Podcasts about depending

Hey, Scuttlebutt listeners. Thank you joining us and your continued support. This week, we're Catching Up with Old Friends and hanging out with Brian O'Hare again. Depending on your definition The post #217: CUWOF with Brian O'Hare first appeared on Marine Corps Association.

Hey, Scuttlebutt listeners. Thank you joining us and your continued support. This week, we're Catching Up with Old Friends and hanging out with Brian O'Hare again. Depending on your definition The post #217: CUWOF with Brian O'Hare first appeared on Marine Corps Association.

The story of a renovation at the White House and the planned creation of a big ballroom is the perfect example of how media failures have left people in the dark. Depending on someone's media bubble, they've either heard that Trump launched a destructive, crazy expensive vanity project that might even be illegal, or that it's just a long awaited change and the left is freaking freaking out about nothing. Today, Josh pieces through the mess to get you the facts. Also, news organizations generally play up a candidate's past offensive remarks and actions -- but not when it comes to antisemitism on the left. Then the mainstream media isn't interested. And if other people make it a story, the media frames the candidate as a victim. Josh provides proof involving New York City mayoral frontrunner Zohran Mamdani, who expressed his love for convicted funders of terrorism and praised an imam with ties to radical Islam. Plus, a student leader who celebrated Charlie Kirk's assassination might actually face a consequence despite the media's effort to run cover for him.

Depending on your background. It may be hard to see God as a father. Perhaps your earthly father was a poor reflection of what God designed them to be, or maybe they just weren't there at all. Many believers struggle to see themselves from God's perspective. Yes, He hates sin and the destruction it brings, but He dearly loves His creation. You are His creation. As Pastor Malcolm will remind us today. God is ready and waiting, anxious to hold you with pride, compassion, and kindness in His eyes.

Sext Roulette is when you randomly text your significant other a playful, somewhat sexual phrase. Depending on their response, you may be having an interesting afternoon.

The Break Room (TUESDAY 10/28/25) 8am Hour 1) We have a parking problem... Depending on who you ask 2) Pumpkin smashers 3) Paid big money to take your stuff and go

Depending on where you live, if you've ever driven a snowy mountain road or parked your car after a winter storm, you've probably seen that familiar crust of salt left behind. It's easy to think of road salt as just another part of winter, and a simple fix for icy conditions. But that same salt, once it washes off our roads, has a far-reaching impact on the water we drink and the lakes or streams that we love.Across the Northeast and beyond, road salt has become a threat to freshwater ecosystems. It seeps into wells and disrupts aquatic life. In New York State, scientists are warning that the overuse of salt could be creating “thousands of mini-Flints,” a public health crisis unfolding one winter at a time.Today, we're joined by Dr. Brendan Wiltse, Executive Director of the Lake George Association, the nation's first lake conservation organization, founded in 1885. The LGA has been leading efforts to protect Lake George, known as the “Queen of American Lakes,” through science and community collaboration. Dr. Wiltse's decades of research in aquatic ecology and his leadership at the LGA shed light on how salt pollution, climate change, and infrastructure are interconnected, and what we can all do to protect our clean water.Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/outdoor.minimalist.book/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Website: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.theoutdoorminimalist.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠YouTube: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.youtube.com/@theoutdoorminimalistBuy Me a Coffee: ⁠⁠⁠https://buymeacoffee.com/outdoorminimalist⁠⁠⁠Listener Survey: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://forms.gle/jd8UCN2LL3AQst976⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠------------------Lake George Association Website: https://lakegeorgeassociation.org/Instagram: https://www.instagram.com/lakegeorgeassociation/Facebook: https://www.facebook.com/LakeGeorgeAssociationYouTube: https://www.youtube.com/user/LakeGeorgeAssoc

When I introduce leaders to the Fulfilling Performance framework with its four Diagnostic Questions, they invariably appreciate its simplicity. They find Step 1 relatively easy. This is the part where we use the four questions to identify the most likely sources of unseen friction or handbrakes as we call them. I covered Step 1 in last week's Side Mirror episode where I explained how Fulfilling Performance is a simple tool we can use to act on engagement every single day. Step 2 is to consider options, decide on an action and create a plan to release the handbrake. Depending on the nature of the handbrake, Step 2 can be more complex and less straightforward. The options at your disposal and the quality of your plan will vary according to your level of leadership capability, experience and authority.When we get to Step 2 in our workshops, leaders often ask me to share handbrakes that I or previous participants have identified with examples of how they released them.So in this episode, I want to share four stories from my own career—each one showing a handbrake in action, linked to one of the Four Fundamentals: Clarity, Capability, Culture, and Purpose.They're real examples of what happens when a Fundamental is lacking—and what could have been done to release the friction.About AndyI'm a business leader, coach, and the creator of the Fulfilling Performance framework—a simple, practical way to help leaders cut through silos, get people pulling in the same direction, and build ownership and accountability, so organisations perform better and their people thrive.Over the past 25+ years, I've led and developed businesses including Alphabet UK, BMW Financial Services in the UK, Singapore, and New Zealand, and Tesla Financial Services UK. Alongside this, I've coached individuals and delivered leadership programmes in 17 countries across Asia, Europe, and North America.In 2016, I founded Aquilae (The Fulfilling Performance Company) to support CEOs and senior leaders in the mobility sector and beyond. Through workshops, peer mentoring, and coaching, we help reduce the unseen friction that drags on performance — and create teams where people deliver, grow, and work constructively together.I'm also the host of CAREER-VIEW MIRROR, where I share the life and career journeys of key players in the automotive and mobility world to surface insights leaders can apply in their own context.Learn more about Fulfilling PerformanceCheck out Release the Handbrake! The Fulfilling Performance HubConnect with AndyLinkedIn: Andy FollowsEmail: cvm@aquilae.co.ukJoin a peer mentoring team: Aquilae AcademyThank you to our sponsors:ASKE ConsultingEmail: hello@askeconsulting.co.ukAquilaeEmail: cvm@aquilae.co.ukEpisode Directory on Instagram @careerviewmirror  If you enjoy listening to our guests career stories, please follow CAREER-VIEW MIRROR in your podcast app. Episode recorded on 21 October, 2025.

Depending on who you talk to or what you read, you might think you missed the boat on learning how to use AI. But Nick Machol disagrees. On this episode, he shares his must-have tools, whether the future of AI is boom or doom and how humans fit into that equation. Table of Contents • 2:52 Boom, doom, or somewhere in between? • 4:20 The AI tools Machol uses every day • 6:09 Don't get married to your tools • 7:23 Inside the Devil's Advocate GPT • 9:40 Crawling, walking and running with AI • 14:45 Truth, trust and the AI content dilemma • 16:23 Why human speed is strategy • 18:32 The MAFO mindset: Mess Around and Find Out • 22:30 Advice and show notes

In a central bank triple-header, we'll see announcements from the Fed, the ECB and the Bank of Japan in the week ahead. And while the banks share similar aims, Markus Müller, Chief Investment Officer Sustainability & Global Head of the Chief Investment Office for Deutsche Bank's Private Bank, describes the different situations facing central bankers as being like "three captains steering ships through different waters – some choppy, some calm, some foggy”.Switching to sustainability and COP30 in Belem, Brazil, next month, Markus expects a more reflective mood at what is being called the 'nature COP'. Fragile global economic alliances and the lack of strong US commitment will likely limit practical outcomes, he says. "It's a chance to reframe the narrative, but not necessarily to rewrite the results." For more investing insights, please visit deutschewealth.com.In Europe, Middle East and Africa as well as in Asia Pacific this material is considered marketing material, but this is not the case in the U.S. No assurance can be given that any forecast or target can be achieved. Forecasts are based on assumptions, estimates, opinions and hypothetical models which may prove to be incorrect. Past performance is not indicative of future returns.Performance refers to a nominal value based on price gains/losses and does not take into account inflation. Inflation will have a negative impact on the purchasing power of this nominal monetary value. Depending on the current level of inflation, this may lead to a real loss in value, even if the nominal performance of the investment is positive. Investments come with risk. The value of an investment can fall as well as rise and you might not get back the amount originally invested at any point in time. Your capital may be at risk.The services described in this podcast are provided by Deutsche Bank AG or by its subsidiaries and/or affiliates in accordance with appropriate local legislation and regulation. Deutsche Bank AG is subject to comprehensive supervision by the European Central Bank (“ECB”), by Germany's Federal Financial Supervisory Authority (BaFin) and by Germany's central bank (“Deutsche Bundesbank”). Brokerage services in the United States are offered through Deutsche Bank Securities Inc., a broker-dealer and registered investment adviser, which conducts investment banking and securities activities in the United States.Deutsche Bank Securities Inc. is a member of FINRA, NYSE and SIPC. Lending and banking services in the United States are offered through Deutsche Bank Trust Company Americas, member FDIC, and other members of the Deutsche Bank Group.The products, services, information and/or materials referred to within this podcast may not be available for residents of certain jurisdictions. © 2025 Deutsche Bank AG and/or its subsidiaries. All rights reserved. This podcast may not be used, reproduced, copied or modified without the written consent of Deutsche Bank AG. 030620 030121

The Saved & Mammon – Faithfulness in Earthly Wealth.We were reminded that faith doesn't excuse irresponsibility. God calls us to be both spiritual and sensible — prayerful yet productive.If you keep holding on to God's Word without seeing results, you may be violating His principles. Grace doesn't cancel diligence; it empowers it.Here are some key points from the sermon:

 Making his way across the country on Route 66, Don Crost is bringing the importance of Shelter Box to the world. ShelterBoxes include family-size tents, though the contents differ depending on the disaster and climate. Many are packed with solar lights, water storage and purification equipment, thermal blankets, and cooking utensils. Depending on need, the organization may deliver ShelterKits, smaller aid packages that include tools, ropes, and heavy tarpaulins used to provide emergency shelter and repair damaged structures.  Don is raising money as well as awareness to helping those who have been devastated by a catatrophy. The direct for ShelterBox donation and link: https://shelterboxusa.org/blog/2500-miles-for-25-years

Today, we are learning from Becky McCray. Becky is a lifelong rural entrepreneur, cattle rancher and co-founder of SaveYour.Town. Her own hands-on successes and failures as a retail business owner, city administrator, nonprofit executive and community volunteer—all in small towns—make her a sought-after expert on rural communities. Becky created the influential Survey of Rural Challenges, published biennially since 2015 and used by agencies, educators and businesses to better understand and serve rural people. She makes her home in Hopeton, Oklahoma, a community of 30 people. Her goal is to deliver practical steps you can put into action right away to shape the future of your town. Let's get started... In this conversation with Beck McCray, I learned: 00:00 Intro - SOBCon, our mastermind 04:05 What is rural? 05:20 8 people per square mile and 80 cows per square mile. 07:45 Depending on your neighbours in a time of need. Interdependent. 09:40 Neighbouring is the process of being a good neighbour. Similar to the Achterhoek dialect word, noaberschap. 10:22 Move your activities to the front yard instead of the back yard. 11:25 Simple over convenience. 12:40 How do we choose to design our communities? 16:40 The shift from entrepreneur-friendly to idea-friendly. 22:15 The idea-friendly method flips the script. 23:35 Gather your crowd and build connections. 26:05 Working together in a meaningful way. 26:30 A calendar session to learn more about the people in your community. 31:30 Community is the goal. 38:20 The impact on a community when a large factory leaves a small town and the impact of the work of Deb Brown with the tour of empty buildings. 44:44 This is what the new book, The Idea Friendly Guide, is about and who it is for. 47:15 This is how Becky created the book, with great ideas on how you could use this process too. 54:20 How the book started with sharing thoughts and ideas in a blog. 55:45 The small town connection that affects global business today. 56:35 Without a traditional publisher she now has full control over the book. 59:05 The ideas for when the book has been published, like mini books. 1:02:15 The ecosystem of talks, workshops, webinars, videos, the book, mini books. 1:06:40 Survey results are a great tool to share with other people who serve the same audience. 1:07:40 This is how you can start a survey for your business. More about Becky McCray: https://www.linkedin.com/in/beckymccray/ smallbizsurvival.com beckymccray.com https://Saveyour.town https://ernohannink.com/becky-mccray-rural-entrepreneurs-prosper-small-towns/ the conversation Erno had with Becky in 2012 Books: Small Town Rules - Becky McCray and Barry J. Moltz The Idea Friendly Guide - Book by Becky McCray Resources we mention: SOBCon 09 – The ROI of relationship - Liz Strauss Hopeton, Oklahoma - Wikipedia Luther Snow Deb Brown DIVISIVENESS | English meaning - Cambridge Dictionary This Dying Rust Belt Town Quietly Saved Itself - video on YouTube Webster, Iowa - Wikipedia The Mom Test book Write Useful Books - book Claude Sonnet (The AI tool she used for the book) You Need to Be a Little Crazy: The Truth About Starting and Growing Your Own Business - book by Barry Moltz From possibility to reality: Save your small town - book by Deb Brown Survey of Rural Challenges 10 Year report - the survey by Becky and Deb Video of the conversation with Rukmini Iyer https://youtu.be/6J0bjM-y6hI Watch the conversation here https://youtu.be/6J0bjM-y6hI Transcript

"God loves you and wants you to receive and depend on that love." This week's “mini retreat in a podcast" features Fr. Jon Meyer, Chaplain of Mamas in Spirit. Fr. Jon joins host Lindy Wynne to discuss the profound theme of poverty of spirit, highlighting the importance of relying on God. Tune in as they share personal stories, discuss the challenges of modern distractions, and highlight the beauty of surrendering to God's will.  Through heartfelt stories and reflections, Fr. Jon and Lindy emphasize that genuine fulfillment stems from recognizing our identity in God and embracing the call to love and serve others. Learn ways to deepen your dependence on God. Live and love with greater freedom and fullness!

Forgiveness is one of the hardest commands God gives us—and yet it's one of the most freeing. In this episode, I sit down with Bible teacher and author Yana Jenay Conner to talk about what it really means to forgive God's way.Together, we unpack why forgiveness isn't the same as forgetting and how to process deep hurt without minimizing it.This conversation is honest, compassionate, and rooted in Scripture. Whether you're struggling to forgive someone who hurt you or desire to know what the Scripture really says about forgiveness, Yana's wisdom will help you see forgiveness through God's eyes and find the healing your heart needs.

