Podcasts about Gaya

एक वैश्या की आर्थिक सहायता कर उसे सुधारने की कोशिश करने वाले एक व्यक्ति को उसी वैश्या द्वारा लाजवाब कर देने ई कहानी।

El final del curso escolar plantea dilemas habituales como qué hacer con nuestros hijos. Lo analizamos con la maestra Pilu Hernández y la monitora Yoli Corral. Un experimento analiza si la IA genera sesgos de género y repasamos los 50 años del calendario de vacunación común en España. Además, Benjamín Gaya explica qué es el “pinkwashing” que muchas empresas aplican estos días.

En esta edición de la sección Así somos, en La Cadiera, abordamos el fenómeno del pinkwashing: cuando marcas o instituciones utilizan la imagen del colectivo LGTBIQ+ con fines comerciales, sin un compromiso real con sus derechos. Junto al antropólogo Benjamín Gaya, analizamos cómo estas estrategias pueden vaciar de contenido las reivindicaciones y, en ocasiones, afectar negativamente a los propios colectivos. Una reflexión necesaria sobre marketing, identidad y autenticidad.

Die Parks: Gaya Land Robotland Die Bahnen: Dragon Splash Chute Ride Thunderbolt Forest Adventure

Con el antropólogo Benjamín Gaya analizamos cómo nos afecta la hipocresía, partiendo del ejemplo de la "crisis" ética de los festivales y la atribución de la responsabilidad como algo individual cuando es cosa de otros.

Los Ángeles decreta el toque de queda tras la escalada de tensión por las protestas ante la política migratoria de Trump y en Huesca se celebra una feria de empleo para incentivar el talento senior y en Zaragoza profesionales del trabajo social en grandes emergencias se reúnen para reflexionar sobre los retos del presente y el futuro. Además, el antropólogo Benjamín Gaya investiga sobre la hipocresía y cómo nos afecta.

Amritsar Aa Gaya Hai | Bhisham Sahni | Voice Rajinder Arora**Curator: IrfanListen with Irfan (LwI)A tapestry of voices and stories, spun with careSupport LwI — a soulful creation shaped by affection, thriving on the warmth of its listeners. Your contribution helps keep this free, bringing global stories, rare sound recordings, and personal music archives to all without paywalls. I curate voices, readings from literature, and cultural studies with immense care.Through my recent initiative, Read Aloud Collective, voices from around the world are coming together in celebration of spoken word.Grateful for your love -keep listening, keep supporting!  Curator: IrfanSupport LwI by contributing:  https://rzp.io/rzp/MemorywalaYour comments and feedback are welcome. Write to ramrotiaaloo@gmail.comRajinder AroraBorn and raised in Delhi, Rajinder Arora is a postgraduate in English literature from Delhi University. He runs his own advertising agency called ‘Ishtihar'. Alongside his professional work, Rajinder is an avid traveler, trekker, and photographer, with a particular fondness for the mountains.His journeys have taken him deep into the Himalayas, where he twice lost his way — once in Tibet and another time in Kumaon -only to eventually find his path home, all the while keeping his dream alive of one day standing face-to-face with Mount Everest.A mountaineer, writer, photographer, collector of memorabilia, and graphic designer by profession, Rajinder also enjoys writing stories in English and poems for children in Hindi. A passionate reader and lover of voices, he currently resides in what he humorously describes as the “dreadful” place called Gurgaon

Shirin ya duba rayuwar fitacciyar zabiya Mariama Rabiou mai waka da Hausa da Zabamanci da Allah ya yi wa cikawa a Gaya ta Nijar.

Lo kerja keras tiap hari. Lembur, stress, mikirin KPI, dikejar target.Tapi pernah nanya nggak… Lo kerja buat siapa?Kalo jawabannya cuma “buat duit”, ya pantas aja tiap Senin pagi lo pengen resign.Padahal dalam Islam, kerja itu ibadah.Lo jujur = pahala.Lo tanggung jawab = tambah pahalaLo cari nafkah halal = ridho Allah.Mau kerja lo OB, operator, tukang, atau staf kantor…selama niat lo bener, kerja lo punya makna.

From environmental awareness, ethical shopping values to cost of living pressures, listen to what shop owner and secondhand enthusiast have to say about Australia's growing preloved market. - Dari kesadaran lingkungan, nilai etika dalam berbelanja, hingga tekanan biaya hidup, begini pandangan pemilik toko dan penggemar barang bekas tentang fenomena barang bekas pakai di Australia.

In 1991, I began my journey as a DJ, initially in Potsdam and later in various clubs in Berlin, although there are so many venues that I can't even recall them all. My time spent at Delicious Doughnuts, where I had a six-year residency, had a profound impact on me. Since then, I've developed a preference for playing sets that span at least four hours. Throughout my career, I've witnessed a great deal and consistently strived to uphold the values of the early 1990s. I've made a conscious effort to steer clear of any form of commercialization of techno and house, and I've never been fond of the DJ cult phenomenon. Instead, I've remained focused on the music itself, supporting emerging talents and ensuring that electronic music remains connected to funk, jazz, soul, and contemporary art. And if you're convinced by my sound then it would be great if I see you at one of the irregular gigs somewhere in Potsdam or anywhere. Please check: minmon.de/category/base/dates And - I really appreciate feedback on my mixes! Thanks! Thanks!

Gaya ba ng mga taga-Jerusalem noon — at ni Honey — ay parang madilim ang iyong paligid? Nawawalan ka na ba ng pag-asa? Tinatanong mo rin ba sa Diyos kung kailan ka mapo-promote sa trabaho? Kailan ka mag-aasawa? Kailan Niya sasagutin ang mga panalangin mo? Magtiwala tayo na maganda ang plano ng Diyos sa atinAll Rights Reserved, CBN Asia Inc.https://www.cbnasia.com/giveSupport the show

Servant Leadership adalah sebuah filosofi kepemimpinan yang menempatkan pelayanan kepada orang lain sebagai prioritas utama. Pemimpin dengan gaya ini berfokus pada pertumbuhan dan kesejahteraan timnya, bukan pada kekuasaan atau status pribadi. Mereka hadir untuk memberdayakan individu, membangun budaya kolaborasi yang kuat, dan memupuk lingkungan yang mendukung. Gaya kepemimpinan ini sangat relevan di era modern yang penuh perubahan dan tantangan. Dunia kerja kini membutuhkan pemimpin yang mampu beradaptasi dan menciptakan lingkungan positif. Servant leadership mendorong inovasi, meningkatkan keterlibatan karyawan, dan membangun kepercayaan yang mendalam dalam tim. Oleh karena itu, servant leadership menjadi kunci untuk menciptakan organisasi yang tangguh dan berkelanjutan. Ini membantu membangun budaya perusahaan yang kuat, meningkatkan retensi karyawan, dan pada akhirnya, mendorong kesuksesan jangka panjang. Ini adalah pendekatan yang memanusiakan kepemimpinan di tengah kompleksitas dunia saat ini.

Direktur Jenderal Badan Peradilan Umum Mahkamah Agung Republik Indonesia menerbitkan Surat Edaran Nomor 4 Tahun 2025 tentang Penerapan Pola Hidup Sederhana bagi Aparatur Peradilan Umum. Sebelumnya Ketua Mahkamah Agung (MA) RI Sunarto menyinggung para Hakim yang menjalani gaya hidup mewah, dengan gaji 23 juta namun menggunakan arloji 1 Milyar Rupiah. Mengapa para Hakim sebaiknya menjauhi gaya hidup mewah? Talk bersama Ketua Komisi Kejaksaan 2011-2015, Halius Hosan.

A mediodía se inauguró la muestra en el Museo Ramón Gaya, en la que ambos autores rinden homenaje a los clásicos de la pintura desde el cómic. A partir de las siete de la tarde, se abren las otras dos partes de esta celebración: el Museo Hidráulico de los Molinos del Río y la Sala Caballerizas.Además, recordamos con Juan Álvarez y Jorge Gómez cómo fueron sus inicios y les invitamos a compartir con los oyentes sus reflexiones sobre el cómic, el cine, la creación, el atrevimiento, el paso del tiempo, cómo hemos cambiado y un largo etcétera.

When quoting time drops from ten minutes to two, you don't just save time—you transform how your agency operates. In this episode, I sit down with Carl Ziade, co-founder of Gaya.ai, to explore how his lightweight AI solution is helping independent insurance agencies reclaim up to 70% of their team's time. Carl breaks down how […]

Dalam era disrupsi informasi, gaya komunikasi yang tulus, empatik, dan partisipatif menjadi kunci untuk membangun reputasi lembaga publik yang tangguh. Dalam MAW Talkshow #56, Anang Ristanto, Kepala Biro Komunikasi dan Humas Kemendikdasmen, mengungkapkan bahwa komunikasi publik yang bersahaja bukanlah lemah, melainkan strategi yang kuat yang mengutamakan kejujuran, pelayanan, dan kesantunan. Prinsip RAMAH dan SANTUN menjadi panduan operasional, dengan pendekatan responsif dan akuntabel terhadap kebutuhan masyarakat, serta berkomitmen pada integritas dan kompetensi. Dalam menangani krisis, lembaga mengutamakan dialog partisipatif dengan masyarakat, memperkuat kepercayaan melalui keterbukaan. Pemimpin diharapkan menjadi role model dalam menciptakan budaya komunikasi yang sehat dan membumi. Dengan prinsip niat melayani, kejujuran, dan membangun koneksi, lembaga publik dapat membangun reputasi yang berkelanjutan di tengah tantangan komunikasi masa kini.

