Podcasts about Ezo

Acquista i libri di Francesco Dei dal suo sito internet www.francescodei.com, Amazon o nelle principali librerie sparse sul territorio.Questa è la seconda parte della chiacchierata fatta con Francesco Dei, autore di libri storici sul Giappone e non solo. Mentre nella prima parte Francesco ci ha narrato la battaglia di Sekigahara, in questa seconda parte scopriremo come il risultato di quello scontro abbia plasmato i successivi 270 anni della storia giapponese, dall'ascesa alla carica di Shogun del clan Tokugawa, fino alla creazione della Repubblica di Ezo, breve esperimento repubblicano giapponese.Data la quantità di argomenti trattati, questa seconda parte risulterà meno lineare della precedente, ma assumerà i tratti di una vera chiacchierata, a cui spero vivamente vogliate partecipare nei commenti.La trascrizione è disponibile sul sito:https://www.podcastdelloshogun.itCerca il podcast sui social!https://www.facebook.com/podcastdelloshogunhttps://www.instagram.com/podcastdelloshogun/https://www.tiktok.com/@podcastdelloshogun---Mi trovi anche su Spotify:https://open.spotify.com/show/18pSpwnHNWevxRPaFpXh26Su Apple Podcast:https://podcasts.apple.com/us/podcast/podcast-dello-shogun/id1649546421Su Youtube:https://www.youtube.com/@PodcastDelloShogunSu Spreaker:https://www.spreaker.com/show/podcast-dello-shogun---Se desideri sostenere il podcast, puoi farlo in due modi:- Tramite ko-fi: https://ko-fi.com/podcastdelloshogun- Tramite Paypal: https://paypal.me/podcastdelloshogunFonti:SAMURAI - LA GUERRA DELL'ANNO DEL DRAGO, LA CADUTA DELLO SHOGUNATO E LA RESTAURAZIONE MEIJIpodcastdelloshogun.itfrancescodei.comImmagine:La battaglia di Ueno#podcast #podcastitalia #francescodei #samurai #shogun #japanese #giappone #giapponese #japan #storia #history #storiagiappone #storiagiapponese #guerra #culturagiapponese #giapponefeudale #culturaorientale #letteratura #letteraturagiapponese #shinobi #shinobinomono #sengokujidai #sengoku #tokugawa #toyotomi #oda #ninja #podshogun

Dans cette vidéo, on revient sur une année intense en business : Environ 8000 heures de travail à nous deux. 8000 heures de challenges, de victoires et de leçons. Ensemble, on vous parle de : ➡️ Notre association ➡️ Nos plus grandes réussites. ➡️ Les erreurs qu'on aurait aimé éviter. ➡️ Les apprentissages qui ont transformé notre façon de travailler. Notre prochain event ici https://www.celofat.fr/event-montpellier Rejoins un coliving pour entrepreneurs dans le sud de la France :

ゲストに札幌のアウトドアギアショップ01のオーナー本田さんを迎えた第18回。 本田さんとの出会い / EZO / ニセコグラベル / 雑魚は撮らない / ニセコグラベルの反省点 / 写真で喜んでくれるのは原動力 / フォトグラファーを身近に思ってほしい / 道北、函岳グラベル / 釣り / 東京湾ボートシーバス / 本田さんとの初バックカントリースキーセッション / BCスキーの面白さ / 同じ条件は無いから面白い / プロスキーヤー中西太洋と滑る / プロのヤバさ / 撮りたいと思う男 / 初めてのスキー撮影セッション / BCスキーの自由さ / 脳汁 / スキーへの向上心 / 師匠の教えなどについて話しました。 #innerframespodcast @⁠01.outdoor_life_shop

VP of Marketing at EZO, Rob Freedman, delves into the world of AI-driven analytics versus traditional market research. Discover how EZO's innovative asset intelligence and management solutions are transforming organizations globally. Join Rob as he explores the dynamic landscape of leveraging technology for strategic decision-making. Show NotesConnect With:Rob Freedman: Website // LinkedInThe MarTech Podcast: Email // Newsletter // TwitterBenjamin Shapiro: Website // LinkedIn // TwitterSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

VP of Marketing at EZO, Rob Freedman, delves into the world of AI-driven analytics versus traditional market research. Discover how EZO's innovative asset intelligence and management solutions are transforming organizations globally. Join Rob as he explores the dynamic landscape of leveraging technology for strategic decision-making. Show NotesConnect With:Rob Freedman: Website // LinkedInThe MarTech Podcast: Email // Newsletter // TwitterBenjamin Shapiro: Website // LinkedIn // TwitterSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

VP of Marketing at EZO, Rob Freedman, delves into the strategic decision-making between content marketing and channel expansion. He explores the benefits of understanding competitive intelligence and marketing strategies to enhance business growth. Rob emphasizes the importance of determining brand differentiators to stay ahead in the market. Show NotesConnect With:Rob Freedman: Website // LinkedInThe MarTech Podcast: Email // Newsletter // TwitterBenjamin Shapiro: Website // LinkedIn // TwitterSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

VP of Marketing at EZO, Rob Freedman, delves into the strategic decision-making between content marketing and channel expansion. He explores the benefits of understanding competitive intelligence and marketing strategies to enhance business growth. Rob emphasizes the importance of determining brand differentiators to stay ahead in the market. Show NotesConnect With:Rob Freedman: Website // LinkedInThe MarTech Podcast: Email // Newsletter // TwitterBenjamin Shapiro: Website // LinkedIn // TwitterSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

VP of Marketing at EZO, Rob Freedman, delves into the world of asset intelligence and management solutions. He explores the significance of zero-party data and whether it's a trend worth pursuing in today's marketing landscape. Discover how EZO's innovative approach is shaping the future of data-driven strategies. Show NotesConnect With:Rob Freedman: Website // LinkedInThe MarTech Podcast: Email // Newsletter // TwitterBenjamin Shapiro: Website // LinkedIn // TwitterSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

VP of Marketing at EZO, Rob Freedman, delves into the world of asset intelligence and management solutions. He explores the significance of zero-party data and whether it's a trend worth pursuing in today's marketing landscape. Discover how EZO's innovative approach is shaping the future of data-driven strategies. Show NotesConnect With:Rob Freedman: Website // LinkedInThe MarTech Podcast: Email // Newsletter // TwitterBenjamin Shapiro: Website // LinkedIn // TwitterSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

VP of Marketing at EZO, Rob Freedman, delves into the world of personalization in marketing. He explores the significance of understanding competitors to enhance marketing strategies and the importance of staying updated with market trends. Rob emphasizes the need to determine brand differentiators to stand out in the competitive landscape. Show NotesConnect With:Rob Freedman: Website // LinkedInThe MarTech Podcast: Email // Newsletter // TwitterBenjamin Shapiro: Website // LinkedIn // TwitterSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

VP of Marketing at EZO, Rob Freedman, delves into the world of personalization in marketing. He explores the significance of understanding competitors to enhance marketing strategies and the importance of staying updated with market trends. Rob emphasizes the need to determine brand differentiators to stand out in the competitive landscape. Show NotesConnect With:Rob Freedman: Website // LinkedInThe MarTech Podcast: Email // Newsletter // TwitterBenjamin Shapiro: Website // LinkedIn // TwitterSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

VP of Marketing at EZO, Rob Freedman, delves into the world of asset intelligence and management solutions. Discover how understanding your competitors can enhance your marketing strategies and why identifying your brand differentiators is crucial for success. Join Rob as he explores the topic of determining your brand differentiators in the competitive landscape. Show Notes Connect With:Rob Freedman: Website // LinkedInThe MarTech Podcast: Email // Newsletter // TwitterBenjamin Shapiro: Website // LinkedIn // TwitterSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

VP of Marketing at EZO, Rob Freedman, delves into the world of asset intelligence and management solutions. Discover how understanding your competitors can enhance your marketing strategies and why identifying your brand differentiators is crucial for success. Join Rob as he explores the topic of determining your brand differentiators in the competitive landscape. Show Notes Connect With:Rob Freedman: Website // LinkedInThe MarTech Podcast: Email // Newsletter // TwitterBenjamin Shapiro: Website // LinkedIn // TwitterSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