On today's show we are talking about cutting corners in quality assurance. We are all extremely busy. That's certainly true for me. My average day consists of 5-6 hours of scheduled appointments. Against that backdrop, it's difficult to get anything done that requires focus time. So when you're too busy, there are tempting shortcuts. These include delegating tasks to other people in the organization, and sometimes taking advantage of tools like artificial intelligence to save time in the review process. When I was in the world of tech product development, we used to attach a cost to a defect making its way into a product. Depending on when the defect was detected, the cost could be higher or lower. A defect uncovered early in the design phase was nearly free. There was almost no cost to that defect. If a defect made its way out into the field and ultimately resulted in an outage of the telecom network, the cost of that defect was massive. The earlier in the process a defect is uncovered, the lower the cost and the later in the process, the higher the cost. Not surprisingly, nearly 40% of the investment in the product development was actually spent on quality assurance. That sounds like a high percentage and it is. ------------**Real Estate Espresso Podcast:** Spotify: [The Real Estate Espresso Podcast](https://open.spotify.com/show/3GvtwRmTq4r3es8cbw8jW0?si=c75ea506a6694ef1)   iTunes: [The Real Estate Espresso Podcast](https://podcasts.apple.com/ca/podcast/the-real-estate-espresso-podcast/id1340482613)   Website: [www.victorjm.com](http://www.victorjm.com)   LinkedIn: [Victor Menasce](http://www.linkedin.com/in/vmenasce)   YouTube: [The Real Estate Espresso Podcast](http://www.youtube.com/@victorjmenasce6734)   Facebook: [www.facebook.com/realestateespresso](http://www.facebook.com/realestateespresso)   Email: [podcast@victorjm.com](mailto:podcast@victorjm.com)  **Y Street Capital:** Website: [www.ystreetcapital.com](http://www.ystreetcapital.com)   Facebook: [www.facebook.com/YStreetCapital](https://www.facebook.com/YStreetCapital)   Instagram: [@ystreetcapital](http://www.instagram.com/ystreetcapital)  

Massey Uni releases these numbers each year. They tell you how much you might need to retirement. In the city... two people in a house... want to live comfortably... need $1 million. $450,000 in the provinces. Now, you then start working backwards. In terms of you're net worth. Depending on your age, you may not be able to rely on the pension. Some government will eventually means test it or change the age or cut it back. It's inevitable. So there's a shortfall you're probably going to have to fill. KiwiSaver contributions need to go up. And they are. Slightly, from 3 to eventually 4%. But realistically, we'll need to be doing 10%. And I know people are doing that - who are, even in their 30s, going hard on saving and investing for this express purpose. So people are planning and working hard. Slogging their guts out. Just being responsible and making sure they can take care of themselves and their families. Which is why it smacks of entitlement that politicians live in i a different world on super. Totally different world. They get a super subsidy 2.5 times the percent they contribute from their salary, up to a maximum payment of 20 percent. RNZ reported earlier this year that a backbencher gets $170,000. 20 percent of that would be about $34,000 We get dollar-for-dollar from our employers up to 3 percent. The argument is their jobs aren't secure, so they need more security. They aren't the only ones in that situation. But they are the only ones I know of who get retirement nest egg like that. See omnystudio.com/listener for privacy information.

Cancer prevention starts with the diet. Depending on what you eat, you're either starving cancer or feeding it! Discover the best cancer prevention diet and my expert tips to prevent cancer and support the immune system. Download this FREE guide for the 5 diet strategies for cancer care: https://drbrg.co/4om43oQ0:00 Introduction: The best cancer prevention diet 1:26 Cancer explained2:39 Cancer and your immune system3:30 Starving cancer5:45 Cancer prevention tips 6:39 The best cancer diet11:13 Healthy eating for cancer prevention12:36 Starving cancer with fasting13:27 More cancer prevention tipsTrillions of dollars are spent on cancer research, yet the mortality rates haven't changed in decades. Cancer is a heterogeneous disease, which means there are many different types. Understanding how cancer works is key to cancer prevention. Cancer tends to spread to areas of inflammation and to regions in the body where oxygen is scarce.Cancer is constantly evading your immune system! Vitamin D is essential for the health and proper functioning of your immune system. Cancer cells tend to block the receptors for vitamin D to combat this. It's beneficial to increase your vitamin D levels to penetrate the resistance created by cancer.Understanding which fuel a specific cancer uses is key to starving cancer. The majority of cancers utilize glucose and glutamine as their primary sources of fuel. Some cancers live on lipids and BCAAs, and some can even live on ketones! Cancer is highly adaptive, so effective cancer prevention requires multiple strategies, including diet rotation and intermittent fasting.Different types of cancer require the removal of different foods from the diet. Rotating the diet and removing the fuel that a specific type of cancer needs to survive prevents cancer from growing and taking over. Healthy Keto paired with intermittent fasting is the best diet for cancer prevention. Prolonged fasting is one of the best things you can do if you have cancer. Although some cancers can survive on ketones, ketones from fasting do not feed cancer cells. To prevent cancer and support the immune system, keep your blood levels of vitamin D at around 90-100 ng/mL. Incorporate regular exercise and prioritize both intermittent and prolonged fasting.Dr. Eric Berg DC Bio:Dr. Berg, age 60, is a chiropractor who specializes in Healthy Ketosis & Intermittent Fasting. He is the Director of Dr. Berg Nutritionals and author of the best-selling book The Healthy Keto Plan. He no longer practices, but focuses on health education through social media.Disclaimer: Dr. Eric Berg received his Doctor of Chiropractic degree from Palmer College of Chiropractic in 1988. His use of “doctor” or “Dr.” in relation to himself solely refers to that degree. Dr. Berg is a licensed chiropractor in Virginia, California, and Louisiana, but he no longer practices chiropractic in any state and does not see patients, so he can focus on educating people as a full-time activity, yet he maintains an active license. This video is for general informational purposes only. It should not be used to self-diagnose, and it is not a substitute for a medical exam, cure, treatment, diagnosis, prescription, or recommendation. It does not create a doctor-patient relationship between Dr. Berg and you. You should not make any change in your health regimen or diet before first consulting a physician and obtaining a medical exam, diagnosis, and recommendation. Always seek the advice of a physician or other qualified health provider with any questions you may have regarding a medical condition.

Depending on whom you ask, Halloween is either a day with Christian roots…or a gateway to the demonic. So which is it? It's important for pro-lifers to get this right. If we dabble in the demonic, not only do we endanger our souls, but we also won't be able to fight the evil of abortion. On this episode of The 40 Days for Life Podcast, we take a look at the origins of Halloween, how it became a celebration of the grotesque and macabre, and whether it can be redeemed.

In a culture where all businesses seem to be obsessed with scaling, it's time to discuss the pitfalls and downsides to doing so. Depending on your goals and desires, scaling might make you feel burned out, disconnected, and wondering why you started your business in the first place. In today's episode, I break down which businesses should and shouldn't focus on scaling and things to watch out for when you do.    Chapters 00:28 - Obsession with scaling 03:07 - Scaling ≠ success 08:05 - Personal pitfalls 19:04 - Scaling isn't a good fit if… 30:52 - Scaling is perfect for those… 36:06 - Customer issues 40:31 - Making the right decision for you   Ready to go all in on your business next year? If you'd like my strategic support plus access to a “board of advisors” to help you bring your business vision to life, apply now for one of the last remaining spots in the 2026 All In Mastermind at http://www.HeatherJoyoHubbard.com/Mastermind Follow me on Instagram at http://www.instagram.com/HeatherJoyHubbard

Daily Dose of Hope October 21, 2025 Scripture - John 9 Prayer: Dear God, We come to you in repentance. We are sinful and broken people. We fall short over and over again. Lord, how we need you. Help us to grow closer to you. Help us seek holiness. Help us love others the way you love them. In these next few moments of silence, Lord, please help us set aside our scattered thoughts and focus on you... In Your Name, Amen. Welcome back to the Daily Dose of Hope, the devotional and podcast that complements the Bible reading plan at New Hope Church in Brandon, Florida. As most of you know, we are currently doing a deep dive into the Gospels and Acts. Today, we start John 9. When we started the Gospel of John, we talked about how the author calls the miracles in his book "signs." Each sign points to a deeper meaning about the identity of Jesus. Turning water into wine at the wedding in Cana demonstrated that Jesus is the abundantly generous host of the messianic banquet. The feeding of the 5,000 demonstrated that Jesus is a gracious provider who gives manna but also his own body and blood. The sign in John 9, the healing of the man born blind, shows that Jesus is the giver of sight and revealer of truth. Jesus restores the man's physical sight, and he also states that he is the light of the world in verse 5. There is the literal sign and then deeper themes beneath each one. Let's talk about the sign a little more. We become quickly aware of an assumption that for a person to be born blind, someone must have sinned. After seeing the man born blind, the disciples ask the blunt question – who is to blame? Jesus makes the statement that neither he nor his parents sinned; he was born this way so that God's power could be revealed in him. There is definitely a bit of debate about whether the words "born blind" were in the original Greek. I don't think it's relevant. The bottom line is that the Jews at the time believed that someone who was blind (born blind or not) must have some connection with deep sin. Yet, this man expresses belief in Jesus. He confesses faith. He calls Jesus, "Lord." On the other hand, the Pharisees who think they are morally superior are actually the ones who are sinful. They may have physical vision but they are spiritually blind. Things are not always as they seem. What does it mean to be spiritually blind and live in darkness OR it's opposite, to live in the light of Jesus? Depending on where you stand, it drastically affects your perspective. Symptoms of spiritual blindness could include a hardened heart, trouble understanding the bigger picture of faith, being controlled by emotions rather than truth, or the feeling of being disconnected from God. Other symptoms could be doubt, hopelessness, and a strong focus on rules (legalism) which can lead to judgement and self-righteousness. When we live in darkness, we are also easily deceived when it comes to spiritual truth. We can see this in the Pharisees. The more important question is to we see this in ourselves? When we walk in the light of Jesus with spiritual eyes open, we are changed people. We seek to know Jesus more deeply. We seek truth and we have clarity about those things that are not pleasing to God in our own lives. We are filled with the fruit of the Spirit. Living in the light also makes our identity very clear. We are children of God. We belong to Jesus and we are created to bring glory to God in everything we do. One more thing from this chapter and the book of John: There are seven "I AM" statements in this book. Keep in mind, that throughout the Old Testament, it was only God, Yahweh, who used the words I AM to describe himself. Jesus is now using these statements to further emphasize who he is and where he is from. We already encountered "I am the bread of life" in chapter six. This chapter has the second "I AM" statement, "I am the light of the world." Jesus says he is the light and then he proves it with the sign of healing the blind man. Tomorrow, we will talk about "I am the door" in chapter ten. Each of these statements tells us more about the identity of Jesus and his purpose. More tomorrow. Blessings, Pastor Vicki

Don Crost joins the YJHTL podcast to share the brilliance of the Rotary shelter box. The signature green boxes are adapted to fit the emergency before being transported on scant notice. Most boxes include family-size tents, though the contents differ depending on the disaster and climate. Many are packed with solar lights, water storage and purification equipment, thermal blankets, and cooking utensils. Depending on need, the organization may deliver ShelterKits, smaller aid packages that include tools, ropes, and heavy tarpaulins used to provide emergency shelter and repair damaged structures.  Don is journeying from Evanston, Illinois on to Route 66 to Los Angeles. He is doing this to bring awareness the massive shelterbox brings to those in neeed.    direct ShelterBox donation and link: https://shelterboxusa.org/blog/2500-miles-for-25-years

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The number one reason women come to me for guidance during the perimenopause transition is brain-related.  So in this episode, we dive into why perimenopause directly impacts your mental and emotional health. Many women in midlife experience emotionally connected symptoms like rage, irritability, low stress tolerance, mood swings, depression, and anxiety.  That's because perimenopause isn't just a reproductive transition — it's a neuroendocrine one, meaning your brain and hormones are deeply intertwined.  As hormones fluctuate wildly, it's no wonder you may feel like you don't even recognize yourself anymore.  But you're not alone — millions of women are feeling the same!  Tune in here and learn what's really going on in your brain during this transition. IN THIS EPISODE How hormone changes in midlife affect our brain  The variability around perimenopause and how it impacts people at different ages, with a multitude of symptoms  How to level up during perimenopause and menopause  About my Perimenopause Solution Event  Raising awareness for ALL women about midlife health  QUOTES “Eight of the 10 most common symptoms during this [perimenopause] transition are going to be neurological.” “It can feel so scary to experience these symptoms without understanding why they're happening, and that's why we need to address why women aren't feeling like themselves in perimenopause. I've said it before, and I will say it again– perimenopause deserves our undivided attention. And this is why I wrote the Perimenopause Revolution.” “Depending on how we take care of our bodies during perimenopause, it can really determine how our bodies thrive. In menopause and beyond.” RESOURCES MENTIONED Claim your FREE pass to The Perimenopause Solution event HERE!  https://hayh.site/pr_bl_ap-snyder_a_snyder Order my new book: The Perimenopause Revolution https://peri-revolution.com/ RELATED EPISODES  686: Your Second Puberty Explained: What's Really Happening to Your Body in Perimenopause  668: Your Brain on Perimenopause: The Hidden Neurological Transition No One Warns You About 683: Aging in Reverse: How Women Over 40 Can Boost Energy, Lose Weight & Rewrite Their Story with Natalie Jill 678: How to Turn Perimenopause Into Your Metabolic Window of Opportunity + My Simple Daily Protocol To Feel Amazing

