lack thereof, is necessarily a good indicator. After all, we see in the old stories that women were also found wielding swords and leading troops into battle. So it's dangerous to make assumptions about gender based on this aspect alone. I wonder if the Hirabaru tomb assemblage might have more to do with something else we see in Yamato and which was likely applicable elsewhere in the archipelago: a system of co-rulership, where one role might have to do more with administrative and/or ritual practice, regardless of gender. This burial assemblage or mirrors and other non-weapons might reflect this kind of position. The Weizhi often mentions “secondary” or “assistant” positions, which may have truly been subordinate to a primary ruler, or could have just been misunderstood by the Wei envoys, who saw everything through their particular cultural stratification.  In a similar fashion, early European explorers would often name people “king”—from the daimyo of Sengoku era Japan to Wahunsenacawh, known popularly as “Powhatan” for the name of his people, on what would become known as North America.  That isn't to say that these weren't powerful individuals, but the term “king” comes with a lot of Eurocentric assumptions and ideas about power, stratification, etc.  Is there any reason to believe that the Wei envoys and later chroniclers were necessarily better at describing other cultures? And of course we don't have any physical remains of the actual individual buried there, either. However, there is a good reason to suggest that this may have been a female ruler, and that *is* because of something in the Weizhi, which specifically says that the people of Ito lived under the rule of a female king, aka a queen, using a description not unlike what is used for Queen Himiko.  In fact, Ito gets some special treatment in the record, even though it isn't the largest of the countries.  Let's look at those numbers first: Tsushima is said to have 1,000 households, while Iki is more like 3,000.  Matsuro is then counted at 4,000 families, but Ito is only said to have 1,000, similar to Tsushima.  Just over the mountains and along the Bay, the country of Na is then counted at a whopping 20,000 households, so 20 times as many.  These numbers are probably not entirely accurate, but do give an impression of scale, at least. But what distinguishes Ito-koku in this is that we are told that it had a special place for envoys from the Korean peninsula to rest when they came.  It makes you wonder about this little place called Ito. Hirabaru is not the only kingly tomb in the area.  Walk about 20 to 30 minutes further into the valley, and you might just find a couple of other burials—in particular Mikumo-Minami Shouji, discovered in 1822, and Iwara-Yarimizo, which includes artifacts discovered in the 1780s in the area between Mikumo and Iwara as they were digging a trench.  Based on evidence and descriptions, we know that they pulled out more bronze mirrors and other elite goods indicative of the late Yayoi paramounts. In these areas they have also found a number of post holes suggesting other buildings—enough to perhaps have a relatively large settlement. As noted earlier, we do not have a reconstructed village like in Harunotsuji or Yoshinogari, given that these are private fields, so the shape of the ancient landscape isn't as immediately impressive to people looking at the area, today.  The apparent dwellings are largely found in the triangle created between two rivers, which would have been the water source for local rice paddies.  The tombs and burials are found mostly on the outskirts, with the exception of the kingly burial of Mikumo-Minami Shouji.  This is also interesting when you consider that the later Hirabaru mound was situated some distance away, raising a bunch of questions that we frankly do not have answers for. The area of these ruins is not small.  It covers roughly 40.5 hectares, one of the largest Yayoi settlements so far discovered.  Of course, traces of other large settlements—like something in the Fukuoka area or back in Yamato—may have been destroyed by later construction, particularly in heavily developed areas.  This is interesting, though, when you consider that the Weizhi only claimed some 1,000 households. There are also other graves, such as various dolmens, across Ito and Shima, similar to those found on the peninsula, and plenty of other burials across both ancient districts.  And as the Yayoi culture shifted, influence of Yamato can be seen.  While Ito-koku clearly had their own burial practices, which were similar to, but not exactly like, those in the rest of the archipelago, we can see them start to adopt the keyhole style tomb mounds popular in Yamato. During the kofun period, the area of Itoshima built at least 60 identified keyhole shaped tombs, with a remarkable number of them from the early kofun period.  Among these is Ikisan-Choushizuka Kofun, a large, round keyhole tomb mound with a vertical stone pit burial, estimated to have been built in the latter half of the 4th century.  At 103 meters in length, it is the largest round keyhole tomb on the Genkai coast—that is to say the northwest coast of Kyushu. All of these very Yamato-style tombs would appear to indicate a particular connection between Ito and  Yamato—though what, exactly, that looked like is still up for debate.  According to the various early Chronicles, of course, this would be explained because, from an early period, Yamato is said to have expanded their state to Kyushu and then even on to the Korean peninsula.  In particular, the Chronicles talk about “Tsukushi”, which is both used as shorthand for the entirety of Kyushu, while also indicating the area largely encompassing modern Fukuoka prefecture.  On the other hand, this may have been a sign of Ito demonstrating its own independence and its own prestige by emulating Yamato and showing that they, too, could build these large keyhole tombs.  After all, the round keyhole shape is generally thought to have been reserved, in Yamato, for members of the royal family, and Ito-koku may have been using it similarly for their own royal leaders.  It may even be something in between—Ito-koku may have recognized Yamato's influence and leadership, but more in the breach than in actuality.  Afterall, until the standup of things like the various Miyake and the Dazai, we aren't aware of a direct outpost of the Yamato government on Kyushu.  The Miyake, you may recall, were the ”royal granaries”, which were basically administrative regions overseeing rice land that was directly controlled by Yamato, while the Dazai was the Yamato government outpost in Kyushu for handling continental affairs.  On top of a lack of local control in the early Kofun, the Weizhi appears to suggest that the Yamato paramount, Himiko, was the “Queen of the Wa” only through the consensus of other polities, but clearly there were other countries in the archipelago that did not subscribe to her blog, as it were, as they were in open conflict with Yamato.  This all leads into something we've talked about in the main podcast at various times, but it still bears discussing:  How did Yamato, over in the Nara Basin, become the center of political life in the Japanese archipelago, and why not somewhere in Kyushu, like ancient Na or Ito?  While we don't entirely know, it is worth examining what we do and some of the factors that may have been in play.  After all, Kyushu was the closest point of the main Japanese islands to the mainland, and we see that the Yayoi culture gets its start there.  From there, Yayoi culture spread to the east, and if we were to apply similar assumptions as we do on the spread of the keyhole shaped kofun, we would assume that the culture-givers in the west would have held some level of prestige as groups came to them to learn about this new technology, so why wasn't the capital somewhere in Kyushu?  We likewise see other such things—Yayoi pottery styles, fired in kilns, rather than open fired pottery; or even bronze items brought over from the continent.  In almost every instance, we see it first in Kyushu, and then it diffuses eastward up to the edge of Tohoku.  This pattern seems to hold early on, and it makes sense, as most of this was coming over from the continent. Let's not forget, though, that the Yayoi period wasn't simply a century: by our most conservative estimates it was approximately 600 years—for reference, that would be roughly equivalent to the period from the Mongol invasions up to the end of the Edo period, and twice as long as the period from Mimaki Iribiko to the Naka-no-Oe in 645, assuming that Mimaki Iribiko was ruling in the 3rd century.  So think about all that has happened in that time period, mostly focused on a single polity, and then double it.  More recent data suggests that the Yayoi period may have been more like an 1100 to 1300 year range, from the earliest start of rice cultivation.  That's a long time, and enough time for things in the archipelago to settle and for new patterns of influence to form.  And while Kyushu may have been the first region to acquire the new rice growing technology, it was other areas around the archipelago that would begin to truly capitalize on it. We are told that by the time the Wei envoys arrived that the state of Yamato, which we have no reason not to believe was in the Nara Basin, with a focus on the area of modern Sakurai, had approximately 70,000 households.  That is huge.  It was larger than Na, Ito, and Matsuro, combined, and only rivaled in the Weizhi by Touma-koku, which likely referred to either the area of Izumo, on the Japan Sea coast, or to the area of Kibi, along the Seto Inland Sea, both of which we know were also large polities with significant impact in the chronicles.  And here there is something to consider about the Yayoi style agriculture—the land determined the ultimate yield.  Areas with more hills and mountains are not as suited to wet rice paddy agriculture.  Meanwhile, a flat basin, like that in Yamato, which also has numerous rivers and streams draining from the surrounding mountains into the basin and then out again, provided the possibility for a tremendous population, though no doubt it took time to build. During that time, we definitely see evidence of the power and influence of places like Na and Ito.  Na sent an embassy to the Han court—an incredible journey, and an indication of not only their interest in the Han court and continental trade, but also their ability to gather the resources necessary for such a journey, which likely required some amount of assistance from other, nearby polities.  Na must have had some sway back then, we would assume. Meanwhile, the burial at Ito shows that they were also quite wealthy, with clear ties to the continent given their access to large bronze mirrors.  In the absence of other data, the number and size of bronze mirrors, or similar bronze items, likely only useful for ritual purposes, indicates wealth and status, and they had some of the largest mirrors as well as the largest collection found for that period.  Even into the stories in the Nihon Shoki and the Kojiki we see how mirrors, swords, and jewels all are used a symbols of kingship.  Elite status was apparently tied to material items, specifically to elite trade goods.  Assuming Yamato was able to grow its population as much as is indicated in the Weizhi, then by the 3rd century, they likely had the resources to really impress other groups.  Besides things like mirrors, we can probably assume that acquisition of other goods was likewise important.  Both Ito and Yamato show evidence of pottery shards from across the archipelago, indicating extensive trade networks.  But without any other differentiating factors, it is likely that Yamato, by the 3rd century, at least, was a real powerhouse.  They had a greater production capacity than the other states listed in the Weizhi, going just off of the recorded human capital. And this may answer a question that has been nagging me for some time, and perhaps others:  Why did other states acquiesce to Yamato rule?  And the answer I keep coming back to is that it was probably a combination of wealth, power, prestige, ritual, and time. For one thing, wealth: Yamato had it.  That meant they could also give it.  So, if Yamato was your friend, you got the goods, and you had access to what you need.  You supported them, they could help you with what you needed.  These transactional alliances are not at all uncommon, and something I think most of us can understand. There is also power—specifically military power.  With so many people, Yamato would likely have been a formidable threat should they decide that violence was the answer.  That said, while we read of military campaigns, and no doubt they did go out and fight and raid with the best of them, it's expensive to do so.  Especially exerting control over areas too far out would have been problematic, especially before writing AND horses.  That would be costly, and a drain on Yamato's coffers.  So while I do suspect that various military expeditions took place, it seems unlikely that Yamato merely bested everyone in combat.  Military success only takes you so far without constant maintenance. And so here is where I think prestige and ritual come into play.  We've talked about how Yamato did not exactly “rule” the archipelago—their direct influence was likely confined to the Kinki region for the longest period of time.  And yet we see that they influenced people out on the fringes of the Wa cultural sphere: when they started building large, keyhole shaped kofun for their leaders, and burying elites only one to a giant mound, the other areas of Japan appear to have joined in.  Perhaps Yamato was not the first to build a kofun for a single person, but they certainly were known for the particular shape that was then copied by so many others.  But why? We don't know for certain, but remember that in Yamato—and likely the rest of the Wa cultural sphere—a large part of governance was focused on ritual.  The natural and what we would consider the supernatural—the visible and invisible—worked hand in hand.  To have a good harvest, it required that workers plant, water, harvest, etc. in the right seasons and in the right way.  Likewise, it was considered equally important to have someone to intercede with the kami—to ensure that the rains come at the right time, but not too much, and a host of other natural disasters that could affect the crop. And if you want to evaluate how well ritual works, well, look at them.   Are you going to trust the rituals of someone whose crops always fail and who barely has a single bronze mirror?  Or are you going to trust the rituals of someone with a thriving population, multiple mirrors, and more?  Today, we might refer to this as something like the prosperity gospel, where wealth, good health, and fortune are all seen as stemming from how well one practices their faith, and who's to say that back in the day it wasn't the same?  Humans are going to human, after all. So it makes sense that one would give some deference to a powerhouse like Yamato and even invite their ritualists to come and help teach you how it is done.  After all, the local elites were still the ones calling the shots.  Nothing had really changed. And here is where time comes in.  Because over time what started as an alliance of convenience became entrenched in tradition.  