This is the second of two episodes talking about the people in the north of the Japanese archipelago:  The Emishi and the Mishihase.  Last episode we covered things from an archaeological overview, looking at the traces of the Epi-Jomon, Satsumon, and Okhotsk Sea cultures.  This episode focuses more on what was actually written in the Nihon Shoki, including a journey to introduce Emishi to the Tang Emperor himself! For more information, check out our podcast blog at: https://sengokudaimyo.com/podcast/episode-117   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 117: The People of the North, Part 2 Abe no Hirafu gazed out at the sea, waiting for his opponents to appear.  He had traveled with a fleet to the far north, into a land that was unlike anything that most of his men had ever seen.  They were far away from the rice fields of their home villages.  Up here, the people made their way by hunting and fishing, and the land was much more wild.  Besides the people, the land was also home to giant bears, much larger than anything back in the Home Provinces.  Giant beasts with paws the size of a man's head.  They were truly incredible, but they were not his target this time. As he watched the waves, he saw his prey emerge.  They rowed their ships around the cape, coming out from the defensive position they had previously established.  Where Hirafu's men flew banners made of silk, his opponents had created flags made of feathers, which they hoisted high in their boats.  They were small in number, but they knew this land and these waters.  They were comfortable traveling in the cold and unforgiving seas, and they no doubt had reinforcements.  Hirafu may have had the upper hand, but he knew he couldn't get too cocky. It was probably too much to hope for that the size of his fleet alone would cause them to submit.  If they could be bought off, then perhaps that was best, but Hirafu knew that was probably unlikely.  This was going to be a fight, and Hirafu and his men were ready for it. Before we jump into the episode proper, a quick thank you to Hakucho for donating to support Sengoku Daimyo.  We always appreciate any support, and there is information at the end of each episode on how to help out if you would like to join them. Last episode we introduced the Emishi and the Mishihase and talked about them and their connections to the Yamato and Japanese state, as well as to the modern Ainu people.  We went over a lot of the archaeological findings, and talked about how the Jomon period, uninterrupted in northern Honshu and Hokkaido, eventually gave way to the Epi-Jomon and Satsumon cultures, while the Ohokotsk Sea Culture is observed from around the 5th to 9th centuries, and we talked about how these existed in the lands we know as being connected to the Emishi and the Mishihase people mentioned in the Chronicles. This episode we are going to rely a lot more on the narrative found in the Nihon Shoki, but I wanted to make sure that we had that discussion about the archaeology, first, so that people would have a background.  If you haven't already done so, I highly recommend going back and giving Part 1 a listen. So let's back up a bit, and let's set the scene on the peninsula and the archipelago, and see what led up to this moment. In 654, the sovereign of Yamato, Karu, aka Kotoku Tennou, had passed away in his palace in Naniwa.  His sister, Takara Hime, and other members of the royal family had gathered once more in Naniwa when they caught word of his illness, but their visit was brief.  Karu passed away on the 1st day of the 10th month, and a little over two months later he was buried.  After that, rather than taking up residence again in Naniwa, the court moved back to the old capital of Asuka, where Takara Hime re-ascended the throne.  It was now the year 655, almost a decade since Crown Prince Naka no Oe had orchestrated the murderous coup that had seen the powerful scions of the Soga family cut down in front of Takara Hime and others, causing her to abdicate.  And now, well, perhaps Naka no Oe was comfortable controlling things from behind the scenes, because Takara Hime was once again the one in power—or at least the one sitting on the throne.  And there's a LOT that would go on during this reign according to the chronicles. On the peninsula at this point, the Tang-Goguryeo war was in full swing, with the Tang dynasty regularly harassing Goguryeo.  Goguryeo was at least nominally allied with Baekje, whose ruling family also claimed descent from a shared Buyeo ancestor, and Baekje was, of course, a long time ally of Yamato.  Meanwhile, Silla had thrown their lot in with the Tang dynasty, though as alliances went it was not exactly an alliance of equals – and most alliances came and went as the political winds changed throughout the peninsula. Over time, we'll see some resolution coming to the situation on the peninsula.  But overall, one of the biggest trends is that during Takara Hime's second reign, Yamato was reaching out to a much wider world than it had in the past.  This included connections to the south—to those on the Ryukyu islands, and possibly beyond.  And there were continued efforts to reach out to the Tang empire, with varying degrees of success.  Those that did go would sit and learn at the feet of some of the most famous scholars in the world, including the Buddhist priest, scholar, and traveler, Xuanzang, someone I cannot wait to get into in a future episode, as he really demonstrates just how connected the world had become at this time in a way that is often hard for us to comprehend, today. But there is also plenty happening in the archipelago, and even just in Asuka.  In fact, regardless of what the Chronicles say, there are a lot of ancient monuments and archaeological finds in the Asuka region that aren't directly mentioned in any historical record, but can be generally traced to this era - reminders of this period that are literally carved in stone.  We still have plenty of questions as to just what was going on, but we're starting to see more and more lasting physical traces. Our first relevant entry in the Nihon Shoki for the topic of this episode comes from the 7th month of 655, the year that Takara Hime had taken the throne.  We are told that 99 Northern Emishi and 99 Eastern Emishi were entertained at the court of Naniwa—presumably using the government facilities built during Karu's time.  At the same time, there were 150 envoys from Baekje who were likewise feted.  Caps of honor, of two grades in each case, were bestowed on nine Emishi of Kikafu and six Emishi of Tsugaru.  This is an interesting record, and let's explore what it means for Yamato's view of itself and its own authority.  First, the Baekje and the Emishi are being streated similarly—they both appear to be groups that are from *outside* Yamato conducting some kind of diplomacy with the court.  That said, it is quite clear from the way that the Chronicles deal with them that Yamato viewed each group as distinctly different.  Baekje was Yamato's continental ally, and their primary means through which they could access the continent and all that it had to offer.  They had helped bring Buddhism to the archipelago, and were clearly seen as a civilized country.  The Emishi, on the other hand, were Yamato's own “barbarians”.  They were outside and Yamato clearly saw them as less civilized.  In many ways Yamato viewed the Emishi similar to how the Tang court likely viewed Yamato.  After all, just as Tang literature talked about the differences between the quote-unquote “civilized” center of the empire and the so-called “barbaric” lands beyond their borders, Yamato could place itself in a similar position, simply by placing the Nara Basin at the “Center” and with the Emishi helping define that which was outside.  So in an odd way, this may have been uplifting for Yamato's own self-image. And just as the Tang court enticed border states into their sphere of influence with the promise of imperial titles, the Yamato court similarly was bestowing rank upon the Emishi, making themselves the granter of prestige and recognition.  By being a part of the system, you were rewarded with recognition of your status, something that likely appealed to many. As to the places referenced – Kikafu and Tsugaru – Aston isn't certain about Kikafu, but Tsugaru seems quite obvious as the northernmost tip of Honshu, in modern Aomori prefecture, where the islands of Honshu and Hokkaido are separated by none other than the Tsugaru strait. The fact that the Chroniclers differentiated between the Eastern and Northern Emishi likewise suggests that this was not a monolithic state.  Yamato saw a difference between the Emishi in one part of the archipelago versus the other. Three years later, in the 4th month of 658, Yamato sent one of the largest expeditions against the northeast.  Abe no Omi—other entries name him as Abe no Omi no Hirafu—took 180 ships up north on an expedition to the Emishi.  We are told that he met with the Emishi in the districts of Aita and Nushiro, believed to be in modern Akita prefecture.  Akita prefecture is on the western side of Tohoku, towards the very northern tip.  It is opposite Iwate prefecture on the east, and just below Aomori prefecture, which, at the time, was known as Tsugaru.  This was on the extreme end of Honshu. Both Aita and Nushiro quickly submitted to the Yamato mission.  Still, Abe drew up his ships in order of battle in the bay of Aita, where an envoy from the Emishi named Omuka came forward and made an oath.  He swore that they had no ill-intentions.  The fact that the Emishi were armed with bows and arrows was not because they were at war, but because up in that area of Tohoku, they were all hunters, and so it was their regular tool.  They swore to the gods of Aita bay that they had not raised arms against Yamato, but they were willing to submit to Yamato rule. For his part, Omuka was granted court rank, and local governors were established at Nushiro and Tsugaru—likely meaning they recognized local chieftains and made them responsible for representing the others.  Finally, they summoned the Emishi of Watari no Shima to the shores of Arima, and a great feast was provided.  After that, they all returned home. The  term “Watari no Shima” seems to almost undoubtedly refer to the island of Hokkaido.  “Watari” means to cross, so referring to the “Emishi of Watari no Shima” likely referred to the Emishi on Hokkaido vice those in the Tohoku region. The entire entry seems a bit suspect.  Abe no Hirafu takes an armed party up north and then they all… just sit down and have tea together?  There seems to be a lot of missing context.  Of course, from Yamato's perspective, they were the civilized center.  Does that mean that any violence they committed was simply swept under the rug of history?  Or did they truly meet with such quick submission that only a show of force was necessary? There is one other entry for 658, relative to all of this. It isn't given a specific date, so it is unclear when, exactly it occurred, but it may shed some light.  That entry states that Abe no Hikida no Omi no Hirafu, warden of the land of Koshi, went on an expedition not against the Emishi, but against the Mishihase, or Su-shen.  He is said to have brought back from this trip two live “white bears”, or “shiguma”. So was his expedition really against the Emishi, or was his actual goal to fight the Mishihase, which means he didn't just stop at the end of Honshu, but he continued on to Hokkaido—Watari no Shima—and up at least to Central Hokkaido, where he would have met with the people of the Okhotsk Sea culture—likely the Mishihase of the Chronicle?  Or was he sailing against both? This also leads to numerous other theories as to just what was going on.  While Yamato was pushing on the Emishi from the south, were these Mishihase likewise encroaching on the Emishi in the north?  Were they pushing them south or absorbing those in the farthest north?  There seems to have clearly been a difference and some conflict between them, as evidenced by later entries, which we'll cover in a bit. Quickly, though, I do want to touch on the idea that they brought back two “white bears”.  “Shiguma” appears to refer to a “white bear”, and at its most simplistic understanding, this would seem to refer to a polar bear, but that seems quite a stretch.  Today, polar bears largely live in the arctic regions, out on the permanent sea ice, where they are able to hunt.  They are considered an aquatic animal, living mainly in the ocean, though they will come ashore to hunt, on occasion.  Still, they are mostly adapted to life on the sea ice. While the climate of the 700s was different, I don't know that the sea ice extended that far south.  It is possible that polar bears had been captured much further north, and then sold to people further south, through the extensive trade networks that ran up through Kamchatka, Siberia, and even across the Aleutian chain, but as far as I can tell, polar bears would not have been living in Hokkaido or even in the Kuril or Sakhalin islands at that time. It is much more likely that the “Shiguma” was one of the Hokkaido brown bears.   They may have been albino, but more likely it was simply an easy designation to distinguish them from the bears of the rest of the archipelago—the Asian black bear.  These are clearly black bears, though their fur can appear lighter in some instances.  Meanwhile, although brown bears can be a very dark brown, their fur can vary to almost a blond, and if you look at many photos you can see how they might be considered “white”, especially compared to the black bear that was the norm in Yamato.  I suspect that this is actually the species that Hirafu brought back, and which would be referenced in later entries, where “shiguma” furs appear to be have been quite plentiful, suggesting it wasn't just a rare mutation. In addition, I can't help but note that the presence of bears, here, seems to also further connect with modern traditions of the Ainu of Hokkaido.  Most notably in their reverence for bears, including the traditional Iyomante ceremony.  There is also evidence of the importance of bears in what we see of the Okhotsk Sea Culture.  It is hard to tell if there is more from this interaction, but it still raises some questions. But I digress.  While there are still a lot of gaps, we can see that the Emishi were being brought into the fold, as it were, while the Mishihase were apparently the threat that Yamato would be fighting.  In fact, I can't help but wonder if the threat posed by the Mishihase didn't help encourage the Emishi to ally themselves with Yamato in an attempt to protect themselves. Whatever happened, the relationship with the Emishi, from that point, seems to place them as subjects of Yamato.  We are told that three months later, over 200 Emishi visited the Yamato court, bringing presents for the sovereign.  These were not just the Emishi of the far reaches of Tohoku, but seems to have included Emishi from several different regions.  We are also told that the entertainment and largess provided by the court was even greater than any time before, no doubt presenting the carrot in contrast to Abe no Hirafu's stick. One of the carrots handed out was court rank,  We are told that two Emishi of the enigmatic Kikafu region each received one grade of rank while Saniguma, the Senior governor of Nushiro, was granted two steps in rank, making him Lower Shou-otsu in the rank system of the time, and he was given the superintendence of the population register—likely meaning he had a charge similar to the other governors dispatched to take a census and let the court know just how many people there were in the region.  