Podcasts about funa

This week on News Now, we cover three of the Flathead Valley's most important stories. The U.S. Forest Service has approved a 20-year permit for new owners of the historic Holland Lake Lodge, putting to rest years of development controversy. In Kalispell, the race for a new mayor is underway with three familiar names vying for leadership in a city seeing rapid growth and change.Plus, we break down the details behind a rollover crash on the U.S. 93 Bypass, where a man with four children in his vehicle allegedly was found to have a blood alcohol level more than three times the legal limit.Read more from this week's show: Forest Service approves permit to operate Holland Lake LodgeThree candidates so far are vying to become Kalispell's next mayorSuspected drunk driver flipped truck with four children insideRead more local and state coverage: Steak and spaghetti: Spencer & Co. Steakhouse has been serving the valley for more than three decadesCost increases driving Whitefish's proposed budgetHigh school students host dinner to benefit families battling cancerCowboy action shooting comes loaded with funA big thank you to our headline sponsor for the News Now podcast, Loren's Auto Repair! They combine skill with integrity resulting in auto service & repair of the highest caliber. Discover them in Ashley Square Mall at 1309 Hwy 2 West in Kalispell Montana, or learn more at lorensauto.com. In Season 3 of Daily Inter Lake's Deep Dive podcast, we explore the devastating fire that struck the small town of Noxon, Montana. By the end of the day on February 27, 2024, three-quarters of the town's business community were wiped out. Listen to the two-part story on any audio platform you prefer, or watch the series on our YouTube channel.Visit DailyInterLake.com to stay up-to-date with the latest breaking news from the Flathead Valley and beyond. Support local journalism and please consider subscribing to us. Watch this podcast and more on our YouTube Channel. And follow us on Facebook, Instagram and X. Got a news tip, want to place an ad, or sponsor this podcast? Contact us! Subscribe to all our other DIL pods! Keep up with northwest Montana sports on Keeping Score, dig into stories with Deep Dive, and jam out to local musicians with Press Play.

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*Aviso a la comunidad: Hoy Patt y Jess andan de vacaciones.* Así que en este episodio el PDnim y nuestra chingu de confianza Wendy se adueñan del podcast para hablar de… ¿Hallyu, kpop naco, Corea, kdramas, reality shows, negocios, BTS y el Malilla? Acompáñanos a la plática random del día chingu, compártenos tus opiniones, dudas y chismes pues este es tu espacio: #TodosSomosChingus *Síguenos en redes sociales: Instagram: https://www.instagram.com/entrechingus X: https://x.com/entre_chingus Tiktok: https://www.tiktok.com/@entrechingus

Capitulo 196 de Negocios de Otro Planeta conversando con Consuelo Valenzuela Orphanopoulos, Consultora, Market Research, Fundadora y Directora General de Rubik Deep Thinking y Co-Creadora de H8 Brands, sobre la Funa o la Cultura de la Cancelación y como afecta las marcas, como afecta la comunicación, la publicidad y el marketing, es un desafio tener una marca única y autentica en una sociedad que funa por todo, de esto conversamos de forma deslenguada, como siempre, este capitulo no es apto para sensibles. Si quieres conectar con Consuelo este es su Linkedin https://www.linkedin.com/in/consuelo-valenzuela-orphanopoulos-4260721a/ y si quieres conocer mas de Rubik te dejo el link https://www.rubikdeepthinking.cl/ Si te intereso el paper que comento Consuelo te dejo tambien el link para que lo leas :) Si te gusto el Podcast suscríbete, estaré haciendo mas como estos, dale me gusta y compártelo para que otros lo puedan disfrutar.

National Garlic day.  Entertainment from 2012. "Shot heard round the world"  American Revolution began, Waco Standoff ends, Oklahoma City bombing, 1st Boston Marathon.  Todays birthdays - Ole Evenrude, Elliott Ness, Jane Mansfield, Dudley Moore, Eve Graham, Tim Curry, Ashley Judd, Kate Hudson.  Charles Darwin died.Intro - Pour some sugar on me - Def Leppard  http://defleppard.com/Working for the weekend - LoverboyGarlic - Pebbles Nursery RhymesWe are young - FunA woman like you - Lee BriceBirthdays - In da club - 50 Cent    http://50cent.com/I'd like to teach the world to sing - The New SeekersSweet Transvestite - Tim CurryGonna find out - Kate HudsonExit - Its not love - Dokken    http://dokken.net/

Spring cleaning isn't just for your closet—what about the things we've been carrying in our hearts, homes, and relationships that need a reset?In this episode, Jason and Lauren take the idea of spring cleaning beyond junk drawers and cluttered cabinets and dive deep into the unseen spaces of our emotional, relational, and spiritual lives. From the bathroom cabinet that hasn't been cleaned out in a year to the mental tabs we've left open way too long, they explore what it looks like to make space for peace, connection, and growth in every area.What You'll Hear:

#TodosSomosChingus Hoy con nuestro chingu Oppa Kim llegamos a esas pláticas incómodas que se deben hablar para concientizar los problemas, llegar a soluciones y tener buenas relaciones, dentro de la industria y comunidad kpoper, y en nuestra propia vida. - Comparte este episodio con tus chingus y recuerda que si tienes preguntas o curiosidad acerca de este tema o algo más ¡cuéntanos chingu! * Te compartimos las redes y canal de nuestro chingu: IG: https://www.instagram.com/oppakimpop/ Canal: https://www.youtube.com/@SeTeDijoPodcast *Síguenos en redes sociales: Instagram: https://www.instagram.com/entrechingus X: https://x.com/entre_chingus Tiktok: https://www.tiktok.com/@entrechingus * Y no olvides visitar el restaurante Joseon, para comer y disfrutar un momento entre chingus. https://www.instagram.com/joseoncdmx

En este episodio Ale platicará con Mia, compañera de segundo semestre de FacPsi, donde encontrarás chisme, diversión y risas.

Podcasteras unidas dominamos los charts. Por eso, quiero recomendarte La Funa, una voz sorora que merece ser escuchada. Encuéntra La Funa en donde sea que estés escuchando este episodio. Learn more about your ad choices. Visit megaphone.fm/adchoices

Podcasteras unidas dominamos los charts. Por eso, quiero recomendarte La Funa, una voz sorora que merece ser escuchada. Encuéntra La Funa en donde sea que estés escuchando este episodio. Learn more about your ad choices. Visit megaphone.fm/adchoices

Hablamos Mal con Chaironman donde hablamos del meme con el video "Mija Donde Van" y mis videos de hace tiempo, el problema cuando una pareja pone 50 y 50, chismes entre amigos que le gusta escuchar a la gente, hombres que invitan de viaje a las mujeres a cambio de "La Pantunfla" gente que no tiene vida social y le gusta ver videos, mujeres que se meten a trabajar en lugares donde van muchos hombres, hijos que les va bien y ya no quieren que sus papás trabajen.

OPEN HEAVENSMATALA LE LAGI MO LE ASO TOFI 6 FEPUARI  2025(tusia e Pastor EA Adeboye) Manatu Autu: Faatuatua e aveese ai mauga 1(Mountain moving faith 1) Tauloto -Tusi Paia–Mareko 11:22  ”Ona tali atu lea o Iesu ‘iā te i latou, “‘Ia ‘outou fa‘atuatua i le Atua;”Faitauga – Tusi Paia – Mataio 21:21-22Ou te talitonu o le vaega pito sili ona malosi i le lalolagi, o le faatuatua o se kerisiano. E leai se mauga e lē mafai ona aveesea e lou faatuatua. I le Mareko 9:23, na fetalai Iesu Keriso, ‘Ai se mea ‘e te mafaia. Auā e mafaia mea uma lava i lē fa‘atuatua.”‭‭Ina ua fetalai Iesu, ‘mea uma', o lona finagalo o mea uma. O le mafuaaga lea o soo se mea e te ole atu ai i le Atua, e lē mafai ona e faatagaina le masalosalo e sosolo atu i lou loto. Fai mai le Iakopo 1:6-7, afai e te masalosalo, aua e te manatu e te maua se mea. Ina ua logo atu e se tagata ia Iairo ua maliu lona afafine, fai mai le Tusi Paia, “A o Iesu ‘ua fa‘afofoga i le tala ‘ua ta‘uina mai ai, ‘ona fetalai atu loa lea o ia i lē ‘ua pule i le sunako, “‘Aua ‘e te mata‘u; tau lava ‘ina e fa‘atuatua.”Mareko‬ ‭5‬:‭36‬. I le fuaitau o loo taua I luga, sa finagalo Iesu ia atoatoa le faatuatua o Iairo, aua sa ia tumau I le  faatuatua, ae lei maea lena aso, o lona afafine na maliu, ua toe soifua mai. I le Mataio 15:21-28, na sau se fafine ia Iesu ma tagi atu mo se fesoasoani, e lei ano iai Iesu pe faalogo foi ia te ia. Peitai e o'o ane I le iuga o le aso, na faliu Iesu ia te ia ma faapea atu, “Funa e, ‘ua tele lou fa‘atuatua'. I nisi faaupuga, o loo faapea atu Iesu, tusa pe lē finagalo e tali ma tuuina atu lona manaoga, e na te tuuina atu ona o le tele o lona faatuatua. Afai e te maua le faatuatua, e mafaia mea uma ia te oe. A e faitau i le Tusi Paia, ma suesue lelei I latou na faamalolō e Iesu o latou ma'i, e te iloa ai e masani ona ia faia se faaupuga faapea, ‘O lou faatuatua ua e malolo ai'. I le atoaga, na mafua ona malolō i latou ona o lo latou faatuatua I le mana o Iesu e faamalolo ai I latou. O I latou e leai se faatuatua, e lei maua tele ni a latou vavega (Mataio 13:58). Le au pele, a e sau ia Iesu mo se mea, ou te manao ia e manatua, o Lē o loo e alu atu iai, o Lē na faia le lagi ma le lalolagi atoa. E mafai ona na o le fiti o ona aao ona mou ese lea o le lalolagi. Sa ia faaalia muamua le aumaia o le vai mai se ma'a. E leai ma se mea e lē mafaia ona ia faia. O se mea o loo e manatu o se faafitauli telē, e matuā laitiiti ia te ia, tau lava ina ia e malolo i le tulaga moni lenei, ua e tuuina atu lau mataupu I le Atua matautia e mafaia mea uma (Ieremia 32:27), ma amata loa ona e vivii ma faafetai I le Atua. Tau lava o lou talitonu, ona e vaai lea I vavega matautia, I le suafa o Iesu, Amene.  