Yamato's status as primus inter pares, or first among equals, became simply one of primus.  It became part of the unspoken social contract.  Yamato couldn't push too hard on this relationship, at least not all at once, but over time they could and did demand more and more from other states. I suspect, from the way the Weizhi reads, that Yamato was in the early stages of this state development.  The Weizhi makes Queen Himiko feel like something of a consensus candidate—after much bickering, and outright fighting, she was generally accepted as the nominal paramount.  There is mention of a male ruler, previously, but we don't know if they were a ruler in Yamato, or somewhere else, nor if it was a local elite or an earlier paramount.  But not everyone in the archipelago was on board—Yamato did have rivals, somewhere to the south (or north?); the directions in the Weizhi are definitely problematic, and it may refer to someone like the Kuma or Kumaso people in southern Kyushu or else people that would become known as the Emishi further to the east of Yamato. This lasted as long as Yamato was able to continue to demonstrate why they were at the top of this structure.  Theoretically, anyone else could climb up there as well, and there are certainly a few other powerful states that we can identify, some by their mention and some by their almost lack of mention.  Izumo and Kibi come to mind almost immediately. The Weizhi makes it clear that Himiko's rule was not absolute, and part of her reaching out to the Wei in the first place may have been the first attempt at something new—external validation by the continent.  A large part of international diplomacy is as much about making people believe you have the power to do something as actually having that power.  Getting recognition from someone like the Wei court would further legitimize Yamato's place at the top of the heap, making things easier for them in the long run. Unfortunately, it seems like things did not go so smoothly, and after Himiko's death, someone else came to power, but was quickly deposed before a younger queen took over—the 13 year old Toyo.  Of course, the Wei and then the Jin had their own problems, so we don't get too many details after that, and from there we lose the thread on what was happening from a contemporary perspective.  Instead, we have to rely on the stories in the Nihon Shoki and Kojiki, which are several hundred years after the fact, and clearly designed as a legitimizing narrative, but still present us something of a picture.  We don't see many stories of local elites being overthrown, though there do seem to be a fair number of military campaigns.  Nonetheless, even if they were propped up by Yamato, local elites likely had a lot of autonomy, at least early on, even as they were coopted into the larger Yamato umbrella.  Yamato itself also saw ups and downs as it tried to figure out how to create a stable succession plan from one ruler to the next.  At some point they set up a court, where individuals from across the archipelago came and served, and they created alliances with Baekje, on the peninsula, as well as with another polity which we know of as Nimna.  Through them, Yamato continued to engage with the continent when the dynastic struggles there allowed for it.  The alliance with Baekje likely provided even more legitimacy for Yamato's position in the archipelago, as well as access to continental goods. Meanwhile the court system Yamato set up provided a means for Yamato to, itself, become a legitimizing factor. Hierarchical differences in society were already visible in the Yayoi period, so we can generally assume that the idea of social rank was not a new concept for Yamato or the other Wa polities.  This is eventually codified into the kabane system, but it is probably likely that many of the kabane came about, originally, as titles of rank used within the various polities.  Yamato's ability to claim to give—or even take away—that kabane title, would have been a new lever of power for Yamato.  Theoretically, other polities could just ignore them and keep going on with their daily lives, but if they had already bought into the social structure and worldview that Yamato was promoting, then they likely would have acquiesced, at least in part, to Yamato's control. Little by little, Yamato's influence grew, particularly on those closer to the center.  Those closer, and more affected, started to listen to Yamato's rules about kofun size and shape, while those further on the fringes started to adopt Yamato's traditions for themselves, while perhaps maintaining greater independence. An early outlier is the Dazai.  It is unclear whether this was forcibly imposed on the old region of Na and nearby Ito, or if it was more diplomatically established.  In the end, though, Yamato established an outpost in the region early on, almost before they started their practice of setting up “miyake”, the various royal granaries that appear to have also become local Yamato government offices in the various lands.  The Dazai was more than just a conduit to accept taxes in the form of rice from various locals—it was also in charge of missions to the continent.  Whether they were coming or going, military or diplomatic, the Dazai was expected to remain prepared.  The early iterations were likely in slightly different locations, and perhaps not as large, but still in roughly the area near modern Fukuoka and Dazai.  This was a perfect place not only from which to prepare to launch or receive missions from the continent, but also to defend the nearby Shimonoseki straits, which was an important entryway into the Seto Inland Sea, the most direct route to Naniwa and the Yamato court. The first iterations of direct Yamato control in Tsukushi—modern Fukuoka—claim to have been focused largely on being a last point to supply troops heading over to fight on the peninsula, not unlike the role of Nagoya castle on the Higashi-Matsuura peninsula in the 16th century.  Over time, though, it grew into much more.  The Weizhi, for its part mentions something in the land of Ito, where there were rooms set up for envoys from the continent, but the Dazai was this on steroids. Occasionally we see evidence of pushback against Yamato's expansion of powers.  Early on, some states tried to fool the envoys into thinking that they were Yamato, perhaps attempting to garner the trade goods for themselves and to take Yamato's place as the interlocutor between the Wa polities and the continent.  We also see outright rebellions—from Iwai in Kyushu, in the 6th century, but also from various Emishi leaders as well.  The Iwai rebellion may have been part of the impetus for setting up the Dazai as a way to remotely govern Tsukushi—or at least help keep people in line.  For the most part, though, as time goes by, it would seem that Yamato's authority over other polities just became tradition, and each new thing that Yamato introduced appears to have been accepted by the various other polities, over time.  This is likely a much more intricate process than even I'm describing here, but I'm not sure that it was necessarily a conscious one; as the concept of Yamato as the “paramount” state grew, others ceded it more and more power, which only fed Yamato's self-image as the paramount state.  As the elites came under the Yamato court and rank system, they were more closely tied to it, and so Yamato's increased power was, in a way, passed on to them as well.  At least to those who bought in. By the 5th century, we know that there were families sending people to the court from as far away as Hi no Kuni in Kyushu—near modern Kumamoto—and Musashi no Kuni in the east—including modern Saitama.  All of that said, while they may have subordinated themselves to Yamato in some ways, the various polities still maintained some independent actions and traditions.  For example, whatever their connection to Yamato, the tombs at Itoshima also demonstrate a close connection to the peninsula.  The horizontal entry chamber style of tomb—something we saw a lot in Iki, and which seems to have been introduced from the continent—started to become popular in the latter half of the 4th century, at least in the west of the archipelago. This is well before we see anything like it in Yamato or elsewhere, though it was eventually used across the archipelago.  Itoshima appears to have been an early adopter of this tomb style, picking it up even before the rest of the archipelago caught on, making them the OG horizontal chambers, at least in Japan. Ultimately, the image we have of Ito-koku is of an apparently small but relatively influential state with some influence on the cross-strait trade, with close ties to Yamato. The history of the region seems a bit murky past the Kofun period.  There are earthworks of an old mountain castle on Mt. Raizan that could be from the Asuka period, and in the 8th century the government built Ito castle on the slopes of Mt. Takaso, possibly to provide some protection to the Dazaifu, which was the Yamato outpost in Kyushu, and eventually became the main administrative center for the island.  It seems, then, that whatever power the country of Ito may have once had, it was subsumed by the Dazai, which was built a little inland, east of the old Na territory.  Furthermore, as ships grew more seaworthy over time, they could make the longer voyages straight to Iki or Tsushima from Hakata.  For the most part, the area of the Itoshima peninsula seems to have been merely a set of districts in the larger Tsukushi and then the Chikuzen provinces.  The area of Na, meanwhile, which is said to have had 20,000 households in the 3rd century—much larger than nearby Ito—was completely eclipsed by the Dazaifu after the Iwai rebellion.  After the fall of Baekje, the Dazaifu took on even greater administrative duties, and eventually took over all diplomatic engagement with the continent.  They even set up a facility for hosting diplomatic envoys from the continent.  This would come to be known as the Kourokan, and they actually found the ruins of it near the site where Maizuru castle was eventually built in what is now Chuo-ku, or the central ward, of Fukuoka city. From the Heian period onwards, the Harada family eventually came to have some power in the area, largely subordinate to others, but they built another castle on Mt. Takaso, using some of the old Ito Castle earthworks, and participated in the defense of the nation during the Mongol invasions. The Harada family rose briefly towards the end of the Sengoku Period, pushing out the Otomo as Hideyoshi's campaign swept into Kyushu.  They weren't quite fast enough to join Hideyoshi's side, though, and became subordinate to Kato Kiyomasa and eventually met their end during the Invasions of Korea. The Ito district at some point after that became part of the So clan's holdings, falling under Tsushima's purview, along with a scattering of districts elsewhere, all likely more about the revenue produced than local governance.  In the Edo period, there were some efforts to reclaim land in Imazu bay, further solidifying links with the Itoshima peninsula and the mainland, but that also fits in with the largely agricultural lifestyle of the people in the region.  It seems to have remained largely a rural backwater up into modern times, when the Ito and Shima districts were combined into an administrative district known as “Itoshima city”. Meanwhile, the Dazaifu continued to dominate the region of modern Fukuoka.  Early on, worried about a Silla-Tang alliance, the Yamato state built massive forts and earthworks were built around the Dazaifu to protect the region from invasion.  As the Tang dynasty gave way to the Song and Yuan dynasties, however, and the Heian court itself became more insular, the Dazaifu's role faded, somewhat.  The buildings were burned down in the 10th century, during the failed revolt of Fujiwara no Sumitomo.  The government never rebuilt, and instead the center of regional government shifted to Hakata, closer to the bay. Appointed officials to the Dazai were known as the Daini and the Shoni.  Mutou Sukeyori was appointed as Dazai Shoni, the vice minister of the Dazaifu, in the late 12th century.  Though he had supported the Taira in the Genpei wars, he was pardoned and made the guardian of Northern Kyushu, to help keep the region in check for the newly established Kamakura Bakufu.  He would effectively turn that into a hereditary position, and his family became known as the “Shoni”, with their position eventually coming to be their family name.  They would provide commendable service against the Mongol invasion, and eventually became the Shugo Daimyo over much of western Kyushu and the associated islands, though not without pushback from others in the region. Over time, the power of the Shoni waned and various other daimyo began to rise up.  The chaos of the Sengoku period saw the entire area change hands, back and forth, until Hideyoshi's invasion of Kyushu.  Hideyoshi divided up control of Kyushu, and Chikuzen, including the areas of Hakata and modern Itoshima, was given to Kobayakawa Takakage.  Hideyoshi also began to redevelop the port of Hakata.  After the battle of Sekigahara, Kobayakawa Hideaki, Takakage's adopted son and nephew to the late Hideyoshi, was transferred to the fief of Okayama, and the area of modern Fukuoka city was given to Kuroda Nagamasa, creating the Fukuoka Han, also known as the Kuroda Han. Nagamasa would go on to build Maizuru Castle on the other side of the Naka river from the port of Hakata, creating two towns with separate administration, each of which fell under the ultimate authority of the Kuroda.  Hakata, on the east side of the river, was a city of merchants while Fukuoka was the castle town, and largely the domain of samurai serving the Kuroda.  The Kuroda would remain in control of the Fukuoka domain through the Edo period, and only lost control at the very start of the Meiji, as the domain system in general was dissolved. Over that time, Hakata remained an important port city, and the samurai of Fukuoka were known for maintaining their martial traditions. In the Meiji era, samurai from the Kuroda Han joined with other Kyushu samurai, rising up during Saigo Takamori's rebellion.  Later, it would be former samurai and others from Fukuoka who would form the Gen'yosha, an early right wing, nationalist organization that would greatly influence the Japanese government heading into the latter part of the 19th and early 20th century. But that is getting well into more modern territory, and there is so much else we could discuss regarding the history of this area, and with any luck we will get to it all in time.  For now, this concludes our Gishiwajinden Tour—we traveled from Kara, to Tsushima and Iki, and then on to Matsuro, Ito, and Na.  From here the envoys traveled on to Fumi, Toma, and then Yamato.  Fumi and Toma are still elusive locations, with various theories and interpretations as to where they were.   For us, this was the end of our journey. Next episode we will be back with the Chronicles and getting into the Taika era, the era of Great Change.  There we will really see Yamato starting to flex its administrative muscles as it brings the various polities of the archipelago together into a single state, which will eventually become known as the country of Nihon, aka Japan. Until then, thank you for listening.  If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to us at 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.