His junior governor, Ubasa, received the rank of Kembu, the lowest rank in the system. Meanwhile, Mamu, the Senior governor of Tsugaru was granted the rank of Upper Dai-otsu and Awohiru, the Junior governor of Tsugaru, was granted the rank of Lower Shou-out. At the same time, two ranks were granted on the Miyatsuko of the Tsukisara Barrier and one rank was granted to Inadzumi Ohotomo no Kimi, Miyatsuko of the Nutari Barrier.  These last two appear to have been members of Yamato rather than Emishi, but clearly all related to the issue of the borders and beyond. And so we are given three different locations.  We are not told the names of the Emishi from Kikafu, but we are given the names of the senior and junior governors—likely local chieftains co-opted into the Yamato polity—of Nushiro and Tsugaru.  Together with the name “Omuka” we have some of our earliest attestations to possible Emishi names—though whether these were names, titles, or something else I could not say.  We have Saniguma, Ubasa, Mamu, and Awohiru.  None of these are given with family names, which seems to track with the fact that formal “family” names appear to have been an innovation of the Kofun culture, rather than an indigenous phenomenon. I would also note that I am not sure if these ranks came with any kind of stipend: after all, much of that region wasn't exactly suited to rice-land, so where would the stipend come from?  That said, there were certainly more practical gifts that were laid out for them as well.  The governors of Nushiro and the governors of Tsugaru were each given 20 cuttle-fish flags—likely a banner similar to the koi nobori, or carp banners, in use today—as well as two drums, two sets of bows and arrows, and two suits of armor.  This seems to be one for the Senior and one for the Junior governor.  In addition, Saniguma was commanded to “investigate” the Emishi population as well as what Aston translates as the “captive” population—by which I suspect they mean those living in bondage within the Emishi communities.   It is interesting to me that even though the senior governor of Tsugaru was given a higher rank, this last duty was only given to the governor of Nushiro. And there you have it.  With all of that the Emishi were at least nominally subject to the Yamato court.  They were still, however, cultural outsiders.  It is quite likely that they spoke a different language, and given the number of placenames in Tohoku that seem to correspond with the modern Ainu language, it is quite likely that a language at least related to modern Ainu was spoken in the Emishi controlled areas. A similar pattern to the year 658 took place in the entries for the following year.  Once again, Abe no Hirafu went north with 180 ships on what we are told, at least in Aston's translation, was an expedition against the Emishi.  He assembled a selection of the Emishi of Akita and Nushiro, totaling 241 people, with 31 of their captives, as well as 112 Emishi of Tsugaru with 4 of their captives, and 20 Emishi of Ifurisahe.  Once he had them all at his mercy he then… feasted them and gave them presents.  Is this really what an expedition *against* the Emishi looked like?  It almost sounds more like a diplomatic mission. We are told that after feasting and giving the assembled Emishi presents, Abe no Hirafu made an offering to the local gods of a boat and silk of various colors. He then proceeded to a place called “Shishiriko”, where two Emishi from a place called Tohiu, named Ikashima and Uhona, came forward and told him that Yamato should create an outpost at Shiribeshi, on the west coast of Hokkaido, which would be the seat of local Yamato government.  This sounds not entirely dissimilar from the idea of the Dazai in Kyushu.  Abe no Hirafu agreed and established a district governor there. Relevant to this, between the 7th and 8th centuries, we see clusters of pit dwellings in Hokkaido largely in the areas corresponding to the modern sub-prefectures of Sorachi, Ishikari, and Iburi, with many of them clustered near modern Sapporo, and a very small number near Rumoi, further north along the western coast. Once more it is another account, not the main narrative of the Nihon Shoki, where we might see what was really going on.  That entry claims that Abe no Hirafu went north to fight with the Mishihase and, on his return, he brought back some 49 captives.  So was this what all of this was really about?  Was he going up there to fight the Emishi, or was he perhaps fighting with the Emishi against the Mishihase? When Abe no Hirafu finally returned, it seems that the provincial governors of Michinoku—pretty much the whole of Touhoku—and Koshi, which was also a land known for being home to Emishi, were granted two grades of rank.  Their subordinates, the district governors and administrators, each received one grade of rank. We are also told that on the 17th day of the 3rd month of 659, that a copy of Mt. Meru was constructed on the riverbank east of Amakashi no Oka and that Emishi of Michonoku and Koshi were both entertained there.  Little more is given, and, again, it isn't clear if this is before or after Hirafu's expedition of that year. Mt. Meru—read as Shumisen, today—is the mountain at the center of the world, according to some Buddhist traditions.  Building a copy would have been a statement, creating a copy of the mountain and bringing the center of the universe to you.  This was probably a feature in a garden—at least that is how it was conceived of during the reign of Kashikiya Hime.  This second one may have been made with a pile of stones, and there have even been found some features in Asuka that some think could be remnants of this ancient model of the universe, but they aren't without controversy. In any case, that same year that the Emishi were brought to Asuka to view this Buddhist monument, in 659, a mission was sent to the Tang court.  We'll talk about the mission at some other time, but for now I want to focus on the fact that they brought with them an Emishi man and a woman to show the Tang emperor.  Regrettably, we don't know their names, and we don't know their status in Emishi society.  Were these captives, possibly enslaved?  Or were these volunteers, who had gone willingly with the envoys to see the lands beyond their home.  They likely had heard of the Tang empire from Yamato, and so it wouldn't be so surprising if they decided to go see it for themselves. Where it is of particular interest to us right now is that we have an apparent eyewitness account of the description given to the Tang Emperor about the Emishi by the Yamato envoys.  Be aware that the envoys were not necessarily experts in Emishi culture, and may not have met any other than their travel companions, but the description, given by none other than Yuki no Hakatoko, who was apparently there, at the Tang court, when it happened, gives us invaluable insight into how Yamato viewed the Emishi. The entire thing is a bit of a question and answer session as the Tang Emperor, Tang Gaozong, inquired about the Emishi and who they were.  In response to his questions, the envoys assured him that Yamato and the Emishi were at peace with each other.  They further noted that there were three different groups of Emishi.  Those farthest from Yamato were the Tsugaru Emishi.  Next, slightly closer to Yamato, were the Ara-Emishi.  “Ara” in this case means “soft”, and was probably a reference to the fact that those Emishi closer to Yamato were seen as more compliant.  Finally ,there are the “Nigi-Emishi”, living right on the borders.  “Nigi” in this case seems to refer to them being the “Gentle” or even “Civilized” Emishi.  I suspect that those living closest to Yamato were also the ones doing things like farming, and possibly building burial mounds.  They may have even mixed with some of the border communities, and may have included Wa communities that were outside of Yamato's influence.  After all, it isn't entirely obvious that “Emishi” referred to a single ethnic identity. In providing further answers to the emperor's questioning, we are told that the Emishi, at least according to the Yamato envoys, didn't farm, but instead they sustained themselves through hunting and fishing.  Furthermore, we are told that they didn't live in houses, but instead they dwelt under trees and in the recesses of the mountains.  This one is a little more questionable, after all, we have evidence of pit houses and villages all the way up to Aomori and back to Jomon times.  However, it is quite possible that Yamato was often encountering hunting parties, which very likely may have been using makeshift shelters or utilizing natural features like caves when they were out traveling.  Some of this, though, may have been built around ideas and concepts of how quote-unquote “barbaric” people lived, focusing on the exceptional, exotic, and sensationalist instances rather than on the more mundane day-to-day details.  Finally, the emperor himself commented on the “unusual appearance” of the Emishi.  We know that the Japanese terms for the Emishi refer to them as hairy barbarians, and if they were anything like modern Ainu, they were likely a good deal more hirsute than their Yamato neighbors.  This was no doubt a stereotype, as, again, Emishi may have also included some members of the Wa in their numbers, but they also appear to have included groups of people that were quite physically distinct.  Some DNA evidence also bears this out, and even today many people with deep ancestral ties to the Tohoku region demonstrate closer ties to ancient Jomon populations than to the succeeding Yayoi population that came over from the continent with their rice farming techniques. And so that gives us mostly what we know about the Emishi, except that they seem to have left out the Emishi of Watari no Shima—the Emishi of Hokkaido.  They would have been beyond the Tsugaru Emishi, unless they were considered similar, and painted with the same brush. And speaking of Watari no Shima, we have one more entry before we bring things to a close, and that is from the third month of the year 660.  Once more, Abe no Omi, who must have been getting his frequent sailor miles in by this point—or at least one hopes he had been invited to the Captain's circle at least.  Anyway, Abe no Omi was sent on yet another expedition, this time with 200 ships, and this time quite specifically against the Mishihase.  He made a stop in Michinoku on the way up where he brought some of the Emishi on his own boat—possibly as translators and guides.  They then continued northern until they reached a large river—Aston suggests that it was possibly the Ishikari river, north of modern Sapporo.  There they found a thousand Emishi of Watari no Shima encamped. Upon seeing the Yamato forces, two men came out from the camp to let Hirafu and his men know that the Mishihase had arrived in their own fleet, threatening to kill all of them.  And so they asked permission to cross the river over to Hirafu and join him.  Specifically we are told they asked to “serve the government” suggesting that they were willing to suborn themselves if Hirafu would assist with driving off the Mishihase. Hirafu had the two spokespersons come aboard his ship and then show him where the enemy was concealed.  They showed him where, telling him that the Mishihase had some 20 ships. Hirafu sent for the Mishihase to come and face him, but they refused.  And so instead he tried a different tactic.  He piled up colored silk cloth, weapons, iron, etc., in sight of the Mishihase, hoping that their curiosity and greed would get the better of them.  Sure enough, they drew up in their boats, which were decorated with feathers tied on poles like a flag.  Their vessels were powered with oars, and they brought them to the shallows.  From there, they sent two older men out to inspect the pile.  The men came out, and when they saw what was there, they exchanged their clothes for some from the pile and took some of the silk cloth and then returned to their ship.  After some time, they came back out, took off the exchanged garments and laid them down with the silk.  With that, they then boarded their ship and departed. Aston suggests that this behavior mimics an aspect of something called an “unseen trade” which he claims had been common in the region of Hokkaido until recently.  I hadn't found anything specifically about that, but it does make a kind of sense, especially if groups are possibly hostile and perhaps don't speak the same language. So does that mean that, for all of his military might, Hirafu was basically just buying off the Mishihase? In any case, it seems they did not take it.  They left the garments and the silk, which seems to have indicated that they had no deal, and they departed.  Hirafu pursued the Mishihase, and tried to get them to come out again—presumably looking for a stand up fight between his 200 ships and the MIshihase's 20, but instead the Mishihase headed to the island of Herobe, in another part of Watari no Shima.  After a while of being holed up, the Mishihase did sue for peace, but by that point, Abe no Hirafu was having none of it.  So they took themselves to their palisades and there they tried to hold out against Abe no Hirafu's forces.  Noto no Omi no Mamukatsu was slain in the fighting, as we can only suspect that others were as well, but over time the Yamato forces began to wear them down. Finally, when it seemed there was no way they could win or escape, the MIshihase took the drastic step of killing their own women and children, perhaps fearing what the Yamato soldiers would do to them if they were caught. And with that, it was over.  There are only a few mentions of the Mishihase, or even the Emishi, in the rest of the Nihon Shoki.  Granted, as we will eventually see, the people of Yamato were no doubt pre-occupied with what was going on to the west, where the Baekje-Tang war would be soon coming to a close.  Abe no Hirafu would be called on, once more, in that famous conflict, but we are going to save that for another day. For now, I think we can end things here.  Or just about.  I would be remiss if I didn't mention that there is a theory that many of these expeditions were actually the same thing, but recorded slightly differently in different ways, with some confusion about the actual dates.  Even if that was the case, it doesn't necessarily discount the overall information provided, and that information seems to at least somewhat conform to what we know about the archaeological record, as far as I can tell.  Granted, this is still the story as told by outsiders.  Since the people labeled “Emishi” didn't leave us with any records of this time, themselves, we don't exactly have their side of things, which is something we should keep in mind. This isn't the last time the Emishi will pop up in Japanese history.  Even if they were being granted rank, the Emishi remained a group apart.  Succeeding generations of Japanese would settle in the Tohoku region, eventually absorbing or pushing out the Emishi, or Ezo, while on Hokkaido, the people we know as the Ainu, who were likely an amalgamation of both Okhotsk Sea people and Epi-Jomon and Satsumon cultures, would eventually become dominant across the island of Hokkaido—at least until the 19th century. But that is for much later episodes.  For now, we'll continue to stick with our small, but active corner of the 7th century.  There is still a lot more to explore in this reign.  Next episode will be our annual New Year's recap, and then we will continue on with more from this episode in the following year. Until then thank you for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