Hablamos de comunidades energéticas y de la gestión del apagón por parte de las empresas de ascensores. La abogada Altamira Gonzalo nos explica las novedades del Gobierno en cuanto a la inscripción de bebés nacidos por vientres de alquiler. Además, nos preguntamos si una IA podría ser nuestro terapeuta o es la fuente más fiable a la que preguntar sobre sexo y, con el antropólogo Benjamín Gaya, reflexionamos sobre la importancia del Día del Trabajador.

El antropólogo Benjamín Gaya defiende que el trabajo es más que una herramienta y analiza cómo nos afecta a nivel social desde distintas perspectivas como la vocación o la necesidad.

Tu t'es déjà demandé comment se passe une grossesse après un parcours d'essai bebe compliqué, après des mois – parfois des années – d'attente, d'espoir, de déceptions ?Est-ce qu'on arrive à profiter pleinement ou est-ce que la peur reste là ?Aujourd'hui, je t'emmène dans une conversation avec 3 jeunes mamans : Margaux, Célia et Charlotte.Dans cet échange, on parle de tout, absolument de tout et sans filtre : de la grossesse après un parcours difficile, de l'accouchement, du postpartum, de la sexualité qui évolue, du couple qui change, des doutes, des joies, et de cette force incroyable qu'on découvre en soi.Ce que je trouve vraiment beau et intéressant dans cette conversation, c'est que Margaux, Célia et Charlotte ont chacune vécu des parcours très différents, et aujourd'hui, elles continuent de vivre leur maternité de manière unique. À travers leurs histoires, on découvre de multiples façons de devenir mère.Bref, c'est une discussion entre amies, pleine de sincérité!TW (attention, ce podcast traite de sujets sensibles)Parcours PMAGrossesse Extra UtérineFausse coucheRécit d'accouchementPost PartumRéférences :Margaux a partagé son histoire en intégralité jusqu'à la moitié de sa grossesse dans l'épisode 1 de ce podcast. Vous pouvez l'écoutez directement sur la plateforme que vous utilisez en ce moment.Comme dans l'épisode 16 avec Camille, Célia, Charlotte et Margaux se sont rencontrées dans "Les cercles de Gaya", qui étaient l'ancêtre de l'accompagnement actuel qui se nomme aujourd'hui "Le Club Gaya". Si ça t'intéresse de rejoindre notre communauté, elle est ouverte à toutes les femmes en désir d'enfant et regroupe des dizaines (voire maintenant des centaines) de ressources pour se sentir épanouie dans son désir de maternité. Infos et inscriptions : LE CLUB GAYAJ'espère que cet épisode vous plaira, si c'est le cas et que vous voulez soutenir le podcast, vous pouvez mettre la note de 5* et nous suivre sur la plateforme de votre choix.Si vous voulez suive les nouveautés et actualités de "En Chemin", on vous donne rendez vous sur Instagram : @enchemin.podcastPour retrouvez une communauté bienveillante autour de l'infertilité ainsi que de nombreux conseils bien être et fertilité, on vous donne rendez vous sur l'Instagram d'Anna : @gaya.fertilityInterview faite par Anna Cabannes.Épisode diffusé le 29 Avril 2025 Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Con el antropólogo Benjamín Gaya analizamos como la serie 'El cuento de la criada', basada en la novela de Margaret Atwood ilustra un futuro distópico, relacionado con aspectos sociológicos clave para nuestra sociedad.

Conocemos el ambiente en Roma días antes del funeral del Papa Francisco con la periodista Esther Puisac. Saludamos a dos fotógrafos españoles que se hacen hueco entre los premiados del World Press Photo. La falta de transportistas abre el debate de la reducción de la edad de acceso al carnet de conducir y la tecnología podría ayudarnos a prevenir accidentes. Además, Benjamín Gaya anota las lecciones antropológicas que nos deja la serie ‘El cuento de la criada'.

First, we talk to The Indian Express' Udit Mishra about the US President Donald Trump launching a Reciprocal Tariff Regime, under which he imposed sweeping tariffs on major trading partners, including India.Next, The Indian Express' Parthasarathi Biswas talks about the ongoing controversy about the control over the Mahabodhi temple in Gaya and the religious practices that are conducted there. (13:52)Lastly, we speak about the protest and relay hunger strike started by the students of the University of Hyderabad against the auction of 400 acres of land in the village adjoining the university. (26:07)Produced and hosted by Niharika Nanda and Shashank BhargavaEdited and mixed by Suresh Pawar

Tum To Dil Ke Taar Chhed KarNaam Gum Jayegaa Naam Gum Jayega (Shreya)Yaad Teri Zindagi Ka Saaz Ban KarKaun Aaya Mere Man Ke DwareAwaaz De Kahan HaiO bansi te/Chup gaya koiAaj Achanak Toote Dekho Man Beena Ke TaarGeet KitneMeri Veena Tum Bin Roye/LataPreetam Meri Duniya MainTum Jahan Ho WahanDil Ched Koi Aisa NaghmaDil Ched Koi Aisa NaghmaKoi Gata Main So JataKhamoshi saaz hoti ja rahi haiSupport the show

Pdt. Joas Adiprasetya

Con nuestro antropólogo Benjamín Gaya analizamos el cómo nuestras redes sociales, o redes de apoyo, son fundamentales para nuestro desarrollo como individuos y sociedad.