Depois de percorrer toda a América Central, da Guatemala ao Panamá, e aprender com nossos hermanos e hermanas, passando pela história, pela economia e pela política dessa região tão pouco conhecida no Brasil, voltamos a Honduras em um episódio especial sobre a comunidade Garífuna. Vanessa Oliveira conversa com César Benedith, membro do Comitê de Defesa da Terra, em Triunfo de la Cruz, sobre a luta de sua comunidade pelo território frente aos projetos extrativistas, os recentes casos de assassinatos de representantes, além da relação com o governo de Xiomara Castro. Apresentação: Vanessa Oliveira. Edição: Kamilly Lemos e Carolina Ferreira. Realização: Pulso Latino Podcast, Programa Realidades Latino-Americanas e Berta Coletivo Latino-Americanista.

En este episodio de Hermana Hermana les platicamos sobre nuestra primera funa online con la Sociedad de las Pesadillas, entre otros chismesitos que sucedieron en el pasado (Septiembre)

Primer crossover de La Placita Amarilla, con Baitybait y Pandarina: un episodio perfecto para escuchar mientras almuerzas o cenas.  Learn more about your ad choices. Visit megaphone.fm/adchoices

-Hablaremos de la funa que le están haciendo a Shakira, porque se descubrió que ha hecho el mismo play back en 4 ocasiones, ahorita les explico… -El contexto de Valentina, una mexicana criada en Europa que está en medio de un escándalo. -Además, comentaremos el lamentable truene de Irina Baeva y Gabriel Soto.  -Y Christian Nodal conociendo a Johnny Depp y cantando con Andrea Bocelli ¡¿Qué?! Todo esto les contaré en el CHISME CALIENTE así que acompáñenme hasta las 6 de la tarde.See omnystudio.com/listener for privacy information.

Hablamos sobre el resultado de las elecciones en México y sobre lo más reciente del juicio de Trump. Preguntamos también cómo debe ser la actitud de Biden frente al juicio y si la palabra veneco es ofensiva. Patreon: ⁠  https://www.patreon.com/pueblopeople ⁠   Y por aquí le llegan al resto: ⁠⁠⁠https://linktr.ee/pueblopeople⁠⁠⁠ Creado por Oswaldo Graziani y Raúl Stolk

Martillazo en el ano! Zarex nos cuenta sus antecedentes de fanboy, tenemos nuevamente a nuestra Fan en el podcast Tenemos nuevo trailer de Deadpool, Politica regia, Monologo de Zarex y la funa internacional de Karla Paninni Lilly tellez con un crucifijo contra un meme es la imagen de esta semana.

National Garlic day.  Entertainment from 2012. "Shot heard round the world"  American Revolution began, Waco Standoff ends, Oklahoma City bombing, 1st Boston Marathon.  Todays birthdays - Ole Evenrude, Elliott Ness, Jane Mansfield, Dudley Moore, Eve Graham, Tim Curry, Ashley Judd, Kate Hudson.  Charles Darwin died.Intro - Pour some sugar on me - Def Leppard  http://defleppard.com/Working for the weekend - LoverboyGarlic - Pebbles Nursery RhymesWe are young - FunA woman like you - Lee BriceBirthdays - In da club - 50 Cent    http://50cent.com/I'd like to teach the world to sing - The New SeekersSweet Transvestite - Tim CurryGonna find out - Kate HudsonExit - Its not love - Dokken    http://dokken.net/ 

¡Ya estás escuchando a Ritmos Negros! En este episodio, discutimos todo sobre la comunidad garífuna, la negritud en Honduras y los ritmos afrocaribeños en Centroamérica. La cultura garífuna es una mezcla de indios arawak y africanos occidentales que se formó en la isla de San Vicente y las Granadinas y luego emigró a Centroamérica. Nuestro próximo invitado, Arnol Guity Martínez, es un entusiasta del fitness y le apasiona llevar su cultura a la vanguardia de la industria del fitness y en toda la diáspora. Nacido en el Bronx, Nueva York, de padres inmigrantes hondureños, Arnol siempre ha estado orgulloso de su herencia garífuna y quería encontrar una manera de incorporarla a su rutina de ejercicios. Fundó GarifunaRobics para crear una experiencia de fitness que no solo mejore la condición física sino que también celebre la vibrante cultura del pueblo garífuna. ¡Sintonízate para más! Sigue a Arnol Guity Martinez & GarifunaRobics: https://www.instagram.com/garifunarobics/ GarifunaRobics (Sitio Web): https://garifunarobics.com/ Ritmos Negros (Sitio Web): https://linktr.ee/RitmosNegros

Hello hello. In our final episode for the year, we're diving into the absolute, total, one and only banger: PARASITE. We could number a thousand reasons why but the one that matters: It's in Sophie's Desert Island list.Jump right in to get all the things:Reactions to the Golden Globes nominations; Do we even care anymore?Quick roundup on what we've been watching; somewhat sappy, somewhat surprising, somewhat really funA deep dive into the iconic ending of Parasite (Bong Joon-ho can do no wrong)Stick to the end to find out which film is Sophie kicking out of the Desert Island list

En una nueva edición de Página 13, Kike Mujica e Iván Valenzuela conversaron con Ascanio Cavallo y Hugo Herrera sobre la posición del ministro de Vivienda Carlos Montes por el caso Convenios y la "funa" a Sergio Micco en la Facultad de Derecho de la Universidad de Chile.

En una nueva edición de Página 13, Kike Mujica e Iván Valenzuela conversaron con Ascanio Cavallo y Hugo Herrera sobre la posición del ministro de Vivienda Carlos Montes por el caso Convenios y la "funa" a Sergio Micco en la Facultad de Derecho de la Universidad de Chile.

En una nueva edición del Rat Pack de Mesa Central, Iván Valenzuela conversó con Carmen Gloria López, Paula Comandari y Paloma Ávila sobre la “funa” a Sergio Micco en la Universidad de Chile, las indicaciones a la ley corta de Isapres y los nuevos descubrimientos en el área reproductiva.

En una nueva edición del Rat Pack de Mesa Central, Iván Valenzuela conversó con Carmen Gloria López, Paula Comandari y Paloma Ávila sobre la “funa” a Sergio Micco en la Universidad de Chile, las indicaciones a la ley corta de Isapres y los nuevos descubrimientos en el área reproductiva.

Nicolás Vergara, Matías del Río y Consuelo Saavedra analizaron el ataque al ex director del Instituto Nacional de DD.HH. Además conversaron con Jorge Correa Sutil. abogado constitucionalista, que se refirió al nuevo texto.

Nicolás Vergara, Matías del Río y Consuelo Saavedra analizaron el ataque al ex director del Instituto Nacional de DD.HH. Además conversaron con Jorge Correa Sutil. abogado constitucionalista, que se refirió al nuevo texto.

En una nueva edición de Página 13, Kike Mujica conversó con los columnistas Carlos Gajardo y Karin Moore respecto a la funa a Sergio Micco, exdirector del Instituto Nacional de Derechos Humanos (INDH), en la Facultad de Derecho de la Universidad de Chile y la carta “Nadie sabe para quién trabaja” en El Mercurio de docentes de Derecho de la Universidad Adolfo Ibáñez.

En una nueva edición de Página 13, Kike Mujica conversó con los columnistas Carlos Gajardo y Karin Moore respecto a la funa a Sergio Micco, exdirector del Instituto Nacional de Derechos Humanos (INDH), en la Facultad de Derecho de la Universidad de Chile y la carta “Nadie sabe para quién trabaja” en El Mercurio de docentes de Derecho de la Universidad Adolfo Ibáñez.