This is the first in a two part series on the people living to the Northeast of Yamato, in the areas of Tohoku and Hokkaido.  They are called in the Chronicles, the Emishi and the Mishihase, and these designations appear to refer to areas that include the Epi-Jomon and later Satsumon cultures as well as members of the Okhotsk Sea Culture, all archaeological designations for various people whom we know primarily through their archaeological remains.  We also discuss a bit about how all of this ties in (or doesn't) with the modern Ainu, and why we don't necessarily use that term until much later in the historical record. For more, check out our podcast blog at: https://sengokudaimyo.com/podcast/episode-116   Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 116: The People of the North, Part 1   A soldier stood watch on the Nutari Barrier.  It was only a few years old—built to define and defend the boundaries between the lands under Yamato rule and the untamed wilds, beyond.  Looking behind him, the soldier could see the smoke from the nearby settlement, also newly constructed, which would supply him and his fellow guards with food and clothing while they took their turn at the border. Looking outwards, the soldier wondered what life beyond the barrier was like.  He had seen people crossing through, mostly with various trade goods.  For the most part, they didn't seem all that different, but he had heard stories: stories of wild men and women who lived in caves and slept under the trees.  They were hunters who knew the woods and could easily slip through areas that didn't even have roads. As one traveled further north, things grew only more wild and untamed—or so the stories said.   Giant bears with paws as large as a human head roamed the land—he'd seen a skin once and it was massive.  The people of the north fought with them and, or so he'd heard, even kept them as pets. Further, well beyond the pale, there were people who lived on the sea.  They traveled between islands in the frozen north, and hunted the beasts of the ocean.  They were few, but they were mighty people. A chill went through the soldier's spine.  He'd only ever heard stories of most of these outsiders, and even then it was hard to tell what was truth and what was merely exaggeration.  He had never actually gone out to see it himself, though he'd met some who claimed they had. It gave him some sense of worth that he was out here, defending the settled, civilized lands of his people from the wild, ungoverned tribes beyond the border.  That said, he hoped with all his heart that things remained peaceful.  Yes, it would certainly be better that way for all involved.   We are just starting out the second reign of Takara Hime, which started in the year 655.  For her first reign, the Chroniclers would give her the title of Kougyoku Tennou, but when she retook the throne they named her Saimei.  As we talked about in the last couple of episodes, there was a lot going on at this point, not just on the archipelago, but in the rest of Asia as well.   We'll summarize that briefly just to set the stage for the beginning of Takara Hime's reign, but this episode we're going to primarily focus on the expansion of Yamato authority throughout the rest of the archipelago, or at least the rest of Honshu.  In this context, we'll be talking extensively about the people that the Chronicles call the Emishi, since this section of the Chronicles contains numerous entries that give us our clearest look, to date, at who they were, at least from a Yamato perspective.  We'll also be looking at another group in the north, known to us as the Mishihase, for whom we have even less information. As this whole episode got a bit long, we are going to be doing this in two parts.  This episode, I'd like to introduce you to some of the terms, discuss some of the problems and considerations around these topics, and touch on what we know based largely on the archaeological record.  In the second episode we'll focus on the narrative as it appears in the Nihon Shoki, which hopefully will be something that makes more sense once we have that archaeological context.  While there are certainly some things that appear to coincide between the two narratives, there are a lot of differences.  Archaeology can help us understand the material culture, and give us some insights into the lifeways of a particular group of people, but it doesn't let us know what they said, and rarely gives us information about a particular event. Before we dive into this, I think it would be useful to touch on terms that we are going to be using this episode, and next.  I mention this because while we are dealing with the past, our story of the past is very much affecting the lives of people in the present.  Most specifically, the lives of the Ainu people of Hokkaido, and how their history and experience intertwines with the concept of the “Emishi” that we see in the Chronicles.  So let's explore these terms, and see where it takes us. First, I should probably make a note about the difference between “Wa” and “Yamato”, at least as I'm using it in this episode.  When I use “Wa” I'll be referring to the ethnic group, while “Yamato” refers to the state.  For the most part, as we are focused on the historical state forming in central Honshu, we'll talk about Yamato, or the State of Yamato. That is a political entity that is majority Wa in its make-up, but that doesn't mean that there weren't Wa people outside of the Yamato state, nor that Yamato was made up of only people who identified, ethnically as Wa.  As we've seen, the Yamato state also included immigrants who identified as people of Baekje, Silla, Goguryeo, and even Emishi. Next, the Emishi.  The term “Emishi” is an exonym used by Yamato to describe those who are outside of Yamato's borders and controls, especially up in Tohoku.  By “exonym”, I mean that it's a term imposed from outside – in this case, by Yamato – on the group of people known as the Emishi, because we really don't know what they called themselves. Moreover, the term “Emishi” is complex, and doesn't necessarily describe a single, monolithic ethnic group or culture – more a group of possible ethnicities, that occupied a particular “slot” relative to Yamato cultural identity, namely that of outsiders.  The Chronicles refer to several different geographic regions as “Emishi”, situated relative to the core of the Yamato polity -- but the archeological evidence is much more nuanced.  A prime example are the studies carried out on the “Emishi” mummies of the Oshu Fujiwara, a 12th century ruling elite who lived in Hiraizumi and who were considered “Emishi” by the court in Heian-kyo—modern Kyoto.  In studying the mummies, it was determined that they were closely related to the Wa people of Japan and the Kinki region.  This finding is important and I'll come back to it in a bit, but the takeaway is that “Emishi” doesn't automatically mean physical or cultural differences like we might assume.  There were likely ethnic Wa Emishi, along with Emishi who were more closely connected with the indigenous people—descendants of the Jomon and possible ancestors to the later Ainu people. Finally, the Ainu.  It's extremely likely that some of the people that the Chroniclers called “Emishi” may have been the ancestors of the Ainu people of today.  But the correspondence is definitely not one-to-one, as some historians used to think.  And since this is a sensitive topic with ongoing patterns of inequity and silenced voices, it's important to lay some groundwork before going further. For my part, I would like to do my best to introduce the people and the history as we know it with as little bias as I can manage, but please realize that there are certainly controversies around this area and open wounds that have not yet healed. The modern Ainu are the indigenous inhabitants of Hokkaido, Sakhalin, and Kuril islands.  They also once inhabited the very northern part of Tohoku.  In their own language, Ainu Itak, these islands are part of Ainu Mosir, the Lands of the Ainu, and “Ainu” itself is simply a word for “humans” or “people”.  While there are many cultural and linguistic ties to the Japanese—they have been neighbors for centuries—they are culturally distinct, and their language, Ainu Itak, is considered a linguistic isolate, with no known relatives outside of the Ainu homelands. The relationship between the Ainu and the Wa people—the general term for ethnic Japanese—has been one of tension and conflict born of colonization.  In the 19th century in particular, the nation of Japan claimed Hokkaido and began to settle it.  The wide open spaces were great for new industries, such as cattle ranching, which could supply dairy and beef, two things that had come into vogue with other aspects of Western culture.  I won't get into the entire history of it, but the Japanese government used tactics similar to those used in the United States against indigenous populations, often forcing people to speak Japanese instead of their native language in a paternalistic attempt to quote-unquote “civilize” the Ainu people.  Only relatively recently have the Ainu been accorded some protections in Japanese law. For our part, the study of Ainu history has long been one conducted by outsiders looking in, which of course has come with all sorts of baggage.  For instance, as I alluded to above, there has long been a tendency to equate the Ainu with the Emishi, which along with everything else cast the Ainu as somewhat less culturally evolved.  Much of this study was also taking place during a time when Marxist concepts of societal evolution were in vogue.  Add to that the generally patronizing and Colonialist concepts that were rampant in Western anthropology at the time—things like the stereotype of the “noble savage” and even the concept of “primitive” societies—and there were definitely some problematic concepts that continue to echo through into modern discussions.  Another complexity in understanding Ainu culture and history has been that the Ainu people do tend to be physically distinct from many other Japanese, which has been linked to outdated ideas about physical types and ethnicity.  Many Ainu people show more tendency towards body and facial hair than mainland Japanese, with bushy beards being common among men, and blue eyes aren't uncommon – which, combined with overall light skin, led to early identification of Ainu people as being of “Caucasian stock” according to outdated racial classifications.  The theory was that they traveled from the west across Asia in the distant past and somehow settled in the islands north of Japan.  This ties into how much of the archaeological fervor of the 19th and 20th centuries in Japan was wrapped around ethno-nationalist ideals and looking to find the origins of the Japanese people, often using concepts of eugenics to seek out physical and cultural differences between the Japanese and “other” people, such as the Ainu, to help better define who are—and who are not—Japanese.  For example, remember those Oshu Fujiwara mummies and how they were from a group described by the Chronicles as “Emishi” but ended up being more physically similar to modern Wa than modern Ainu?  Some scholars took this finding to mean that all of the Emishi were Wa people, effectively denying any ancestral claims or links that Ainu people may have had to Honshu, other than those historically attested to from about the 15th century onwards.  In similar ways, for each instance of some new “finding”, there have often been those who would use it as a further reason to discriminate against the Ainu. There is a lot of important archaeological work that has been done in Tohoku and elsewhere to help shed more light on the people living in areas that the Chronicles associate with the Emishi and beyond.  But while archaeological digs in places like Honshu and Kyushu were often done with great public support, archaeological work in places like Hokkaido often involved investigating burials of potential ancestors without consent, and even today there is some contention over how various artifacts were acquired.  As with too many places in the world, the data was not always gathered under what we may consider, today, the strictest of ethical standards.  So as important as the archeological perspective is – at least we are going off of physical items that we find rather than on the narrative imposed on the region by those in Yamato – it's important to keep that context in mind. Even recent attempts to better contextualize Ainu history at places like the Upopoy National Museum in Shiraoi, while apparently doing their best to provide that context, are still hampered by the weight of previous missteps in the relationship between the Ainu and the government.  Activists have noted that even Upopoy, the first such national museum devoted to the Ainu themselves, is still built on colonialist policies and artifacts and human remains acquired without all of the necessary consent and consultation with local Ainu.  