This episode looks at the Kabane and Court Rank systems in light of the changes made during this reign, in 684 and 685.  We go a bit more in depth on the kabane, what they were, and how they were organized, prior to the reorganization that took place at the end of the 8th century into just 8 kabane, total.   For more, check out our blogpost:  https://sengokudaimyo.com/podcast/episode-136   Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 136: Kabane and Court Rank   Mononobe no Muraji no Ujimaro was in a foul mood.  Once more he had been passed over for promotion, and so he continued to toil away, tallying reports as they came in from the various provinces across the kingdom. Meanwhile, Hasama no Atahe no Woshibi was now his superior, with an exalted rank and the generous stipend that came with it.  Ujimaro fumed—he was Mononobe, and his family had once all but ruled Yamato.  Though they had been perhaps reduced in circumstances since then, they still proudly held to their place as a Muraji family—a distinction that demonstrated their superior pedigree.  Meanwhile, Woshibi was from the Hasama family.  Sure, his relative, Nemaro, had been one of those on the front lines in the recent conflict, but still, his family was only atahe.  Honestly, a Mononobe was supposed to take orders from someone of an Atahe family? But this was the new way of things.  The ancient traditions were no longer enough—you had to work hard and make sure way up through this new court rank system if you wanted to succeed.  Ujimaro grumbled, but there was little he could do in the moment.  Nonetheless, he couldn't help but think about how the natural order of the world was somehow turned upside down…     Greetings and welcome back, everyone. We are working our way through the reign of Ohoama, aka Temmu Tennou.  This reign spanned fourteen years, if you include the Jinshin year of 672, though it is broken into two narratives in the Nihon Shoki.  The first chapter covers the year of the disturbance, the Jinshin no Ran, when Ohoama fought with the Afumi court, who supported his nephew, Ohotomo, on the throne.  We've covered that turbulent period previously.  The second chapter covers the other 13 years of Ohoama's reign. Last episode we covered the first year of Ohoama sitting properly on the throne.  The year 673 included Ohoama's ascension; the confirmation, continuation, and evolution of the Ritsuryou system instituted during Naka no Oe's time; as well as various ceremonies around Ohoama's ascension to the throne, including the first verifiable “Daijosai”, the specialized harvest ceremony for the first harvest season of the reign. This episode we are going to try and tackle something that people have sent in questions about.  We've touched on it here and there, but I really want to get into the Kabane system—that ancient practice of family titles that were like a collective rank system.  It was during Ohoama's reign that the court made major reforms to the kabane system and restructured it pretty extensively.  At the same time, the kabane system was gradually being replaced by other systems of displaying one's status in society—such as the court rank system, which was also revised this reign.  Eventually, without the same purpose as before, kabane would fade away, with a few remaining as honorifics and titles, but at this point they were still important.  So we'll get into both of these status systems  and discuss a little bit about what that meant for the people of the late 7th century court. From the beginning of Ohoama's reign, the court had continued to implement the cap-rank system, most recently amended in 664, by Ohoama's brother, Naka no Ohoye.  With the new rank system of 685, the format changed considerably. To better understand this, let's talk about the rank systems in Yamato and how we have gotten to this point.  We'll want to start with the kabane, and to do that, I want to take us back to a much earlier time. As you may recall, in the oldest stories in the Nihon Shoki, the Kojiki, and the Sendai Kuji Hongi, most individuals only have a single name, or they are known by the name of a location and a title.  Iware Hiko, for example, with Hiko and Hime being general masculine and feminine terms for elites from a given area.  From this, it would appear as though there was no such thing as a “family” name in early Wa societies. As I've pointed out before, that does not mean that there were not families, of course, or that lineage and family relationships were not important; we do see familial relationships, and we see concepts of lateral inheritance—from brother to brother rather than necessarily from father to son.  The rules behind such inheritance seem to have been rather malleable, however. And that all makes some sense in a society where most people are dealing with the people of their village and surrounding communities—there is no need for anything more than a given name.  Otherwise one's place of origin or their profession could easily be used to identify any given individual.  Even the elites would be known by the territory they control. I mention all of this because some of the earliest terms we see as “kabane” appear to be titular in nature—that is to say they are derived from ancient titles.  Hiko, Hime, Wake, Mimi, and Ushi are all terms we see from the ancient past, commonly found in the names of sovereigns, among other things. It isn't until some time in about the 5th century that we start to see the family units arise.  These started as something like a corporate group or guild: Those who looked after horses were all labelled as Umakai, while those who worked jade and made magatama jewels were labelled as Tamatsukuribe.  These groups or “be” were familial in that they were structured much as a family, with a single family head.  That gave the ruler a single point of contact to presumably administer all of the work that particular corporate group was expected to perform.  Furthermore, the name passed to their children, who would presumably have been brought up in the family business.  For some of these families, rather than overseeing a business, craft, or similar thing, they were, instead, administrators of a given region or locality.  We might think of these as chiefly families, overseeing domains of varying sizes.  These families were known as “uji”.  This is often translated in English as “clan”, which is an overloaded term used to describe a group that all claim familial descent from a single putative ancestor—whether real or fictional.  Many of the earliest uji were created as “-be” groups:  Abe, Mononobe, Imbe, Kataribe, etc., but they eventually started dropping “-be” altogether: Inukahi, Umakahi, Soga, Nakatomi, Wani, and the like.  For these Uji, many were connected to various deities, or kami, from which they claimed descent.  These kami are thought to be some of the original ujigami, though that term later came to be applied to various kami that were seen as guardians of a particular locale, and later uji need not claim direct descent from a kami for it to be special.  For example, the main deity of Kasuga Taisha, the shrine built in Nara in the 8th century, said to house the ujigami of the Nakatomi and Fujiwara, primarily pays worship to Takemikazuchi no Mikoto and Futsunushi no Mikoto, deities brought from the east.  Takemikazuchi is considered an ujigami of the two uji, but the oyagami, the actual parent or ancestral kami from which they claim direct lineage, would be Ame no Koyane no Mikoto, who is also worshipped as the third deity at the shrine. The fact that these uji operate more like clans means that they were made up of numerous family units, who might be scattered across the archipelago.  At the head of each uji would have been a central family to provide the uji leadership and interface with the court.  Nonetheless, they were all considered the same uji, and a rise in the fortunes of the uji applied to all of its disparate members. To be clear, there were titles attached to individual names, Sukune, for example, which is one we've encountered several times in the narrative.  Professor Kan'ichi Asakawa, in his work “The Early Institutional Life of Japan”, provides an overview of some of these corporate titles, that came to be known as “kabane”.     In all likelihood, they all had a straightforward meaning at some point.  “Omi” means minister, for example, and continues to be used in that sense—as well as as a title—up through at least the 7th century.  Another common kabane that we see is “Muraji”, which appears to originally reference someone in charge of a village or similar polity.  Asakawa suggests that it comes from Mura no Ushi, with “Ushi” meaning something like “lord” and showing up elsewhere as well.  “Kimi” also appears to be demonstrating some kind of hegemony over a land. Beyond that, here are a few others that we have seen:  Atahe—or Atai—as well as Suguri, which appears to truly be a lower level village headmaster.  Then there is Agata-nushi, aka Agata No Ushi, the Lord of an Agata, or district.  Asakawa also notes Wake, Inaki, Sukune, Kishi, and Tamitsukasaas other kabane. The kabane are interesting in that they do appear to be precedental—that is to say that there does appear to be some kind of hierarchy in terms of the social position of each uji.  The kabane did not, however, confer any particular resources.  There was no stipend attached to a given kabane, though certain court positions were only open to members of uji with the appropriate kabane.  Perhaps most notable in this are the Omi and the Muraji, which were the only two family types that held the supreme court positions—what we would likely refer to as “Prime Minister”.  These included families such as the Ohotomo no Muraji, the Mononobe no Muraji, the Kose no Omi, and the Soga no Omi.  The heads of these families had a special title—the Ohomuraji or the Oho-omi, the Great Muraji and the Great Omi.  These positions were placed at the top of the court system, allowing them unrivaled access to the levers of power.  Typically there were two to three of these individuals at any given time, down to as few as one during the height of the Soga no Omi's power and influence. It is unclear if all uji at the Omi and Muraji level had a designated Oho-Omi or Oho-Muraji at their head, or if that was only for those who were in actual positions at the top of the court structure. It is also unclear if the precedence between the Omi and Muraji was always fixed.  Early on, we see Muraji houses that appear to be holding the majority of the powerful positions, and later we see the ascendancy of the Omi households.  By the 7th century, however, it appears that Omi came first, followed by Muraji, based on the order that individuals are frequently named in the Chronicles, among other things. As for the other titles, some of them we believe we know, and others are more of a mystery.  The origin of “wake” and “kimi” are rather obscure, though they both appear to have something to do with territorial rule and belong to uji that lay some kind of claim to a blood relationship with the royal house.  Some of them may have been rulers in their own lands, prior to Yamato hegemony. “Inaki” may be related to rice castle, or storehouse, and seems to have referred to one of the smallest local units.  That also means we rarely see it in the narrative, which tended to focus on those more closely tied to the court and the royal house.  Asakawa notes that the Atahe, or Atai, seems to be for uji who possessed some amount of private land and private soldiery, but we don't know much more.  Asakawa also points out that the Suguri, Tamitsukasa, and the Kishi kabane all seem to be related to groups with ties to the continent—perhaps descended from immigrant groups.  The Kuni no Miyatsuko and the Agata-nushi are the titles with the clearest seeming ties to territorial hegemony.  “Kuni” is the term for the ancient lands, such as Yamato, Kibi, Kenu, Koshi, etc. There seem to be around 140 such “kuni” described in the archipelago.  Agata, on the other hand, were much smaller districts.  While some of these district names have survived, it is hard, if not impossible, to know exactly how many of them there were. Then you have this term: “Miyatsuko”.  Breaking that apart, he translates it as child or servant—ko—of the exalted house—miya.  Taken together, these appear to reference the elite families in charge of overseeing territorial lands.We also see another term that uses “Miyatsuko”:  Tomo no Miyatsuko.  Unlike Kuni no Miyatsuko, Tomo no Miyatsuko is a term representing a group, rather than a kabane attached to an individual family.  When the sovereign addresses the court, for example, he typically addresses the Omi, the Muraji, the Tomo no Miyatsuko and the Kuni no Miyatsuko. Asakawa proposed that, technically, all of these could fall under the term “Miyatsuko” as servants of the sovereign's house.  Rather than focusing on specifics of all the myriad kabane, however, Asakawa treats them broadly as the Omi, Muraji, Tomo no Miyatsuko, and Kuni no Miyatsuko.  The Omi and the Muraji we already touched on.  They were the houses that could, among other things, supply the court with their Ohoomi and Ohomuraji—their prime ministers.  So it makes some sense.  The Tomo no Miyatsuko and the Kuni no Miyatsuko are a little more tricky  to pin down, but Asakawa suggests that, ased on what we can tell, the heads of the Omi, Muraji, and Tomo no Miyatsuko likely attended court on a regular basis and lived nearby, whereas the Kuni no Miyatsuko were those whose heads dwelt elsewhere, likely because they were the local elites in various other areas of the archipelago.  This is in the name—the term “tomo” might be thought of as being “with” someone, and at one point it is suggested  that the Tomo no Miyatsuko are related to those who traced kinship back to the kami who originally descended from the Plain of Heaven.  However, among the myriad kabane, not all of them were strictly local, and we find some kabane doing double duty for both local and geographically dispersed uji.  Thus he also suggested that Kuni no Miyatsuko, though it was a kabane in its own right, also represented the other forms of territorial elite titles—all those who did not regularly attend the court, but instead administered their own lands.   Richard Miller, in his work, “Ancient Japanese Nobility”, does provide a suggested hierarchy of the kabane.  I don't know if I completely agree, as I think that it was a lot more complicated across the entire archipelago, but nonetheless I'll add the information to the blogpost page if you want to see at least one suggestion of relative precedence between uji of different kabane. Now let's not forget that not everyone was a member of an uji.  For one thing, the royal family—both the sovereign's immediate family and Princes who claimed a more distant relationship—were exempt from the Uji-Kabane system.  Also, the commoners, those who actually toiled and worked the land, likewise would not have been included in a given Uji.  The Uji may have directed production, and even included certain artisans, but it still only included those who were tied, in some way, to the government. Now while the Uji-Kabane system may have started as titles with actual meanings—that is to say that the names and titles were essentially indicative of a group's role in society—it didn't take too long for it to become a little more abstract.  After all, generation after generation, people change.   Individuals vied for power and position in the court and elsewhere, and one's uji may rise, and even fall, depending on how they were able to succeed in the political climate of the day.  This was augmented with the marriage politics which no doubt was conducted as much between the elite families as well as with the royal family.  And then there were the branch or cadet families.  For example, let's say that the head of a family has four children.  Each one of those children could theoretically succeed their father—if his own siblings don't do so.  With each generation, the familial ties get weaker, and smaller, sub-houses could form.  If the uji was geographically dispersed, then local branches could become more or less independent. All of this seems to have caused not a small bit of confusion, and thus we get an edict in the last months of 682: it instructed all of the uji to ensure that they had a senior member—an uji-no-kami or ko-no-kami, with “kami”, in this instance, meaning top or head, rather than deity.  This family head was to be reported to the government, presumably so that the government knew exactly who was in charge of each family.  If there were too many people in a given uji, then they were encouraged to split themselves up and submit their own heads, with government officials adjudicating the decision.  Finally, they are exhorted not to include any people that do not belong. A few things this seems to indicate.  First is that the government did not have a handle on all of the different families out there, which makes some sense.  It had been many generations since the uji had been initially set up, and the State had gone through a lot in that period.  It may also indicate that there were those making a false claim to a family name specifically for the added prestige.  How difficult would it be to claim to be a member of a prominent family that just happened to have been from a far-flung, out of the way branch?  We see this in the 10th century with the Oushu Fujiwara—a family in Tohoku, around the region of Hiraizumi, who claimed descent from the famous Fujiwara family.  Of course, the Fujiwara family by that point had grown so large, that it was next to impossible to check any such claim.  How much moreso in the age before written records were common? We've seen examples where different parts of a given Uji were recorded separately.  For example, the Aya were split early on into different groups, with the Yamato no Aya being perhaps the most often referenced, but we also have the Kawachi no Aya—the Aya from Kawachi.  And then we have the Inukahi, where we see the Ama no Inukahi and the Agata no Inukahi, referring to the Inukahi of the Sea and the Inukahi of the District, though sometimes just a reference to “Inukahi”. Of course, it also seems that these branch families maintained the kabane of the original. Over time, uji were promoted, but rarely were they demoted.  And so, over time, more and more uji are counted among the ranks of the Omi and the Muraji. At the same time, the court was changing.  With the Taika reforms and the development of the ritsuryo codes, the Uji-kabane system was no longer required for managing the realm.  Furthermore, the government was centralizing land and the produce thereof.  And so they instituted the cap-rank system, a more explicit system of rank within the court that was held by the individual, not by the entire uji.  In addition, cap-rank could be tied directly to a stipend, making the court officers more dependent on the central government, rather than on their own uji's resources. Early on, it is likely that higher cap rank was given to members of the more highly exalted uji, as those were the uji that also filled the upper echelons of government and therefore would have been best prepared to succeed in those roles.  However, as things continued, it was likely that it was going to get even more confused.  Or they would need to raise up all of the families to Omi and Muraji status, but as that happened, the meaning of the kabane themselves became less and less clear.  After all, if everyone is an “Omi” and “Muraji” than, really, nobody is. In 681, we are told that they began to put together a law code, and later a law code of 92 articles is said to have been established.  However, it seems it was still being updated, and wasn't until 689, after Ohoama's death, that all 22 volumes would be distributed to the various governors.  It became known as the Kiyomihara Codes.  In 684, Ohoama's reforms attacked the problem of the Kabane.  The record complains that the various titles had become confused.  That there were people out there taking kabane they were not entitled to, and just a general confusion because it no longer aligned quite so well with the evolving cultural norms of the new Yamato state.  Early attempts to deal with this appear to have been, in the years since they began codifying it all in 681, to raise up families and individuals to the rank of “Muraji”.  There are several records where lists of families are all given “Muraji”.  In the case of individuals being granted Muraji, it is unclear if that was going just to them or to their entire family, though there are some examples where it seems an individual was granted the title and then their uji was separately awarded the same. This seems like an initial attempt to straighten things out.  With the new bureaucratic system and the court ranks, no doubt there were people of worth from uji with less prestigious kabane who now outranked individuals from uji that were, at least on paper, more prestigious.  This can't really have solved the problem.  If anything, it just watered down the meaning of “muraji” even further, since now everyone and their brother seemed to have been granted that title. Ohoama's solution was to pare down the system to only eight kabane, total.  Some of these were existing kabane, and others were entirely new. At the bottom of this new system was the title of Inaki, which had been about the lowest territorial kabane of the existing system.  I suspect that this included all of those families that were still below the rank of Muraji, who had not been raised up in the preceding years.  However, from there it immediately jumped up to the Muraji and Omi, in that order.  And so the kabane that were previously at the top of the system were now towards the bottom.  That way, they could “promote” families into greater kabane, without needing to “demote” a bunch of existing families at the same time. Above the Omi were mostly new kabane, except for one.  The first was “Michinoshi”, a Master of the Way.  It is unclear what this was intended for, as we aren't told who was promoted to this kabane.  Based on the name, it is thought that this may have been for uji that had demonstrated a mastery of learning or perhaps some other pursuit, such as medicine, science, crafts, etc. Above the Michinoshi title was the kabane of Imiki, the fourth of eight.  This may mean something like “One who arrived”.  Some suggest that it may have originally been “imaki”.  Richard Miller, in his work “Ancient Japanese Nobility” suggests that this was effectively the equivalent of the old title of “Atahe”.  That said, most of those who received this kabane had previously been promoted to the old title of “Muraji”, though before that they were mostly Atahe, or else Obito, Kishi, or Miyatsuko. There is a thought that Imiki had something to do with “coming” and was meant for uji descended from immigrant families.  Miller notes that this is not immediately born out in the data from the Nihon Shoki, where we see about a 50:50 split between immigrant and native uji.  However, in the following chronicle, the Shoku Nihongi, we see about 100 of 150 of uji with the Imiki kabane  that were of immigrant origins, so 2/3rds.  That still isn't entirely conclusive, but does add some weight to the idea. Continuing to the 3rd kabane from the top we are at “Sukune”.  This was previously used as a kabane, but from what I can tell it was given to an individual and was not passed down to the entire uji.  Now it was something different.  Miller suggests that this kabane was for those uji who claimed descent from one of the kami, but not necessarily from the royal lineage. In contrast, Asomi, later read as “Ason”, the 2nd of the 8 kabane, literally reads as “court minister”.  It appears to be for those who claimed some connection to the royal family.  It is notable that Ohoama awarded this to some 52 families during his reign.  Compare that with making 11 Imiki and 13 Mabito, the next and highest ranking kabane.  Asomi would be the most common kabane among those at the top of the court bureaucracy.  Of all of them, this one seems to linger, perhaps because it is the kabane that was given to the Fujiwara family, who then carried that with them into later centuries. Finally, there is Mabito.  Mabito means something like “True Person” or perhaps “Upright Person”, and it seems to have gone exclusively to families with the old kabane of “kimi”.  An examination of the thirteen uji in this group indicates that they were those with close royal ties, who claimed a descent closely related to that of the royal family.  So those were the new kabane.  Although they were declared in 684 and handed out through the following year, we do see some individuals referenced with these kabane earlier in the narrative.  This is likely just due to the fact that it is how they were eventually known, and so they are given an anachronistic kabane, which was probably much easier for the compilers than trying to make sure that all of the names were exactly correct for each record. With the kabane thus dealt with, Ohoama then went on to make some major changes to the court rank system as well.  In many ways I would say that his ranks were quite novel—previous changes to the cap-rank system had largely been additions or slight modifications but had left many of the names intact with each change.  As such, the rank system decreed in 664 was really just an update to the previous cap-rank system of 649 and earlier.  And so even through 664 you still had things like “Greater brocade” as someone's rank.  Towards the end of his reign, though, along with other reforms to the government, Determining what exactly the rank system was at any given point can be a little confusing.  Depending on the record being used, names are sometimes referenced anachronistically: That is they are given with the ultimate title, kabane, or rank by which they were known. This could sometimes be after multiple phases of reform, and so the honors mentioned may not necessarily reflect that individual's ranks and position at the date of the entry.  Also the various rank systems are close enough, sharing many of the various rank names, such that it isn't immediately obvious if something different is being used. This is true of both kabane and court ranks.  Furthermore, as many individuals may only be mentioned once or twice, we may not always have a lot of data on how things may have changed.    The new system enacted in 685 was different in several ways that make it quite distinct.  In fact, we see in the record of this reign earlier mentions of individuals where their rank is given in terms of the new system even in records predating 685.  So what did that look like? The rank system of 685 still used various signifiers, which broke things up into categories, but these were broken up into 2-4 numerical grades:  Ichi-I, Ni-I, San-I, Shi-I, or first rank, second rank, third rank, and fourth rank.  This gets us closer to what was eventually an almost purely numerical system.  Each grade was then divided further into “Larger”: “Dai”; or “Broader”: “Kou” This is also where we see Princely ranks enumerated for the first time.  As we noted, previously, princely rank was something that we started to see at the beginning of this reign in the Nihon Shoki, with Prince of the third rank, etc. In 685, however, we get an actual proclamation. The Princely ranks are broken into two large categories—the bright, or Myou, ranks and the Pure, or Jou ranks.  There were two grades of Myou—Ichi-I and Ni-I, and four grades of Jou—Ichi-I, Ni-I, San-I, and Shi-I.  Each grade was further divided twice into large, dai, or broad, kou.  So you had Myou-dai-ichi-I, Myou-kou-ichi-I, Myou-dai-ni-I, Myou-kou, ni-i… et cetera.  That translates to something like Large First Bright rank, Broad First Bright rank, Large Second Bright rank, and Broad Second Bright rank.  This would continue with “Jou” replacing “Myou”, and provided a total of 12 princely ranks. As for how they were divvied out, we only see the granting of “Jou” ranks.  In fact, Kusakabe, the Crown Prince himself is given Broader Pure First Rank (Jou-kou-ichi-i).  His brother, Prince Ohotsu, was given Larger Pure Second Rank, their brother Takechi, who had helped lead the forces in the Jinshin war, was given Broader Pure Second Rank, one lower than his younger brother.  Both Kawashima and Osakabe were given Larger Pure Third Rank.  So if the highest “Pure” rank was going to the Crown Prince, then who were the Myou ranks going to?  Unfortunately, thou the system would last until the development of the Taihou code, in 703, we don't have any clear examples of the Myou ranks being handed out, so that may be a puzzle we don't unravel. Beyond the ranks for the various princes, there was another, similar set of ranks for the common court nobles.  This system had 6 categories, broken up, like the Princely ranks, into four grades, each further divided into Larger and Broader, as before.  In this case the categories were: Shou – Upright Jiki – Straight Gon – Diligent Mu – Earnest Tsui – Pursue Shin – Advancement This created 48 total rank divisions, which gave an unprecedented granularity for the court.  As for granting rank, we have a couple of examples of that, beyond just the posthumous grants.  In 686, Ohoama conferred Gon-I, the Dilligent rank, on six ministers who attended to him, personally.  There was also a request that provincial governors should select nine people of achievement who could likely be given the same. There is one strange account:  in 685, Awata no Asomi no Mabito—Mabito, in this case, being his given name—requested permission to transfer his rank to his father, but this was refused. And I think this gets to the heart of the cultural change that was underway, and which Ohoama and the court was actively encouraging.  Although the kabane titles were a collective rank, court rank, and the accompanying stipend, was for the individual.  This wasn't something that could accrue to the head of a family.  That would have been an important point at a time when the traditions of the uji system were still quite strong. So there we have it.  Hopefully there was something new for you to take away as we come to better understand Ohoama and his court. We still have plenty more to discuss—probably enough for a few more episodes as we cover some of the natural events and disasters, the ties between the court and religion, as well as what was going on with peninsular affairs, not to mention the myriad other little random tidbits.  We'll get to all of that as we can. Next episode we'll take a look at the material culture of the court.  Specifically we'll take a look at what we know about their dress and clothing, much of which was influenced by that sumptuary laws that were, themselves, tied in closely with this new rank system. Until then, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