This episode we will finish up the travels of Xuanzang, who circumnavigated the Indian subcontinent while he was there, spending over a decade and a half travelings, visiting important Buddhist pilgrimage sites, and studying at the feet of learned monks of India, and in particular at Nalanda monastery--a true center of learning from this period. For more, check out our blogpost page:  https://sengokudaimyo.com/podcast/episode-122 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 122:  Journey to the West, Part 3 The courtyard at Nalanda was quiet.  Although hundreds of people were crowded in, trying to hear what was being said, they were all doing their best to be silent and still.  Only the wind or an errant bird dared speak up.  The master's voice may not have been what it once was—he was definitely getting on in years—but Silabhadra's mind was as sharp as ever. At the front of the crowd was a relatively young face from a far off land.  Xuanzang had made it to the greatest center of learning in the world, and he had been accepted as a student of perhaps the greatest sage of his era.  Here he was, receiving lessons on some of the deepest teachings of the Mahayana Buddhist sect, the very thing he had come to learn and bring home. As he watched and listened with rapt attention, the ancient teacher began to speak….   For the last two episodes, and continuing with this one, we have been covering the travels of the monk Xuanzang in the early 7th century, starting around 629 and concluding in 645.  Born during the Sui dynasty, Xuanzang felt that the translations of the Buddhist sutras available in China were insufficient—many of them had been made long ago, and often were translations of translations.  Xuanzang decided to travel to India in the hopes of getting copies in the original language to provide more accurate translations of the sutras, particularly the Mahayana sutras.  His own accounts of his journeys, even if drawn from his memory years afterwards, provide some of our most detailed contemporary evidence of the Silk Road and the people and places along the way.  After he returned, he got to work on his translations, and became quite famous.  Several of the Japanese students of Buddhism who traveled to the Tang dynasty in the 650s studied under him directly and brought his teachings back to Japan with them.  His school of “Faxiang” Buddhism became known in Japan as the Hosso sect, and was quite popular during the 7th and 8th centuries.  Xuanzang himself, known as Genjou in Japan, would continue to be venerated as an important monk in the history of Buddhism, and his travels would eventually be popularized in fantastic ways across East Asia. Over the last couple of episodes we talked about Xuanzang's illegal and harrowing departure from the Tang empire, where he had to sneak across the border into the deserts of the Western Regions.  We then covered his time traveling from Gaochang, to Suyab, and down to Balkh, in modern Afghanistan.  This was all territory under the at least nominal control of the Gokturk empire.  From Balkh he traveled to Bamyan, and then on to Kapisa, north of modern Kabul, Afghanistan.  However, after Kapisa, Xuanzang was finally entering into the northern territories of what he knew as “India”, or “Tianzhu”. Here I would note that I'm using “India” to refer not to a single country, but to the entirety of the Indian subcontinent, and all of the various kingdoms there -- including areas now part of the modern countries of Afghanistan, Pakistan, Bangladesh, and Sri Lanka.  The Sinitic characters used to denote this region are pronounced, today, as “Tianzhu”, with a rough meaning of “Center of Heaven”, but it is likely that these characters were originally pronounced in such a way that the name likely came from terms like “Sindhu” or “Induka”.  This is related to the name of the Sindh or Indus river, from which India gets its name.  Xuanzang's “Record of the Western Regions” notes that the proper pronunciation of the land should be “Indu”.  In Japan, this term was transmitted through the Sinitic characters, or kanji, and pronounced as “Tenjiku”.  Since it featured so prominently in the stories of the life of the Buddha and many of the Buddhist sutras, Tenjiku was known to the people of the Japanese archipelago as a far off place that was both real and fantastical. In the 12th century, over a thousand stories were captured for the “Konjaku Monogatarishu”, or the “Collection of Tales Old and New”, which is divided up into tales from Japan, China, and India.  In the famous 9th or 10th century story, “Taketori Monogatari”, or the “Bamboo-Cutter's Tale”, about princess Kaguya hime, one of the tasks the princess sets to her suitors is to go to India to find the begging bowl of the Buddha.  Records like those produced by Xuanzang and his fellow monks, along with the stories in the sutras, likely provided the majority of what people in the Japanese archipelago knew about India, at least to begin with. Xuanzang talks about the land of India as being divided into five distinct parts—roughly the north, south, east, west, and center.  He notes that three sides face the sea and that the Snow Mountains—aka the Himalayas—are in the north.  It is, he says, “Wide in the north and narrow in the south, in the shape of a crescent moon”.  Certainly the “Wide in the north and narrow in the south” fit the subcontinent accurately enough, and it is largely surrounded by the waters of what we know as the Indian Ocean to the west, the east, and the south.  The note about the Crescent Moon might be driven by Xuanzang's understanding of a false etymology for the term “Indus”, which he claims comes from the word for “moon”.  Rather, this term appears to refer to the Indus River, also known as the Sindh or Sindhus, which comes from an ancient word meaning something like “River” or “Stream”. Xuanzang also notes that the people of the land were divided into castes, with the Brahman caste at the top of the social hierarchy.    The land was further divided into approximately 70 different countries, according to his accounts.  This is known broadly as the Early Medieval period, in India, in which the region was divided into different kingdoms and empires that rose and fell across the subcontinent, with a total size roughly equivalent to that covered by the countries of the modern European Union.  Just like Europe, there were many different polities and different languages spoken across the land – but just as Latin was the common language in Europe, due to its use in Christianity, Sanskrit was the scholarly and religious language in much of India, and could also be used as a bridge language.  Presumably, Xuanzang understood Sanskrit to some extent as a Buddhist monk.  And, just a quick note, all of this was before the introduction of Islam, though there were other religions also practiced throughout the subcontinent, but Xuanzang was primarily focused on his Buddhist studies. Xuanzang describes India as having three distinct seasons—The hot season, the rainy season, and the cold season, in that order.  Each of these were four month long periods.  Even today, the cycle of the monsoon rains is a major impact on the life of people in South Asia.  During the rainy season, the monks themselves would retreat back to their monasteries and cease their wanderings about the countryside. This tradition, called “Vassa”, is still a central practice in many Theravada Buddhist societies such as Thailand and Laos today, where they likewise experience this kind of intensely wet monsoon season. Xuanzang goes on to give an in depth analysis of the people and customs of the Indian subcontinent, as he traveled from country to country. So, as we've done before, we'll follow his lead in describing the different locations he visited. The first country of India that Xuanzang came to was the country of Lampa, or Lamapaka, thought to be modern Laghman province in Afghanistan.  At the time it was a dependency of Kapisa.  The Snow Mountains, likely meaning the Hindu Kush, the western edge of the Himalayas, lay at its north, while the “Black Mountains” surrounded it on the other three sides.  Xuanzang mentions how the people of Lampa grow non-glutinous rice—likely something similar to basmati rice, which is more prevalent in South Asian cuisine, as compared to glutinous rice like more often used in East Asia. From Lampa he headed to Nagarahara, likely referring to a site near the Kabul River associated with the ruins of a stupa called Nagara Gundi, about 4 kilometers west of modern Jalalabad, Afghanistan.  This was another vassal city-state of Kapisa.  They were still Mahayana Buddhists, but there were other religions as well, which Xuanzang refers to as “heretical”, though I'm not entirely sure how that is meant in this context.  He does say that many of the stupas were dilapidated and in poor condition. Xuanzang was now entering areas where he likely believed the historical Buddha had once walked.  In fact, Lampa was perhaps the extent of historical Buddha's travels, according to the stories and the sutras, though this seems unlikely to have been true.  The most plausible locations for the Historical Buddha's pilgrimages were along the Ganges river, which was on the other side of the subcontinent, flowing east towards modern Kolkatta and the Bengal Bay.  However, as Buddhism spread, so, too, did stories of the Buddha's travels.  And so, as far as Xuanzang was concerned, he was following in the footsteps of the Buddha. Speaking of which, at Nagarahara, Xuanzang mentions “footprints” of the Buddha.  This is a Buddhist tradition found in many places.  Xuanzang claims that the Tathagatha, the Englightened One, or the Buddha, would fly, because when he walked the land itself shook.  Footprint shapes in rock could be said to be evidence of the Buddha's travels.  Today, in many Buddhist areas you can find footprints carved into rock conforming to stories about the Buddha, such as all the toes being of the same length, or other various signs.  These may have started out as natural depressions in the rock, or pieces of artwork, but they were believed by many to be the actual point at which the Buddha himself touched down.  There are famous examples of these footprints in Sri Lanka, Thailand, and China.  Of course there are also traditions of creating images of the footprint as an object of worship.  Images of footprints, similar to images of the Great Wheel of the Law, may have been some of the earliest images for veneration, as images of the Buddha himself did not appear until much later in the tradition.  One of the oldest such footprints in Japan is at Yakushiji temple, and dated to 753.  It was created based on a rubbing brought back by an envoy to the Tang court, while they were in Chang'an. Like Buddha footprints, there are many other images and stories that show up multiple times in different places, even in Xuanzang's own narrative.  For example, in Nagarahara Xuanzang also shares a story of a cave, where an image of the Buddha could be just barely made out on the wall – maybe maybe an old carving that had just worn away, or maybe an image that was deliberately placed in the darkness as a metaphor for finding the Buddha—finding enlightenment.  This is not an uncommon theme in Buddhism as a whole.  In any case, the story around this image was that it had been placed there to subdue a naga. Now a naga is a mythical snake-like being, and  we are told that this particular naga was the reincarnation of a man who had invoked a curse on the nearby kingdom, then threw himself from a cliff in order to become a naga and sow destruction.  As the story went, the man was indeed reborn, but before he could bring destruction, the Buddha showed up and subdued him, convincing him that this was not right.  And so the naga agreed to stay in the cave, where the Buddha left an image—a shadow—to remind the naga any time that its thoughts might turn to destruction. Later in his travels, at a place name Kausambi, Xuanzang mentions another cave where the Buddha had subdued a venomous dragon and left his shadow on the cave wall.  Allowing for the possibility that the Buddha just had a particular M.O. when dealing with destructive beings, we should also consider the possibility that the story developed in one region—probably closer to the early center of Buddhism, and then traveled outward, such that it was later adopted and adapted to local traditions.  From Nagarahara, Xuanzang continued to the country of Gandhara and its capital city of Purushapura, aka modern Peshwar.  This kingdom was also under vassalage to the Kapisan king.  Here and elsewhere in the journey, Xuanzang notes not only evidence of the historical Buddha, but also monasteries and stupas purported to have been built by King Kanishka and King Asoka.  These were important figures who were held in high regard for spreading Buddhism during their reign.  Continuing through the region of Gandhara, he also passed through Udakhand and the city of Salatura, known as the birthplace of the ancient Sanskrit grammarian, Daksiputra Panini, author of the Astadhyayi [Aestudjayi].  This work is the oldest surviving description of classical Sanskrit, and used grammatical and other concepts that wouldn't be introduced into Western linguistics for eons.  