Upopoy, for its part, appears to have reached out to those willing to work with them, and for all that there may be some controversy, it certainly has a lot of information for those interested in it. So, given these caveats, what does the archeological record tell us about the wide range of people and areas called “Emishi” by the Chronicles, including both those areas closer to the Yamato heartland, and the areas we know today as Ainu Mosir? To understand the patterns of settlement and cultural trends that we see up north – in Tohoku and Hokkaido --let's go back to the end of the Jomon period and the very start of the Yayoi.  As wet rice paddy cultivation (and accompanying pottery styles and other material goods) began to make its way into the archipelago, up through about the Kinki region—the original land of Yamato, or Yamateg—it was brought by a people that seem quite strongly connected to other people in east Asia, and these people largely replaced the indigenous Jomon era populations in western Japan.  However, the new material culture traveled faster and farther than the new people themselves, and it appears that in eastern Honshu, at least, much of the new farming technology, pottery, and other lifeways of the Yayoi culture were adopted by people that appear to share a great deal in common, physically, with the previous Jomon populations, suggesting that local populations were, themselves, adopting the new technology and being absorbed into the Yayoi culture.  This expansion of Yayoi culture and rice farming initially exploded all the way up to the very northern edge of Tohoku, but over time it started to decline in the northernmost regions.  Whether due to a change in the climate or simply the fact that the colder, snowier regions in Tohoku were not as hospitable to farming, we see that rice cultivation fell into disuse, and people seem to have once again picked up the lifeways of their ancestors in the region, returning to a more hunter-gatherer style of subsistence.  Indeed, in northern Tohoku and Hokkaido we see the continued evolution of Jomon culture in a phase that is generally known as the Epi-Jomon, or, in Japanese, the Zoku-Jomon period, which generally lasted through the end of the 7th century.  This Epi-Jomon or Zoku-Jomon cultural region lay far outside the “official” Yamato borders according to the Chroniclers in an area considered to be part of “Michinoku” – literally past the end of the road – so it's understandably commonly associated with the Emishi.  But once again, it's not that simple, because we do see Yayoi and Kofun culture extending up into this region.  In fact, there are even keyhole shaped kofun up in Tohoku, the largest of these being Raijinyama kofun, thought to have been built between the late 4th and early 5th centuries.  It sits south of modern Sendai, and there are numerous other tombs there as well, suggesting it was well connected to Yamato and the kofun culture of central Honshu. Another complication is that we have regions officially designated Emishi that were much closer in – on the borders of Yamato itself.  Based on simply the written record, it would seem that “Emishi” resided as close to Yamato as the lands of Koshi and the land of Hitachi, at the very least.  The Emishi in Koshi are mentioned several times in the Chronicles, and both the Nihon Shoki and works like the Hitachi Fudoki mention Emishi or people who are at least outside of the Yamato cultural sphere.  This area bordering Yamato seems to have been the most affected by kofun and even Yamato culture, and also would have likely come into the most direct conflict with Yamato itself.  It is also the area most likely to include those who, for one reason or another, decided to yet themselves outside the growing reach of the Yamato state, a pattern that would continue for centuries to come.  On top of that, there is something else going on in northern Hokkaido, where, starting around the 5th century, we see different archeological assemblages from the south, indicating further cultural distinctiveness from the Tohoku and southern Hokkaido inhabitants.  These are mostly found on the coast in the northern part of Hokkaido, and match closely with the culture we see first in the Sakhalin island, and later the Kurils, along the edges of the Okhotsk Sea.  Hence the name we've given to this unknown culture:  The Okhotsk Sea Culture, or just the Okhotsk culture. From what we can glean, the people of the Okhotsk culture subsisted largely off the hunting of marine mammals, such as seals, sea lions, sea cows, and whales.  In contrast, the Epi-Jomon people appear to have subsisted more on inland hunting strategies, along with coastal fishing, which is represented in their settlement patterns, among other things.  This latter description likewise tracks with descriptions of the Emishi as subsisting largely off of hunted game. It is unclear what exactly happened to the Okhotsk Sea Culture, but they appear to be one of the ancestral groups of the modern Nivkh people, on the northern part of Sakhalin and the lower Amur River and coastal regions, though the Okhotsk Sea Culture also seems to have had a large influence on the development of the people known today as the Ainu.  Modern DNA testing of Ainu demonstrate connections both with the earlier Jomon people of Japan—a connection that is much stronger than in most Japanese—but also with people from the Okhotsk Sea region.  Still, how and in what ways those people came together is not clear. The connection to the Jomon and Epi-Jomon people appears to be strengthened by the fact that throughout Tohoku there are placenames that appear to be more closely related to the Ainu language than to Japanese.  For example, in Ainu itak, terms like “nai” and “pet” refer to rivers and streams, and we find a lot of placenames ending with “nai”, “be”, or “betsu”.  These are often written with kanji that would be understandable to Japanese speakers, but the prevalence and location of these names often make people think that they are likely related to Ainu itak, in some way—possibly a proto-Ainuic language or dialect that is now lost. While I can't discount the fact that some this could be due to false etymologies, we can add to it the fact that the term “Emishi” was eventually changed to “Ezo”, which itself came to be used primarily for Hokkaido and the people there, including the people we know of today as the Ainu.  However, it isn't clear that the term Emishi, or even “Ezo”, was consistently applied to only one group, and its usage may have changed over time, simply being used in each period to refer to the people of the Tohoku and Hokkaido regions outside of the control of the Japanese court. Another aspect of the archaeological record is the change in the Epi-Jomon culture to what we know as the Satsumon culture around the time of our narrative.  Satsumon, like Jomon, is derived from the distinctive pottery styles found.  “Jomon” means “cord-marked”, referring to the use of pressed cords and similar decoration on the pottery, and starting in the 7th century we see a new style using wood to scrape designs, instead.  Thus the term “Satsumon”.  It first pops up in Honshu, but by the 9th century it had spread to Hokkaido and eventually even spread to areas associated with the Okhotsk Sea Culture.  It would last until roughly the 13th century, when it was replaced by a culture that is more clearly related to the modern Ainu people. But the Satsumon culture wasn't just new types of pottery.  We see more ironwork appearing in the Satsumon culture, as well as the cultivation of millet and other types of agriculture.  Tohoku and Hokkaido were still a bit cold for the ancient forms of wet rice agriculture that were prevalent in more southern regions, and millet and other crops likely fit more easily into the lifeways of the people in these areas. Likewise, by the 8th century, we also see a new type of stove appearing in Satsumon villages.  This “kamado” seems clearly related to the type of stove that came over to Honshu from the Korean peninsula around the 5th century, reaching Hokkaido by the 8th, and eventually finding purchase on Sakhalin by the 11th, demonstrating a slow yet continuous adoption. Some of these changes might be explained by greater contact with Wa people and the trade networks that extended through Honshu and over to the mainland, but there were also trade routes through Sakhalin island over to the Amur River delta and beyond that should not be overlooked, even if they weren't as prevalent in the written histories of the time. I previously mentioned that in the next episode, we'll dive into more of what the Chronicles have to say about the Emishi, but to give a preview, the Chronicles have already mentioned the Emishi several times as trading and treating with the Yamato state.  Back in the era before the Isshi Incident, Naka no Oe's coup in 645, Soga no Emishi himself had dealings with the Emishi of the land of Koshi, which we covered in episode 107.  Then, in the previous reign, Emishi had attended court, but the court had also erected barriers and barrier towns in Nutari and Ihabune in 647 and 648 to protect the border areas from purported raids by the Emishi.  Hence the episode opener, imagining what it might be like for a soldier at one of these barrier towns.  But, there is also another people that we've already talked about, mentioned in the Chronicles:  The Sushen people, also glossed as either the Mishihase or Ashihase people.  In the Nihon Shoki, they first appeared in an entry in the reign of Kimmei Tennou, when a group of them came ashore on Sado island, which we discussed back in episode 86.  In this period, however, the  appear to be referencing a people who were living in the north of Hokkaido, and who were putting pressure on the people to their south, much as Yamato was putting pressure on the people to their northeast. The Sinitic characters, or kanji, used to name them in the Nihon Shoki uses a term from mainland writings for the Sushen people.  This name is first given to people mentioned in early Warring States documents, such as the Classic of Mountains and Seas, as living on the Shandong peninsula.  Eventually, however, as empires expanded, the term was used to refer to people along the Amur river region and the coast, in modern China and Russia—the eastern areas of what we know as “Manchuria”.  These were probably not the same people originally referred to as living in Shandong, and instead seems to apply to the Yilou people, and likely also is cognate with the later term “Jurchen”. In the ancient Sinic documents, the Sushen are described as hunter-gatherers who live in the open, using caves and other such natural features for temporary shelter.  They hunted with bows and arrows, which were tipped with stone arrowheads.  To the settled cultures of the Yellow River basin, they were considered a primitive and barbaric people. As for the people mentioned in the Nihon Shoki, it is quite likely that the term “Sushen” was used differently.  Rather than referring to Jurchen people, or someone from mainland northeast Asia, it is thought that the characters were used because of the similar role played by the people of northern Hokkaido and Sakhalin island—and possibly because of connection with the Amur river region, including the area referred to in older documents as “Su-shen”.  Still, the people referred to in the Nihon Shoki were probably what we know as the Okhotsk Sea culture, especially based on what we know from later descriptions.  From Yamato's point of view, they were likewise living in the extreme northeast and they were a hunter-gatherer society that used stone arrowheads in their hunting.  The fact that it is glossed as either Mishihase or Ashihase by later commentators suggests that this was the name by which the Yamato knew these people, and the kanji were just borrowed for their meaning of a people in the northeast. And so in the 7th century we have both the Emishi and the Mishihase, at least in the northeast.  There are also the Hayato, another group of people in the southern reaches of Tsukushi.  We are told that they and the Emishi both attended the court in 655 in great numbers.   Discussion of who the Hayato were is probably best left for another episode.  Suffice it to say that they appear to be culturally distinct from the groups in the northeast, at least at this point. And that's where we are going to pause things for now.  The archaeological record gives us some idea of the people inhabiting the areas of Tohoku and up to Hokkaido, but it only tells part of the story—and it is a story that we are continuing to uncover.  Even today people are working on archaeological sites that just may turn up new information that will change how we see things. Next episode, we'll dive into the narrative of the Nihon Shoki and take a look at the actions of individuals—especially the actions of Abe no Hirafu, a key player in what was to happen in the north. Until then thank you for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