Shanis Martinez una mujer garífuna de 26 años, se desplazó de su natal Livingston hacia la ciudad capital desde hace tres años. En este podcast, Elsa Amanda Chiquitó relata los episodios de racismo que vive la población afrodescendiente en Guatemala. 

I had another fabulous conversation today, this time with Dr Sarah Zaldivar. Dr Zaldivar is a Professor of Nutrition at Miami Dale College and is passionate about sharing her knowledge of nutrition, exercise, and mindset. She brings new thinking and research to the topics of diet, exercise, and achieving our goals.Today we discuss a lot of different health topics and why a nutrition professor would adopt a carnivore diet. We talk about:Dr Zaldivar's own health and weight loss journeyThe anti-nutrient side of plant foods and how these may contribute to pain, inflammation, gut dysbiosis, depression, and weight gainThe benefits of a carnivore dietThyroid function and hormonal health How to break through a weight loss plateauThe importance of exercise and exercising on a low-carb dietThe problems with nutrition training in universities todayCriticisms of the keto and carnivore dietsTechniques to help with mindset and staying on track when progress slows down and you feel that life is no longer funA little more about Dr. Sarah Zaldivar:Dr. Sarah Zaldivar received her doctorate in Exercise Physiology and Nutrition from the University of Miami. She is currently a professor of nutrition at Miami Dade College and a full-time content creator on YouTube, Instagram, and other platforms. For decades, Dr. Zaldivar taught other health professionals and college students alike at the University of Miami and the American College of Sports Medicine about health and fitness, while battling with her declining health due to following the dietary guidelines. She eventually found freedom from binge eating, acne, weight struggles, fatigue, sugar addiction, depression and anxiety, etc… on a carnivore diet, and that is why she is dedicated to raising awareness regarding the carnivore diet. She also selects a few individuals per month to coach with diet, exercise, and mindset programs. You can find Dr Zaldivar at:YouTube: https://www.youtube.com/channel/UCBXm-oCTN-dJdbD65gK5lEQInstagram: https://www.instagram.com/dr.sarah.zaldivar/Facebook: https://www.facebook.com/drsarahzaldivarTwitter: https://twitter.com/DrSarahZaldivarPinterest: https://www.pinterest.com/drsarahzaldivar/Website: https://drsarahzaldivar.com/This was a fabulous interview, and we hope you enjoy it. Please subscribe, like and share with others who may find it helpful.If you have any health topics you would like covered or questions answered, please email me at susan@susanbirch.co.nzYou can sign up for my newsletter to keep up-to-date with the content I am publishing, monthly blogs, and Q & A webinars with experts from around the world.https://mailchi.mp/61eb6eb3e0df/newsletter-signupYou will find my website with more information and free resources hereYou can follow me on Facebook here: https://www.facebook.com/thehealthdetectivenz

OPEN HEAVENSMATALA LE LAGI MO LE ASO SA 17 SETEMA 2023 Manatu Autu: O le Silisili Ese 2 (The Most High 2)  Tauloto – Tusi Paia: Salamo 115:3 ‘A o lo matou Atua, o i le lagi lava ia; ‘ua faia e ia o mea uma ‘ua ia finagalo i ai..' Faitauga - Tusi Paia: Salamo 135:3-13 Upu FolafolaFai mai le Tusi Paia I le Salamo 33:10-11, e fa'alēaogaina e le Atua taupulepulega a nuu ese, a'o lana pule e tu e o'o i le fa'avavau. O lona uiga poo a taupulepulega a ou fili o fai e fa'aleaga ai oe, e fa'alēaogaina e le Atua a latou mailei ae suia i lona manuia i le suafa o Iesu. O le Silisili ese na te mafai ona suia fa'aaliga a foma'i. I le Mareko 2:1-12, sa i ai se tagata ma'i na ave ifo iā Iesu mai le taualuga o le fale, ua siliga togafiti a foma'i, peita'i na fo'i i lona aiga ua malolo ina ua o'o i le mamalu o lē Silisili ese. O i tatou o ni tagata fa'amanuiaina ina ua avea ma auauna a le Atua o lē e mafaia ona fa'alēaogaina faaiuga fa'a foma'i.O le Silisili ese na te mafaia fo'i ona aveesea le oti. I le Ioane 11:39-44, Ua faamatala e le Tusi Paia e o'o atu Iesu i le tuugamau o Lasalo, e lē gata ua po fā talu ona maliu, ae masalo fo'i ua manogi o ia (tulou). Na talitonu le aiga o Lasalo ua tuai peita'i na fetalai lē Silisili ese ma liliu atoa le oti ma valaau Lasalo e fo'i mai i le ola. I le taimi atoa o le galuega tāla'i a Iesu i le lalolagi, na te le'i tāua le upu “oti.” Ina ua ia faatula'i le afafine o Iairo mai le oti, na te le'i tāu'a faatasi le upu oti; ae na ia faapea, “Funa e, tula'i a.” Ona tula'i ai lea o ia. O le Silisili ese e mafaia ona faaumatia temoni. Isaia 49:24-26 ua faapea mai; a finagalo le Atua Silisili ese e fa'asa'oloto. Na te fagaina e ua saua ia te oe i o latou lava tino; e onā fo'i i latou i o latou toto.Sa ou lauga I se faaipoipoga sa fai I totonu o lo'u nu'u, ma ina ua o'u vaaia ni faataulaitu o auai, sa o'u fa'aaogaina lelei le avanoa e vivi'i ai i le Atua Silisili ese ma fet'uu i galuega uma a le mālō o le pouliuli a'o vaai mai. Ina ua uma le faaipoipoga sa fai faataulaitu I le tinā o le tamaita'i faaipoipo, “ Ua faamatagā i matou e lenei tama i le faaipoipoga a lau tama, se'i tatou vaai pe ola sana fanau.” Na tamoe mai le tinā o lē tamaita'i faaipoipo ma ta'u mai iā te a'u ae o'u fai atu aua lava ne'i popole. Na ma'itaga le tamaita'i ma fanau lana tama ma le saogalemu e aunoa ma se afaina i faiga faa tiapolo a faataulaitu auā ua fa'ato'ilalo e lē Silisili ese. O loo faapea mai le Silisili ese iā te oe i le taimi nei o galuega uma a le fili i lou olaga ua fa'aumatia uma i le suafa o Iesu. TataloLe Alii e, lē e Silisili ese, faamolemole faaumatia galuega uma a le fili faatatau iā te a'u ma lo'u aiga uma i le suafa o Iesu Keriso. Amene.

En NEGRAS, conversamos con Massay Crisanto, activista cultural y abogada afrohondureña, sobre sus aportes en la difusión de la cultura garífuna y su lucha antirracista desde diversos frentes. Mujeres afrodescendientes conversan sobre proyectos, académicos y comunitarios, relacionados a la negritud y la racialización en Puerto Rico. Aprende de los saberes de mujeres afrodescendientes y desaprende mitos que, históricamente, han degradado a las personas visiblemente negras en la nación puertorriqueña. Una producción de Colectivo Ilé ⁠⁠⁠⁠https://www.colectivoile.org/⁠⁠⁠⁠ para Radio Universidad de Puerto Rico. Viernes 3:00 pm a través del 89.7 FM en San Juan, el 88.3 FM en Mayagüez y ⁠⁠⁠⁠radiouniversidad.pr⁠⁠⁠⁠ #afro #afropuertorriqueno #afrodescendencia #radioupr #educacion #puertorico #negras #blackhistory #blacklivesmatter #friday #upr #iupi #cultura #justicia #justiciaracial --- Send in a voice message: https://podcasters.spotify.com/pod/show/negras-colectivo-ile/message