With Communist China's announcement of an intention to impose sweeping new controls on the export and use of its “rare earth” and other critical materials, Beijing is manifestly waging economic war not just on us, but the whole world. In a somber press conference with Treasury Secretary Scott Bessent in Washington yesterday, Trade Representative Jamison Greer declared: “China's announcement is nothing more than a global supply chain power-grab….It is an exercise in economic coercion on every country in the world.” In response, President Trump has threatened to impose a further 100 percent tariff on Chinese imports if the CCP proceeds. Secretary Bessent hopes to buy time, suggesting we just “derisk” our trade ties with China, rather than decouple them. Depending on our greatest enemy ever for anything important is insane. We must stop underwriting the CCP and start fully decoupling now. This is Frank Gaffney.

Depending on how you look at it, it is either a great or rough time out there for speculative fiction, as reality continues to bite at the heels of even the most dystopian visions. Jason Tester is a futurist with a knack for telling prescient stories about our imminent urban realities, in a startlingly graphic way. The visually compelling Insurrection: an American Future predicted troop deployments in San Francisco in early January 2025; by June, a real-life version of that story began unfolding in Los Angeles, then Washington, Chicago, and Portland. Tester gazes into the abyss with Unfrozen, in another episode a bit too close for comfort. -- Intro/Outro: “System Error,” by The Cooper Vane -- Discussed: Institute for the Future What Is The Insurrection Act? Here's What Happens If Trump Invokes Law Sisters of Perpetual Indulgence Frogs of Portland Ilana Lipsett Meta Ray-Bans Frend.AI ImmigrationOS San Francisco Proposition E - Police drone authorization The beleaguered Whole Foods on Market ICE Ramming in Chicago Grand juries say no to sandwich crimes DDS Waymo Jam Barbara Walter at UC San Diego: How Civil Wars Start Abyss gazing UrbanistAI One Big Beautiful Bill One Big Beautiful Aftermath

I'm always asking questions.  The fun begins when you start researching for answers. Such as…   Are we asking for too much from God?  Have we become co-dependent on what we think is truth and faith?  Plus…we'll switch sides on the question.  What if it's not about receiving from a higher power and creator?    I'm Arroe…  I am a daily writer.  A silent wolf.  I stand on the sidelines and do nothing but watch, listen study then activate.  I call it The Daily Mess.  A chronological walk through an everyday world.  Yes, it's my morning writing.  As a receiver of thoughts and ideas, we as people tend to throw it to the side and deal with it later.  When a subject arrives, I dig in.  It's still keeping a journal!  By doing the research the picture becomes clearer.  This is the Daily Mess…Become a supporter of this podcast: https://www.spreaker.com/podcast/arroe-collins-unplugged-totally-uncut--994165/support.

I'm always asking questions.  The fun begins when you start researching for answers. Such as…   Are we asking for too much from God?  Have we become co-dependent on what we think is truth and faith?  Plus…we'll switch sides on the question.  What if it's not about receiving from a higher power and creator?    I'm Arroe…  I am a daily writer.  A silent wolf.  I stand on the sidelines and do nothing but watch, listen study then activate.  I call it The Daily Mess.  A chronological walk through an everyday world.  Yes, it's my morning writing.  As a receiver of thoughts and ideas, we as people tend to throw it to the side and deal with it later.  When a subject arrives, I dig in.  It's still keeping a journal!  By doing the research the picture becomes clearer.  This is the Daily Mess…Become a supporter of this podcast: https://www.spreaker.com/podcast/arroe-collins-like-it-s-live--4113802/support.