In this episode Dan (@timely_moments) sits down with Brandon (@bevintagegb). Brandon talks of his love for all things vintage Seiko. He outlines the in-depth processes he conducts when doing a restoration and services. As well as the nuances between Suwa and Daini watches. References for the episode are below. Dan - @timely_moments / timelymomentsphotography92@gmail.com Buy me a brew - https://www.buymeacoffee.com/pmgwgzwbq7q?l=fr The ZT Photo Comp - #ZTPphotocomp Brandon- @bevintagegb Valley Uprising - https://www.amazon.co.uk/Valley-Uprising-Peter-Sarsgaard/dp/B01M3UOT7O Clay Pigeon Shooting - https://thebigshoot.co.uk/en/venues/clay-pigeon-shooting/london-greater-london/oTown-23269

Latvijas Arhitektu savienība savā simtgades gadā gatavojas organizācijas kongresam februārī? 1924. gada februārī dibinātās organizācijas mērķis – veicināt arhitektūras uzplaukumu Latvijā. Kas mainījies šajos simt gados, kāds ir Arhitektu savienības skats nākotnē un vai jaunajiem arhitektiem tā ir vajadzīga? Kultūras rondo izvtiekamies ar Latvijas Arhitektu savienības valdes priekšsēdētāju Lindu Leitāni, savienības prezidentu Juri Pogu un RISEBA arhitektūras fakultātes dekānu Rūdolfu Daini Šmitu. Atzīmējot Latvijā vienīgās profesionālās arhitektu organizācijas simtgadi 2024. gadā, norisināsies dažādi Latvijas Arhitektu savienībai veltīti pasākumi, tostarp XXIII kongress. Simtgades jubileja būs iemesls novērtēt biedrības kultūrvēsturisko nozīmi, arhitektu pašorganizēšanās ietekmi uz arhitektūras politiku, kā arī organizācijas darbu ar sabiedrību. Latvijas pirmā arhitektu profesionālā organizācija „Architektenverein zu Riga” tika nodibināta 1889. gadā Rīgā. Pirms Pirmā pasaules kara tajā bija 96 biedri, arī vairāki latviešu arhitekti. Latvijas Arhitektu biedrība tika nodibināta 1924. gada 2. februārī, pirmais tās priekšsēdis bija Eižens Laube. Mērķis – veicināt arhitektūras uzplaukumu Latvijā. 1926. gadā biedrība no Rīgas pilsētas iznomāja dzīvojamo ēku Torņa ielā 11, t.s. Zviedru vārtus, un pēc arhitekta Aleksandra Trofimova projekta izbūvēja tajā biedrības mītni, kura pēc vairākām pārbūvēm joprojām darbojas kā Arhitektu nams. Biedrība "Latvijas Arhitektu savienība" (LAS) ir viena no vecākajām nevalstiskajām organizācijām Latvijā, kas apvieno nozares profesionāļus un veicina arhitektūras attīstību Latvijā. LAS statūtos kā galvenie darbības virzieni ir minēti – arhitektu profesionālo interešu aizstāvība, arhitektu sertificēšana, arhitektūras attīstība un popularizēšana, Latvijas arhitektu, ārpus Latvijas dzīvojošo Latvijas arhitektu apvienošana, kā arī kultūrvēsturiskās vides saglabāšana, izkopšana un tālākā attīstībā Latvijā. Lai pilnvērtīgi spētu īstenot šos mērķus un uzdevumus, tiek aicināts ikviens LAS biedrs piedalīties XXIII kongresā, lai veidotu ceļu uz laikmetīgākiem, atvērtākiem, atbildīgākiem un ilgtspējīgākiem nākamajiem simts gadiem. Latvijas Arhitektu savienības XXIII kongress norisināsies divās sesijās. Pirmā sesija notiks 23. februārī attālināti Zoom platformā. Sesijas laikā tiks izskatīti un apstiprināti LAS statūtu grozījumi. Savukārt otrā sesija norisināsies 16. martā klātienē Latvijas Nacionālajā bibliotēkā. Kongresā tiks pieņemta turpmākā LAS darbības programma, veikti grozījumi statūtos, pieņemti lēmumi par LAS struktūras izmaiņām, kā arī viens no svarīgākajiem kongresa uzdevumiem būs LAS prezidenta, valdes priekšsēdētāja, padomes, ētikas un revīzijas komisijas vēlēšanas.