As the Meiji leaders continued to consolidate power and enact radical reforms, they also sought to expand Japan's sovereignty over the northern island of Ezo and the Ryukyu islands to their south.Support the show My latest novel, "Califia's Crusade," is now available at Amazon, Barnes & Noble, Kobo, Apple Books, Bookshop.org, and many other online platforms!

Prečo vás bolí chrbát a kríže? Na správne sedenie netreba drahú stoličku. Matúš Svinčák: Dá sa malými zmenami v živote napraviť svoje telo? Hlavne, ak máte sedavé zamestnanie? A prečo chodiť naboso? Nie je to len nejaké EZO kecanie? Ak vás bolí chrbát alebo máte kilá navyše, prípadne sa cítite odpojení od seba a od prírody, dnešný rozhovor vám možno napraví nielen chrbát, ale aj vnímanie.. Pozvanie prijal tréner a pedagóg Matúš Svinčák... Pýtala som sa aj: Matúš. Začnem hneď bosými nohami. Vy ste známy bosochodec. Čo vám to napadlo? Pretože mne niekedy hovoria, že keď sme v podcaste s hosťom bosí, že sa chceme hrať na Jardu Duška. Vy ľuďom robíte akési vyšetrenie? Že napríklad prídem ku vám. Postavím sa alebo si sadnem. Vy si ma poobzeráte a potom vynesiete verdikt? Čo je najčastejší problém v dnešnej dobe? Vraj ak má človek sedavú prácu, dá sa s minimálnymi nákladmi opraviť telo.. je to tak? Kde ľudia v kanceláriách robia najviac chýb? Veľa ľudí má ploché nohy. Čo to spôsobuje pri pohybe a dá sa s tým niečo urobiť aj vo vyššom veku? Ďakujem, že podporujete tvorbu podcastu ODznova a aj magazínu 40plus.sk Pozerať bez reklám za 5€ mesačne môžete už tu: https://herohero.co/odznova Podporiť ma môžete aj tak ako doteraz... Podpora je možná nasledovne: https://ko-fi.com/odznovapodcast alebo na č.u: SK45 8330 0000 0022 0165 1060 - do poznámky uveďte, že ide o DAR. Ak ste z ČR alebo mimo EU, č.u.: 22 0165 1060/8330 - do poznámky prosím uviesť že ide o DAR 19.10. 2024 organizujem Festival ODznova v pravdivosti. Pozvanie prijal aj MUDr. Martin Jan Stránsky, ale aj Helena Neumannová a ďalší rečníci... lístky a info tu: https://tickpo.zoznam.sk/sk/listky/festival-odznova-v-pravdivosti-zdravie-39987/ Ďakujem, Martina Valachová