Merriam-Webster's Word of the Day for October 11, 2025 is: languid • LANG-gwid • adjective Something described as languid shows or has very little energy, force, or activity. // We paddled at a languid pace, in no hurry to arrive at our picnic destination. See the entry > Examples: “The flat once belonged to 19th-century French writer George Sand, and is now a handsome apartment with sleek decor and elevated amenities that will make it easy to enjoy languid afternoons sipping on a glass of wine and perusing the owner's extensive literary collection.” — Elise Taylor, Nicole Kliest, and Elly Leavitt, Vogue, 8 Aug. 2025 Did you know? Lack, lack, lack. Languid is all about lack. Depending on its context, the word can suggest a lack of strength or force, a lack of energy, or a lack of activity. The lack-of-strength/force sense of languid describes the kind of sluggishness that often results from fatigue or weakness, as in “the illness left her feeling languid.” The lack-of-energy sense is synonymous with listless, and often describes someone's character or disposition as a result of dissatisfaction or sadness. Lastly, there's the lack-of-activity sense of languid, as in “investors are worried about the languid stock market.” So languid is a total bummer, right? Not so (ahem) fast! Sometimes it's a good thing to dillydally, and languid has also long been used to describe stretches of time—think afternoons, days, summers, etc.—that are relatively and perhaps pleasantly chill.

The Context of White Supremacy hosts the weekly summit on Neutralizing Workplace Racism 10/09/25. The US government "shutdown" continues with no end in site. Airports across the continent report that large numbers of air traffic controllers, a group that was already dangerous understaffed, have been calling out sick. These are "essential employees" and federal workers, but, apparently, the lack of a paycheck has compelled some employees to save gas and remain unpaid at their residence as opposed to landing planes for free. President Trump then threatened that furloughed employees may not receive back pay for the time they were not compensated during the "shutdown." Depending on how long this stoppage lasts, this could amount to thousands of dollars lost per employee. So much for the stability of "government employment." Gus suspects this gridlock could continue into November and beyond. Non-white people should prepare accordingly. #NoPoliticsOnTheJob #INVEST in The COWS - http://paypal.me/TheCOWS Cash App: http://cash.app/$TheCOWS Call: 720.716.7300 Code: 564943#

Send us a textWe trade perfect bar seats for a once-in-a-lifetime OFC pour, walk the river at Bourbon on the Banks, and put Augusta's 13-year hazmat through a full Barrel Bottle Breakdown. Between dusties, cigars, and cathedral oak, we weigh power against poise and land on what makes a pour memorable.• platform updates, memberships, and feedback asks across YouTube, Apple, Spotify, TikTok• Bourbon on the Banks preview, logistics, and tent setup• House of Commons couch sacrifice for an OFC opening• tasting notes on OFC, dusties, and a 1983 Maker's Mark• Limestone Branch chat with Yellowstone cigars and new eight-year bourbon• the Bardstown cathedral oak bottle backstory and gift• Augusta 13-year hazmat breakdown: nose, body, taste, finish• Augusta Revival vs Augusta 13 head-to-head• health notes, cigar talk, and safe wrap-upMake sure that no matter how you watch us, like, listen, subscribe, and leave good feedback, and sign up for the membershipsA hush fell over the bar as the display case opened—then a $2,500 OFC hit our glasses. That's how our Bourbon on the Banks weekend really started: a risky trade of perfect couch seats for a bucket-list pour, followed by a blur of Whiskey Thief hospitality, House of Commons dusties, and a festival tent that finally felt dialed in. We brought the mics, the Glencairns, and the stories; the river brought the rest.From there, we chased flavor and history. Limestone Branch joined us for cigars and their new eight-year bourbon in a replica 1850s limestone bottle. We unpacked a gift with weight: Bardstown's cathedral oak finish, made from French oak harvested for the Notre Dame rebuild, signed by Steve Nally for a birthday we plan to toast with friends. These aren't just bottles—they're chapters about craftsmanship, aging, sourcing, and the people who make it all possible.Then the breakdown began. We put Augusta Distillery's 13-year single barrel (140.8 proof) under the glass with our Barrel Bottle Breakdown scoring. The nose felt like molasses and brown sugar with a sneaky chocolate-peanut snap; the body coated and lingered; the palate delivered vanilla, caramel, cherry, and leather with the kind of confidence you expect from a 13-year. The twist? A medium finish that chose restraint over the chest-thumping “hug” you'd predict at hazmat. To test our instincts, we staged a head-to-head with Augusta Revival 13 (141 proof): Revival brought the warmth and length; Augusta 13 brought the polish and poise. Depending on your style—hug or harmony—you'll have a favorite.If you care about rare pours, hazmat bourbons, OFC lore, and why House of Commons belongs on your Frankfort map, this one's for you. Pull up a glass, taste along, and tell us where you land on finish: do you want a gentle fade or a long, spicy wave? Subscribe, share with a bourbon friend, and drop a review to help more whiskey lovers find the show.If You Have Gohsts voice over Whiskey Thief Add for SOFLSupport the showhttps://www.scotchybourbonboys.com The Scotchy bourbon Boys are #3 in Feedspots Top 60 whiskey podcasts in the world https://podcast.feedspot.com/whiskey_podcasts/

WhoStephanie Cox, CEO of the National Ski PatrolRecorded onJune 3, 2025About National Ski PatrolFrom the organization's website:The National Ski Patrol is a federally-chartered 501(c)(3) nonprofit membership association. As the leading authority of on-mountain safety, the NSP is dedicated to serving the outdoor recreation industry by providing education and accreditation to emergency care and safety service providers.With a primary focus on education and training, the organization includes more than 30,000 members [Cox says 32,000 on the pod] serving 650 patrols in the U.S., Canada, Europe and Asia. Our members work on behalf of local ski/snowboard areas and bike parks to improve the overall experience for outdoor recreationalists. Members include ski and bike patrollers, mountain and bike hosts, alumni, associates, and physician partners.The National Ski Patrol operates as a 501(c)(3) nonprofit organization, deriving its primary financial support from membership dues, donations, user fees, and corporate sponsorships. …The national office is located in Lakewood, Colorado, and is staffed with full-time employees that handle administrative duties.Why I interviewed herThe Storm focuses unapologetically on the lift-served variety of skiing. I'll often reinforce that point by teasing Uphill Bro for skiing in the wrong direction or making fun of myself for being a lazy U.S. American happy to ride a machine up the mountain. That, mostly, is a shtick to express my preference for an ordered ski experience over the wild variety. Acres of glades twisting down the mountainside – yes, please. But I'll also take that groomed run-out back to the six-pack. This all-you-can-eat variety of skiing feeds the adrenaline monster, stows energy for the bristling explosive down. The fun part. But my hyperbolic preference for the down is also a sort-of cover-up. Because what really glues me to the trail-labeled and lift-laced bumps is that gigantic and ever-present panic button floating alongside me: ski patrol.Oh I just ran into a tree? Well that's inconvenient because now I can't remember how to speak English or why I have eight empty Miller Lite cans in my backpack. But no need to fret. Within five minutes a corps of uniformed professionals specifically trained in the idiosyncratic art of piloting an injured moron down an ungroomed hillside on an eight-foot-long sled will materialize with crackling radios and stabilize me. It's kind of amazing. Like who thought of this? I guess the same person who came up with lifeguards at the beach. When a squirrel misses its branch and falls 75 feet to the forest floor there is no Squirrel 911. Just a variety of bobcats and coyotes who are about to find an easy dinner. Humans are quite amazing animals in this way, setting up systems both highly effective and borderline invisible that grant us wide margins of error to in most cases survive even catastrophic misjudgments.Depending on your view of human nature, the existence of ski patrol is either the most or least predictable miracle layer of organized commercial ski centers. The cynical may interpret this network of makeshift shacks and their occupants as liability shields, a legal hey-we-tried taskforce vaguely taming the chaos inherent in an impossible and awkward activity. But a more generous interpretation might view ski patrol as the most benevolent component of a ski area, the only piece not intended to generate income, an acknowledgement that any one of us, on even the gentlest slope, could in an instant need someone who knows exactly what to do.I prefer that latter interpretation, but the truth is of course a complex blend of the cynical and the generous viewpoints, interlaced with a million other factors. We are all vaguely aware of this, which doesn't mean we can explain it. I mean, why is ski patrol at every ski area? The question is both simplistic and baffling. Well of course there's ski patrol because there always is. OK. But shouldn't there be some live-free-or-die exception in the rowdy ski world of backwoods trails axe-cut by misanthropic good ole' boys putting two middle fingers to society's nine-to-five, collared-shirt expectations? Like “hey man, look at the waiver, if you break your leg it's not my goddamned problem.” But there they are, anyplace there's a ski lift, wearing that same plus-symbol uniform, enforcing that same yellow-signed skier code, blanketed with that same aura of stoic unsurprise and readiness: ski patrol. Is this omnipresence simply custom and tradition? State or federal law? Insurance requirement? Do patrollers work for the ski area or for some agency or entity? An imposition like restaurant food inspectors? Enforcers like a city's police department? Attendants like stadium ushers? It's hard to say without asking, so I asked.What we talked aboutTouring ski patrols across America; #SkiVirginia; Ski Patrol's philosophical evolution over time; patrol saving my butt in Maine; how NSP ensures that patrollers are prepared to deal with the worst injuries at even the smallest ski areas; evolving and adapting over time; “this organization is by and large run by volunteers”; Avy dogs; why ski patrol is everywhere; organizational history; the relationship between NSP and individual ski areas; who funds NSP; paid versus volunteer patrollers; “one of my big goals for the organization is to make sure that all patrols fall under the NSP shield”; a couple of major ski area patrols that are not part of NSP; the general public “is not going to notice the difference” between a paid and volunteer patroller; where most of the paid patrollers work, and why; the amazing number of years the average volunteer patroller commits to the work; the rising cost of living in mountain towns; why NSP does not involve itself in pay or benefits conversations between patrollers and resorts; staying neutral on unionization drives; what it means to modernize NSP; and applying tech to help police on-mountain collisions.What I got wrong* I referenced a recent snowless winter at Wintergreen, Virginia, and said it was “in 21/22 or 22/23.” It was the winter of 2022-23, which, according to Snow Brains, was the ski area's third snowless winter in a decade, after the 2016-17 and 2018-19 campaigns.* At one point in our conversation, I mentioned “voluntary volunteers.” Which I don't know Man talking is hard I guess.Why now was a good time for this interviewI'd initially reached out to Cox as a follow-up to my podcast conversation with United Mountain Workers union President Max Magill, conducted in the wake of the December-to-January Park City patrol strike that leveled the ski area and sent owner Vail Resorts spiraling:National Ski Patrol, it turns out, has no involvement in or position on unionization. That was a bit of a record scratch but also clarifying: patrol union drives, at least for now, lack a national sponsor that could propel the movement to critical mass. Still, it seemed odd that a national organization's most visible umbrella would stand neutral on the trajectory of a tectonic movement flexing against consolidating, ever-more-distant management and escalating mountain-town affordability crises. So we talked about it a bit anyway.What I've learned, 212 episodes into The Storm, is that organizations and entities are rarely – maybe never – what you expect them or want them to be. In episode 11, recorded in January 2020, just a few months after The Storm's launch, I asked Win Smith, then National Ski Areas Association board chair and onetime owner of Sugarbush, the now very-innocent-seeming question of what the organization was doing to subsidize small or independent ski areas. Smith patiently explained that the NSAA was a trade organization, not a charity (I'm paraphrasing), and that their mission was education, lobbying, and helping to establish uniform operating standards and best practices, not a U.N.-style stabilizing force money-cannoning resources where necessary. I get that now, and have developed, through extensive interaction with the group, a deep appreciation for what the NSAA is and does, even if it is not the thing 2020 Stu thought it was or should be.I guess that's the point of The Storm Skiing Podcast: a dumb guy asking dumb questions like “so when are you going to build a gondola over Interstate 90 to connect Alpental to the rest of Summit at Snoqualmie?” and letting the nice smart people say “well wouldn't that be nice but we have other priorities,” when they mean, “sure let me pull $100 million out of my back pocket to build a more-or-less useless lift that would also spark two decades of environmental litigation and has as much chance of clearing airspace over a federal road as a Russian stealth bomber.” Luckily I don't mind asking dumb questions. They emerge from an impulse to sort reality from fiction, to tell the story of modern lift-served skiing by tapping the brains who understand some little corner of it. Podcast NotesOn recent Ski Patrol leadershipThis could maybe go under the sometimes-included “questions I wish I'd asked” section, but really I don't wish I'd asked about it, as I have inherently little interest in organizational human drama, or the appearance of such. In this case, that maybe-drama is the rapid recent turnover in NSP leadership, aptly described by Jason Blevins last year in The Colorado Sun:The former executive director of the nonprofit World Child Cancer heath organization arrived at the National Ski Patrol two years ago, becoming the fourth director of the organization in only five years. The former bosses reported conflicts with the group's member-elected board of directors. An online petition was calling for an overhaul of the venerable organization that formed in 1938. Staff were bailing after years of turmoil that included board members twice suing their own organization. The group was losing its relevance in a quickly shifting ski resort industry.Cox landed with a plan. She started visiting ski patrols across the country. She shepherded an overhaul of the organization's training programs. She enlisted staff and kept them onboard. She mended fences with her board.Whatever happened before, Cox just hit her third anniversary with the organization, and I was mostly interested in her efforts to modernize the 87-year-old NSP.On skier visit numbers nationally and in ColoradoColorado annually accounts for nearly one in four U.S. skier visits. Here's the breakdown from last winter, according to the Kotke end-of-year survey, the definitive statistical ski industry report published annually by the NSAA:On breaking my leg at Black Mountain of MaineMost of you are tired of hearing about this, but if you're new here, this is my big ski-patrol-saves-my-ass story:On federal chartersAn important piece of the NSP why-does-it-exist puzzle is its status, since 1980, as a federally chartered nonprofit organization. Congress charters such organizations “to carry out some regional or national public purpose,” according to a 2022 report on congress.gov. As with just about anything, a comprehensive list is frustratingly difficult to find (that's why I moonlight as ski area spreadsheet mad scientist), but federally chartered organizations include such vaunted entities as the American Red Cross, the Boy and Girl Scouts of America, and Disabled American Veterans. Here's a probably-not-entirely-accurate list on Wikipedia, and a government list from 1994.On “14 patrols unionizing across the west”Here's a list I compiled of unionized ski area groups back in January. I haven't updated it, so there may be a few additions since:On Snow AngelsThis is a pretty good gut-check conversation for the Speed Gods among us:On Wachusett's anti-theft systemSki theft sucks, and some ski areas are better at fighting it than others. One of the best I'm aware of is Wachusett, Massachusetts, which has installed a comprehensive system of ski-rack-to-parking-lot cameras that has reduced thieves' success rate to near zero. “A lot of times, the police will be waiting for them when they get home with the stolen board,” longtime Wachusett President Jeff Crowley told me on a 2022 visit to the ski area.The Storm explores the world of lift-served skiing all year long. Join us. Get full access to The Storm Skiing Journal and Podcast at www.stormskiing.com/subscribe

What do you do when the life you dreamed of doesn't happen? When your prayers seem to go unanswered and your faith starts to waver?In this honest and hope-filled conversation, I'm joined by Jennifer Lucy Tyler — speaker, Bible teacher, and author of When Dreams Fall Apart: How Unanswered Prayers Can Deepen Your Intimacy with God. Jennifer opens up about her own journey through disappointment, loss, and rediscovering God's faithfulness when the very things she hoped for seemed out of reach.