Radio Marija ir klausītāju veidots radio, kas nes Dieva Vārdu pasaulē. Radio Marija balss skan 24 stundas diennaktī. Šajos raidījumos klausītājiem kā saviem draugiem neatkarīgi no viņu reliģiskās pārliecības cenšamies sniegt Kristus Labo Vēsti – Evaņģēliju, skaidru katoliskās Baznīcas mācību. Cenšamies vairot lūgšanas pieredzi un sniegt iespēju ielūkoties visas cilvēces kultūras daudzveidībā. Radio Marija visā pasaulē darbojas uz brīvprātīgo kalpošanas pamata. Labprātīga savu talantu un laika ziedošana Dieva godam un jaunās evaņģelizācijas labā ir daļa no Radio Marija harizmas. Tā ir lieliska iespēja ikvienam īstenot savus talantus Evaņģēlija pasludināšanas darbā, piedzīvojot kalpošanas prieku. Ticam, ka Dievs īpaši lietos ikvienu cilvēku, kurš atsauksies šai kalpošanai, lai ar Radio Marija starpniecību paveiktu Latvijā lielas lietas. Radio Marija ir arī ģimene, kas vieno dažādu vecumu, dažādu konfesiju, dažādu sociālo slāņu cilvēkus, ļaujot katram būt iederīgam un sniegt savu pienesumu Dieva Vārda pasludināšanā, kā arī kopīgā lūgšanas pieredzē. "Patvērums Dievā 24 stundas diennaktī", - tā ir Radio Marija Latvija devīze. RML var uztvert Rīgā 97.3, Liepājā 97.1, Krāslavā 97.0, Valkā 93.2, kā arī ar [satelītuztvērēja palīdzību un interneta aplikācijās](http://www.rml.lv/klausies/).

Laisvės partijos narių balsai lėmė, kad biudžeto svarstymas Seime nė neprasidėjo. Nors premjerė tokio kolegų elgesio nesureikšmina, ekspertai jau ėmė svarstyti, kad valdančiosios koalicijos nebėra. Finansų ministrė šiandien jau žada biudžetą peržiūrėti ir rasti daugiau pinigų keliams ir būreliams. Savo ruožtu Laisvės partija pristatė ir savo kandidatą į prezidentus - teisės profesorių Dainių Žalimą.2024 metais Lietuva priims pirmuosius vokiečių brigados karius, o iki 2027-ųjų planuojama priimti visą Vokietijos brigadą. Daugiau nei 5000 vokiečių karių įsikurs Vilniuje ir Kaune.Nors politikai sutaria dėl vokiečių brigados reikalingumo, kol kas neaišku, kiek papildomai lėšų reikės karių šeimoms apgyvendinti ir aptarnauti. Išsamiau Daumantas Butkus.Nepaisant griežtesnės kontrolės ir dviejų pasienio punktų uždarymo, kas penkta Lietuvoje surūkoma cigaretė vis dar tebėra kontrabandinė. Kaimyninėse Lenkijoje Latvijoje, Estijoje šis rodiklis nesiekia nė dešimties procentų. Visgi institucijos giriasi, kad šiemet proveržis įvyko ir kontrabandos kiekiai gerokai sumažėjo.Vyriausybė pradeda kolegijų reformą. Pats planas patvirtintas dar vasarą, o šiandien pritarta Vilniaus technologijų ir dizaino kolegijos prijungimui prie Vilniaus kolegijos.Ved. Liepa Želnienė

Vlogger, content strategist, and agency owner, Folasade Daini, a former veterinarian turned brand storyteller, is one of the most authentic and enigmatic personalities I have interviewed on this pod. We chat about:* The tax system * Missing her siblings and Naija food* The different phases of settling into a new country* Cultural differences an immigrant has to adjust to* Her sweet daughter* And the one thing she would have done differently.Enjoy!Thank you for listening to The Newcomers Podcast. If this podcast inspired you, do me a huge favor and tell one person to subscribe. Or share with someone who might find it useful. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit thenewcomerspod.com

Vyksta pirmalaikiai Seimo nario rinkimai vienmandatėje Raseinių – Kėdainių apygardoje.VRK duomenimis, pirmąją išankstinio balsavimo dieną iš viso balsavo 153 rinkėjai. Tai yra 0,48 procento nuo bendro visų Raseinių–Kėdainių rinkimų apygardoje balsavimo teisę turinčių rinkėjų skaičiaus.Siekiant mažinti pajamų nelygybę, prezidentas Gitanas Nausėda teiks įstatymo pataisas ir siūlys įvesti šeimos mokesčio lengvatą. Prezidento patarėjos I. Segalovičienės teigimu, Vokietijoje, Airijoje, Australijoje taikomos šeimos lengvatos, jos veikia kartu su vaiko išmokomis.Naujų, nuo 2021 m. sausio 1 d. įregistruotų lengvųjų automobilių ir lengvųjų komercinių transporto priemonių privalomosios techninės apžiūros ataskaita bus papildyta svarbia informacija – degalų ir energijos sąnaudų rodikliais.Nuo rugsėjo pirmosios Prancūzijoje įsigaliojo kontroversiškoji Prancūzijos pensijų reforma. Profsąjungos vadina ją žiauria ir nesąžininga.Ved. Simona Vasiliauskaitė

Welcome to Episode 1524 in which Marc Millon interviews Sofia Ponzini of Tenute Bosco. in today's episode of Wine, Food & Travel. The winery is awarded the Best Organic Red Wine 2023 Trophy for Etna DOC Rosso Vino Biologico Piano dei Daini 2020, in Wine Without Walls, a section of 5StarWines – the Book wine selection in 2023 More about today's winery Tenute Bosco was born from Sofia Ponzini's passion for her land with the goal of creating high quality wines inspired by the Etna tradition. “We are located in Sicily, in southern Italy in Castiglione di Sicilia in the province of Catania, an area that is part of the circuit of the most beautiful villages in Italy.” Here the famous Etna DOC wines are produced, true icons of Italian enology, which over the years have enjoyed growing success becoming one of the most appreciated denominations internationally. Tenute Bosco is recognized as one of the most representative wineries and award-winning from Etna and has an artisan production of about 45,000 bottles per year. Connect: Website: https://www.tenutebosco.com/ More about the host Marc Millon: Marc Millon, VIA Italian Wine Ambassador 2021, has been travelling, eating, drinking, learning and writing about wine, food and travel for nearly 40 years. Born in Mexico, with a mother from Hawaii via Korea and an anthropologist father from New York via Paris, he was weaned on exotic and delicious foods. Marc and his photographer wife Kim are the authors of 14 books including a pioneering series of illustrated wine-food-travel books: The Wine Roads of Europe, The Wine Roads of France, The Wine Roads of Italy (Premio Barbi Colombini), and The Wine Roads of Spain. Other titles include The Wine and Food of Europe, The Food Lovers' Companion Italy, The Food Lovers' Companion France, Wine, a global history. Marc regularly lectures and hosts gastronomic cultural tours to Italy and France with Martin Randall Travel, the UK's leading cultural travel specialist. He is soon to begin a regular series on Italian Wine Podcast, ‘Wine, food and travel with Marc Millon'. When not on the road Marc lives on the River Exe in Devon, England Connect: quaypress.uk/ marcmillon.co.uk vino.co.uk quaypress.com LinkedIn: linkedin.com/in/marc-millon-50868624 Twitter: @Marc_Millon _______________________________ Let's keep in touch! Follow us on our social media channels: Instagram www.instagram.com/italianwinepodcast/ Facebook www.facebook.com/ItalianWinePodcast Twitter www.twitter.com/itawinepodcast Tiktok www.tiktok.com/@mammajumboshrimp LinkedIn www.linkedin.com/company/italianwinepodcast If you feel like helping us, donate here www.italianwinepodcast.com/donate-to-show/ Until next time, Cin Cin! Thanks for listening! - This show is all about food and wine pairings, and traveling through Italy with Marc. Join his food, wine and cultural journey!

Pasaulē un Latvijā ir neskaitāmi daudz cilvēka rokām radītu vietu, kas savu laiku godam kalpojušas, bet tagad slīgst aizmirstībā un ir lemtas lēnai iznīcībai. Tomēr ir vietas, kam laimējas un tām tiek dota iespēja atdzimt jaunā kvalitātē, un tieši šādām vietām veltīts četru raidījumu cikls, kas startēs Cēsu novada "Maizes mājā". Raidījums Kā labāk dzīvot dodas uz Vidzemi, uz Cēsu novada Liepas pagastu, kur atrodas Maizes māja. Tajā, kā saka paši saimnieki, jau gandrīz 100 gadus cep maizi ar brīvības garšu. Saimniecības vēsture aizsākusies tālajā 1920. gadā, kad Dukuļu pusmuižas zemēs saimniecību sāka veidot Brīvības cīņu dalībnieks Pēteris Šedriks. Pēc Latvijas neatkarības atgūšanas Krūmiņu mājās saimnieko Pētera mazmeita Aina ar vīru Daini. No 2004.gada saimnieki lauku sētā piedāvā izbaudīt un iepazīt latvisko gadskārtu ritumu. Skolēni, ģimenes, draugu un tūristu grupas Maizes mājā uz brīdi kļūst par saimes ļaudīm, piedzīvo un izbauda garšīgu, smaržīgu un aizraujošu ceļojumu laikā. To visu izbaudāim arī raidījumā Kā labāk dzīvot, kad tiekamies ar Ainu un Daini Tarasoviem, viņu meitu Kristīnu Sprūdžu, kā arī citiem ģimenes locekļiem - Sarmu Gūtu, dvīnēm Henrieti un Šarloti Sprūdžām un Viktoriju Tarasovu. Izzinām Maizes mājas vēsturi un īstā maizes krāsnī cepam kopā ar saimniekiem maizi. Interesējamies arī par gada ritumu lauku sētā un latvisko dzīvesziņu ikdienā.  