Daksiputra Panini thrived around the 5th or 4th century BCE, but was likely one of the reasons that Sanskrit continued to be used as a language of scholarship and learning even as it died out of usage as the day to day language of the common people.  His works and legacy would have been invaluable to translators like Xuanzang in understanding and translating from Sanskrit. Xuanzang continued on his journey to Kashmira, situated in the Kashmir Valley.  This valley sits between the modern states of Pakistan and India, and its ownership is actively disputed by each.  It is the namesake of the famous cashmere wool—wool from the winter coats of a type of goat that was bred in the mountainous regions.  The winter coat would be made of soft, downy fibers and would naturally fall out in the spring, which the goatherds harvested and made into an extremely fine wool.  In the 7th century and earlier, however, the region was known not as much for its wool, but as a center for Hindu and Buddhist studies.  Xuanzang ended up spending two years in Kashmira studying with teachers there.  Eventually, though, he continued on, passing through the country of Rajpura, and continuing on to Takka and the city of Sakala—modern day Sialkot in the Punjab region of modern Pakistan.  Leaving Sakala, he was traveling with a group when suddenly disaster struck and they were accosted by a group of bandits.  They took the clothes and money of Xuanzang and those with him and then they drove the group into a dry pond in an attempt to corral them while they figured out what they would do—presumably meaning kill them all.  Fortunately for the group, there was a water drain at the southern edge of the pond large enough for one man to pass through.  Xuanzang and one other went through the gap and they were able to escape to a nearby village.  Once they got there, they told the people what had happened, and the villagers quickly gathered weapons and ran out to confront the brigands, who saw a large group coming and ran away.  Thus they were able to rescue the rest of Xuanzang's traveling companions.  Xuanzang's companions were devastated, having lost all of their possessions.  However, Xuanzang comforted them.  After all, they still had their lives.  By this time, Xuanzang had certainly seen his fair share of life and death problems along the road.  They continued on, still in the country of Takka, to the next great city.  There they met a Brahman, and once they told him what had happened, he started marshalling the forces of the city on their behalf.  During Xuanzang's stay in Kashmira, he had built a reputation, and people knew of the quote-unquote “Chinese monk”.  And even though the people in this region were not necessarily Buddhist—many were “heretics” likely referring to those of Hindu faith—the people responded to this pre-Internet “GoFundMe” request with incredible generosity.  They brought Xuanzang food and cloth to make into suits of clothes.  Xuanzang distributed this to his travel companions, and ended up still having enough cloth for 50 suits of clothes himself.  He then stayed at that city a month. It is odd that they don't seem to mention the name of this location.  Perhaps there is something unspeakable about it?  Still, it seems that they were quite generous, even if they were “heretics” according to Xuanzang. From the country of Takka, he next proceeded to the kingdom of Cinabhukti, where he spent 14 months—just over a year—studying with the monks there.  Once he had learned what he could, he proceeded onwards, passing through several countries in northern India until he came to the headwaters of the sacred Ganges rivers.  The Indus and the Ganges rivers are in many ways similar to the Yellow River and Yangzi, at least in regards to their importance to the people of India.  However, whereas the Yellow River and Yangzi both flow east towards the Pacific Ocean, the Indus and Ganges flow in opposite directions.  The Indus flows southwest, from the Himalayas down through modern India into modern Pakistan, emptying into the western Indian Ocean.  The Ganges flows east along the base of the Himalayas and enters the eastern Indian Ocean at Kolkatta.   At the headwaters of the Ganges, Xuanzang found a Buddhist monk named Jayagupta and chose to spend the winter and half of the following spring listening to his sermons and learning at his feet. From there he continued his travels, and ended up being summoned by King Harshavardhana of Kanyakubja, known today as the modern city of Kannauj.  Harshavardhana ruled an immense state that covered much of the territory around the sacred Ganges river.  As word of this strange monk from a far off land reached him, the King wanted to see him for himself.  Xuanzang stayed in Kannauj for three months, completing his studies of the Vibhasha Shastra, aka the Abhidarmma Mahavibhasha Shastra, known in Japanese as the Abidatsuma Daibibasharon, or just as the Daibibasharon or the Basharon, with the latter two terms referring to the translations that Xuanzang performed.   This work is not a sutra, per se, but rather an encyclopedic work that attempted to speak on all of the various doctrinal issues of its day.  It is thought to have been authored around 150 CE, and was influential in the Buddhist teachings of Kashmira, when that was a center of Orthodoxy at the time.  This is what Xuanzang had started studying, and it seems that in Kannauj he was finally able to grasp everything he felt he needed to know about it in order to effectively translate it and teach it when he returned.  That said, his quest was not over.  And after his time in Kannauj, he decided to continue on. His next stop was at the city of Ayodhya.  This was—and is—a city of particular importance in Hindu traditions.  It is said to be the city mentioned in the epic tale known as the Ramayana, though many argue that it was simply named that later in honor of that ancient city.  It does appear to be a city that the historical Buddha, Siddhartha Gautama, visited and where he preached.  It was also the home of a famous monk from Gandhara who authored a number of Buddhist tomes and was considered, at least by Xuanzang, a proper Boddhisatva.  And so Xuanzang spent some time paying homage to the places where the Buddha and other holy figures had once walked. “Ayodhya” appears in many forms across Asia.  It is a major pilgrimage center, and the city of “Ayutthaya” in Thailand was named for it, evoking the Ramayana—known in Thai as the Ramakien—which they would adopt as their own national story.  In Silla, there is a story that queen Boju, aka Heo Hwang-ok, wife to the 2nd century King Suro of Geumgwan Gaya, traveled to the peninsula all the way from the foreign country of “Ayuta”, thought to mean Ayodhya.  Her story was written down in the Gaya histories and survives as a fragment found in the Samguk Yusa.  Members of the Gimhae Kim, Gimhae Heo, and Incheon Yi clans all trace their lineage back to her and King Suro. From Ayodhya, Xuanzang took a trip down the Ganges river.  The boat was packed to bursting with some 80 other travelers, and as they traveled towards a particularly heavily forested area, they were set upon by bandits, who rowed their ships out from hiding in the trees and forced the travelers to the shore.  There the bandits made all the travelers strip down and take off their clothing so that the bandits could search for gold or valuables.  According to Xuanzang's biography, these bandits were followers of Durga, a Hindu warrior-goddess, and it is said that each year they would look for someone of particularly handsome features to sacrifice to her.  With Xuanzang's foreign features, they chose him.  And so they took him to be killed.  Xuanzang mentioned that he was on a pilgrimage, and that by interrupting him before they finished he was worried it might be inauspicious for them, but he didn't put up a fight and merely asked to be given time to meditate and calm his mind and that they perform the execution quickly so that he wouldn't even notice. From there, according to the story, a series of miracles occurred that ended up with Xuanzang being released and the bandits worshipping at his feet.  It is times like this we must remember that this biography was being written by Xuanzang's students based on stories he told them about his travels.  While being accosted by bandits on the river strikes me as perfectly plausible, we don't necessarily have the most reliable narrators, so I'm going to have to wonder about the rest.  Speaking of unreliable narration, the exact route that Xuanzang traveled from here on is unclear to me, based on his stated goals and where he was going.  It is possible that he was wandering as opportunities presented themselves —I don't know that he had any kind of map or GPS, like we've said in the past.  And it may be that the routes from one place to another were not always straightforward.  Regardless, he seems to wander southeast for a period before turning again to the north and eventually reaching the city of Shravasti. Shravasti appeared in our discussion of the men of Tukhara in Episode 119.  With the men of Tukhara there was also mentioned a woman from Shravasti.  While it is unlikely that was actually the case—the names were probably about individuals from the Ryukyuan island chain rather than from India—it is probably worth nothing that Shravasti was a thriving place in ancient times.  It was at one time the capital city of the kingdom of Kosala, sharing that distinction with the city of Ayodhya, back in the 7th to 5th centuries BCE.  It is also where the historical Buddha, Siddhartha Gautama, was said to have spend many years of his life.  This latter fact would have no doubt made it a place of particular importance to Xuanzang on his journeys. From there he traveled east, ending up following the foothills of the Himalayas, and finally came to some of the most central pilgrimages sites for followers of the historical Buddha.  First, he reached Lumbini wood, in modern Nepal, said to have been the birthplace of Prince Siddhartha Gautama, the Buddha.  And then he visited Kushinagara, the site where the Buddha ascended to nirvana—in other words, the place where he passed away.  From there, he traveled to Varanasi, and the deer park monastery, at the place where the Buddha is said to have given one of his most famous sermons.  He even visited the Bodhi tree, the tree under which Siddhartha Gautama is said to have attained enlightenment.  He spent eight or nine days there at Bodhgaya, and word must have spread about his arrival, because several monks from the eminent Nalanda Monastery called upon him and asked him to come to the monastery with them. Nalanda Monastery was about 80 km from Bodhgaya.  This was a grand monastery and center of learning—some say that it was, for a time, the greatest in the world.  It had been founded in the 5th century by the Gupta dynasty, and many of the Gupta rulers and others donated to support the monastery, which also acted as a university.  After the fall of the Gupta dynasty, the monastery was supported by King Harsha of Kannauj, whom Xuanzang had visited earlier.  It ultimately thrived for some 750 years, and is considered by some to be the oldest residential university—meaning that students would come to the temple complex and stay in residence for years at a time to study.  According to Xuanzang, Nalanda hosted some 10,000 monks. Including hosts and guests.  They didn't only study Buddhist teachings, but also logic, grammar, medicine, and divination.  Lectures were given at more than 100 separate places—or classrooms—every day.  It was at Nalanda, that Xuanzang would meet the teacher Silabhadra, who was known as the Right Dharma Store.  Xuanzang requested that he be allowed to study the Yogacharabhumi Shastra—the Yugashijiron, in Japanese.  This is the work that Xuanzang is said to have been most interested in, and one of the works that he is credited with bringing back in one of the first full translations to the Tang dynasty and then to others in East Asia.  It is an encyclopedic work dedicated to the various forms of Yogacara practice, which focuses on the mental disciplines, and includes yoga and meditation practices.  It has a huge influence on nearly all Mahayana schools, including things like the famous Zen and Pure Land schools of Buddhism.  The Yogacharabhumi Shastra is the earliest such encyclopedic work, compiled between the 3rd and 5th centuries—so even if the monk Faxian had brought portions of it back, it was probably not in the final form that Xuanzang was able to access. Silabhadra, for his part, was an ancient teacher—some put his age at 106 years, and his son was in his 70s.  He was one of the few at Nalandra who supposedly knew all of the various texts that they had at the monastery, including the Yogacarabhumi Shastra.  Xuanzang seems to have been quite pleased to study under him.  Xuanzang stayed at the house of Silabhadra's son, Buddhabhadra, and they welcomed him with entertainment that lasted seven days.  We are told that he was then given his own lodgings, a stipend of spices, incense, rice, oil, butter, and milk, along with a servant and a Brahman.  As a visiting monk, he was not responsible for the normal monastic duties, instead being expected to spend the time in study.  Going out, he was carried around by an elephant.   