EPIZODA 91Danes z nami Peter Funa. Debata je tekla res o veliko temah. Vzemi si urco in prisluhni zanimivim zgodbam!TIMESTAMPS 00:00:00 - INTRO00:00:12 - PREDSTAVITEV GOSTA00:01:21 - CHLANI ŠKATLA VPRAŠANJ00:04:04 - JURETOV TEDEN00:07:30 - MAGNEZIJ DIASPORAL00:08:42 - MATEJEV TEDEN00:11:35 - BARBIENHEIMER00:15:15 - VESOLJCI OBSTAJAJO00:20:19 - KAJ DELA PETER00:26:44 - KAKO SE DOBI NOVE STRANKE00:27:33 - SPEEDWAY00:29:55 - GORSKO KOLESARSTVO00:30:15 - VZTRAJNOST00:31:20 - SEZONSKI IZDELEK00:32:25 - KAKO SKLENITI POSEL00:35:53 - PRIPOROČILA00:36:58 - ZAVRNITEV00:38:35 - PRISTOP00:40:34 - KAJ NAREDI USPEŠNO PODJETJE00:41:55 - RAZLIKA MED PRODAJO PODJETJEM IN KONČNIM STRANKAM00:42:33 - SLABE IZKUŠNJE00:45:10 - NAJBOLJŠI POSEL00:46:12 - ZBIJANJE CENE00:49:10 - KAKO JE BITI OČE00:58:47 - VPRAŠANJA01:12:45 - ZAKLJUČEK01:13:12 - OUTROSPREMLJAJTE NASYoutube: https://youtube.com/channel/UCiy2dirXGqygqSsiXZv9PpgInstagram: https://www.instagram.com/chlani.podcast/TikTok: https://www.tiktok.com/@chlani.podcastVODITELJIJure: https://www.instagram.com/juresavron/Matej: https://www.instagram.com/matejrimanic/Tim: https://www.instagram.com/mit.t.tim/O PODCASTUCHLANI. Prebrano »člani«, ne pa klani. Ampak člani česa? Ne, ne … Tukaj ne gre za članstvo v klubu ali organizaciji, niti v klanu. »Član« je slengovska beseda, ki jo predvsem mladi zelo pogosto uporabljajo na najlepšem delu Slovenije – na Obali. Torej, ker ste tukaj, naj vam izrečemo dobrodošlico: »Kje ste, člani!« Ogrodje novega slovenskega podcasta sestavljamo 3 mladi ustvarjalci. Zaradi bližine, ki smo jo med seboj ustvarili s pogostim druženjem in delom, podcastu zagotovimo avtentičnost in poskrbimo za sproščeno dinamiko. Na pocastih se nam pogosto pridružijo še zanimivi gosti, – znani in manj znani – ki popestrijo epizode s svojim unikatnim pogledom na življenje in atraktivno osebnostjo. Teme, ki jih obravnavamo, so lahko absurdne in nenavadne, vsekakor pa se dotaknemo tudi življenjskih tem.

Ducks Media Day

En este episodio, hablamos sobre la funa que hicieron algunos ex-trabajadores de Charlotte Sweet and Coffee y la explotación laboral que existe en Venezuela. Tambien, aprovechamos para hablar sobre las diferentes amistades que vamos teniendo a lo largo de nuestra vida.

OPEN HEAVENSMATALA LE LAGI MO LE ASO GAFUA 3 IULAI 2023 Manatu Autu:  Fesoasoani mai le Atua 2 (Divine help 2) Tauloto – Tusi Paia: Mataio 15:28 ‘‘Ona tali atu ai lea o Iesu, ‘ua fa‘apea atu ‘iā te ia, “Funa e, ‘ua tele lou fa‘atuatua; e pei o lou mana‘o, ‘ia fa‘apea lava ‘ona faia ‘ia te oe.” ‘Ona mālōlō ai lea o lana tama teine i lea lava itū aso.” Faitauga - Tusi Paia: Mataio 15:22-28 Upu FolafolaO le fesoasoani fa'a le Atua e faamafanafana ma e faamalosiau. Peitai ane e le mo tagata uma. Seiloga lava o le Atua o lou tama, ona mafai lea ona e maua le fesoasoani fa'ale Atua. I le tatou faitauga o le Tusi Paia o le aso, na faapea atu le Atua I le fafine na saili fesoasoani atu ia te ia, o le faamalologa e agavaa iai na o le fanau a le Atua ma e le agavaa iai o ia. Peitai o lona faatuatua ia Iesu Keriso na mafai ai ona agavaa o ia.  O lona uiga, e tatau ona e fesili ia te oe I lenei: ‘o a'u ea o se afafine po'o se atalii o le Atua?' Ua lafoai ea mea uma I lo'u Alii o Iesu? O le tuuina atu o lou faatuatua atoatoa ia Iesu ma lafoai lou ola ia te ia e pau lea o le auala e te maua ai le fesoasoani fa'a leAtua (Ioane 14:6).    O leisi vaega taua e manaomia e maua ai le fesoasoani faaleAtua, o lou iloa lelei lea o le mea o lo'o e manaomia ai le fesoasoani. O le fafine I le tatou faitauga o le Tusi Paia na matua manino I lona manaoga, ma na ia maua auā sa filiga ma finau pea mo lana talosaga faatasi ma le faatuatua ia Keriso Iesu. O Patimaio o se faataitaiga lelei o se tagata na manino lelei I le mea sa naunau e faia e le Atua mo ia ma na ia maua le fesoasoani faale Atua na ia sailia (Mareko 10:46-52).  E taua tele le iloa po'o fea e saili fesoasoani iai. Le au pele e, o fea o e saili fesoasoani iai? E tele tagata e saili fesoasoani mai so'o se vaega, o tagata, o vaitafe, o mauga ma faapena. O so'o se tagata o saili fesoasoani mai isi vaega e ese mai le Atua Silisili ese e faateleina lo latou faanoanoaga e pei ona tusia I le Salamo 16:4.  E mafai ona e faapea mai, ‘E faapefea ona ou sailia le fesoasoani faale Atua? Na fetalai Iesu, ‘ia outou ole atu ona foaina mai lea' (Mataio 7:7). Afai e te ole atu I le Alii mo se fesoasoani, aua e te ole atu I mea ua maea ona ia faaaupegaina ia tatou e faia. Mo se faataitaiga, afai e foai atu e le Atua se galuega ia te oe, ‘aua na o le moe ma le manatu e faia e ia o mo oe. Peitai e tele ma anoano mea e le mafai I le malosi o le tagata ona faia ma o le talalelei lenei, e leai se mea e sili atu ona tele e le mafai e le Atua ona faia. Ole atu I le Atua mo lana fesoasoani mo mea e le mafai ese tagata ona faia mo oe. Mo se faataitaiga, e mafai e le Atua ona foai se masaga pepe I se fafine ua leai sona toala fanau. O le tautinoga lena a se tina I ni tausaga talu ai ma ou te tatalo e mafai foi ona e mauaina se tautinoga faapena, I le suafa o Iesu.  Le au pele e, afai e lafoai atoatoa lou ola ia Iesu Keriso, e valaaulia mai oe e te ole atu mo so'o se mea I le faatuatua ona ia faia lea mo oe e tusa ma lona finagalo. Afai o le Atua o lou tama moni, ole atu loa ia te ia I le aso mo mea e na o ia e mafaia ona faia, I le suafa o Iesu Keriso, Amene. 

Judo world champion and Olympic medallist Funa Tonaki visited Sydney last week and held a three-day training workshop at Illawarra International Judo Club. - 3日間にわたり、柔道のワークショップをイラワラ・インターナショナル柔道クラブで開催されました。