„Jei dar nesilankėte Kėdainiuose, vadinasi, nežinote Lietuvos istorijos“, – sako Kėdainių krašto muziejaus direktorius Rimantas Žirgulis.Jaunimo klubas „Genas Kėdainiai“ tikina, kad Kėdainiai pasmerkti klestėti ir už kėdainiečių surinktas lėšas sukūrė dainą miestui „Aš noriu būti čia“. Kokią miesto viziją mato klubo įkūrėjai Benas Cechanavičius, Valentinas Abarius ir Martynas Nistirenko?Justina Kočetova nepaiso skeptikų, kuriems nepatinka Kėdainius vadinti agurkų miestu, ir sukūrė prekės ženklą GURGĖ. Gaminiai iš agurkų graibstomi turistų.Nenustebkite, jei Kėdainių r., Ažytėnų k., Mikalojaus Katkaus sodyboje-memorialiniame muziejuje pasitiks piršlių belaukiančios Akvelina ir Malvina. Mokytojos Aušrelė Sereikienė ir Irma Marčienė puikiai veda Krakių bendruomenės sukurtas teatralizuotas programas ir edukacijas.Plinkaigalio k., Kėdainių r., ant Šušvės kranto Erikas ir Jūratė Augustinavičiai turi kaimo turizmo sodybą „Šušvė“ ir tęsia senas krašto tradicijas: augina bites, verda midų, edukuoja ir kviečia Šušvės upe plaukti baidarėmis.Ved. Jolanta Jurkūnienė

Ma soprattutto: che specie è il Bamby? Cos'è un cerbiatto? Come cavolo si riconoscono o sono tutti la stessa roba? Io sono Gianpiero Kesten, per gli amici Jam. Mi trovi ogni giorno in onda su Radio Popolare e in podcast su Cose Molto Umane.

Lietuvos centre esantys Kėdainiai niekada nebuvo tik vieną kitą tautinę mažumą glaudęs miestas.Kėdainiai – tai Lietuvos agurkų sostinė. Bet tokį statusą miestas gavo tik XX a.Ved. Darius Matas

Vēsturiskā spēlfilma „Zeme, kas dzied” uzņemta. Par iekāpšanu laika mašīnā un vēsturiskajiem personāžiem, kas veicināja Dziesmu svētku tradīcijas veidošanos, Kultūras rondo saruna ar režisoru Māri Martinsonu un scenārija autoru Daini Īvānu, kuram top grāmata pēc filmas scenārija.   Kā tapa Pirmie latviešu dziedāšanas svētki? Kā pirms 150 gadiem tas varēja notikt, kā pirmoreiz skanēja Latvju lūgsna? Kā sievietes sāka piedalīties Dziesmu svētkos un kāda loma filmā „Zeme, kas dzied” ir operdziedātājai Marinai Rebekai? Raidījumā stāsts par filmas „Zeme, kas dzied” tapšanu un par filmas turpinājumu – izstādi un grāmatu. Un par to, kur tolaik mēģināja dziesmas koristi no visas Latvijas, par Rīgas dzelzceļa nozīmi un dziesmu „Rīga dimd”.  Rīgas stacijā būs izstāde, novembrī – filma, vēlāk – grāmata. "Pēdējā filmēšanas dienā man bija sajūta, ka tas ir piepildījies. Drusku trīcēja rokas un pārņēma sajūta, vērojot Dziesmu svētku atklāšanas ceremoniju, ka esam izveidojuši filmu un veidojam arī tālāk stāstu par latviešu tautas piedzimšanu, jo pirms tam latviešu tautas nebija. Latviešu tautai šī dzimšanas diena ir precīzi iezīmēta 1873. gada 26. līdz 29. jūnijs, pēc jaunā stila tas ir jūlijs," vērtē Dainis Īvāns. "Neparastais darbā pie filmas un ar aktieriem, ka man vajadzēja katru reizi atgādināt pirms filmēšanas cilvēkiem, ka dziedāšana un dziedāšanas svētki tikai vēl būs. Tā lielā kopības sajūta, kas mums ir šobrīd, tikai vēl veidojas. Cilvēki, kas strādāja pie šo svētku veidošanas, nevienu brīdi nedomāja - uztaisām kaut ko tādu, kas būs pēc 150 gadiem, pēc 300 gadiem. Viņi caur šo savu darbošanos, svētku veidošanu kaut kādā unikālā veidā iemiesoja tā brīža katra latvieša sajūtu un to kopējo sajūtu, līdz kurai visi bija nonākuši," atzīst Māris Martinsons.

Dėl kyšininkavimo, prekybos poveikiu ir kurstymo suklastojus dokumentą teismui kaltu pripažinus Kupiškio merą Dainių Bardauską, VRK naikins jo mandatą ir ir bus rengiami nauji rinkimai.Švietimo, mokslo ir sporto ministrė Jurgita Šiugždinienė pagrindo atsistatydinti nemato. Andrius Tapinas paskelbė, kad ji prieš tapdama ministre, dirbdama savivaldybėje panaudojo 13 tūkst. eurų, kurių kaip jis teigia „niekaip nepavyks pagrįsti, kad jie buvo išleisti su tarybos nario veikla susijusiomis išlaidomis“. Premjerė Ingrida Šimonytė dėl Šiugždinienės tinkamumo toliau eiti pareigas spręs ją išklausiusi.Šiandien LRT radijas atskleidė, kad Pociūnuose veikianti sklandytuvų gamykla „Sportinė aviacija ir Ko“ pasirašė sutartį su baltarusių valdoma įmone, gaminančia dronus ir bepiločius orlaivius. Lietuviai pasižadėjo suprojektuoti krovininio drono, galinčio gabenti sprogmenis, sparnus. Įmonės vadovai aiškina, kad jie pradžioje nežinojo, jog tai baltarusių įmonė, tačiau politikai ir ekspertai abejoja tokiu pasiteisinimu. Toliau domimės reakcijomis po paskelbtos informacijos.Ukraina vykdo kontratakas Bachmute. Ar pavyks šį miestą atsikovoti iki galo?Ukrainiečių pabėgėliai Lietuvoje susiduria su būsto, kalbos barjero, įsidarbinimo problemomis, rodo Tautinių mažumų departamento užsakytas tyrimas. Su tais pačiais pabėgėlių iš Ukrainos priėmimo ir integravimo iššūkiais susiduria ir Latvija bei Estija.Kitą savaitę sukanka metai, kai po tris mėnesius trukusios kovos paskutinis Mariupolio gynėjas paliko „Azovstalio“ įtvirtinimus. Mariupolio gynyba pasaulį galutinai įtikino, kad Ukraina neleis rusams per tris dienas pasiekti nusikalstamo tikslo. Istorinė sukaktis šiandien paminėta renginiu Seime, čia parodytas ir dokumentinis filmas apie tai, kas vyko Ukrainoje pirmosiomis plataus masto karo dienomis.Šiandien Liverpulyje vyks antrasis Eurovizijos pusfinalis. Iš Ukrainos po pergalės praėjusiais metais teisę rengti konkursą perėmė britai. O kiek Ukrainos yra Liverpulyje?Ved. Agnė Skamarakaitė

Kas yra „mikroistorija“ ir kokius mikropasaulius ji tyrinėja? Su kokiais iššūkiais susiduria istorikai siekdami tirti konkrečios bendruomenės (ir joje gyvenančių pavienių asmenų) gyvenimus, veiklą, santykius su „išore“ ilgoje, šimtmečius besitęsiančioje, laiko perspektyvoje?Kuo išskirtiniai yra Kėdainiai senosios Lietuvos valstybės istorijos kontekste? Kėdainių kaip privačios valdos istorija atskleidžia, kad šią valdą sudarė trys dalys: dvaras, miestas ir valsčius arba valsčiai (kaimai). Kaip ilgai Kėdainių „istorinį DNR“ formavo šios trys dalys? Kas dominavo šioje valdoje – dvaras ar miestas?Kėdainiai buvo įkurti kaip privatus miestas. Kaip miesto raidą įtakojo pastarasis jo statusas?Kaip Kėdainių likimą paveikė tai, kad miestas abipus Nevėžio upės išaugo toje vietoje, kur kryžiavosi net aštuoni didieji sausumos keliai?Kiek amžių Kėdainių istorija yra neatsiejamai susijusi su Radvilų giminės istorija? Ar išties Kėdainių visuomenė iš esmės buvo didikų Radvilų kūrybos projektas? Kodėl būtent Biržų ir Dubingių Radvilų valdymo periodą reikėtų laikyti sėkmingiausiu Kėdainių valdos istorijoje?Kėdainių istoriją kūrė ne tik Radvilos bei kitos šį miestą valdžiusios giminės, bet ir konkretūs žmonės – miesto vaitai ir burmistrai, architektai, amatininkai, pirkliai, Šviesiojoje gimnazijoje dirbę mokytojai. Koks žmogus, jo veikla, likimas galėtų geriausiai atskleisti Kėdainių istorijos gelmę bei įvairovę, būti savotišku „raktu“ stengiantis perprasti laikotarpį nuo XV a. vidurio Iki XVIII a. pabaigos?Kodėl Kėdainiai buvo vienas iš nedaugelio LDK miestų, kur nebuvo gėda būti lietuviu?Pokalbis su knygos „Lietuvos Didžiosios Kunigaikštystės mikropasaulis: Radvilų Kėdainių visuomenė (XV-XVIII a.)“ autoriais prof. Raimonda Ragauskiene, prof. Aivu Ragausku, dr. Deimantu Karveliu.Ved. Aurimas Švedas