This was certainly the royal treatment. Xuanzang's life at Nalandra wasn't all books: south of the monastery was the city of Rajagrha, the old capital of the kingdom of Magadha, where the ancient Gupta kings had once lived, and on occasional breaks from his studies, Xuanzang would venture out to see the various holy sites.  This included the famous Mt. Grdhrakuta, or Vulture Peak, a location said to be favored by the historical Buddha and central to the Lotus Sutra, arguably the founding document of Mahayana Buddhist tradition. After all, “Mahayana” means “Greater Vehicle” and it is in the Lotus Sutra that we see the metaphor of using different vehicles to escape a burning house.   We've already talked a bit about how the image of Vulture Peak had already become important in Japanese Buddhism: In Episode 112 we talked about how in 648, Abe no Oho-omi had drums piled up at Shitennoji in the shape of Vulture Peak. But although the sightseeing definitely enhanced his experience, Xuanzang was first and foremost there to study.  He spent 15 months just listening to his teacher expound on the Yogacarabhumi Shastra, but he also heard expositions on various other teachings as well.  He ended up studying at Nalandra Monastery for 5 years, gaining a much better understanding of Sanskrit and the various texts, which would be critically important when it came to translating them, later. But, Xuanzang was not one to stay in any one place forever, and so after 5 years—some 8 years or more into his journey, he continued on, following the Ganges east, to modern Bangladesh.  Here he heard about various other lands, such as Dvarapati—possibly referring to Dvaravati, in modern Thailand, as well as Kamalanka and Isanapura.  The latter was in modern Cambodia, the capital of the ancient Chenla kingdom.  Then Mahacampa—possibly referring to the Champa region of Vietnam—and the country of Yamanadvipa.  But there was still more of India for Xuanzang to discover, and more teachings to uncover, and so Xuanzang decided instead to head southwest, following the coast.  He heard of the country of Sinhala, referring to the island of Sri Lanka, but he was urged not to go by ship, as the long journey was perilous.  Instead he could stay on relatively dry land and head down to the southern tip of the subcontinent and then make a quick hop from there across to the island.  He traveled a long distance, all the way down to Kancipuram, the seat of the Pallava dynasty, near modern day Chennai.  From the seaport near Kancipuram, it was only three days to Sinhala—that is to say Sri Lanka—but before he could set out, he met a group of monks who had just arrived.  They told him that the king of Sinhala had died , and there was a great famine and civil disturbances.  So they had fled with some 300 other monks. Xuanzang eventually decided not to make the journey, but he did talk with the monks and gathered information on the lands to the south, on Sri Lanka, and on the islands south of that, by which I suspect he may have meant the Maldives.  While Sri Lanka is an area important to Buddhist scholarship, particularly to the Theravada schools, this likely did not impress Xuanzang, and indeed he seemed to feel that his studies in Nalanda had more than provided him what he needed.  Sri Lanka, however, is the source of the Pali canon, one of the most complete early canons of Buddhism, which had a huge influence on Theravada Buddhism in Southeast Asia and elsewhere. So Xuanzang took plenty of notes but decided to forego the ocean voyage and headed northwest, instead.  He traveled across the breadth of India to Gujarat, and then turned back east, returning to pay respects once more to his teacher in Nalanda.  While there he heard of another virtuous monk named Prajnabhadra at a nearby monastery.  And so he went to spend several months with him, as well.  He also studied with a layman, Sastrin Jayasena, at Stickwood Hill.  Jayasena was a ksatriya, or nobleman, by birth, and studied both Buddhist and non-Buddhist texts.  He was courted by kings, but had left to continue his studies.  Xuanzang studied with him for another couple of years. Xuanzang remained at Nalanda, learning and teaching, expounding on what he had learned and gathering many copies of the various documents that he wished to take back with him, though he wondered how he might do it.  In the meantime, he also acquired quite the reputation.  We are told that King Siladitya had asked Nalanda for monks who could refute Theravada teachings, and Xuanzang agreed to go.  It isn't clear, but it seems that “Siladitya” was a title, and likely referred to King Harsha of Kannauj, whom we mentioned earlier.  Since he was a foreigner, then there could be no trouble that was brought on Nalanda and the other monks if he did poorly.  While he was waiting to hear back from Siladitya's court, which was apparently taking time to arrange things, the king of Kamarupta reached out to Nalanda with a request that Xuanzang come visit them.  While Xuanzang was reluctant to be gone too long, he was eventually encouraged to go and assuage the king. Kamarupta was a kingdom around the modern Assam region, ruled by King Bhaskaravarman, also known as King Kumara, a royal title.  This kingdom included parts of Bangladesh, Bhutan, and Nepal.  Bhaskaravarman, like so many other regents, seems to have been intrigued by the presence of this foreign monk, who had traveled all this way and who had studied at the famous Nalanda Monastery in Magadha. He invited Xuanzang to come to him.  Xuanzang's teacher, Silabhadra, had exhorted him to spread the right Dharma, and to even go to those non-Buddhists in hopes that they might be converted, or at least partially swayed. King Bhaskaravarman was quite taken with Xuanzang, wining and dining him while listening to him preach.  While there, Xuanzang learned about the country of Kamarupta.  He also learned about a path north, by which it was said it was a two month journey to arrive at the land of Shu, in the Sichuan Basin, on the upper reaches of the Yangzi – a kind of shortcut back to the Tang court.  However, the journey was treacherous—possibly even more treacherous than the journey to India had been. Eventually word reached the ears of King Siladitya that Xuanzang was at the court of King Bhaskaravarman, and Siladitya got quite upset.  Xuanzang had not yet come to *his* court, so Siladitya demanded that Bhaskaravarman send the monk to him immediately.  Bhaskaravarman refused, saying he'd rather give Siladitya his own head, which Siladitya said he would gladly accept.  Bhaskaravarman realized he may have miscalculated, and so he sailed up the Ganges with a host of men and Xuanzang to meet with Siladitya.  After a bit of posturing, Siladitya met with Xuanzang, who went with him, and eventually confronted the members of the Theravada sect in debate.  Apparently it almost got ugly, but for the King's intervention.  After a particularly devastating critique of the Theravada position, the Theravada monks are blamed for trying to use violence against Xuanzang and his fellow Mahayana monks from Nalanda, who were prepared to defend themselves.  The King had to step in and break it up before it went too far. Ultimately, Xuanzang was a celebrity at this point and both kings seem to have supported him, especially as he was realizing it was about time to head back to his own country.  Both kings was offered ships, should Xuanzang wish to sail south and then up the coast.  However, Xuanzang elected to take the northern route, hoping to go back through Gaochang, and see that city and its ruler again.  And so the Kings gave him money and valuables , along with wagons for all of the texts.  They also sent an army to protect all of the treasures, and even an elephant and more – sending him back in style with a huge send-off. So Xuanzang retraced his earlier steps, this time on an elephant.  He traveled back to Taxila, to Kashmir, and beyond.  He was invited to stay in Kashmira, but because of his retinue, he wasn't quite at leisure to just go where he wanted.  At one point, near Kapisa—modern Bagram, north of Kabul—they had to cross a river, and about 50 of the almost 700 documents were lost.  The King of Kapisa heard of this and had his own monks make copies to replace them based on their own schools.  The King of Kasmira, hearing that he was in Kapisa, also came to pay his respects. Xuanzang traveled with the King of Kapisa northwest for over a month and reached Lampaka, where he did take some time to visit the various holy sites before continuing northwest.  They had to cross the Snow Mountains—the outskirts of the Himalayas, and even though it wasn't the highest part of the range it was still challenging.  He had to dismount his elephant and travel on foot.  Finally, after going over the high mountains and coming down, he arrived back in the region of Tukhara, in the country of Khowst.  He then came to Kunduz, and paid his respects to the grandson of Yehu Khan.  He was given more guards to escort him eastward, traveling with some merchants.  This was back in Gokturk controlled lands, over a decade later than when he had last visited.  He continued east to Badakshan, stopping there for a month because of the cold weather and snow.  He eventually traveled through the regions of Tukhara and over the Pamir range.  He came down on the side of the Tarim Basin, and noted how the rivers on one side flowed west, while on the other side they flowed east.  The goings were treacherous, and at one point they were beset by bandits.  Though he and the documents were safe, his elephant panicked and fled into the river and drowned.  He eventually ended up in the country of Kashgar, in modern Xinjiang province, at the western edge of the Taklamakan desert. From there he had two options.  He could go north and hug the southern edge of the Tianshan mountains, or he could stay to the south, along the northern edge of the Himalayan range and the Tibetan plateau.  He chose to go south.  He traveled through Khotan, a land of wool and carpets.  This was a major trade kingdom, and they also grew mulberry trees for silkworms, and were known for their jade.  The king himself heard of Xuanzang and welcomed him, as many others had done.  While he was staying at the Khotanese capital, Xuanzang penned a letter to the Tang court, letting them know of his journey, and that he was returning.  He sent it with some merchants and a man of Gaochang to deliver it to the court. Remember, Xuanzang had left the Tang empire illegally.  Unless he wanted to sneak back in his best hope was that the court was willing to forgive and forget all of that, given everything that he was bringing back with him.  The wait was no doubt agonizing, but he did get a letter back.  It assured him that he was welcome back, and that all of the kingdoms from Khotan back to the governor of Dunhuang had been made aware and were ready to receive him. With such assurances, Xuanzang packed up and headed out.  The king of Khotan granted him more gifts to help see him on his way.  Nonetheless, there was still a perilous journey ahead.  Even knowing the way, the road went through miles and miles of desert, such that in some places you could only tell the trail by the bleached bones of horses and travelers who had not been so fortunate.  Eventually, however, Xuanzang made it to the Jumo River and then on to Dunhuang, from whence he was eventually escorted back to the capital city. It was now the year 645, the year of the Isshi Incident in Yamato and the death of Soga.  Xuanzang had been gone for approximately 16 years.  In that time, the Tang had defeated the Gokturks and taken Gaochang, expanding their control over the trade routes in the desert.  Xuanzang, for his part, was bringing back 657 scriptures, bound in 520 bundles carried by a train of some 20 horses.  He was given a hero's welcome, and eventually he would be set up in a monastery where he could begin the next part of his journey:  Translating all of these books. This was the work of a lifetime, but it is one that would have a profound impact on Buddhism across East Asia.  Xuanzang's translations would revolutionize the understanding of Mahayana Buddhist teachings, and students would come from as far away as the Yamato court to study under him and learn from the teacher who studied and taught at none other than Nalanda monastery itself.  His school would become popular in the Yamato capital, and the main school of several temples, at least for a time.  In addition, his accounts and his biography would introduce many people to the wider world of central and south Asia.  While I could go on, this has already been a story in three parts, and this is, after all, the Chronicles of Japan, so we should probably tune back into what is going on with Yamato.  Next episode, we'll look at one of the most detailed accounts we have of a mission to Chang'an. Until then, I hope that this has been enjoyable.  Xuanzang's story is one of those that isn't just about him, but about the interconnected nature of the entire world at the time.  While his journey is quite epic, there were many people traveling the roads, though most of them didn't write about it afterwards.  People, artifacts, and ideas traveled much greater distances than we often consider at this time, well before any kind of modern travel.  It was dangerous, but often lucrative, and it meant that various regions could have influence well beyond what one might expect. And so, thank you once again 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