This episode we talk about the first recorded instance of Buddhism--or at least the worship of the Buddha--in Japan, and we look at some of the politics and issues surrounding its adoption, as well as some of the problems in the story we have from the Chronicles.  We also look at what legend says happened to the oldest Buddhist image and where you can find it, today.  Hint: It is in a place that once hosted the Winter Olympics! For more check out our podcast website:  https://sengokudaimyo.com/podcast/episode-85 Rough Transcript:   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 85: The Buddha Comes to Japan. Last couple episodes we've talked about Buddhism.  We talked about its origins in the Indian subcontinent, with the teachings of Siddhartha Gautama, aka Shakyamuni, the historical Buddha, and how those teachings spread out from India to Gandhara, and then followed the trade routes across the harsh deserts of the Tarim Basin, through the Gansu corridor, and into the Yellow and Yangzi River Valleys.  From there the teachings made it all the way to the Korean peninsula, and to the country of Baekje, Yamato's chief ally on the peninsula. This episode we'll look at how Buddhism came to the archipelago and its initial reception there.  For some of this we may need to span several reigns, as we'll be looking at events from early to late 6th century.  This is also about more than just religion, and so we may need to dive back into some of the politics we've covered up to this point as well.  Hopefully we can bring it all together in the end, but if it is a bit of a bumpy ride, just hang with me for a bit. So let's start with the official account in the Nihon Shoki, which we already mentioned two episodes ago: the first mention of Buddhism in the Chronicles.  The year was 552, or the 13th year in the reign of Ame Kunioshi, aka Kimmei Tennou.  That winter, during the 10th month—which was probably closer to December or January on a modern calendar—King Seongmyeong of Baekje had a special gift for his counterpart, the sovereign of Yamato.  By this time there are numerous accounts of gifts to Yamato, generally in conjunction with the Baekje-Yamato alliance and Baekje's requests for military support in their endeavors on the peninsula, generally framed in the Yamato sources as centering on the situation of the country of Nimna. In this case, the gift was a gilt-bronze image of Shakyamuni Buddha, several flags and umbrellas, and a number of volumes of Buddhist sutras.  King Seongmyeong sent a memorial explaining his intent:  “This doctrine” (aka Buddhism) “is amongst all doctrines the most excellent.  But it is hard to explain, and hard to comprehend.  Even the Duke of Zhou and Confucius had not attained to a knowledge of it.  This doctrine can create religious merit and retribution with appreciation of the highest wisdom.  Imagine a man in possession of treasures to his heart's content, so that he might satisfy all his wishes in proportion as he used them.  Thus it is with the treasure of this wonderful doctrine.  Every prayer is fulfilled and naught is wanting.  Moreover, from distant India it has extended hither to the three Han, where there are none who do not receive it with reverence as it is preached to them. “Thy servant, therefore, Myeong, King of Baekje, has humbly dispatched his retainer, Nuri Sacchi, to transmit it to the Imperial Country, and to diffuse it abroad throughout the home provinces, so as to fulfil the recorded saying of Buddha: ‘My law shall spread to the East.' “ Upon receiving all of these things and hearing the memorial, we are told that the sovereign, Ame Kunioshi, literally leapt for joy.  He thanked the envoys, but then put the question to his ministers as to how they should proceed.  Soga no Iname no Sukune, holding the position of Oho-omi, recommended that they should worship the statue of the Buddha.  After all, if all of the “Western Frontier lands” were worshipping it, then should Yamato really be left out? On the other side of the argument were Mononobe no Okoshi as well as Nakatomi no Kamako.  They argued against stopping the traditional worship of the 180 kami of Heaven and Earth and replacing it with worship of some foreign religion. With this split decision, Ame Kunioshi decided to have Soga no Iname experiment, first.  He told him to go ahead and worship the image and see what happens. And so Soga set it up at his house in Oharida, purified it, and, per Buddhist tradition, retired from the world.  He had another house, in nearby Mukuhara, purified and made into a temple.  Here he began to worship the Buddha. Around that same time, there was a pestilence—a disease—that was in the land.  People were getting sick and some were dying.  This was likely not unprecedented.  Healthcare was not exactly up to our modern standards, and while many good things traveled the trade routes, infection and disease likely used them as pathways as well.  So diseases would pop up, on occasion.  In this instance, though, Mononobe no Okoshi and Nakatomi no Kamako seized on it as their opportunity.  They went to Ame Kunioshi and they blamed Soga no Iname and his worship of the Buddha for the plague. Accordingly, the court removed the statue of the Buddha and tossed it into the canal at Naniwa, and then they burned down Soga no Iname's temple—which, as you may recall, was basically his house.  As soon as they did that, though, Ame Kunioshi's own Great Hall burst into flames, seemingly out of nowhere, as it was otherwise a clear day. Little more is said about these events, but that summer there were reports from Kawachi of Buddhist chants booming out of the sea of Chinu near the area of Idzumi.  Unate no Atahe was sent to investigate and found an entire log of camphorwood that was quote-unquote “Shining Brightly”.  So he gave it to the court, where we are told they used it to have two Buddha images made, which later were installed in a temple in Yoshino; presumably at a much later date. And then the Chronicles go quiet for the next couple decades, at least on the subject of Buddhism, but this is the first official account of it coming over, and there is quite a bit to unpack.  For one thing, the memorials and speeches once again seem like something that the Chroniclers added because it fit with their understanding of the narrative, including their insistence that Yamato was a fully fledged imperial state, and there is some fairly good evidence that King Seongmyeong's memorial is clearly anachronistic.  But there are a few other things, and conflicting records on things such as dates and similar. So first off, let's acknowledge that there are too many things in the main narrative in the Chronicles that are just questionable, such as the sovereign “leaping with joy” at the chance to hear about Buddhism, and the fact that King Seongmyeong's memorial apparently quotes a part of the sutra of the Sovereign Kings of Golden Light, known in Japanese as the Konkoumyou-saishou-ou-kyou, but that translation wasn't done until 703, during the Tang dynasty, by the monk Yijing in the city of Chang'an.  While it would have been known to knowledgable monks like Doji, who may have been helping put the narrative together in 720, it is unlikely that it was in use during the 6th century, when the memorial is said to have been written. In addition, there is question about the date that all of this supposedly happened.  The Nihon Shoki has this event taking place in 552, well into the reign of Ame Kunioshi.  However, there are at least two 8th century sources, roughly contemporary with the writing of the Nihon Shoki, the Gangoji Garan Engi and the Jouguuki, and both of these put the date at 538, a good fourteen years earlier, and in the era of Ame Kunioshi's predecessor, Takewo Hiro Kunioshi, aka Senka Tenno.  The first of these, the Gangoji Garan Engi, is a record of the founding of the first permanent temple in Japan, Gangoji, aka Hokoji or, informally, Asukadera, which was founded by Soga no Iname's heir, Soga no Umako.  More on the temple itself, later, but for now we want to focus on the historical aspects of this account, which mostly corroborate the story, talking about Soga no Iname's role in receiving the image and enshrining it, as well as the early conflict between the Soga clan and their rivals.  The other source, the Joguki, focuses on the life of Shotoku Taishi, aka Prince Umayado, who will become a major subject of our narrative at the end of the 6th and early 7th centuries.  Not only is he considered the father of Japanese Buddhism, but he had strong connections to the Soga family.  Today, most scholars accept the 538 date over the 552 date when talking about Buddhism's initial arrival into the islands   If the Chroniclers did move the event from 538 to 552, one has to wonder why.  This isn't a simple matter of being off by 60 years, and thus attributable to a mistake in the calendrical sexagenary zodiac cycle of stems and branches, so there must have been something else.  One suggestion is that the date conflicted with the chronology that had already been set for the sovereigns.  538 is during the reign of Takewo no Ohokimi, aka Senka Tenno, but what if succession was not quite as cut and dried as all that?  What if Ame Kunioshi no Ohokimi had his own court and was in some way ruling at the same time as his half-brothers, Magari no Ohine and Takewo no Ohokimi? They were from different mothers, and thus different factions at court.  Ame Kunioshi was young, so it was possible that there were rival lineages attempting to rule, or even some kind of co-ruler deal hearkening back to more ancient precedent.  Some even theorize that Magari no Ohine and Takewo Hiro Kunioshi were simply fictional inserts to help span the period between Wohodo and Ame Kunioshi. Whatever the reason, this theory suggests that it would not have happened in the 13th year of Ame Kunioshi's reign, but that his reign started in 526, rather than 540.  An intriguing hypothesis, but one that begs the question of whether everything in the reign would then need to be shifted to account for that.  Given that there are a few attributable events noted that fit with outside sources as well, that doesn't seem quite as plausible without some very conscious efforts to change the timeline. Another thought is that the compilers weren't sure exactly when this event happened, but given Ame Kunioshi's reputation and long reign, they chose his reign to place it in because it just fit.  I suspect that this happened more than once, with people more likely attributing past events to well-remembered sovereigns.  If this is the case, then when searching for a date they may have just chosen one that seemed auspicious.  In this case, 552 CE was, in some reckonings, an important year in Buddhist history, as there were those who say it as the beginning of the age of “mappou”, the “End of the Law” or perhaps the “Latter days of the Law”. This definitely is an intriguing theory, and resonates strongly.  For most of Japanese history, the idea that we are in this period of “mappo” has had a strong influence, and to a certain extent it is kind of an apocalyptic view of things.  The idea of mappo is that while the Buddha was alive, his teachings were fresh and available to all living things.  However, after his death, his teachings had to be remembered and passed on.  Even with the advent of writing, the meaning and understanding of his teachings, and thus an understanding of dharma, would also atrophy.  Different translations, changes in meaning, and just bits and pieces lost to time would mean that for the first 500 to 1,000 years, the Buddha's disciples would keep things well and the meaning would be protected, but in the next 500 to 1,000 years things would decline, but still be pretty close to the truth.  Then – and this is when the period of “mappo” starts - things would really start to decline, until finally, about 5,000 to 10,000 years later—or about 1,000 to 12,000 years after the time of the historical Buddha—things would break down, factions would be fighting one another, and eventually everyone would have forgotten the dharma entirely.  It was only then that there would come a new Buddha, Miroku or Maitreya, who would once again teach about the dharma and how to escape suffering, and the whole cycle would start again. The year 552 would have coincided, according to some estimates, with 1,000 years since the time of Siddhartha Gautama, and so it would have had particular significance to the people of that time, particularly if you counted each of the first two Ages as 500 years each, meaning that the word of the Buddha, that his teachings would spread to the East, would have been completed just as we entered the latter days of the Law. Regardless of the time—and, as I said earlier, 538 is the more accepted date—the general events described – the statue, the offer of Soga to experiment, and the resulting events - are usually agreed to, although even here we must pause, slightly and ask a few questions. First off, was this truly the first time that Buddhism had ever shown up in Japan?  The answer to that is probably not.  There had been many waves of immigrants that had come over to Japan from the peninsula, and even if only a small handful of them had adopted the new religion before coming over it is likely that there were pockets of worshippers.  Later, we will see that there are people in Japan who are said to have had prior experience as a monk, or who had their own Buddhist images.  These images were probably used by people in their homes—there is no evidence of any particular temples that had been built, privately or otherwise, and so there is no evidence that we have any active monks or nuns in the archipelago, but who knows what was going on in communities outside of the elite core?  There were plenty of things that were never commented on if it wasn't directly relevant to the court. Furthermore, with all of the envoys that had been to Baekje, surely some of them had experience with Buddhism.  And then there were the envoys *from* Baekje, who no doubt brought Buddhist practices with them.  So there was likely some kind of familiarity with the religion's existence, even if it wasn't necessarily fully understood. The second point that many people bring up is the role of the sovereign, Ame Kunioshi, or whomever was in charge at the time that the first image came over.  While the Nihon Shoki attempts to portray a strong central government with the sovereign at its head, we've already seen how different households had arisen and taken some measure of power for themselves.  At the end of the 5th and into the early 6th century, the Ohotomo and Mononobe houses were preeminent, with Ohotomo Kanamura taking on actions such as negotiating dealings with the continent and even manuevering around the Crown Prince.  The Mononobe wielded considerable authority through their military resources, and now, the Soga appeared to ascendant.  It is quite possible that the idea of the sovereign giving any sort of permission or order to worship Buddhism is simply a political fig leaf added by the Chroniclers.  The Soga may have been much more independent in their views and dealings.  To better understand this, let's take a look at the uji family system and the Soga family in particular. Now the Nihon Shoki paints a picture as though these noble uji families were organic, and simply part of the landscape, descending from the kami in the legendary age, with lineages leading down to the present day, although there is some acknowledgment that the earliest ancestors did not necessarily use the family names until a later date.  For much of Japanese history, the concept that these family, or uji, were one of the core building blocks of ancient Japanese political and cultural spheres is taken as a matter of course.  However, in more modern studies, this view has been questioned, and now the prevailing view is that these families are somewhat different.  In fact, the uji are likely just as much an artificial construct as the corporate -Be family labor groups. According to this theory, early on people were associated with local groups and places.  Outside of the immediate family, groups were likely held together by their regional ties as much as anything else.  Names appear to be locatives, with ancient titles indicating the -hiko or -hime of this or that area. Some time in the 5th century, Yamato—and possibly elsewhere in the peninsula—began to adopt the concept of -Be corporate groups from Baekje.  We talked about this back in Episode 63, using the Hata as a prime example of how these groups were brought together.  More importantly, though, was that each of these -Be groups reported to someone in the court, sometimes with a different surname.  These were the uji, created along with the -Be to help administer the labor and work of running the state.  They were essentially arms of the state itself, in many ways.  The kabane system of titles emphasizes this, with different families having different ranks depending on what they did, whether locally, regionally, or at the central court.  Some of these titles, like -Omi and -Kimi, were likely once actual jobs, but eventually it came to represent something more akin to a social ranking. There have been some questions and emails asking for a bit more in depth on this, and I'd really like to, but I'm afraid that would be too much for now.  At the moment I want to focus more on the uji, particularly on those at the top - the uji with the kabane of either Omi or Muraji, as these are the ones most likely to be helping to directly run the government.  They even had their own geographical areas within the Nara basin, and elsewhere, that were uji strongholds.  