Oggi con Francesco De Giorgio, biologo ed enologo, parliamo della manifestazione di Firenze domenica 12 su Animali Urbani, di Cinghiali, di Lupi, di Daini, Rifugio Miletta, di Enpa, di incidenti stradali, di cani che scavano, di terremoto in Turchia e Siria, di Me l'ha detto l'armadillo, di Comune di Lesmo, di Biblioteca Civica Tarcisio Beretta, di Altreconomia e scopriamo Francesco avrebbe voluto essere Cinghiale

#TiekŽinių Antradienį (sausio 31 d.) Tiek Žinių vedėja Eglė pasakoja apie Kroatijos prezidento išsišokimus dėl karo Ukrainoje, F-16 naikintuvų (ne)tiekimą Ukrainai, sugriuvusį tiltą Kėdainiuose, su hašišu įkliuvusi Darbo partijos kandidatą ir Australijoje pamestą radioaktyvią kapsulę. ✅ Svarbiausios dienos naujienos kiekvieną pirmadienį-ketvirtadienį čia ir „Laisvės TV“ YouTube kanale: https://youtu.be/pcvp6Nzxd-Y

Pernai smurto artimoje aplinkoje atvejų skaičius nedaug išaugo, daugiau nei ketvirtadaliu išaugo seksualinių nusikaltimų skaičius, skelbia Valstybės duomenų agentūra.Kėdainiuose įgriuvus tiltui, susisiekimo ministras sako, kad Lietuvoje iš viso yra apie 70-80 prastos būklės tiltų. Lietuvos Automobilių Kelių Direkcijos direktoriaus Remigijaus Lipkevičiaus teigia, jog tilto sija galėjo būti pažeista, kai juo važiavo sunkiasvoris transportas, nepaisant draudimo tą daryti.Prancūzijoje į gatves planuojama išeis per milijoną žmonių, protestuojančių prieš pensinio amžiaus ribą nuo 62-ejų iki 64-erių metų.Vilniaus oro uoste oficialiai pradėtos naujojo išvykimo terminalo statybos. Teigiama, kad didelio masto projektas truks dvejus metus, visi darbai vyks veikiančiame oro uoste, o pirmieji keliautojai naujuoju terminalu galės naudotis jau po dvejų metų.Nuo kačių iki krevečių: Vilniuje atidarytas didžiausias gyvūnų gydymo kompleksas.Ved. Agnė Skamarakaitė

Sabato 1 ottobre la Consulta delle Chiese Evangeliche di Roma organizza una Festa del Creato, nel parco dei Daini di Villa Borghese. Dalle 16 alle 18,30 si alterneranno momenti di riflessione, preghiera, canto, meditazione sul tema della salvaguardia dell'ambiente che ci circonda e delle sue creature. Un primo momento di riflessione sul creato sarà curato da Marco Fornerone, pastore della chiesa valdese di Roma piazza Cavour e da Maria Elena Lacquaniti, coordinatrice della Glam, Commissione Globalizzazione e Ambiente della Fcei, Federazione Chiese Evangeliche in Italia. Seguirà il culto tenuto dal pastore Andrea Aprile, della chiesa battista di Centocelle, con predicazione del pastore Luca Faedda, della chiesa Avventista Roma Appio.In caso di maltempo l'evento si svolgerà nei locali della chiesa valdese di via IV novembre.La Festa del Creato è inserita nelle attività del Tempo del Creato, periodo liturgico ecumenico volto alla tutela dell'ambiente.Ne parliamo con Fabio Perroni, membro della Consulta.

Raidījumā Piespēle viesojas Latvijas futbola izlases galvenais treneris Dainis Kazakevičs. Runājam par valstsvienības uzplaukumu pēdējā gada laikā, pat sasniedzot vienu no garākajām nezaudēto spēļu sērijām Eiropā. Nedēļas notikumu topā: “TTT Rīga” finasējuma epopeja un “VEF Rīga” uzzina pretiniekus Čempionu līgā; Aļona Ostapenko netiek Vimbldonas turnīra ceturtdaļfinālā, par nesportisku uzvedību saņem naudas sodu; Nacionālās hokeja līgas drafta pirmajā kārtā izvēlas vēsturiski daudz eiropiešu - 17 spēlētājus, pirmie divi drafta numuri tiek slovākiem; Mārtiņš Sesks dominē un uzvar Liepājas rallijā; Nominācija “Nedēļas klauns” turpinās - Mikam Indrašim, kas šo “godu” ieguva pāgājušajā nedēļā pievienojas vārtsargs Jānis Kalniņš - viņš parakstījis līgumu ar Habarovskas “Amur”.   Rubrikā “Vēstures stūrītis” Reinis Grundspeņķis apkopojis Latvijas futbola izlases spilgtākos rekordus un arī antirekordus, kas sasniegti gadu desmitos.

Par Krievijas iebrukumu Ukrainā, pašreizējo situāciju un tās iespējamo attīstību intervija ar publicistu un mūsu Atmodas līderi Daini Īvānu.

The ancient Greeks knew incredible warriors when they saw them. The African continent featured often in Greek myth, Egypt as well as regions typically referred to as Libya and Ethiopia, these are the Greek myths featuring those people and places. Listen to Legendary Africa on Apple Podcasts or Spotify. Legendary Africa host Theshira's suggestions for more on African mythologies and lore: Giraffe's Eggs and Other African Tales by L.M. Daini, Afro Tales Podcast, By the Fire Podcast, and No Be Juju: An African Mythology Podcast. Call for Atlantis questions and comments! Submit them here.CW/TW: far too many Greek myths involve assault. Given it's fiction, and typically involves gods and/or monsters, I'm not as deferential as I would be were I referencing the real thing.Sources: Theoi.com, namely the Fall of Troy by Quintus Smyrnaeus; Early Greek Myths by Timothy Gantz. Spotify playlist of episodes mentioned.Attributions and licensing information for music used in the podcast can be found here: mythsbaby.com/sources-attributions. See acast.com/privacy for privacy and opt-out information.

Raidījuma “Zaļgalvis” sērijā “Dabas apklušana” beļģu režisors Deivids Vēbers-Krebs (David Weber-Krebs) stāstīja par to, kā ar mākslas palīdzību iespējams publikai parādīt cilvēka izraisītas dabas izmaiņas – to, kā apklust putni, kukaiņi, koku šalkoņa. Tā nav apklušana, ko saistām ar harmoniju un mieru, drīzāk baiss klusums, kas liecina – notiek pārmaiņas, izmirst sugas. Par dabu kā saudzējamu vērtību jau vairākas desmitgades publiski runā žurnālists un aktīvists Dainis Īvāns. Šajā podkāsta “Zaļgalvis” sarunā Īvāns stāsta par vides aktīvisma dzimšanu Latvijā, dabas pārmaiņām, ko redz savām acīm un dzird savām ausīm, kā arī to, ko ikviens varam darīt lietas labā.

Sākam PPK trešo sezonu! Viesos Latvijas nacionālas izlases galvenais treneris Dainis Kazakevičs - par trenera karjeras pirmajiem soļiem, izlasi un tās līderiem, dublieru čempionātu, jauno spēlētāju ceļu futbolā, akadēmijām un citām tēmām. Apspriedām arī kāda ir Latvijas futbola filozofija

Apie šiuos metus Lietuvos žurnalistikoje ir Lietuvos žurnalistų gyvenimuose FM99 kalbina Lietuvos žurnalistų sąjungos pirmininką Dainių Radzevičių. Šiais metais žurnalistų darbe netrūko iššūkių: nuo sudėtingų darbo sąlygų pandemijos metu iki kontraversiškų naujienų ir nepasitenkinimo, grasinimų. D.Radzevičiaus teigimu, pandemija ne tik sunkino darbo sąlygas, bet ir gavo per daug dėmesio, dėl to per mažai žurnalistų dėmesio buvo skiriama kitoms svarbioms temoms:

Šią savaitę Dainius grįžta su dviem pašnekovėmis. Tai Julija ir Kotryna iš „Pokalbių gido“. Prieš metus jos kreipėsi į Dainių dėl pagalbos sudarinėjant klausimus kortelėms porų žaidimui ir nuo to laiko jie palaiko ryšį. Bet pokalbis ne apie korteles, jie kalbėjosi apie tai, kaip draugės sugalvojo verslo idėją ir kaip keitėsi jų santykis, kaip jos sprendžia iškilusius nesklandumus ir kaip tai daro įtaką jų santykiams su antromis pusėmis. Taip pat pokalbis niekaip negali apsieiti be santykių temos, tad ir apie ją nemažai kalbėta: kaip palaikyti atvirumą santykiuose, kas gali padėti ir ko reikia porai, kad tai vyktų?   Malonaus klausymo.