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Se cumplen 12 años del nombramiento del Papa Francisco, Atapuerca reescribe la historia del primer poblamiento europeo y hablamos de la vulnerabilidad de los educadores sociales en los centros de menores. Con Benjamín Gaya buscamos explicación a cómo elegimos nuestras amistades y qué características suelen compartir

As the Mahabodhi agitation gains momentum in Gaya, Bihar-- we talk to Mangesh Dahiwale, one of the most important Ambedkarite scholars of history Buddhish history and culture. He breaks down for us the historical & civilizational context of Buddha & his Dhamma. The current agitation needs to be seen historically & sociologically, and not as a one-off event. A true masterclass in Buddhist epistemology!

What is unique about Famille Perrin in France's approach to running their family wine business? How do traditional wine families differentiate their brands and market their wines in a crowded marketplace? How has the Gaja family of Italy made significant contributions to winemaking and the Piemonte community? What is unique about Famille Perrin in France's approach to running their family wine business? In this episode of the Unreserved Wine Talk podcast, I'm chatting with Fiona Morrison. You can find the wines we discussed at https://www.nataliemaclean.com/winepicks   Giveaway Two of you are going to win a copy of her terrific book, 10 Great Wine Families: A Tour Through Europe. To qualify, all you have to do is email me at natalie@nataliemaclean.com and let me know that you've posted a review of the podcast. I'll choose two people randomly from those who contact me. Good luck!   Highlights How did the Frescobaldi family make a massive impact on the arts in their transition from banking to wine? What were the Frescobaldi family's connections to famous figures like Dante Alighieri and Galileo? How has Angelo Gaja and the Gaja family made significant contributions to winemaking and the Piemonte community? Why is the Liger-Belair family's vineyard often known as the greatest in the world? What is unique about the Famille Perrin's approach to running their family wine business? How has Álvaro Palacios proven Garnacha's place as the climate change grape? How do traditional wine families differentiate their brands and market their wines in a crowded marketplace? Do these families view their wines as luxury goods?   Key Takeaways How do traditional wine families differentiate their brands and market their wines in a crowded marketplace? Simplicity and being true to their roots are two key factors Fiona points out. The labels have become much cleaner and are much more sober these days than they were in the past. The Torres family of Spain have done huge amounts on climate change and carbon neutrality and regeneration. In fact, they are, once again, this year, the most admired wine brand. I think it's very important to show that you're paying your dues and you're doing research. It shows how much they are rooted in their heritage and their history. How has the Gaja family of Italy made significant contributions to winemaking and the Piemonte community? If you want to go and taste a Gaja, you need to make a contribution of 300 euros to their various charities they support. Piemonte is still quite a poor region, and so they want to give back to the community and to the area what they can. Of course, people who drink Gaya wines, which are very expensive, can afford to give a charity donation. It's quite unusual, but I think it's a good solution for them. What is unique about Famille Perrin in France's approach to running their family wine business? There are seven or eight children from the two brothers, Francois and Jean Pierre. Every single one of them has a job in the winery, with each handling a different aspect of the business. This solidarity between so many children, working together, laughing together, tasting together. This is a blueprint for how to run a family business.   About Fiona Morrison MW Fiona Morrison is an international Master of Wine, author, writer and wine merchant who lives in Belgium and Bordeaux and holds both British and Belgian nationalities. She became a Master of Wine in 1994 after studying in America and France. Fiona is married to Jacques Thienpont of Le Pin and currently runs the Thienpont family wine merchant business in Belgium and France. The family owns three estates on Bordeaux's right bank: Le Pin (Pomerol), L'IF (St Emilion) and L'Hêtre (Castillon). Winner of several awards for her writing, including the James Beard Award, her latest book, "10 Great Wine Families", has been published internationally.         To learn more, visit https://www.nataliemaclean.com/327.

Analizamos el estudio del CIS sobre hábitos sexuales de los españoles con la psicóloga y sexóloga Mireia Muñoz. Celebramos los 600 años de historia del Hospital Provincial de Zaragoza y, con el antropólogo Benjamín Gaya, aprendemos sobre el funcionamiento de la ley del más guapo a raíz del fenómeno Montoya.

Con el antropólogo Benjamín Gaya revisamos la teoría del darwinismo social y cómo nos afecta como sociedad con un ejemplo actual: el fenómeno Montoya de 'la Isla de las Tentaciones'.

There hasn't been a single fragrance brand that has cracked the code on creating a fragrance that is 100% botanical, has zero synthetics, uses non- denatured alcohol AND smells like a truly fine fragrance with all it's complexities (until now!). One or two have gotten close, but consumers complain they smell too strongly of layered essential oils and not enough like the perfumes they miss. Don't get me wrong, I wear essential oils all day and love them.  But I missed having a perfume to love.  The other thing is that most of them are still using petroleum derived additives in their denatured alcohol.When my friend Gaya, the visionary CEO behind Wyld Notes, approached me about ingredients for the this new 100% synthetic free fragrance line, I honestly didn't realize just how difficult it would be to create something that was 100% natural.This podcast is our story, the behind the scenes that takes you from the vision to the creation of Wyld Notes. (launching in March!).  We expose why the "clean" fragrance movement isn't as clean as you think it is and why Wyld Notes is so different than anything else out there. In today's episode, we're chatting about: • Why synthetic fragrances are linked to migraines, skin reactions, and hormone disruption • How Wyld Notes sources ingredients from regenerative farms • The truth about denatured alcohol in perfumes • Why traditional fragrance houses resist going 100% natural • How to layer botanical perfumes for a unique signature scentSee my clean fragrance reviewRead the shownotesWatch the interview on You TubeAbout Wyld NotesLaunching Mid March!Visit their website.Follow them on Instagram.Download the Top 25 Toxins to Avoid and become a label reading pro! Getting started with red light therapy with 40% off the LUMEBOX.If you enjoyed this week's episode, please: Leave a positive review or rating wherever you listen Shop toxin free products on my Toxin Free Shopping Guide Download your free 25 Toxins to Avoid Post a screenshot, share what you loved, and tag me on Instagram @wendy_toxinfreeish Want to ask me a question to get answered on the podcast? Leave me a voice message here.