The Hata had areas near modern Kyoto, the Mononobe clearly had claims to land around Isonokami, in modern Tenri, and the Soga clan had their holdings in the area of modern Asuka and Kashihara city.  At the very least, that is where Soga no Iname's house was—in Mukuhara and Oharida, both located in the modern area of Asuka, which will become important in the future. It wasn't just the landholdings that were important, though.  Each uji had some part to play in the functioning of the government.  In many cases it was the production or control of a particular service, such as the Hata and silk weaving, or the Mononobe and their affinity with all things military.  For the Soga, they appear to have had a rather interesting portfolio. Traditionally, the Soga family is said to trace its lineage back to Takechi no Sukune, the first Oho-omi back in the time of Okinaga no Tarashi Hime and Homuda Wake no Ohokimi—see episode 46 for more on him.  That lineage is likely fabricated, however, and the earliest actual evidence for the family may be from the Kogoshui, where we are told that Soga no Machi was put in charge of the Three Treasuries.  These were the Imikura, or sacred treasury; the Uchikura, or royal household treasury; and the Ohokura, the government treasury.  This seems like quite the position of responsibility, and it would fit with some of what we see later as the Soga are involved in helping set up Miyake, the various royal storehouses across the land that acted as Yamato court administrative centers for the purposes of collecting goods and funneling them to the court, as well as keeping an eye on the local regions.  Although here I feel I would be remiss if I didn't also note that the “Three Treasuries”, or “Sanzou” is one way to translate the Tripitaka, and given the Soga's role, I don't think I can entirely ignore that point. So the Soga family had experience with administration, and specifically they were dealing with a variety of different goods produced in different regions.  If that is the case, then their authority did not necessarily derive from the standard uji-be constructed familial connections, but rather they were deriving positional authority from the central government itself.  This may seem like common sense to us, but in the world of ancient Yamato, where family connections were everything, this may have been something new and innovative—and very in keeping with various continental models of administration.  It is quite likely that the Soga were dealing with some of the latest innovations in government and political authority, which would also have opened them up to the possibility of new ideas. In addition, their position meant they likely had wide-ranging contacts across the archipelago and even onto the peninsula.  The Soga themselves have connections to the peninsula in the names of some of their members, such as Soga no Karako, where “Karako” can be translated as a “Son of Kara” or a “Son of Gaya”, possibly referring to their origins, and Soga no Kouma, where “Kouma” is a general term for Goguryeo, and so quite possibly indicates a connection with them as well.  On top of that, there is a now-out-of-favor theory that once suggested that Soga no Machi might be the same as Moku Machi, an important Baekje official in the late 5th century.  While that has been largely discredited, the fact that “Machi” is possibly of Baekje origin cannot be entirely overlooked. Then there are a series of notes in the Nihon Shoki, particularly surrounding the area of Shirai, in the land of Kibi.  These start in 553, just one year after Soga no Iname's failed attempt to launch a Buddhist temple, at least according to the Nihon Shoki's record of events.  It is a relatively simple note, but it mentions how Soga no Iname made a man by the name of Wang Jinnie the “Funa no Fubito”, or “Recorder of Ships”, and put him in charge of the shipping tax—all at the behest of the sovereign, of course. Later, in 555, Soga no Iname went with Hozumi no Iwayumi no Omi to Kibi, where they consolidated five districts, or agata, under the administration of a single administrative Miyake in Shirawi.  Later, in 556, he would go back to Kibi and establish a Miyake in Kojima, putting in place Katsuraki no Yamada as the Tazukai, or “rural rice field governor”.  That same year he and others went to the Takachi district in Yamato and established the Miyake of Ohomusa, or “Great Musa”, for immigrants from Baekje and then Womusa, or “Small Musa”, for immigrants from Goguryeo. In 569, the person that Soga no Iname had put in charge of recording the ships, Wang Jinnie, had a nephew, Itsu—or possibly Danchin, depending on how you read it—go out to Shirawi to take a census.  This is the same Shirawi that Soga no Iname had helped establish in 555.  Itsu becomes the Shirawi no Obito, and in 574 we see Soga no Umako, Iname's heir, heading out to Shirawi with an updated register for Itsu. So, in short, the Soga family clearly is doing a lot of government administration, and particularly of the Miyake, which is the extension of the court authority into the rest of the archipelago.  On top of that, look at how often the names that are coming up in conjunction with what they are doing are referencing immigrant groups.  Even the Hozumi family are known at this point for their work on the peninsula, and we see the Soga heavily involved with the Wang family and their fortunes, not to mention Greater and Lesser Musa and the Baekje and Goguryeo individuals there.  Wang Jinnie will have even more of a part to play, but we'll hold onto that for later. Given everything we can see about how they are operating, is it any surprise that the Soga would advocate in favor of Buddhism?  I'd also note that, while other clans have clear connections to heavenly ancestors and kami whom they worshipped, it is unclear to me if the Soga had anything similar.  There is mention in the 7th century of the creation of a shrine to their titular ancestors, Takeuchi no Sukune and Ishikawa no Sukune, and today there is a shrine that is dedicated to Soga tsu Hiko and Soga tsu Hime—Basically just lord and lady Soga.  But there isn't anything like the spirit of Futsunushi or Ohomononushi, let alone an Amaterasu or Susano'o. Why is that important?  Well, prior to the 6th century, a lot of clans claimed authority from the ritual power they were perceived to wield, often related to the prestige of their kami.  One of the ways that Yamato influence had spread was through the extension of the Miwa cult across the archipelago, and there were even members of the Himatsuribe and the Hioki-be, basically groups of ritualists focused on sun worship, which upheld the royal house.  The Mononobe controlled Isonokami shrine, where they worshipped their Ujigami, Futsu-mitama, the spirit of the sound of the sword.  And then there were the Nakatomi, who haven't had much to do in the narrative so far, but we know that they were court ritualists, responsible for ensuring that proper rituals were carried out by the court for the kami to help keep balance in the land. The dispute between the Soga and the Mononobe and Nakatomi is presented as a struggle between a foreign religion and the native kami of Japan—leaving aside any discussion, for now, about just how “native” said kami actually were.  This is, in fact, the primary story that gets told again and again, that the Mononobe and Nakatomi were simply standing up for their beliefs, sincerely believing that if too many people started worshipping foreign gods then it would supplant the worship already present in the islands. And that may have been a genuine fear at the time, but I would suggest that it was only a small one.  What seems more apparent is that we are really looking at just an old fashioned power struggle.  Because what all of the information we have about the Soga distills down to is: they were the new kid on the block.  The Soga were the up and coming nobility.  They had connections with the continent and various immigrant groups.  That gave them access to new ideas and new forms of resources.  The Mononobe were built on a more traditionalist line.  They had been around, ever since at least Wakatake no Ohokimi, playing a significant role in things, alongside the Ohotomo.  The Mononobe were at their apex, claiming descent through their own Heavenly Grandson, and having held sway at court through numerous reigns at this point.   They represent, in many ways, the old guard. Worship of a fancy new religious icon—effectively a new kami—threatened to give the Soga even more power and sway.  They already had control of the three treasuries, if the Kogoshui is to be believed, and likely had a rather impressive administrative apparatus.  Soga no Iname had also ended up successfully marrying off two of his daughters to Ame Kunioshi, making him father-in-law to the current sovereign.  If he added to that a spiritual focus that people came to believe in, that would only enhance the Soga's power and place in the hierarchy. And what better way to taint all of that, and neutralize these upstarts, than to blame this new god for the plague and pestilence that was killing people.  We see it all too often, even today—when people are scared and when there are problems, the easiest people to scapegoat are the foreigners and the outsiders.  Those whom we do not see as “us”.  It was probably easy to turn the court against Buddhism, at least initially.  They threw the image in the canal and burned down the temple, and no doubt they were pleased with themselves. But that was merely the opening salvo, and as we'll see in the coming years, the Soga family were hardly done with Buddhism.  One can argue whether they were truly devout or if this was merely for political gain, but the Soga family tied themselves to this new foreign religion, for good or for ill, and they wouldn't be pushed around forever. When next we touch base on this topic we'll look at Soga no Iname's heir, Soga no Umako, and his attempts to start up where his father left off.  He would again clash with the Mononobe, and the outcome of that conflict would set the path for the next half a century.  It would also see Buddhism become firmly enmeshed with the apparatus of the state.  As this happens , we'll also see the character of Buddhist worship in the archipelago change.  Initially, the Buddha was treated little differently from any other kami, and based on the way it is described, probably worshiped in a very similar manner.  However, as more sutras came to light and as more people studied and learned about the religion—and as more immigrants were brought in to help explain how things were supposed to work—Buddhism grew in the islands to be its own distinct entity.  In fact the growth of Buddhism would even see the eventual definition of “Shinto”, the “Way of the Gods”, a term that was never really needed until there was another concept for native practices to be compared against. Before we leave off, there is one other story I'd like to mention.  It is tangential to our immediate discussion of Buddhism and the Soga, but I think you may find it of interest, nonetheless.  This is the story of just what happened—supposedly—to that first Buddhist icon that was tossed into the Naniwa canal. Because you see, according to tradition, that gilt-bronze icon did not stay stuck in the mud and muck of the canal, nor did it just disappear.  Instead there is a tradition that it was found almost a century later.  The person who retrieved it was named Honda no Yoshimitsu, and from Naniwa he traveled all the way to Shinano, to the area of modern Nagano, and there he would found a temple in 642.  Another reading of his name, Yoshimitsu, is Zenko, and so the temple is named Zenkoji, and you can still go and visit it today.  In fact, the main hall of Zenkoji is considered a national treasure, and it was featured prominently during the 1998 Winter Olympics in Nagano, Japan.  It is a popular attraction for tourist both in Japan and from abroad, and if you get a chance I highly recommend going to see it.  On the street leading up to the temple entrance are many traditional shops that still sell various foods and traditional arts and crafts, and there are many intriguring features.  For example, there is a narrow walkway underneath the main temple that is completely dark, where you are meant to feel along the wall to try to find the key to enlightenment, a kind of physical metaphor of Buddhist teaching. And of course there is the icon that Honda Yoshimitsu is said to have fished out of the canal. According to the temple, the icon still exists, and many worshippers believe it to be the oldest extant Buddhist icon in Japan, even older than the icons at Horyuji.  However, there is one catch—nobody is allowed to see it.  Shortly after it was installed in the temple, the statue was hidden in a special container, or zushi, and it became what is known as a hidden Buddha.  This is a tradition particularly prevalent in Japan, where some Buddhas are hidden away and only brought out on very special occasions.  Some cynics might note that those occasions are often when the temple needs to raise funds.  As for this hidden Buddha, however, it has not been seen more than a handful of times since it was locked away in the 7th century. Despite that, we know what it looks like—or at least what it is supposed to look like.  The image is said to be a triad, and though the Nihon Shoki claims it was an image of Shakyamuni, the central figure of the Zenkoji triad is actually the figure of Amida, aka Amithabha, as in the Pure Land sect of Buddhism.  Amida Nyorai is flanked by two attendants.  We know all of this because a copy of the Zenkoji image was made in the Kamakura period, and that image, said to be a faithful recreation of the original is also kept at Zenkoji.  While the original is kept hidden in the back, the replica, which is thought to have all of the miraculous powers of the original, sits in front, and is therefore called the Maedachi Honzon, basically the image standing in front, vice the original, the Gohonzon, the main image. Except it gets even better, because the replica is *also* kept hidden away most of the time, and only revealed on special occasions, known as Gokaicho, or “opening of the curtain”, which occurs once every seven years. The Zenkoji triad became extremely important in later centuries, and copies were made and installed in sub-temples throughout Japan.  Even today you may find a Zenkoji-style triad here or there, each one considered to have a spiritual tie back to the original, and some of them even have inscriptions confirming that they are, indeed, Zenkoji style triads Of course, the big question remains: does the original image actually still exist, and is there any chance that it actually is as old as it claims to be?  There really is no good way of knowing.  Zenkoji is not offering to open up the zushi any time soon.  We do know a few things, however.  We know that the temple has burned down at least 11 times over the years, and the Gohonzon was rescued each time, or so they say.  There are some who claim that it still exists, but perhaps it is damaged.  If that is the case, how did they make the replica, though? There was an inspection during the Edo period.  There was a rumor that it had been stolen, and so an Edo official was sent to check on the status.  They reported that it was still there, but crucially they never described actually laying eyes on the statue.  In one account where a monk did open the box it is said that their was a blinding light—kind of like the Ark of the Covenant in Indiana Jones but just overwhelming; no faces were melted, at least none that were reported. The monks of Zenkoji, when asked how they know the image is still there, will point to the weight of the container, which, when lifted, is apparently considerable.  They say that is how they know it is still there.  Of course, a melted lump of metal might be the same weight as it was when it was full statue, as long as it didn't lose any actual mass, so it is hard to tell if it is still in good condition. Even with all of that, there is the question about the veracity of the original objects lineage to begin with.  Did Honda Yoshimitsu really just find *the* original statue?  And even if he did, how would he have known what it was?  Was there an inscription:  To Yamato, from Baekje, hugs and kisses? I've yet to see anyone directly compare the purported replica with other statues, but I suspect that would be the route to at least check the age, but nobody seems to be saying that the style of the replica is blatantly wrong for a 6th or 7th century icon from the peninsula or by peninsular craftsmen.  Then again, there were plenty of local immigrants in the Naniwa area who could have potentially crafted an image.  Indeed, the area around modern Nagano even has traces of Goguryeo style burial cairns, possibly from immigrants settled out there to help with early horse cultivation, and so there is even the possibility that there were locals with the connections and skills to craft something. If you really want to know more, there is an entire work by Donald McCallum, titled “Zenkoji and Its Icon”, on not just the icon but the entire worship that sprang up around it and caused copies to spread throughout the archipelago. And that's where we will leave off for this episode.  In the next couple of episodes I want to finish up some of the secular history of this reign, and look a little bit outside of Yamato and the evidence in the Chronicles as well. Until then, thank you for listening and for all of your support.  If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.  