Depending on how long one has practiced, at some point, we all realize the dead end of intellectual understanding.  That doesn't mean there is no value in “words and letters.”  What is criticized above is the substitution of meditation time with what can become the distraction of reading one more teacher's instructions, one more sutra, and how about that new school of Zen? Read the Journal while listening

Depending on who you ask, Chelsea either thoroughly destroyed Liverpool and deserved their last minute winner or Liverpool were worthless all game and deserved to be beaten by more than what they ultimately were. Brad breaks down how he saw the match and his feelings at the start of the second international break of the season. Should Nottingham Forest supporters be concerned that their new manager will become their old manager; how hot is Big Ange's seat? Finally, Arsenal go top of the table after a London derby. Check out the review of round seven of the EPL on RCR.Join the RCR discord to chat with the boys and make your picks for the week: https://discord.gg/bKt4eMbjdDConnect with us on social media. Follow us on Twitterhttps://twitter.com/RedCard_Radio​​​​Brad: https://twitter.com/KSBradG​​​​Sean: https://twitter.com/WhiteHart_Sean​​​​James: https://twitter.com/JamesTiffany​Follow us on Instagram now toohttps://www.instagram.com/redcard_radioTime Stamps to come#liverpool #arsenal #manchesterunited #manchestercity #chelsea #podcast #vodcast #soccer #football #tottenham #newcastleunited #fifa

In this episode, Therese Markow and Law Professor Anya Prince discuss the pros and cons of direct-to-consumer (DTC) genetic testing. DTC testing, which began in the 1990s and grew significantly by the 2010s, allows individuals to purchase genetic tests without a doctor's prescription. By 2021, 100 million people globally used DTC testing. Companies like 23andMe and Ancestry offer ancestry, health, and wellness information. However, concerns include data privacy, potential genetic discrimination, and the accuracy of health results. Professor Prince breaks down the 2023 data breach at 23andMe, discusses what DTC companies do with customer data (including DNA samples), and what third parties may be interested in the data collected by these companies.     Key Takeaways: There are hundreds of DTC genetic testing companies out there with a variety of levels of security measures. Some are going to be more secure than others.  Depending on which DTC company you use, some will destroy your genetic sample, but others may keep it indefinitely, potentially for future research and use. The US doesn't have any general data privacy protections, nor any broad genetic privacy action or protection. However, many states are beginning to pass general data protection laws.  There is no right or wrong answer for participating in genetic testing. It is something each needs to weigh the pros and cons for themselves and understand what is important to them and the risks they are willing to take.    "For the most part, DTC companies can do a lot with your data, and the customer doesn't have too much control over it. The main protection is a company's privacy policy." —  Anya Prince   Connect with Anya Prince: Professional Bio: https://law.uiowa.edu/people/anya-prince  Publications: https://library.law.uiowa.edu/anya-er-prince    LinkedIn: https://www.linkedin.com/in/anya-prince-3a06b171/    Connect with Therese: Website: www.criticallyspeaking.net Threads: @critically_speaking Email: theresemarkow@criticallyspeaking.net   Audio production by Turnkey Podcast Productions. You're the expert. Your podcast will prove it. 

Taxes, taxes and more taxes!  Depending on where you are depends on what you pay taxes on, and how much, and all that….and then five minutes later it changes.  In Canada, when you sell a property, you pay capital gains taxes, period.  But, in the US, there is a tax strategy that allows you to pay capital gains,....but later.  But did you know that if you are a Canadian who owns property in the US, you can use this tool in the US as well.  This is known as a 1031 exchange, but did you know there is such a thing as a REVERSE 1031 exchange?  Here to untangle this tangled and technical tax talk is 1031 expert Sara Remley from IPX1031.  

Episode SummaryDigital advertising promised perfect accountability—laser-sharp targeting, flawless attribution, and measurable results down to the last click. But what if the data has been lying to us all along?Dr. Augustine Fou, former Chief Digital Officer and independent ad fraud researcher, reveals why the "1% fraud rate" you've been hearing for a decade is dangerously wrong. In this eye-opening conversation, he exposes the systemic incentives that allow ad fraud to thrive, costing advertisers billions while enriching middlemen, platforms, and fraudsters.You'll discover how a major hotel chain found their "incredible" ROAS completely evaporated when they turned off campaigns for one week. Why "audience expansion networks" are actually "fraudience networks" filled with bots. And how placement reports from your DSP are systematically fabricated because fraudulent sites lie about their domains in bid requests.Dr. Fou doesn't just diagnose the problem—he provides concrete, actionable solutions. Learn the one campaign setting that eliminates 90% of fraud instantly, why paying higher CPMs actually saves you money, and how to measure what actually matters: Human CPM (HCPM), not just impressions.This isn't about pointing fingers. It's about upgrading your analytics so you can finally see what's really happening with your ad spend—and take back control.Key TakeawaysThe 1% Lie: Legacy verification vendors have reported ~1% invalid traffic for 10 years straight—not because fraud is low, but because that's all they can detectThe Attribution Illusion: View-through conversions and ROAS reports massively over-attribute sales that would have happened anywayEveryone Benefits But You: Ad exchanges, agencies under budget pressure, verification vendors, and even marketers protecting their jobs all profit from the status quoFraudience Networks: Turning off audience expansion on Facebook, Google, TikTok, and other platforms immediately eliminates 90% of fraudThe CPM Trap: Lower CPMs aren't "cost efficiency"—you're just buying 10x more impressions where only 10% reach humans, making your effective Human CPM 10x higherPlacement Report Fiction: Sites lie about their domain in bid requests, so your blocklists don't work and your reports show clean inventory that doesn't existThe Turn-Off Test: Run holdout experiments—turn off campaigns in one state or for one week and measure if sales velocity actually changesTimestamps00:00 - Introduction: The Promise vs. Reality of Digital Advertising02:58 - Dr. Fou's Journey: From MIT Chemistry to Ad Fraud Research05:54 - Why Everyone Dismissed the Warnings (Including Marc)09:12 - There's No "Typical" Fraud Rate: From 1% to 100% Depending on What You Buy11:58 - The Attribution Problem: Why Your ROAS Reports Are Fiction14:56 - The Incentive Structure: Why Everyone Profits From Fraud Except Advertisers17:58 - When Does This Become a Shareholder Problem?26:59 - Red vs. Blue: Why You Must Measure Both Bots AND Humans29:27 - The CPM Misconception: Price vs. Cost Efficiency32:54 - Fraudience Networks: Turn Them Off and Save 90% Immediately36:04 - How Bots Game Retargeting and Audience Segments40:04 - Best Practices: Inclusion Lists, Direct Buying, and Turning Off Audience Networks42:15 - The Placement Report Scam: Why Your Blocklists Don't Work47:00 - The Footfall Fraud: How Ad Tech Gamed In-Store Attribution52:01 - Moving Away From Black Box Algorithms56:04 - Reframing the Conversation: From "Fraud" to "Better Analytics"Guest BioDr. Augustine Fou is a former Chief Digital Officer, independent ad fraud researcher, and creator of FouAnalytics—an analytics platform that measures both bot traffic (red) and human traffic (blue) to give advertisers unprecedented...

A commentary and discussion on the Just for Today: Daily Meditations for Recovering Addicts. Contact Information: 919-675-1058 or facebook.com/groups/theanonpodcast

Have you ever caught yourself saying, “I'm good by myself… I don't need anybody,” but deep down, you're tired of carrying life alone?In today's episode, we're talking about the power of community — and more honestly, the fear that keeps many of us from experiencing it.Over the past few months, I've been leaning into community in a deeper way than ever before. Not just showing up for others — but actually letting people show up for me. And let me tell you… It's been uncomfortable, healing, stretching, and beautiful all at the same time.

Artificial intelligence has cemented itself as the latest world-altering technology. It follows the same lineage as electricity, the television, the internet — the list goes on. Depending on who you talk to, AI is the greatest thing ever or the thing that will destroy the world, with lots of room in the middle for discussion and experimentation. But within the bigger AI fascination, there's a smaller yet critical conversation about how this technology might help or harm people who learn and think differently. That's why we brought in Dr. Amy Gaeta for this week's “Hyperfocus.” She's an AI ethicist and researcher who also has autism, giving her a unique insight that she shares on our latest episode. For more on this topicAmy's websiteWhat is assistive technology?6 ways AI can help you manage ADHD symptomsHow software and apps can help with math challengesUnderstood AssistantTimestamps(03:40) AI in the workplace(10:16) Disability justice and technology(13:45) AI's built-in bias against disability (17:15) How to find helpful, safe AI uses(21:08) Chatbot therapy (25:14) What does the future hold for AI and neurodivergence? For a transcript and more resources, visit the Hyperfocus page on Understood.org. We love hearing from our listeners! Email us at hyperfocus@understood.org. Explore Through My Eyes today. Step into the world of three kids with ADHD, dyslexia, and dyscalculia — helping you see differently so you can act differently.Understood.org is a nonprofit organization dedicated to empowering people with learning and thinking differences, like ADHD and dyslexia. If you want to help us continue this work, donate at understood.org/give Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