In a high-stakes encounter on February 23, 2025, during the ICC Champions Trophy, India secured a decisive six-wicket victory over Pakistan. The match, held in Dubai, saw Virat Kohli deliver an unbeaten 100, marking his 51st ODI century and propelling India closer to the semi-finals. This defeat places Pakistan's progression in the tournament in jeopardy, as they now rely on other match outcomes to advance.

Acclaimed novelist and academic Tabish Khair argues that literature as a distinct mode of thinking can counteract fundamentalism. Literature is a mode of thinking, stories being one of the oldest thinking 'devices' known to humankind. The ways in which literature enables us to think are distinctive and necessary, because of the relationships between its material ('language') and its subject matter ('reality'). Although present in oral literature, these relationships are exposed in their full complexity with the rise of literature as a distinct form of writing. Literature Against Fundamentalism (Oxford UP, 2024) argues that literature enables us to engage with reality in language and language in reality, where both are mutually constitutive, constantly changing, and partly elusive. Tabish Khair defines this mode of engagement as essentially an agnostic one, resistant to simple dogma. Hence, literature can provide an antidote to fundamentalism. Khair argues that reading literature as literature--and not just as material for aesthetic, sociological, political, and other theoretical discourses--is essential for humanity. In the process, he offers a radical re-definition of literature, an illuminating engagement with religion and fundamentalism, a revaluation of the relationship between the sciences and humanities, and, finally, a call to literature as in 'a call to arms'. Tabish Khair is an Indian writer, academic and journalist, born (1966) and educated in the small town of Gaya in Bihar, India. After finishing his MA from Gaya, he completed a PhD at Copenhagen University and a DPhil at Aarhus University, Denmark, where he is now an Associate Professor. He has been a visiting professor or research fellow at various universities and has received Carlsberg, Leverhulme, and other academic grants. Khair is also an internationally published novelist. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Acclaimed novelist and academic Tabish Khair argues that literature as a distinct mode of thinking can counteract fundamentalism. Literature is a mode of thinking, stories being one of the oldest thinking 'devices' known to humankind. The ways in which literature enables us to think are distinctive and necessary, because of the relationships between its material ('language') and its subject matter ('reality'). Although present in oral literature, these relationships are exposed in their full complexity with the rise of literature as a distinct form of writing. Literature Against Fundamentalism (Oxford UP, 2024) argues that literature enables us to engage with reality in language and language in reality, where both are mutually constitutive, constantly changing, and partly elusive. Tabish Khair defines this mode of engagement as essentially an agnostic one, resistant to simple dogma. Hence, literature can provide an antidote to fundamentalism. Khair argues that reading literature as literature--and not just as material for aesthetic, sociological, political, and other theoretical discourses--is essential for humanity. In the process, he offers a radical re-definition of literature, an illuminating engagement with religion and fundamentalism, a revaluation of the relationship between the sciences and humanities, and, finally, a call to literature as in 'a call to arms'. Tabish Khair is an Indian writer, academic and journalist, born (1966) and educated in the small town of Gaya in Bihar, India. After finishing his MA from Gaya, he completed a PhD at Copenhagen University and a DPhil at Aarhus University, Denmark, where he is now an Associate Professor. He has been a visiting professor or research fellow at various universities and has received Carlsberg, Leverhulme, and other academic grants. Khair is also an internationally published novelist. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Acclaimed novelist and academic Tabish Khair argues that literature as a distinct mode of thinking can counteract fundamentalism. Literature is a mode of thinking, stories being one of the oldest thinking 'devices' known to humankind. The ways in which literature enables us to think are distinctive and necessary, because of the relationships between its material ('language') and its subject matter ('reality'). Although present in oral literature, these relationships are exposed in their full complexity with the rise of literature as a distinct form of writing. Literature Against Fundamentalism (Oxford UP, 2024) argues that literature enables us to engage with reality in language and language in reality, where both are mutually constitutive, constantly changing, and partly elusive. Tabish Khair defines this mode of engagement as essentially an agnostic one, resistant to simple dogma. Hence, literature can provide an antidote to fundamentalism. Khair argues that reading literature as literature--and not just as material for aesthetic, sociological, political, and other theoretical discourses--is essential for humanity. In the process, he offers a radical re-definition of literature, an illuminating engagement with religion and fundamentalism, a revaluation of the relationship between the sciences and humanities, and, finally, a call to literature as in 'a call to arms'. Tabish Khair is an Indian writer, academic and journalist, born (1966) and educated in the small town of Gaya in Bihar, India. After finishing his MA from Gaya, he completed a PhD at Copenhagen University and a DPhil at Aarhus University, Denmark, where he is now an Associate Professor. He has been a visiting professor or research fellow at various universities and has received Carlsberg, Leverhulme, and other academic grants. Khair is also an internationally published novelist. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Acclaimed novelist and academic Tabish Khair argues that literature as a distinct mode of thinking can counteract fundamentalism. Literature is a mode of thinking, stories being one of the oldest thinking 'devices' known to humankind. The ways in which literature enables us to think are distinctive and necessary, because of the relationships between its material ('language') and its subject matter ('reality'). Although present in oral literature, these relationships are exposed in their full complexity with the rise of literature as a distinct form of writing. Literature Against Fundamentalism (Oxford UP, 2024) argues that literature enables us to engage with reality in language and language in reality, where both are mutually constitutive, constantly changing, and partly elusive. Tabish Khair defines this mode of engagement as essentially an agnostic one, resistant to simple dogma. Hence, literature can provide an antidote to fundamentalism. Khair argues that reading literature as literature--and not just as material for aesthetic, sociological, political, and other theoretical discourses--is essential for humanity. In the process, he offers a radical re-definition of literature, an illuminating engagement with religion and fundamentalism, a revaluation of the relationship between the sciences and humanities, and, finally, a call to literature as in 'a call to arms'. Tabish Khair is an Indian writer, academic and journalist, born (1966) and educated in the small town of Gaya in Bihar, India. After finishing his MA from Gaya, he completed a PhD at Copenhagen University and a DPhil at Aarhus University, Denmark, where he is now an Associate Professor. He has been a visiting professor or research fellow at various universities and has received Carlsberg, Leverhulme, and other academic grants. Khair is also an internationally published novelist. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Acclaimed novelist and academic Tabish Khair argues that literature as a distinct mode of thinking can counteract fundamentalism. Literature is a mode of thinking, stories being one of the oldest thinking 'devices' known to humankind. The ways in which literature enables us to think are distinctive and necessary, because of the relationships between its material ('language') and its subject matter ('reality'). Although present in oral literature, these relationships are exposed in their full complexity with the rise of literature as a distinct form of writing. Literature Against Fundamentalism (Oxford UP, 2024) argues that literature enables us to engage with reality in language and language in reality, where both are mutually constitutive, constantly changing, and partly elusive. Tabish Khair defines this mode of engagement as essentially an agnostic one, resistant to simple dogma. Hence, literature can provide an antidote to fundamentalism. Khair argues that reading literature as literature--and not just as material for aesthetic, sociological, political, and other theoretical discourses--is essential for humanity. In the process, he offers a radical re-definition of literature, an illuminating engagement with religion and fundamentalism, a revaluation of the relationship between the sciences and humanities, and, finally, a call to literature as in 'a call to arms'. Tabish Khair is an Indian writer, academic and journalist, born (1966) and educated in the small town of Gaya in Bihar, India. After finishing his MA from Gaya, he completed a PhD at Copenhagen University and a DPhil at Aarhus University, Denmark, where he is now an Associate Professor. He has been a visiting professor or research fellow at various universities and has received Carlsberg, Leverhulme, and other academic grants. Khair is also an internationally published novelist. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/politics-and-polemics

From Chummy Studios, Hye Jams Radio presents, “Paisan and Friends,” brought to you by Haig's Kabob House. Tonight on Paisan and Friends on Hye Jams Radio, your crazy Armenia-loving host, Paisan, takes you on a journey to A Town Called Tumanyan! Get ready for amazing tidbits about this historic gem and its rich cultural legacy. But that's not all—Paisan is spilling some little-known details on how Tumanyan has influenced the Armenian-American music artists we love today. This show features New Jams from Edgar Hayrapetyan, Hamo, Oksy Avdalyan, Misho and Silva Hakobyan. Plus Hits you know and love from Super Sako, Spitakci Hayko, Harout Balyan, Vache Amaryan, Gaya, Sevak, Zoya Baraghamyan, Rafael Tunyan, Sammy Flash, Eric Shane, Tigran Asatryan, Harut Pamboukjian, Ernest Ogannesyan, Nick Egibyan, Sone Silver, Narek & Emily -- to name a few. Tune in for a night of history, music, and Paisan's signature energy!  Don't miss it!