Dainis Īvāns ir viena no spilgtākajām Atmodas personībām, kas Latvijas valstiskās neatkarības atjaunošanas laikā bija pirmais Latvijas Tautas Frontes vadītājs un Latvijas Republikas Padomes priekšsēdētaja pirmais vietnieks. Šoreiz abi kungi vērtēs trīs atkal suverēnā valstī nodzīvotos gadu desmitus. Dainis Īvāns pastāstīs arī par saimniekošanu savā tēvutēvu lauku mājā, kā arī par savu divu dēlu un divu meitu profesionālajām gaitām. Dzirdēsiet Daiņa Īvāna izraudzītas dziesmas.

Dainis Īvāns ir viena no spilgtākajām Atmodas personībām, kas Latvijas valstiskās neatkarības atjaunošanas laikā bija pirmais Latvijas Tautas Frontes vadītājs un Latvijas Republikas Padomes priekšsēdētaja pirmais vietnieks. Šoreiz abi kungi vērtēs trīs atkal suverēnā valstī nodzīvotos gadu desmitus. Dainis Īvāns pastāstīs arī par saimniekošanu savā tēvutēvu lauku mājā, kā arī par savu divu dēlu un divu meitu profesionālajām gaitām. Dzirdēsiet Daiņa Īvāna izraudzītas dziesmas.

Daini dell`Emilia Romagna in pericolo. La proposta di OIPA per salvare alcuni esemplari - Servizio Avv. Claudia Taccani di OIPA. Stesso destino anche per i daini del Circeo. Parte un nuovo piano di abbattimento - Servizio di Claudia Fortuna - Vicepresidente ARIEL - Claudia è ricercatrice con competenze nel campo delle infezioni virali trasmesse da insetti vettori, zoonosi e virus emergenti. Marmotte in Alto Adige - Servizio di Osvaldo Negra - Delegato Trentino Alto Adige WWF Italia Nutrie in Lombardia: animali diversi ma stesse proposte di abbattimenti Migliaia di crostacei morti sono stati ritrovati sulle spiagge dell'Inghilterra Nubifragi a Catania. Attivato un aiuto anche per diversi animali in difficoltà Approvata al Parlamento Europeo la nuova strategia Farm to Fork - Servizio di Eleonora Evi Eurodeputata Verdi Europa

SITUAZIONE DAINI NOVEMBRE 2021 - CLAUDIA FORTUNA - ARIEL

ABBATTIMENTO DAINI DELL'ALTO ADIGE - OSVALDO NEGRA WWF TRENTINO

ABBATTIMENTO DAINI DELL'ALTO ADIGE - OSVALDO NEGRA WWF TRENTINO

In these fractured times l wanted to look at how stories from different voices can overcome the the distance between people and highlight our shared experiences. I interviewed five amazing storytellers and asked them all about breaking down barriers through stories and food and these are the results. The storyteller in this episode is the wonderful L M Daini and you can find her on her Twitter and at her website She has a fantastic podcast with wonderful African legends, myths, folk and fairytales, both in English and in French. Her book award-winning book Giraffe's Eggs is available here. If you would like to know more about the regular podcast and previous episodes you can find them at Hestia's Kitchen which has all past episodes and the connected recipes on the blog. If you'd like to get in touch about the podcast you can find me on Twitter or Instagram at @FairyTalesFood.

Radio Marija ir klausītāju veidots radio, kas nes Dieva Vārdu pasaulē. Radio Marija balss skan 24 stundas diennaktī. Šajos raidījumos klausītājiem kā saviem draugiem neatkarīgi no viņu reliģiskās pārliecības cenšamies sniegt Kristus Labo Vēsti – Evaņģēliju, skaidru katoliskās Baznīcas mācību. Cenšamies vairot lūgšanas pieredzi un sniegt iespēju ielūkoties visas cilvēces kultūras daudzveidībā. Radio Marija visā pasaulē darbojas uz brīvprātīgo kalpošanas pamata. Labprātīga savu talantu un laika ziedošana Dieva godam un jaunās evaņģelizācijas labā ir daļa no Radio Marija harizmas. Tā ir lieliska iespēja ikvienam īstenot savus talantus Evaņģēlija pasludināšanas darbā, piedzīvojot kalpošanas prieku. Ticam, ka Dievs īpaši lietos ikvienu cilvēku, kurš atsauksies šai kalpošanai, lai ar Radio Marija starpniecību paveiktu Latvijā lielas lietas. Radio Marija ir arī ģimene, kas vieno dažādu vecumu, dažādu konfesiju, dažādu sociālo slāņu cilvēkus, ļaujot katram būt iederīgam un sniegt savu pienesumu Dieva Vārda pasludināšanā, kā arī kopīgā lūgšanas pieredzē. "Patvērums Dievā 24 stundas diennaktī", - tā ir Radio Marija Latvija devīze. RML var uztvert Rīgā 97.3, Liepājā 97.1, Krāslavā 97.0, Valkā 93.2, kā arī ar [satelītuztvērēja palīdzību un interneta aplikācijās](http://www.rml.lv/klausies/).

Šalies Vyriausybei skelbiant, kad skaitmenizacija taps vienu iš prioritetų ir vis daugiau viešųjų paslaugų taps patogiai ir paprastai prieinamos elektroniniu būdu, verslo atstovai siūlo pasimokyti iš verslo. Dariaus Mato laidoje „Pinigų kaina“ kalbinti pašnekovai: skaitmenizacijos praktikas Gediminas Buivydas ir įmonės „Baltic Amadeus“ atstovas Audrius Sparnauskas sako, kad svarbiausia ne išleisti pinigus, o išgirsti, kokie yra visuomenės poreikiai.Vienas iš dažnai girdimų vakcinų skeptikų argumentų yra tai, kad vakcinos nuo COVID-19 esą yra nepakankamai ištestuotos, sukurtos per labai greitą laiką, galimi jų poveikiai nežinomi, todėl skiepytis gali būti nesaugu. Kodėl tai mitas ir kas iš tiesų žinoma apie vakcinų tyrimus – LRT.lt portalo žurnalistės Jurgos Bakaitės reportažas.Skiepai nuo COVID – 19 keliauja ir į gimnazijas.Sveikatos apsaugos ministerijos atstovas Lukas Galkus, Vilniaus miesto savivaldybės administracijos vyriausioji patarėja Alina Kovalevskaja,Vilniaus Simono Daukanto gimnazijos direktorė Jolanta Knyvienė.Kaip stiprinama mūsų valstybės siena?Valstybės sienos apsaugos tarnybos atstovas Giedrius Mišutis ir buvęs pasienietis, dabar dirbantis Tverečiaus pasienio užkardoje Pavelas Kozlovas.Užsienio naujienų apžvalga. Ieva Balsiūnaitė.Kur ir kaip nelegalūs migrantai bus apgyvendinti savivaldybėse?Lietuvos savivaldybių asociacijos prezidentas, Jonavos meras Mindaugas Sinkevičius.Šiandien šalia sostinės esančiame viešbutyje "Vilnius Grand Resort" prasideda tradicinė vadovų konferencija EBIT, kurioje dalyviai kalbės ir ten iškilusioje LRT palapinėje. Ekonomistai, verslininkai, futuristai ir politikai pristatys pranešimus. Šiuo metu konferencijoje yra kolega Marius Jokūbaitis, kuris kalbina renginio organizatorių Dainių Baltrušaitį.Studijoje: Prezidento Gitano Nausėdos patarėjas švietimui, mokslui ir kultūrai Paulius Baltokas.Sporto naujienos. Studijoje Marius AndrijauskasKruizinis laivas Klaipėdoje. Paulius Selezniovas8Savaitės komentaras. Autorius – „Verslo žinių“ apžvalgininkas Ramūnas Terleckas.Ved. Rūta Kupetytė