En este primer especial analizamos la funa a la tiktoker e influencer chilena @iamferv, hay embarazos, amenazas de muerte y traiciones pero, ¿habrán pruebas suficientes?

When was the last time that you truly allowed yourself to have fun? The type of fun that actually fuels your soul without reason, without overthinking, without obligation, and without holding back a part of yourself? This week's Powerback® episode is about giving you the permission that you don't need but might still need to hear. Because, at the end of the day, the only thing and person stopping you from truly doing things that bring you a lot of joy and fun in your life is you.So, we're going to work through:How I said YES to myself and went on a solo trip to MiamiWhat's happening in your brain that's stopping you from having funA simple way to start having the fun you wantOne challenge to get your Powerback® and be happierResources from this episodeTo grab the resources mentioned inside the episode, go to lauraaura.com/resourcesJoin the Gutsy Collective - The Gutsy Collective is a community of energetically driven female entrepreneurs + visionaries who desire meaningful growth – mentally, physically, and energetically. Join us online or in-person for monthly mentorship to reignite your fire and get the answers you seek.Alignment Sessions: get fast + clear answers –  Sometimes, you simply need a fresh set of eyes and clear direction on what step to take next. Alignment Sessions are 90-min individual coaching sessions designed to help you realign your energy and get a clear action plan so you can save time and start growing.1:1 Coaching with LauraAura – My mission is to help you align and simplify so you feel confident, trust your intuition, and expand in ways that make you feel alive. I combine energy work with grounded, practical action, and together we'll acknowledge the limiting beliefs and habits that may be holding you back while leaning into who you truly are and how you work most efficiently.Connect with LauraAuraTikTok:  @thatlauraauraInstagram: @thatlauraauraWebsite: LauraAura.comSupport the showTHANK YOU, GUTSY TRIBE!We love, love, love to read your comments, feedback, and reviews. If you haven't yet, drop us one below! Your review might even get highlighted within one of our gutsy love posts or on our website.https://podcasts.apple.com/ar/podcast/the-gutsy-podcast/id1445481970

A man ran 365 marathons in 2022.A woman tried 365 new tasks in 2022...some of them are quite, um, funA woman keeps her heart in a drawer!A boy draws hair on his baby brother.This show is part of the Spreaker Prime Network, if you are interested in advertising on this podcast, contact us at https://www.spreaker.com/show/5747537/advertisement

Conversación y análisis junto a Óscar Guillermo Garretón sobre la funa contra Cristián Warnken.