It is the first year of a new reign, so come and let's take a look at how it all begins. For more, check out our blog page at: https://sengokudaimyo.com/podcast/episode-135 Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 135: Year One The officials of the Ministry of Kami Affairs bustled to and fro as they prepared the ritual grounds and the temporary buildings.  They were carefully erecting the structures, which would only be used for a single festival, and then torn down, but this would be an important festival.  It was the harvest festival, the Niiname-sai, the festival of the first-fruits.  Rice, from the regions of Tamba and Harima, specifically chosen through divination, would be offered to his majesty along with the kami who had blessed the land.  But this time, there was more. After all, this was the first harvest festival of a new reign, and they had orders to make it special.  The ascension ceremony had been held earlier in the year, but in some ways that was just a prelude.  There had been various rituals and ceremonies throughout the year emphasizing that this year was special—even foreign lands were sending envoys to congratulate him on the event.  But this wasn't for them.  This was the sovereign taking part, for the first time, in one of the most important ceremonies of the year.  After all, the feast of first-fruits was the culmination of all that the kami had done, and it emphasized the sovereign's role as both a descendant of heaven and as the preeminent intercessor with the divine spirits of the land. And so they knew, that everything had to be bigger, with even more pomp and circumstance than normal.  This wouldn't just be about the new rice.  This would be a grand ceremony, one that only happened once in a generation, and yet which would echo through the centuries.  As the annual harvest festival, it was an ancient tradition.  But as something new—as the Daijosai—it was something else all together. And it would have to be perfect!   Last episode we talked about the Kiyomihara palace and a little bit about what it was like in the court of Ohoama, aka Temmu Tennou.  After defeating the Afumi court supporting his nephew, Ohotomo, in 672, Ohoama had taken control of the government.  He moved back to Asuka, and into the refurbished Okamoto palace, building a southern exclave known to us today as the Ebinoko enclosure, which held one large building, which may have been a residence or a ceremonial structure—possibly the first “Daigokuden” or ceremonial hall. Ohoama's court built on the ideas that his brother, Naka no Oe, aka Tenji Tennou, had put forth since the Taika era.  This was a continuation of the form of government known as the Ritsuryo system, or Ritsuryo-sei, literally a government of laws and punishments, and Ohoama had taken the reins.  He seems to have taken a much more direct approach to governance compared to some of his predecessors. For instance, the role of the ministerial families was reduced, with Ohoama or various princes—actual or invented relatives of the throne—taking a much more prominent role.  He also expanded access to the central government to those outside of the the Home Provinces.  After all, it was the traditional ministerial families—the Soga, the Nakatomi, and even the Kose—who had been part of the Afumi government that he had just defeated.  Meanwhile, much of his military support had come from the Eastern provinces, though with prominent indications of support from Kibi and Tsukushi as well. This episode we are going to get back to the events documented in the Chronicles, looking just at the first year of Ohoama's reign.  Well, technically it was the second year, with 672 being the first, but this is the first year in which he formally sat on the throne.  There's plenty going on in this year to fill a whole episode: it was the year of Ohoama's formal ascension, and there were numerous festivals, ceremonies, and other activities that seem to be directly related to a fresh, new start.  We will also look at the custom of handing out posthumous ranks, particularly to those who supported Ohoama during the Jinshin no Ran, and how that relates to the various ranks and titles used in Ohoama's court.  We have envoys from three different countries—Tamna, Silla, and Goguryeo—and their interactions with the Dazaifu in Tsukushi.  Finally, we have the first Daijosai, one of the most important ceremonies in any reign. And so, let's get into it.   The year 673 started with a banquet for various princes and ministers, and on the 27th day of the 2nd month, Ohoama formally assumed the throne at what would come to be known as Kiyomihara Palace.  Uno, his consort, who had traveled with him through the mountains from Yoshino to Ise, was made his queen, and their son, Royal Prince Kusakabe, was named Crown Prince.  Two days later they held a ceremony to convey cap-ranks on those deemed worthy. We are then told that on the 17th day of the following month, word came from the governor of Bingo, the far western side of ancient Kibi, today the eastern part of modern Hiroshima.  They had caught a white pheasant in Kameshi and sent it as tribute.  White or albino animals were seen as particularly auspicious signs, and no doubt it was taken as an omen of good fortune for the reign.  In response, the forced labor from Bingo, which households were required to supply to the State, was remitted.  There was also a general amnesty granted throughout the land. That same month we are also told that scribes were brought in to Kawaradera to copy the Issaiko—aka the Tripitaka, or the entirety of the Buddhist canon.  That would include hundreds of scrolls.  This clearly seems to be an act of Buddhist merit-making:  by copying out the scrolls you make merit, which translates to good karma.  That would be another auspicious start to the reign, and we see frequently that rulers would fund sutra copying—or sutra recitations—as well as temples, statues, bells and all other such things to earn Buddhist merit.  As the ruler, this merit didn't just accrue to you, but to the entire state, presumably bringing good fortune and helping to avert disaster. However, it wasn't just the Law of the Buddha that Ohoama was appealing to.  In the following entry, on the14th day of the 4th month, we are told that Princess Ohoki was preparing herself at the saigu, or abstinence palace, in Hatsuse—known as Hase, today, east of modern Sakurai, along the Yonabari river, on the road to Uda.  Ohoki was the sister of Prince Ohotsu.  Her mother was Ohota, the Queen's elder sister, making her a grandchild of Naka no Ohoye as well as the daughter of Ohoama.  Princess Ohoki's time at the abstinence palace was so that she could purify herself.  This was all to get her ready to head to Ise, to approach none other than the sun goddess, Amaterasu Ohokami. With all of these events, we see the full panoply of ritual and ceremony on display.  The formal, legal ceremonies of ascension and granting of rank.  The declaration of auspicious omens for the reign.   There is the making of Buddhist merit, but also the worship of the kami of the archipelago.  This is not an either-or situation.  We are seeing in the first half of this first year the fusion of all of these different elements into something that may not even be all that sensational to those of us, today.  After all, anyone who goes to Japan is likely well-accustomed to the way that both Buddhist and Shinto institutions can both play a large part in people's lives.  While some people may be more drawn to one than the other, for most they are complimentary. That isn't how it had to be.  For a time, it was possible that Buddhism would displace local kami worship altogether.  This was the core of the backlash that we saw from groups like the Nakatomi, whose role in kami-focused ceremonies was threatened by the new religion.  Indeed, for a while now it seems like mention of the kami has taken a backseat to Buddhist temples and ceremonies in the Chronicles.  Likewise, as a foreign religion, Buddhism could have also fallen out of favor.  It was not fore-ordained that it would come to have a permanent place on the archipelago.  This tension between local kami worship—later called Shinto, the Way of the Kami—and Buddhist teachings would vary throughout Japanese history, with one sometimes seen as more prestigious or more natural than the other, but neither one would fully eclipse the other. One could say that was in part due to the role that Amaterasu and kami worship played in the court ceremonies.  However, even there indigenous practices were not necessarily safe.  The court could have just as easily imported Confucian rituals, and replaced the spiritual connection between the sovereign and the kami with the continental style Mandate of Heaven. And thus, the choices that were being made at this time would have huge implications for the Japanese state for centuries to come. I should note that it is unlikely that this spontaneously arose amongst the upper class and the leadership.  I doubt this was just Ohoama's strategy to give himself multiple levers of power—though I'm not saying he wasn't thinking about that either.  But the only way that these levers existed was through their continued life in the culture and the people of the time.  If the people didn't believe in Buddhist merit, or that the kami influenced their lives, then neither would have given them much sway.  It was the fact that these were a part of the cultural imaginary of the state, and how people imagined themselves and their surroundings, that they were effective tools for Ohoama and his government. And so it seems that Ohoama's first year is off to a smashing success.  By the fifth month he is already issuing edicts—specifically on the structure of the state, which we discussed some last episode. But the high could not be maintained indefinitely.  And on the 29th day of the 5th month we have what we might consider our first negative entry, when Sakamoto no Takara no Omi passed away. You may remember Sakamoto, but I wouldn't blame you if you didn't.  He was the commander in the Nara Basin, under general Wofukei, who took 300 troops to Tatsuta.  From there he advanced to the Hiraishi plain and up to the top of Mt. Takayasu, to confront the Afumi forces that had taken the castle.  They fled, and Takara and his men overnighted at the castle.  The next day they tried to intercept Afumi troops advancing from the Kawachi plain, but they were forced to fall back to a defensive position.   We covered that in Episode 131 with the rest of the campaign in the Nara Basin. Takara's death is the first of many entries—I count roughly 21 through this and the following reign—which, for the most part, are all similarly worded.  Sakamoto no Takara no Omi, of Upper Daikin rank, died.  He was posthumously granted the rank of Shoushi for service in the Year of Mizu-no-e Saru, aka Jinshin.  We are told the individual, their rank at the time of their death, and then a note about a posthumous grant of rank.  Upper Daikin was already about the 7th rank from the top in the system of 664, and Shoushi would be the 6th rank, and one of the “ministerial” ranks.  This is out of 26, total.  “Kin” itself was the fourth of about 7 categories, and the last category that was split into six sub-ranks, with greater and lesser (Daikin and Shokin), each of which was further divided into Upper, Middle, and Lower ranks.  There's a lot to go into, in fact a little too much for this episode, so for more on the ranks in use at the start of the reign, check out our blogpost for this episode.        The giving of posthumous rank is mostly just an honorific.  After all, the individual is now deceased, so it isn't as if they would be drawing more of a stipend, though their new ranks may have influenced their funerary rites and similar things. As I said, on a quick scan of the text, I counted  21 of these entries, though there may be a few more with slightly different phrasing or circumstances.  Some of them were quite notable in the record, while others may have only had a mention here or there.  That they are mentioned, though, likely speaks to the importance of that connection to such a momentous year.  The Nihon Shoki is thought to have been started around the time of Ohoama or his successor, along with the Kojiki, and so it would have been important to people of the time to remind everyone that their ancestors had been the ones who helped with that momentous event.  It really isn't that much different from those who proudly trace their lineage back to heroes of, say, the American Revolution, though it likely held even more sway being closer to the actual events. After the death of Sakamoto no Takara, we get another death announcement.  This is of someone that Aston translates as “Satek Syomyeong” of Baekje, of Lower Daikin rank.  We aren't given much else about him, but we are told that Ohoama was shocked.  He granted Syomyeong the posthumous rank of “Outer Shoushi”, per Aston's translation.  He also posthumously named him as Prime Minister, or Desapyong, of Baekje. There are a few clues about who this might be, but very little to go on.  He is mentioned in 671, during the reign of Naka no Oe, when he received the rank of Upper Daikin along with Minister—or Sapyong—Yo Jasin.  It is also said in the interlinear text that he was the Vice Minister of the Ministry of Judgment—the Houkan no Taifu.  The Ministry of Judgment—the Houkan or perhaps the Nori no Tsukasa—is thought to have been the progenitor of the later Shikibu, the Ministry of Ceremony.  One of the major roles it played was in the selection of candidates for rank, position, and promotion. We are also told that in the year 660, in the reign of Takara Hime, one of the nobles captured in the Tang invasion of Baekje was “Desapyong Satek”, so perhaps this Syomyeong was a descendant or relative of the previous prime minister, who fled to Yamato with other refugees.  We also have another record from 671 of a Satek Sondeung and his companions accompanying the Tang envoy Guo Yacun.  So it would seem that the Sathek family was certainly notable The name “Satek” shows up once more, though Aston then translates it as “Sataku”, like a monk or scholar's name.  “Sataku” would be the Japanese on'yomi pronunciation of the same characters, so perhaps another relative. What we can take away from all of this is that the Baekje refugee community is still a thing in Yamato.  This Satek Seomyeong has court rank—Upper Daikin rank, just like Sakamoto, in the previous entry.  And we know that he had an official position at court—not just in the Baekje court in exile.  We'll see more on this as the community is further integrated into the rest of Society, such that there would no longer be a Baekje community, but families would continue to trace their lineages back to Baekje families, often with pride. The other odd thing here is the character “outer” or “outside” before “Shoushi”.  Aston translates it as part of the rank, and we see it show up a total of four times in some variation of “Outer Lesser X rank”.  Mostly it is as here, Outer Lesser Purple.  Later we would see a distinction of “outer” and “inner” ranks, which this may be a version of.  Depending on one's family lineage would denote whether one received an “outer” or “inner” rank, and so it may be that since Satek Syomyeong was from the Baekje community, it was more appropriate for him to have an “outside” rank. “Outer” rank would also be given to Murakuni no Muraji no Woyori, the general who had led the campaign to Afumi, taking the Seta bridge.  He was also posthumously given the rank of “Outer Shoushi” upon his death in 676.  Murakuni no Woyori is the only person of that surname mentioned around this time, so perhaps he wasn't from one of the “core” families of the Yamato court, despite the service he had rendered.  We also have at least one other noble of Baekje who is likewise granted an ”outer” rank. On the other side there are those like Ohomiwa no Makamuta no Kobito no Kimi, who was posthumously granted the rank of “Inner” Shoushi.  Here I would note that Ohomiwa certainly seems to suggest an origin in the Nara Basin, in the heartland of Yamato. The terms “Inner” and “Outer” are only used on occasion, however, and not consistently in all cases.  This could just be because of the records that the scribes were working off of at the time.  It is hard to say, exactly. All of these entries about posthumous ranks being granted tend to refer to cap ranks, those applying to members of various Uji, the clans that had been created to help organize the pre-Ritsuryo state. The Uji and their members played important roles in the court and the nation, both as ministers and lower functionaries.  But I also want to mention another important component of Ohoama's court, the members of the princely class, many of whom also actively contributed to the functioning of the state.  Among this class are those that Aston refers to as “Princes of the Blood”, or “Shinnou”.  These include the royal princes, sons of Ohoama who were in line for the throne, but also any of his brothers and sisters.  Then there were the “miko”, like Prince Kurikuma, who had been the Viceroy in Tsukushi, denying troops to the Afumi court.  Those princes claimed some lineal descent from a sovereign, but they were not directly related to the reigning sovereign.  In fact, it isn't clear, today, if they were even indirectly related to the reigning sovereign, other than through the fact that the elites of the archipelago had likely been forming marriage alliances with one another for centuries, so who knows.  And maybe they made their claims back to a heavenly descendant, like Nigi Hayahi.  Either way, they were the ones with claims—legitimate or otherwise—to royal blood.  Notably, the Princes did not belong to any of the Uji, , and they didn't have kabane, either—no “Omi”, “Muraji”, “Atahe”, et cetera. They did, at least from this reign forward, have rank.  But it was separate and different from the rank of the Uji members.  Members of the various Uji were referred to with cap rank, but the Princely ranks were just numbered—in the Nihon Shoki we see mention of princes of the 2nd through 5th ranks—though presumably there was also a “first” rank.  It is not entirely clear when this princely rank system was put into place, but it was probably as they were moving all of the land, and thus the taxes, to the state.  Therefore the court would have needed to know what kind of stipend each prince was to receive—a stipend based on their rank.  These ranks, as with later numbered ranks, appear to have been given in ascending order, like medals in a tournament:  first rank, second rank, third rank, etc. with fifth rank being the lowest of the Princely ranks. Many of these Princes also held formal positions in the government.  We saw this in Naka no Oe's reign with Prince Kurikuma taking the Viceroy-ship of Tsukushi, but during Ohoama's reign we see it even more. Beneath the Princes were the various Ministers and Public Functionaries—the Officers of the court, from the lowest page to the highest minister.  They were members of the elite noble families, for the most part, or else they claimed descent from the elite families of the continent.  Either way they were part of what we would no doubt call the Nobility.  Their cap-rank system, mentioned earlier, was separate from that used by the Princes. And, then at the bottom, supporting this structure, were the common people.  Like the princes, they did not necessarily have a surname, and they didn't really figure into the formal rank system.  They certainly weren't considered members of the titled class, and often don't even show up in the record.  And yet we should not forget that they were no doubt the most numerous and diverse group for the majority of Japanese history.  Our sources, however, have a much more narrow focus. There is one more class of people to mention here, and that is the evolving priestly class.  Those who took Buddhist orders and became Buddhist monks were technically placed outside of the social system, though that did not entirely negate their connections to the outside world.  We see, for example, how Ohoama, even in taking orders, still had servants and others to wait on him.  However, they were at least theoretically outside of the social hierarchy, and could achieve standing within the Buddhist community through their studies of Buddhist scripture.  They had their own hierarchy, which was tied in to the State through particular Buddhist officers appointed by the government, but otherwise the various temples seem to have been largely in charge of their own affairs. But anyway, let's get back to the Chronicles. Following closely on the heels of Satek Syomyeong's passing, two days later, we have another entry, this one much more neutral.  We are told that Tamna, aka the kingdom on Jeju island off the southern tip of the Korean peninsula, sent Princes Kumaye, Tora, Uma, and others with tribute. So now we are getting back into the diplomatic swing of things.  There had been one previous embassy—that of Gim Apsil of Silla, who had arrived just towards the end of the Jinshin War, but they were merely entertained in Tsukushi and sent back, probably because Ohoama's court were still cleaning house. Tamna, Silla, and Goguryeo—usually accompanied by Silla escorts—would be the main visitors to Yamato for a time.  At this point, Silla was busy trying to get the Tang forces to leave the peninsula.  This was partly assisted by the various uprisings in the captured territories of Goguryeo and Baekje—primarily up in Goguryeo.  There were various attempts to restore the kingdom.  It isn't clear, but I suspect that the Goguryeo envoys we do eventually see were operating largely as a vassal state under Silla. Tamna, on the other hand, seems to have been outside of the conflict, from what we see in the records, and it likely was out of the way of the majority of any fighting.  They also seem to have had a different relationship with Yamato, based on some of the interactions. It is very curious to me that the names of the people from Tamna seem like they could come from Yamato.  Perhaps that is related in some way to theories that Tamna was one of the last hold-outs of continental proto-Japonic language prior to the ancestor of modern Korean gaining ascendancy.  Or it could just be an accident of how things got copied down in Sinitic characters and then translated back out. The Tamna mission arrived on the 8th day of the 6th intercalary month of 673.  A Silla embassy arrived 7 days later, but rather than tribute, their mission was twofold—two ambassadors to offer congratulations to Ohoama and two to offer condolences on the late sovereign—though whether that means Naka no Oe or Ohotomo is not exactly clear.  All of these arrived and would have been hosted, initially, in Tsukushi, probably at modern Fukuoka.  The Silla envoys were accompanied by Escorts, who were briefly entertained and offered presents by the Dazaifu, the Yamato government extension on Kyushu, and then sent home.  From then on, the envoys would be at the mercy of Yamato and their ships. About a month and a half later, on the 20th day of the 8th month, Goguryeo envoys also showed up with tribute, accompanied by Silla escorts.  Five days later, word arrived back from the court in Asuka.  The Silla envoys who had come to offer congratulations to the sovereign on his ascension were to be sent onwards.  Those who had just come with tribute, however, could leave it with the viceroy in Tsukushi.    They specifically made this point to the Tamna envoys, whom they then suggested should head back soon, as the weather was about to turn, and they wouldn't want to be stuck there when the monsoon season came. The Tamna cohort weren't just kicked out, however.  The court did grant them and their king cap-rank.  The envoys were given Upper Dai-otsu, which Yamato equated to the rank of a minister in Tamna. The Silla envoys—about 27 in total—made their way to Naniwa.  It took them a month, and they arrived in Naniwa on the 28th day of the 9th month.  Their arrival was met with entertainments—musical performances and presents that were given to the envoys.  This was all part of the standard diplomatic song and dance—quite literally, in this case. We aren't given details on everything.  Presumably the envoys offered their congratulations, which likely included some presents from Silla, as well as a congratulatory message.  We aren't given exact details, but a little more than a month later, on the first day of the 11th month, envoy Gim Seungwon took his leave. Meanwhile, the Goguryeo envoys, who, like Tamna, had arrived merely with tribute, were still in Tsukushi.  On the 21st day of the 11th month, just over two months after they arrived, we are told that they were entertained at the Ohogohori in Tsukushi and were given presents based on their rank. The Ohogohori, or “Big District”, appears to mirror a similar area in Naniwa that was likewise known for hosting diplomatic envoys. With the diplomatic niceties over, there was one more thing to do in this first year of the new reign: the thanksgiving ritual always held at the beginning of a new reign, the Daijosai, or oho-namematsuri.  This is a harvest ritual where the newly enthroned sovereign offers new rice to the kami and then eats some himself.  At least in the modern version, he gives thanks and prays to Amaterasu Ohomikami, as well as to the amatsu-kami and kunitsu-kami, the kami of heaven and earth. The Daijosai shares a lot in common with another important annual festival, the Niinamesai, or the Feast of First Fruits.  This is the traditional harvest festival, usually held in November.  The Daijosai follows much the same form as the Niinamesai, and as such, in years where there is a new sovereign, and thus the Daijosai is held, the Niinamesai is not, since it would be duplicative. Many of the rituals of the Daijosai are private affairs and not open to the public. There are various theories about what happens, but only those who are part of the ritual know for sure, and they are sworn to secrecy. The first instance of the Daijosai in the Chronicles is during the reign of Shiraga Takehiko Kunioshi Waka Yamato Neko, aka Seinei Tennou, in the 5th century, but we should take that with a huge grain of salt.  Remember, one of the purposes behind the chronicles was to explain how everything came to be, and saying “we just made it up” wasn't really going to fly. I've seen some sources suggest that the Daijosai can be attributed to the first reign of Ohoama's mother, Takara Hime, aka Kougyoku Tennou.  The term used in her reign, though is Niiname, which seems to refer to the annual Niinamesai, though she is the first in the Chronicles that seems to celebrate it in the first year of her reign, sharing with the Crown Prince and Ministers. It is likely that the ritual is much older in origin.  After all, giving the first fruits of the harvest to the kami to thank them for their assistance seems like the core of harvest festivals around the world.  We see it mentioned as the Niinamesai in much of the rest of the Nihon Shoki, even back to the Age of the Gods, when it played an important part in the stories of Amaterasu and Susanowo.  It is in Ohoama's reign, though, that it seems to first take on its character as a true ritual of the state.  We see that the Nakatomi and the Imbe were involved.  Together these two families oversaw much of the court ritual having to do with kami worship.  We also know that the officials of the Jingikan, the Ministry of Kami Affairs, were also present, as they were all given presents for attending on the sovereign during the festival.  We also see that the district governors of Harima and Tamba, which were both in the area of modern Hyougo Prefecture, as well as various laborers under them, were all recognized with presents as well.  We can assume that this was because they provided the rice and other offerings used in the festival.  In addition to the presents they received, the two governors were each given an extra grade of cap-rank. Another Daijosai would be carried out in the first year of Ohoama's successor, and from there on it seems to have become one of if not *the* major festival of a reign.  It marks, in many ways, the end of the first year of ceremonies for the first year of a reign.  And even in other years, the Niinamesai is often one of the pre-eminent festivals. The Daijosai may have been the climax of the year in many ways, but the year was not quite done yet.  We have two more entries, and both are related to Buddhism.  First, on the 17th day of the 12th month, just twelve days after the Daijosai, Prince Mino and Ki no Omi no Katamaro were appointed Commissioners for the erection of the Great Temple of Takechi—aka the Ohomiya no Ohodera, also known as the Daikandaiji. The Daikandaiji was a massive temple complex.  It is thought that it was originally a relocation of Kudara Ohodera, and we have remains at the foot of Kaguyama—Mt. Kagu, in the Asuka region of modern Kashihara city.  Many of the ruins, however, seem to date to a slightly later period, suggesting that the main temple buildings were rebuilt after Ohoama's reign.  Still, it is quite likely that he had people start the initial work. In setting up the temple, of course it needed a head priest.  And so Ohoama called upon a priest named Fukurin and made him an offer he couldn't refuse… literally.  Fukurin tried to object to being posted as the head priest.  He said that he was too old to be in charge of the temple.  Ohoama wasn't having any of it.  He had made up his mind, and Fukurin was in no position to refuse him. A quick note on the two commissioners here.  First off, I would note that Prince Mino here isn't mentioned as having Princely rank.  Instead, he is mentioned with the ministerial rank of Shoushi.  Ki no Katamaro, on the other hand, is Lower Shoukin, several grades below.  Once again, a bit of confusion in the ranks, as it were. The final entry for the year 673 occurred 10 days after the erection of the great temple, and it was a fairly straightforward entry:  The Buddhist Priest, Gijou, was made Shou-soudzu, or Junior Soudzu.  Junior Soudzu was one of the government appointed positions of priests charged with overseeing the activities of the priests and temples and holding them to account as necessary.  Originally there was the Soujou and the Soudzu, but they were later broken up into several different positions, likely due to the proliferation of Buddhism throughout the archipelago. There doesn't seem to be much on Gijou before this point, but we know that he would go on to live a pretty full life, passing away over thirty years later, in 706 CE. He would outlive Ohoama and his successor.  And with that, we come to the end of the first year.  I am not planning to go year by year through this entire reign—in fact, we have already touched on a lot of the various recurring entries.  But I do think that it is worth it to see how the Chronicles treat this first year for a reign that would have been considered pretty momentous to the people of the time. Next episode we'll continue going through the reign of Ohoama, aka Temmu Tennou.  There is a lot going on, which, as I've said, will influence the nation for centuries—even up until the modern day. Until then, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.  