NUGGET CONTEXT Amy speaks about the case at Fukushima Daini, where under the leadership of Naohira Masuda, 400 employees worked non stop for 48 hours, when their lives were under threat, to achieve the cold shut down of the nuclear reactor thereby saving 1000s of lives in that process. She speaks about the brand of leadership that Naohira demonstrated through this phase. GUEST Amy C. Edmondson is the Novartis Professor of Leadership and Management at the Harvard Business School.  Amy has been recognized by the biannual Thinkers50 global ranking of management thinkers since 2011, and most recently was ranked #3 in 2019. She studies teaming, psychological safety, and organizational learning, and her articles have been published numerous academic and management outlets Her most recent book, The Fearless Organization: Creating Psychological Safety in the Workplace for Learning, Innovation and Growth (Wiley, 2019), offers a practical guide for organizations serious about success in the modern economy.  She has been studying Psychological Safety for ~15 years way before it became popular in the blogosphere after Charles Duhigg wrote his piece for the New Yorker about Project Aristotle and Google's lessons from its quest to build a perfect team in 2016.  In our conversation, we speak about the various nuances involved in the way we think about Psychological Safety and how it plays such a crucial role in unlocking value in today's world.  Published in September 2021. HOST Deepak is a Leadership Advisor and an Executive Coach. He works with leaders to improve their effectiveness and in helping them make better decisions specifically around organizational and career transitions. He currently runs Transition Insight (www.transitioninsight.com) and works with leaders to handle phases of transition thoughtfully. He has worked as an Operations Consultant with KPMG in UK, Strategy Consultant with McKinsey in the US and as a Leadership Consultant with EgonZehnder (a Swiss Leadership Advisory firm) where he helped companies recruit CEOs, CXOs and Board Members and worked on Leadership Development. Deepak is a certified CEO Coach and is an alumnus of IIT Madras, IIM Ahmedabad and London Business School. His detailed profile can be found at https://in.linkedin.com/in/djayaraman OTHER GUESTS 1.Vijay Amritraj 2.Amish Tripathi 3.Raghu Raman 4.Papa CJ 5.Kartik Hosanagar 6.Ravi Venkatesan 7.Abhijit Bhaduri 8.Viren Rasquinha 9.Prakash Iyer 10.Avnish Bajaj 11.Nandan Nilekani 12.Atul Kasbekar 13.Karthik Reddy 14.Pramath Sinha 15.Vedika Bhandarkar 16.Vinita Bali 17.Zia Mody 18.Rama Bijapurkar 19.Dheeraj Pandey 20.Anu Madgavkar 21.Vishy Anand 22. Meher Pudumjee 23.KV Shridhar (Pops) 24.Suresh Naraynan 25.Devdutt Pattanaik 26.Jay Panda 27.Amit Chandra 28.Chandramouli Venkatesan 29.Roopa Kudva 30.Vinay Sitapati 31.Neera Nundy. 32.Deepa Malik 33.Bombay Jayashri. 34.Arun Maira 35.Ambi Parameswaran 36.OP Bhaat 37.Indranil Chakraborty 38.Tarun Khanna 39. Ramachandra Guha 40. Stewart Friedman 41. Rich Fernandez 42. Falguni Nayar 43. Rajat Gupta 44. Kartik Hosanagar 45. Michael Watkins 46. Matt Dixon 47. Herminia Ibarra 48. Paddy Upton 49. Tasha Eurich 50. Alan Eagle 51. Sudhir Sitapati 52. James Clear 53. Lynda Gratton 54. Jennifer Petriglieri. 55. Matthew Walker 56. Raj Raghunathan 57. Jennifer Garvey Berger 58. BJ Fogg 59. R Gopolakrishnan 60. Sir Andrew Likierman. 61. Atul Khatri 62. Whitney Jonson 63. Venkat Krishnan 64. Marshall Goldsmith 65. Ashish Dhawan 66. Vinay Sitapati 67. Ashley Whillans 68. Tenzin Priyadarshi 69. Ramesh Srinivasan 70. Bruce Feiler 71. Sanjeev Aggarwal and T. N. Hari 72. Bill Carr 73. Jennifer Wetzler 74. Sally Helgesen 75. Dan Cable 76. Tom Vanderbilt 77. Darleen DeRosa DISCLAIMER All content and opinions expressed in the podcast are that of the guests and are not necessarily the opinions of Deepak Jayaraman and Transition Insight Private Limited. Views expressed in comments to blog are the personal opinions of the author of the comment. They do not necessarily reflect the views of The Company or the author of the blog. Participants are responsible for the content of their comments and all comments that are posted are in the public domain. The Company reserves the right to monitor, edit, and/or publish any submitted comments. Not all comments may be published. Any third-party comments published are third party information and The Company takes no responsibility and disclaims all liability. The Company reserves the right, but is not obligated to monitor and delete any comments or postings at any time without notice.

Valdis Valters ar Latvijas futbola izlases galveno treneri Daini Kazakeviču analizē spēcīgākās EURO2020 valstsvienības, prognozē 1/2 finālus, čempionus un atskatās uz Latvijas izlases veikumu.

Minint 110-ąsias Czesławo Miłoszo gimimo metines atsigręžiame į poeto kūrybinę biografiją, sklaidome jo tekstus ir kalbamės apie pastarųjų prasmę mūsų gyvenimams.Cz. Miłoszas gyveno tokiame laike, kuomet Vidurio Rytų Europos visuomenei tiesiog gyvybiškai reikėjo neužsisklendusios savyje, labai didelio reikšmingumo poezijos bei kitokio pobūdžio kūrybos.Kiek ir kaip Cz.Miłoszo poezija bei kiti tekstai formavo Vidurio Rytų Europos visuomenės savivoką ir taip vadinamą kultūrinį kanoną XX a. II pusėje? Kiek Cz. Miłoszo biografija bei kita šio žmogaus kūryba, juose išsakytos idėjos yra svarbūs Lietuvos visuomenės tapatybei ir istorinei atminčiai šiandien?Kaip Cz.Miłoszas gali mums padėti sugrįžti iš Ulro žemės, dvasios kančių krašto, šiandien?Pokalbis su literatūrologu, poetu, eseistu dr. Mindaugu Kvietkausku.Ved. Aurimas Švedas

"We live in a fallen world" is the one concept in the Bible every Christian can agree on(?). Even we, who have the spirit are susceptible to it's effects. Come learn with us how to balance and overcome the insecurities we suffer with our identity in Christ. --- Send in a voice message: https://anchor.fm/bmglive/message

MCT's, coconut oil, and the like have been touted as a simple and effective weight-loss aid. Is there any science behind the claims and what else might they be beneficial for?In this episode, Sal and Shauna cover:What MCT's actually are and what they do in the bodyHow MCT is different to coconut oilThe 4 kinds of MCT'sMCT's effects on fat lossHow MCT's differ from other kinds of fats (LCT's)How MCT's may assist therapeutically in neurodegenerative diseasesTherapeutic dosage if you want to include them in your dietWhy MCTs are linked with the benefits of breast milkHow MCT's may be beneficial in promoting gut healthHow to look for a reputable productMCT's effects on exercise performanceSal's book recommendations:The Coconut Oil Miracle - Bruce FifeThe Keto Diet - Dr Josh AxeThe Coconut Oil and Low-Carb Solution for Alzheimer's, Parkinson's, and Other Diseases - Mary NewportGet Social:@wellnessfactorfiction@thefitfoodieblog@shaunshauna_References:Aocs.org. 2020. Coconut Oil Boom. [Accessed 28 December 2020].Healthline. 2020. What Is Fractionated Coconut Oil Good For?. [online] Available at: [Accessed 27 December 2020].Hill, J., Peters, J., Yang, D., Sharp, T., Kaler, M., Abumrad, N., & Greene, H. (1989). Thermogenesis in humans during overfeeding with medium-chain triglycerides. Metabolism, 38(7), 641-648. doi: 10.1016/0026-0495(89)90101-7Lasekan, J. B., Rivera, J., Hirvonen, M. D., Keesey, R. E. & Ney, D. M. (1992) Energy expenditure in rats maintained with intravenous or intragastric infusion of total parenteral nutrition solutions containing medium- or long-chain triglyceride emulsions. J. Nutr.122:1483–1492.Marie-Pierre St-Onge, Peter J. H. Jones, Physiological Effects of Medium-Chain Triglycerides: Potential Agents in the Prevention of Obesity, The Journal of Nutrition, Volume 132, Issue 3, March 2002, Pages 329–332, https://doi.org/10.1093/jn/132.3.329Ogbolu, D. O., Oni, A. A., Daini, O. A., & Oloko, A. P. (2007). In vitro antimicrobial properties of coconut oil on Candida species in Ibadan, Nigeria. Journal of medicinal food, 10(2), 384–387. https://doi.org/10.1089/jmf.2006.1209Rial, S. A., Karelis, A. D., Bergeron, K. F., & Mounier, C. (2016). Gut Microbiota and Metabolic Health: The Potential Beneficial Effects of a Medium Chain Triglyceride Diet in Obese Individuals. Nutrients, 8(5), 281. https://doi.org/10.3390/nu8050281St-Onge, M. P., Mayrsohn, B., O'Keeffe, M., Kissileff, H. R., Choudhury, A. R., & Laferrère, B. (2014). Impact of medium and long chain triglycerides consumption on appetite and food intake in overweight men. European journal of clinical nutrition, 68(10), 1134–1140. https://doi.org/10.1038/ejcn.2014.145

In part one of the self-care mini-series, I am joined by Jailyn Jenkins, a 10th grade Chemistry teacher in Denver, Colorado, and Leine Marie Daini, a French and Personal Development & Mental Health high school teacher in London, England. In this second stint of my career, I've been able to reach and exceed my professional goals and maintain my passion for this profession by developing essential self-care strategies and best practices. If you want to remain in the field of education, you have to practice self-care techniques. Join us as we discuss mental health, therapy, anxiety, exercise, nutrition, and more. This is an episode you'll want to listen to multiple times. ————————————————— Shop Black Scholars Clothing™ with promo code SCHOLARS for 20 percent off. Thank you for your support. ___________________________ Join The Black Scholars community on Facebook where you can join the private "The Black Scholars Tribe."  My book, Becoming an Effective Black Educator: A Manifesto is available as an e-book or paperback via Kindle and Amazon. Thank you for being a part of the community. Please tell your colleagues about the show, subscribe to the show, and leave a review.  All e-mail inquiries should be sent to theblackscholarspodcast@gmail.com. 1. Subscribe via Apple Podcasts, Stitcher, Google Play, or Spotify. 2. Leave a review via Apple Podcasts, Stitcher, Google Play, or Spotify. 3. Share the podcast with social media, friends, and colleagues. 4. Subscribe to the YouTube channel. Turn on notifications. 5. Support the show via Patreon (donate anywhere from $1 to $100). To help the growth of the show, develop future professional development events, a nationwide conference, seminars and more, please support us. Your contribution will be rewarded with early access to new content, free merchandise, exclusive promo codes to Black Scholars Clothing™, consulting services, advertisement spots, and more. Thank you for being a part of the tribe. You are appreciated. ———————————————— #BlackScholars #BlackEducators