En una nueva edición de Página 13, la última conversación del día, Iván Valenzuela y Kike Mujica conversaron con los columnistas Marco Moreno y Jorge Fantuzzi, respecto a la practica de las funas en la política chilena, a propósito de la recibida por el presidente de Amarillos por Chile, Cristián Warnken. Además, se refirieron al rol que tienen las inmobiliarias en los incendios forestales.

En una nueva edición de Página 13, la última conversación del día, Iván Valenzuela y Kike Mujica conversaron con los columnistas Marco Moreno y Jorge Fantuzzi, respecto a la practica de las funas en la política chilena, a propósito de la recibida por el presidente de Amarillos por Chile, Cristián Warnken. Además, se refirieron al rol que tienen las inmobiliarias en los incendios forestales.

From Zuckings to Suckflation, Smeals to Funa… it was a wild year. So we whipped up our 3 favorite business stories of 2022: Airbnb became a Party Pooper with a Purpose KFC created its 1st chicken nugget to capture your window of loyalty Trader Joe's launched a $9 facial sunscreen because everyone loves a secret Follow The Best One Yet on Instagram @tboypod for more bonus material we're dropping Plus, look out for our next holiday Bonus episode… our 2023 Predictions Pod (spoiler: It's The Best One Yet). $ABNB $YUM $BX Learn more about your ad choices. Visit podcastchoices.com/adchoices

Mótettukórinn og Listvinafélagið í Reykjavík fagna saman 40 ára afmæli í ár og af því tilefni er efnt til glæsilegra hátíðartónleika í Eldborg, Hörpu, næstkomandi sunnudag, þar sem kórinn flytur óratóríuna Messías eftir Georg Friedrich Händel, ásamt Alþjóðlegu barokksveitin í Reykjavík og fjórum framúrskarandi einsöngvurum. Víðsjá fær til sín góða gesti í tilefni stórafmælisins, þau Hörð Áskellsson, stjórnanda Mótettukórsins, Ingu Rósu Ingólfsdóttur, framkvæmdastjóra Listvinafélagsins og Ragnheiði Þórdísi Gylfadóttur, formann stjórnar Mótettukórsins. Gréta Sigríður Einarsdóttir rýnir í Saknaðarilm, nýjustu bók Elísabetar Jökulsdóttur. Að leggjast í grasið og búa til myndir úr skýjunum er eitthvað sem sennilega hvert mannsbarn á jarðkringlunni hefur gert. En getur þessi ljóðræna athöfn verið einungis saklaus og hrein á tímum mannaldar? Það er spurning sem danshöfundurinn Andrea Gunnlaugsdóttir tekst á við í dansverkinu Cumulus. Reykjavík Dance festival hófst í gær og stendur fram á sunnudag, og Cumulus er eitt þeirra fjölmörgu verka sem sýnd verða á hátíðinni. Höfundurinn verður gestur okkar í dag, segir okkur frá verkinu og danssenunni í Vínarborg þar sem hún býr og starfar. "Ég skil ekki tungumálið sem þú talar, en þegar við höfum sungið saman í tvo klukkutíma þá get ég fundið og skilið sameiginlegar tilfinningar okkar. Í gegnum tónlistina getum við skilið hvert annað betur". Þetta segir stjórnandi Szeczecin Vocal Project, sem er sönghópur frá Póllandi. Þessa dagana stendur yfir fyrsti hluti tveggja ára tónlistarsamstarfs hópsins og tveggja hópa frá Íslandi, Kvæðamannafélagsins Iðunnar og Dúó Funa. Tilgangur samtstarfsins er að kanna þjóðlega tónlistarhefð hvors lands fyrir sig og þá samtímatónlist sem sprottin er úr þeim þjóðlega jarðvegi. Við fáum þau Bára Grímsdóttur, formann Iðunnar, og Pawel Osuchowski, stjórnanda Szeczecin Vocal Project, til okkar hér í síðari hluta þáttar. Umsjónarkonur: Halla Harðardóttir og Melkorka Ólafsdóttir

OPEN HEAVENSMATALA LE LAGI MO LE ASO LULU 16 NOVEMA 2022 Manatu Autu: Pa'i I le Atua 3 (Touching God 3)  Tauloto – Tusi Paia: Mataio 15:28 ‘‘Ona tali atu ai lea o Iesu, ‘ua fa‘apea atu ‘iā te ia, “Funa e, ‘ua tele lou fa‘atuatua; e pei o lou mana‘o, ‘ia fa‘apea lava ‘ona faia ‘ia te oe.” ‘Ona mālōlō ai lea o lana tama teine i lea lava itū aso.” Faitauga - Tusi Paia: Mareko 10:46-52 Upu FolafolaE mafai ona e pa'i atu i le Atua e ala i au tatalo. I le tatou faitauga o le Tusi Paia o le aso, na valaau atu Patimaio ia Iesu ona ia tu lea. Na pai atu ia Iesu le tagi a Patimaio aua na faifaipea lona valaau atu. E iai tatalo a tagata e faia ma le faaaloalo, e leo malu e faaaogaina upu matagofie e logomalie. Ae e iai foi tatalo e pa'i atu I le Atua – e masani lava ona e faia ma le loto faanaunau. I le Luka 18:1-8, na avatu e Iesu le faataitaiga o le tatalo e pai atu I le Atua. O le mea moni, o lenei tatalo e pai atu I le tagata amioleaga e o'o foi I le Atua.  E iai tagata e tatalo pea, ona taofi lea ona ua le maua a latou vavega. Aisea ua taofi ai? E iai seisi tagata e te sulu iai e ese mai le Atua?   E iai taimi ua ou o'o atu ai I luma o Peresitene, ma a e iai I lea tulaga, e le mafai ona e faatopetopea. E te muamua I lea nofoaga ae lei oo I le taimi faatulagaina mo oe, e I'u foi ina e faatalitali mo sina taimi ae lei o'o I le taimi e valaau mai ai. E iai nisi o taimi ou te alu e vaai le Peresitene ona o lana valaau mai, peitai ou te faatali lava. E faapefea la ona e alu atu I luma o le Peresitene o Peresitene ma e faapea atu ona e lei tali mai I lou manao, ua tatau ona e alu ese? Afai e te alu ese, o ai e aafia? E tumau pea le Atua I lona tulaga Atua, pe e te tatalo atu pe leai. Afai e te tumau mo se taimi I le nofoaga o tatalo, e te pai atu I le Atua ona foai lea ia te oe o so'o se mea e te ole atu ai.  le Mataio 15:22-28, ua tatou faitau I le tala I se fafine na tagi atu ia Iesu ia faamaloloina lana tama. Na ia tagi tele o ia ma ua inosia o ia I le au soo ua iu ina fai atu ia Iesu e tuli ese. E lei taofia ai le tatalo pea o lenei fafine. Na oo ina pai atu ia Iesu ma ua ia maua lana vavega. O le a le tulaga o lou naunau mo se vavega? Afai e te naunau, e iloa I le ituiga o tatalo e te faia. E iloa foi I le umi ona e tatalo. E toatele tagata o loo ui pea I faigata o faafitauli aua ua vave ona taofia a latou tatalo. Aua nei e iai I lea tulaga.  Afai e te manao e pa'i atu I le Atua e ala I au tatalo, ia tatalo e le aunoa, I le suafa o Iesu Keriso, Amene.  

Uzay Çağının Proteini, Konuk: Esra Serbes (Funa Foods, Founder) | B122

It's been a lot for Collin!!New Grand Tour Episode is out!!The oh brother ranking of season 4 of grand tourBrandon has a wrecked voicehttps://grethersusa.com/Sit and clapLife planning vs college planningI don't remember doing themCollin's rental car funA brief interludeStop getting stupid door locksSecurity vs convenienceOld English Literature: An Short Introduction: https://www.amazon.com/Old-English-Literature-Introduction-Introductions/dp/0631234853Check out our other episodes: ohbrotherpodcast.comFollow us on InstagramCheck us out on Youtube