Chaz Howley is back this week to talk about his show Regarding Van Halen III. We take a cue from Decibel Geek and play an alternate Van Halen history. We talk Great White and the passing of Jack Russell, talk some Robert Plant as storyteller, Dread Zeppelin, the New Wave of Traditional Heavy Metal (thanks Tony Griggs and InObscuria), Pentakill, and EZO. What is with the current trend of artists like Dua Lipa completely repurposing old songs. Did they think no one would notice?#podcast #music #VanHalen #dualipa #GreatWhite #jackrussell #NWOTHM #EZOWebsite: www.seanmcginity.caMerch: Red Bubble: https://www.redbubble.com/people/seangeekpodcast/shopTee Public: https://www.teepublic.com/seangeekpodcast@seangeekpodcast on Twitter, Instagram and Facebook@fastfretfingers on Instagram@ToddGeeks Tech Talk on Facebook @captivatefmMentioned in this episode:New Merch AdAn ad that incorporates Red Bubble and Tee PublicThis podcast uses the following third-party services for analysis: Chartable - https://chartable.com/privacy

This week, we once again visit the The 250 List. In volume 6 we each take a look at 5 more bands that did not quite make a household name for themselves in the 80s and early 90s. The 250 List is an article written and published in November 2021 by Bobby Caughron from XS-Rock Website containing 250 hard rock and metal bands from the 80s and early 90s that fell short of setting the world on fire, but still had albums worth checking out. With each episode volume we do, Sonny and I will each cover 5 bands from that list to discuss. WE NEED YOUR HELP!! It's quick, easy, and free - Please consider doing one or all of the following to help grow our audience: Leave Us A Five Star Review in one of the following places: Apple Podcast Podchaser Spotify Connect with us  Email us growinuprock@gmail.com Contact Form  Like and Follow Us on FaceBook Follow Us on Twitter Leave Us A Review On Podchaser Join The Growin' Up Rock Loud Minority Facebook Group Do You Spotify? Then Follow us and Give Our Playlist a listen. We update it regularly with kick ass rock n roll Spotify Playlist Buy and Support Music From The Artist We Discuss On This Episode Growin' Up Rock Amazon Store Pantheon Podcast Network Music in this Episode Provided by the Following: Babylon A.D., EZO, Kiss, Riot, Heathen, New Horizon, Life, Sex, And Death, Shy, White Wolf, Mama's Boys, Brighton Rock, Company Of Wolves Crank It Up New Music Spotlight New Horizon - “Daimyo” If you dig what you are hearing, go pick up the album or some merch., and support these artists. A Special THANK YOU to Restrayned for the Killer Show Intro and transition music!! Restrayned Website Learn more about your ad choices. Visit megaphone.fm/adchoices

Nuevo programa cargado de novedades dentro del mundo del Hard Rock , Heavy Metal , AOR... Un repaso a la actualidad mas caliente combinado con algunos clásicos de pasado, presente y futuro Han sonado en el programa: -THE END MACHINE , BROTHER FIRETRIBE , INVASION , JUNKYARD DRIVE , HELL IN THE CLUB , ALL WASTED , KICKIN VALENTINA , EZO , THE TREATMENT , PIRATES QUEEN , SEVEN SPIRES , CRUZH , ISSA , LONELY FIRE , FIREHOUSE , PARALANDRA. Si os gusta el programa aporta tu granito de arena dale al ❤️ comparte y comenta... ✔️X: @radiohardrock75 ✔️Instagram: https://www.instagram.com/radiohardrockpodcast/ ✔️e-mail: radiohardrock75@gmail.com

V rozoberaní znamení pokračujeme vodnárom, evidentne máte úplne iné skúsenosti ako my. Ezo veci sú vždy ezo, ale niekde to svoj prameň má. Ako vnímate vodnárov vy? :) . PS: Ospravedlňte zvuk v prvých 7 minútach :(

Ezogelin Çorbası A sopa Ezogelin foi supostamente criada por uma mulher que queria impressionar a sogra / Shutterstock Segundo a lenda, este prato foi inventado por uma mulher casada e infeliz chamada Ezo, que tentava conquistar a sogra pelo estômago. Ela preparou uma sopa picante composta por lentilhas vermelhas, domato salca (pasta de tomate – doce ou quente), tomate fresco e cebola ralados, servida com hortelã seca e pul biber (flocos de pimenta) polvilhada por cima. Não há provas de que realmente funcionou, mas o ezogelin (que se traduz literalmente como noiva Ezo), originário de uma pequena aldeia perto de Gaziantep, ainda é o alimento preferido das noivas. Os ingredientes para preparar a "sopa da noiva": 1,5 copos de lentilhas vermelhas 3 colheres de sopa de arroz 2 colheres de sopa de bulgur 1 cebola 1 colher de chá de pasta de tomate 1 colher de sopa de manteiga 6 copos de água quente 1 colher de chá de hortelã seca 1 colher de chá de sal Para servir: ½ suco de limão 1 colher de chá de pimenta vermelha moída Primeiro, lavamos as lentilhas vermelhas com água em abundância, deixando-as escorrer por um tempo. Ferva a água quente em uma panela. Adicione as lentilhas vermelhas, 3 colheres de arroz, 2 colheres de sopa de bulgur e 1 colher de chá de sal à panela. Cozinhamos cerca de 35 minutos até as lentilhas vermelhas amolecerem. Derreta 1 colher de sopa de manteiga em uma panela separada. Adicione 1 cebola picada e comece a assar. Primeiro, adicionamos 1 colher de chá de pasta de tomate às cebolas assadas e depois 1 colher de chá de hortelã picada. Cozinhamos tudo junto por mais 2 minutos. Tomamos o molho cozido no fogão. Na panela onde fervemos as lentilhas vermelhas, adicione a mistura de cebola assada e a pasta de tomate. Em seguida, cozinhe a sopa por 10 minutos. Sirva quente com suco de limão e pimenta vermelha moída. #culináriafaladacomnaluzica #receitadefamília #receitasculinariasparaouvir #EzogelinÇorbası #turquia #Türkiye @Naluzica @naluzinhaniki.56 @cozinha.compartilhada --- Send in a voice message: https://podcasters.spotify.com/pod/show/culinariafaladanaluzica/message

The Slamfest Podcast brings the premier rock concert pregaming experience from the parking lot to the podcasting airwaves. Episode 184 - Brad saw Skid Row on 9/18/09 at the Small Planet in East Lansing, MI - this was the first and last time he was at this venue.  For the Band on the Bill Spotlight, he pays tribute to Johnny Sollinger and goes through the studio albums from his era - Thickskin, Revolutions per Minute and United World Rebellion Chapters 1 & 2.  After a Slamfest Tip of the Week, he is faced with a "Which Side are you On?" - the two cover songs from United World Rebellion Chapter 1 – Fire Fire by EZO and United by Judas Priest or the two from Chapter 2 – Sheer Heart Attack by Queen and Rats in the Cellar from Aerosmith?Music in this episode by:Skid RowBon JoviMotorheadKissBlack SabbathOzzyVisit the Slamfest Podcast online at: https://slamfest-podcast.simplecast.comRequest to join the Slamfest Podcast private Facebook page here:https://www.facebook.com/groups/slamfestpodcastE-mail us at : slamfestpodcast@gmail.com

This week's episode of Breaking, CoreyGeek joins Seanorama to discuss one of their favorite all-time bands in EZO. The Japanese band began as a punk outfit named Fratvacker (and later Flatbacker), garnering immediate attention while releasing 2 full length releases. This popularity brought the band to America, where they reinvented themselves as E Z O. After two more American releases the band called it quits.We discuss their beginnings, how they came onto our radar, their look and their sound. Stylistically punk, with bits of hard rock thrown in, the vocal delivery of Masaki Yamada was indeed unique and powerful, the guitar work of Shoyo Ida monstrous, the bass of Taro Takahashi nailed the bottom and the showmanship of Hirotsuga Homma put the drummer front and center.Here It Comes from EZOHard Blow from Flatbacker off AccidentMillion Miles Away from Fire FireAffect A Smile from Flatbacker off EsaDesiree from EZO#podcast #music #rock #japan #punkWebsite: www.seanmcginity.caMerch: Red Bubble: https://www.redbubble.com/people/seangeekpodcast/shopTee Public: https://www.teepublic.com/seangeekpodcast@seangeekpodcast on Twitter, Instagram and Facebook@fastfretfingers on Instagram@ToddGeeks Tech Talk on Facebook @captivatefmMentioned in this episode:New Merch AdAn ad that incorporates Red Bubble and Tee PublicThis podcast uses the following third-party services for analysis: Chartable - https://chartable.com/privacy

W dzisiejszym odcinku podcastu Okiem Szamana porozmawiamy o popularnym ostatnio temacie czyli Ziemia 3D-5D, Galaktycznej Konfederacji i zastanowimy się nad tym, czy EZO świat upadł na głowę :)Serdecznie Zapraszam !