Join A Team to Learn a Lot or Little?  Depending on what you are looking for in a position or a new team or even an existing team.  My tendency to find a team I can learn a lot vs. a little.  A good scrum team allows their teammates to dabble in a little bit of everything as it is a win-win option. Early in my career I had the option to join large companies that would have me work in one area of the business, but what was really useful over my entire career was the ability to move around and contribute in more than one area. Now a days it would be just a front desk/order intake or maybe front end coder or testing only or database or back-end code or prep-cook or sales or designer of fasteners in mechanical engineering.  All is good stuff by the way.  But it is important to understand a little bit of everything. Talking We Team and HR Wednesday on the #5amMesterScrum show 1285 Audio Podcast version

Today we get to hear from Shai and Blair Linne on the topic of depending on God and how God has met them in the various difficult aspects of their story. We pray that this episode encourages you to see the Lord's kindness in showing you your own need for him in whatever he is walking you through today. ⁠⁠⁠FULL SHOW NOTES⁠⁠⁠ journeywomen.org/episode/depending-on-god DISCUSSION QUESTIONS Have you or has anyone you know ever experienced anxiety? What has that been like to walk through? How has God's love met you personally in the darkest places of your own story? How have your struggles been the very means that God has used to show you more of himself? What from this episode has helped you to see ways that you might come alongside a brother or sister in their struggles? What might you do or implement based on what you learned in this week's episode? FOR MORE ⁠Give⁠⁠⁠⁠ to Journeywomen Ministries: Journeywomen.org/give  Listen on⁠⁠⁠⁠ Apple Podcasts⁠⁠⁠⁠ |⁠⁠⁠ ⁠Android⁠⁠⁠⁠ |⁠⁠⁠⁠ Spotify⁠⁠⁠⁠ Follow Us:⁠⁠⁠ ⁠Instagram⁠⁠⁠⁠ |⁠⁠⁠ ⁠Facebook⁠⁠⁠⁠ Leave a rating & review⁠⁠⁠⁠ Interviews do not imply Journeywomen's endorsement of all writings and positions of the interviewee or any other resources mentioned.  On the Journeywomen podcast, we'll help you know and love God through his Word, find your hope in the gospel, and invest deeply in your local church as you go out on mission for the glory of God.

September 29th: Kelley Clayton Killed (2015) Eyewitness statements can be extremely beneficial. Depending on who they come from. On September 29th 2015 a woman was killed inside her home. And the sole witness to her murder was someone who, one would hope, would never have to experience such a horrific event. https://kileystruecrime.squarespace.com/kileystruecrimeaddict-blog/the-murder-of-kelley-clayton, https://abcnews.go.com/US/7-year-helped-investigators-solve-moms-murder/story?id=96239725, https://www.stargazette.com/story/news/local/2023/01/25/abc-2020-interview-what-little-girl-saw-thomas-kelley-clayton-michael-beard/69833516007/, https://abcnews.go.com/US/police-interview-video-shows-year-girl-describing-moms/story?id=58894077, https://www.the-sun.com/news/7188206/who-kelley-clayton-what-happened-crime-murder/, https://www.the-sun.com/news/7188953/murder-kelley-clayton-hockey-player-thomas/ Learn more about your ad choices. Visit megaphone.fm/adchoices

if you're a subscriber, hi! It's been a minute. And by a minute I mean it's been almost a year.That's because one of the main reasons I do a podcast is so that I can educate myself and after hundreds of interviews, I felt like I'd learned everything I could about how to build authority with a book. I even used many of those interviews in the book I published in 2023, also called On Good Authority.I was surprised to discover that despite not posting any new episodes, this podcast has been kicking along—remaining in the top 1% of podcasts just because new people are finding the show, or some of you authority junkies are listening to episodes over and over?Anyway, lately, I've been feeling that podcast itch again: that craving for the mic. And I also started a Substack that I've loved writing. One day recently it occurred to me that the Substack could have an accompanying podcast and then it occurred to me, hey I already have a podcast – it's just been lying dormant. And so I've renamed the show Behind the Book Cover, same name as my Substack.Now I'm going to be focusing less on how to build authority from a book and more on the past, present and future of book publishing, as I see it.The past is the traditional publishing model, which means I'm going to spend the first season talking to authors who come from that world. We're going to dive into the things no one wants to talk about: the tough days that follow getting the book deal.Season two will focus on the present: entrepreneurs that are earning literal millions as a result of their books, and how they're doing it.And season three will delve into where book publishing is going, with a special focus, of course on AI.So why am I passionate about this new direction now? I'm so glad you asked!The Penguin Random House trial in 2023 revealed a lot that had previously been secret—namely, that 85% of book advances never earn out and Random House got its name because, as the CEO said in the trial, they never know which books will succeed so it's random!The reality is that most authors make less than minimum wage. And here's the kicker—the entrepreneurs who get caught up in these publishing fantasies often end up worse off than when they started. They're so focused on impressing agents and publishers that they forget their actual goal: growing their business.So I'm going to be talking to authors about why traditional publishing dreams often backfire for business owners. I'll introduce you to smart entrepreneurs who use books strategically—not as lottery tickets, but as lead generation machines and authority builders. And I'll expose what the publishing industry doesn't want you to know about how this business actually works.Think of this as the same as On Good Authority but with a sharper edge. Depending on when you're hearing this, I've either already released or am weeks away from releasing the show you know and love but fine tuned for your success. Same juicy interviews, same truth-telling, just more focused on what actually moves the needle in your business instead of feeding publishing fantasies that lead to disappointment.Whether you're thinking about writing a book, struggling with your first one, or wondering if any of this makes business sense, these conversations will save you time, money and heartache.Because here's the thing: once you stop chasing publishing validation and start using books as the business tools they actually are, everything changes. And I can't wait to show you how.Welcome to Behind the Book Cover.

(SPOILER) Your Daily Roundup covers the Call Her Daddy Bachelorette announcement coming any minute so I want to give you my early thoughts on the hypocrisy this could lead to, the names being thrown around, & Rachel Reilly's elimination last night.   Music written by Jimmer Podrasky (B'Jingo Songs/Machia Music/Bug Music BMI) Ads: ZocDoc – Click on https://zocdoc.com/RealitySteve to find and instantly book a top rated doctor today.  Factor Meals - 50% off your first box PLUS Free Breakfast for a year at https://factormeals.com/realitysteve50off Promo Code: realitysteve50off Tropical Smoothie Café - Tropical Smoothie Cafe® brings the goodness – with made-to-order smoothies, bowls and food.  You're on Tropic Time now. Learn more about your ad choices. Visit megaphone.fm/adchoices