This week is our full account of our experience at the Nashville Rock N Pod Expo 2023! We, once again, played a little game at the Rock N Pod Expo with the brightest podcasters and artists. If you've listened to the show before, you know this is called WILD CARD… although this year we added a visual twist. If you want to play along at home visit our socials and look for the RnP banner picture!What is it that we do here at InObscuria? Well, we exhume obscure Rock n' Punk n' Metal. We were super-stoked to go to the Rock N Pod in Nashville, TN again this year! What is it you ask??? Rock N Pod is a unique annual event bringing together rock fans, artists, podcasters, and vendors for events that celebrate the past, promote the present, and look to the future of rock n' roll. This episode focuses on our ongoing game series called; WILD CARD! See if this amazing roster of artists and podcasters can guess these obscure rock n' roll gems! Hope we turn you on to something new…Songs this week include:D'Molls – “Rally Baby” from D'Molls (1988) with Brad Rusthoven & Mighty KBloody Hammers – “Stoke The Fire” from Lovely Sort Of Death (2016) with Brad Rusthoven & Mighty KTwelve Foot Ninja – “Beneath The Smile” from New Dawn (2008) with Tonya LeeAnne from Lydia's CastleZodiac – “A Bit Of Devil” from A Bit Of Devil (2012) with Tonya LeeAnne from Lydia's CastleEZO – “Love Junkie” from Fire Fire (1989) with Tom & Kenny from Lost CircusThe Babys – “Rodeo” from The Babys (1976) with Tom & Kenny from Lost CircusShotgun Messiah – “Don't Care ‘Bout Nothin'” from Shotgun Messiah (1989) with Steven Michael & Chris CzynszakVandenberg – “Dressed To Kill” from Alibi (1985) with Bill Elam & Steven MichaelManic Eden – “Crossing The Line” from Manic Eden (1994) with Bill Elam, Steven Michael & Sonny PooniInfectious Grooves – “Slo-Motion Slam” from Sarsippius' Ark (1993) with Bakko & LCBabylon A.D. – “Hammer Swings Down” from Babylon A.D. (1989) with Bakko & LCDanko Jones – “Magic Snake” from Below The Belt (2010) with Bakko & LCType O Negative – “Highway Star” from The Best Of Type O Negative (2006) with Bakko & LCPlease subscribe everywhere that you listen to podcasts!Visit us: https://inobscuria.com/https://www.facebook.com/InObscuriahttps://twitter.com/inobscuriahttps://www.instagram.com/inobscuria/Buy cool stuff with our logo on it!: https://www.redbubble.com/people/InObscuria?asc=uIf you'd like to check out Kevin's band THE SWEAR, take a listen on all streaming services or pick up a digital copy of their latest release here: https://theswear.bandcamp.com/If you want to hear Robert and Kevin's band from the late 90s – early 00s BIG JACK PNEUMATIC, check it out here: https://bigjackpnuematic.bandcamp.com/Check out Robert's amazing fire sculptures and metal workings here: http://flamewerx.com/

Want your fit reviewed on our live show? Post on Instagram and use hashtag #NoJumperDripCheck Pull up and disconnect with Housephone and crew Thursday's at 6:00pm https://www.instagram.com/housephones... https://www.instagram.com/blazzys https://www.instagram.com/harmoniousy... SEND YOUR BRANDS MERCH TO BE REVIEWED NO JUMPER PO Box 11659 Burbank, CA 91510 ----- 00:00 Intro 0:00 Blazzy let's the people know that HousePhone wont be on camera until him and Adam talk on camera 1:45 T-tell invites Yuriy and Riley to BOF • How BOF has grown so fast in little time 6:50 The difference between ATEOTD and Disconnected  16:18 They guys react to Kai Cenats recent Twitch ban, Twitch should ban Hot tub streams 20:45 Girl Twitch streamers get away with a lot while streaming 25:00 Blazzy on his new relationship, but says he's keeping it private for at least 6 months 28:45 T-tell on how him and Heather deal with being on a podcast together and dealing with fans in the DMs 30:55 Trell on how Potlord got clowned for getting fired 32:00 The guys on how this new HousePhone situation is different than before + The guys getting DMs saying they should've went off on Adam 36:35 The guys react to Danny Mullen's recent apology to HousePhone 54:40 Yuriy's recent 21 hour stream at Blazzys office + Blazzy on how his team is close together but he's sometimes left out of conversations because he's the boss 1:08:00 Seeing the baby come out during the delivery 1:12:25 Blazzys Dripcheck 1:12:50 T-tell Dripcheck 1:13:35 Yuriy's Dripcheck 1:14:25 Potlord's Dripcheck 1:15:18 Ezo's Dripcheck 1:17:00 T-tell on squabbling up little kids at the park 1:25:00 Blazzys gifts the guys his upcoming million dollar piggy bank 1:40:40 The guys on how Nike is suing and trying to get back pay from Bape after almost 20 years1:51:04 The new Air Jordan 1 colorway review Learn more about your ad choices. Visit megaphone.fm/adchoices

Hello, welcome to INDIE AF EPISODE 209 with super amazing guests Kaitlin and Travis and thank you for listening! Here is the next groovy AF INDIE AF - With the super legends of indie audio fiction - Travis Vengroff AND Kaitlin Statz OF FOOL AND SCHOLAR PRODUCTIONNNNSSS! We discuss all things making successful FOOL AND SCHOLAR productions - WHITE VAULT, VAST, DONT MIND THE CRUXMONT, DARK DICE AND MORE, and their rise to making audio fiction production their full time jobs. Kaitlin is a creator of amazing stories, writer, map maker extraordinaire and wonderfully talented creative.

İsimler ya da adlar, bilinen birçok anlam taşıyabileceği gibi bilinmeyen anlamlara da sahiptir. Her adın dil kökeni de farklılık gösterebilir. Bu yüzden isimlerin anlamı hakkında bilgi sahibi olmak önemlidir. Ezo isminin anlamı da son dönemlerde s...

Has: Erdoğan 1 taşla 3 kuş vurmayı istiyor! - Ezo Özer ile Odak by Artı TV

Ezo Özer ile ODAK | "Dış politikanın hedefi yeni hasımlar bulmak olmamalı" by Artı TV

Ezo Özer ile Odak | Remzi Kartal: Bu iktidar yenileceği seçimi yapmaz by Artı TV

Özdağ: Muhsin Yazıcıoğlu'nun Ölümünde FETÖ'nün Parmağı Vardır | Ezo Özer Ile ODAK by Artı TV

"Canan Kaftancıoğlu Il Başkanlığından Ayrılmasa Bile Bunun Bir Yaptırımı Yok" | Ezo Özer Ile Odak by Artı TV

Taşçıer: Bu Karar Tüm Muhaliflere Bir Gözdağı Niteliğinde! - Ezo Özer Ile ODAK by Artı TV

'Aleviler Eşit Yurttaşlık Istiyor' | Ezo Özer Ile Odak by Artı TV

Dersim Tertelesi'nin 85 Yılı | Ezo Özer Ile Odak by Artı TV

Deniz Poyraz Davasında Neler? Yaşandı Katil Onur Genceri Kim Koruyor? | Ezo Özer Ile Odak by Artı TV

Danıştay'da Tarihi Duruşma İstanbul Sözleşmesi | Ezo Özer Ile Odak by Artı TV

Altıparmak: Hukuk Bizzat Insan Haklarını Ihlal Etmenin Aracına Dönüştü | Ezo Özer Ile ODAK by Artı TV

Akçam: Ermenilerin Imha Edilmesine Ilişkin Ilk Karar 1 Aralık 1914te Alındı | Ezo Özer Ile ODAK by Artı TV

"Geri Gönderme Söylemi Insan Haklarına Aykırı" | Ezo Özer Ile Odak by Artı TV

TSK Irak Federe Kürdistan Bölgesine Askeri Harekat Başlattı | Ezo Özer Ile Odak by Artı TV

Taştan: AB Katılım Süreci Teorik Olarak Yaşıyor Ama Pratikte Öldü | Ezo Özer Ile ODAK by Artı TV

Mahkumlara Tecrit Içinde Tecrit Yaşatılıyor | Ezo Özer Ile Odak by Artı TV

In thiz podisode Dre and Ezo talk about being barbers and what it takez vs. What iz expected in the industry along with personal experiences they've had to endure.

In this episode we'll be reviewing the 1988 album “New Jersey” by Bon Jovi. Followed by our “Rock N Roll Rumble” and our Rising Sun Rumble where we Battle – “Thunder in the East” by Loudness vs the self-titled debut album by EZO. Then we conclude the episode with, “Pin the Tale on the Rocker”, where we play a fun trivia game to match 3 statements to 3 Rockers. We definitely loved our journey through the 1980's! To all you headbangers out there, enjoy the episode and always keep it metal. m/

On this episode the guys start off by talking about Dog Water, The Random Question of the Day (6:37), Spark of the Week#1 (12:22), Spark of the Week #2 (15:29), Rest in Peace (16:44), Spark of the Week #3 (23:49), What's Smoking in your Headphones (25:22), Spark of the Week #4 (35:18), Kwame Brown (40:13), Ash of the Week (50:33). Spark of the Week ●#1 Kit Agar https://instagram.com/kitagar?utm_medium=copy_link ●#2 Arbella https://instagram.com/arbellasawyerart?utm_medium=copy_link ●#3 Kunle Finds https://instagram.com/kunlefinds?utm_medium=copy_link ●#4 Clyde McDaniel https://instagram.com/cmcdcutz?utm_medium=copy_link What's Smoking in your Headphones? • "Free Dem Boyz" Album by 42 Dugg • "Voice of the Heroes" Single by Lil Durk & Lil Baby • "1st in Flight" Album by EZO

Találkozzunk az érzésben! Ezo, spiri ismerőseink legrosszabb szövegei. Ők megvilágosodásnak nevezik, mi bullshitnek.

In this episode, Prof. Tessa Morris-Suzuki de-centers the history of the Meiji Restoration by refocusing our attention on the territorial incorporation of Japan's frontier areas: Ezo, Sakhalin, the Ryūkyūs, Tsushima, and the Bōnin Islands.  We discuss Japanese proto-colonialism prior to 1868, continuities in colonialist expansion into Hokkaidō and Korea, and changing conceptions of Japan's position in the world in response to western imperialism as seen in mid-19th century maps. (Transcript here).