Benjamín Gaya analiza cómo el vídeo nunca mató a la radio, su éxito y beneficios para la sociedad.

Celebramos el Día Mundial de la Radio escuchando las anécdotas de cómo el medio ha influido en las vidas de oyente y conociendo proyectos relacionados como ‘Con la casa en la mochila' o ‘Abejar Radio'. El antropólogo Benjamín Gaya explora su papel en la historia y el servicio que presta a la sociedad.

Camille et Thomas se rencontrent sur leur lieu de travail dans un EHPAD, grâce à l'intermédiaire d'une des résidentes.Cette rencontre est le début d'une grande histoire d'amour qui dure depuis plus de 10 ans maintenant. Dans cet épisode, Camille et Thomas nous dévoilent les coulisses de leur parcours pour avoir un enfant, un chemin semé d'embûches, de problèmes de santé liés à l'endométriose pour Camille, d'incompréhension, d'épreuves mais surtout d'une décision qui va s'avérer être la plus dure qu'ils n'aient jamais eu à prendre… Vous découvrirez dans cet épisode comment l'amour, la douleur, la résilience et le deuil s'entrelacent dans leur histoire, et comment ils ont fait face aux épreuves les plus sombres en trouvant la force de se reconstruire ensemble. C'est encore un échange extrêmement touchant qui pourrait bien remettre en question tout ce que vous savez sur le deuil périnatal, l'amour et l'espoir.TW (attention, ce podcast traite de sujets sensibles)Parcours PMAEndométrioseViolences Gynécologiques Fausse coucheDeuil PérinatalIMGRéférences :Camille fait partie du Club Gaya depuis sa création et faisait même partie de ce qu'elle appelle dans cet épisode "Les cercles de Gaya" qui étaient l'ancêtre de l'accompagnement actuel. Le Club Gaya est ouvert à toutes les femmes en désir d'enfant et regroupe des dizaines (voire maintenant des centaines) de ressources pour se sentir épanouie dans son désir de maternité. Infos et inscriptions : LE CLUB GAYAJ'espère que cet épisode vous plaira, si c'est le cas et que vous voulez soutenir le podcast, vous pouvez mettre la note de 5* et nous suivre sur la plateforme de votre choix.Si vous voulez suive les nouveautés et actualités de "En Chemin", on vous donne rendez vous sur Instagram : @enchemin.podcastPour retrouvez une communauté bienveillante autour de l'infertilité ainsi que de nombreux conseils bien être et fertilité, on vous donne rendez vous sur l'Instagram d'Anna : @gaya.fertilityInterview faite par Anna Cabannes.Épisode diffusé le 11 Février 2025 Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Con el antropólogo Benjamín Gaya analizamos cómo nos influye el éxito como seres humanos y a nivel colectivo considerando que, a veces, hasta nos puede hacer cambiar de opinión.

Join Ankur Warikoo in this special episode of 'Woice With Warikoo' as he reflects on his personal and professional journey of 2024. From achieving peak fitness and notable investment growth to celebrating successes in his online courses and social media presence, Ankur shares key highlights across health, wealth, work, relationships, and personal growth. This episode is a recap of an incredible year, filled with valuable insights and moments of gratitude. Available in both English and Hindi, be sure to subscribe and tune in every Thursday for more episodes! 00:00 Introduction to Woice With Warikoo 00:43 Reflecting on 2024: Health Achievements 01:06 Financial Growth and Investments 02:05 Professional Milestones and Successes 02:54 Strengthening Relationships 03:31 Personal Growth and Self-Reflection 04:25 Looking Forward to 2025 04:40 Closing Remarks and Subscription Reminder

Happy New Year!  This is our 2025 recap episode.  In this case, we actually are recapping a fair bit more than just the year, going over the previous evolution of the Yamato state up to the period of the Great Change, or Taika, which we covered this past year.  There's a lot more that we expect to get into this next year, and this will hopefully tee us up for what is to come. For more, including a full list of our previous references, check out: https://sengokudaimyo.com/podcast/episode-newyear2025   Rough Transcript Shinnen Akemashite!  Happy New Year and Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is the New Year's Recap episode for 2025! It's that time again:  we are going to look back at what happened in the episodes this year.  That was only episodes 101 to 117—we'll skip the travelogue episodes for the time being.  This covered the years of the early to mid-7th century, from roughly 613 to 659.  That is easily within the lifetime of a single individual, and yet a lot was going on. At the start of this year, we were at the height of Soga power. In 2023, we covered how back in 587, Soga no Umako had wrested power away from the powerful Mononobe clan, defeating Mononobe no Moriya.  As you may recall, the sovereign known to posterity as Jimmu Tennou was the descendant of the Heavenly Grandchild known as Ninigi no Mikoto, at least according to the Nihon Shoki.  The Mononobe clan claimed descent from none other than Nigi Hayahi, the Other Heavenly Grandchild, whose offspring were said to have been defeated by Jimmu. You may recall that scholars generally consider the story of Jimmu, and the nine sovereigns that immediately followed him, as almost certainly a later addition to the story of the royal lineage. So when did the story of Nigi no Hayahi's defeat enter the picture? And was its inclusion perhaps related to the defeat of the Mononobe by the Soga family?  A family that successfully intermarried with the Royal House, themselves, such that all later sovereigns would trace their ancestry back to the Soga house? Of course, under Soga dominance we saw the rise of figures like the Soga descended Kashikiya Hime, aka Suiko Tenno.  During her reign, major reforms were carried out, Buddhism became fully established by the State, and ties with the continent were strengthened.  Politics would continue to be dominated by Soga, even after the death of Soga no Umako and Kashikiya Hime, with Soga no Emishi taking up the mantle of Prime Minister, working closely with his son, Soga no Iruka.  The Soga family was so entwined with the politics of rulership that the main rivals of the Soga were… the Soga.  That is to say different Soga-descended lineages, like that of the Prince Umayado, aka Prince Shotoku. Rather than supporting Umayado's son, Prince Yamashiro no Oe, Soga no Emishi backed another candidate to the throne, Prince Tamura.  , of the royal Okinaga lineage. Tamura came to power as Jomei Tenno, but there is little doubt that Soga no Emishi was the one in control. Later, when Tamura passed away in 641, Yamashiro no Oe continued to be passed over.  In fact, Soga no Emishi supported the ascension of Tamura's wife, Takara hime, over Yamashiro no Oe, and there is evidence that he supported a prince known as Furubito no Oe as the Crown Prince and eventual successor.  All of the evidence—which, to be honest, is rather biased—suggests that the Soga family were setting up a series of puppet rulers who would do their bidding, or at least be pliable to their suggestions. There must have been some pushback, though, especially when one considers how strong the cult of Prince Shotoku, aka Umayado, would eventually become.  One imagines that Prince Yamashiro was another pole around which those who opposed the Soga family could rally.  After all, he was the son of Crown Prince Umayado, and likely had just as much of a claim as Tamura and his children.  And so, to counter this threat, Soga no Emishi's son and successor, Soga no Iruka, took matters into his own hands. In a brazen display of the violence of court politics, Soga no Iruka had Yamashiro no Oe accused of plotting against the throne and took an army to arrest him—no doubt in the hope that the prince would resist.  Eventually they cornered Yamashiro and his family, who committed suicide rather than submit. This attack was likely targeted to take out the rival to the Soga family's preferred Crown Prince, Prince Furubito no Oe, but rather than quell any dissent, the move seems to have enflamed the passions of those who wanted to see an end to the Soga house.  Those passions took particular root in none other than Furubito no Oe's younger brother, Prince Naka no Oe.  Together with the support of his uncle, Prince Karu; the head of the Nakatomi house, Nakatomi no Kamatari; as well as another scion of the Soga house, Soga no Kuroyamada, Prince Naka no Oe staged a coup d'etat.  Using the death of Prince Yamashiro no Oe as an excuse, they engineered a plot to assassinate Soga no Iruka in court, in front of Naka no Oe's own mother, Takara Hime no Oho-kimi.  After Iruka's death, Naka no Oe and his supporters then took the fight to Soga no Emishi, who committed suicide and set his own house on fire in what came to be known as the Isshi Incident. This shocking assassination caused Takara hime to step down.  The Soga-backed Prince Furubito no Oe, rather than stepping up and taking the throne, retreated to a Buddhist temple and took holy orders, effectively retiring and theoretically taking himself out of court politics.  That left Prince Naka no Oe and his uncle, Prince Karu, as possible candidates. We are told that Prince Naka no Oe declined to take the throne himself, instead supporting his uncle, Prince Karu.  Prince Karu took the throne, and is known to us as Kotoku Tenno, today.  Prince Naka no Oe stepped up as the Crown Prince, and with the help of his co-conspirators, such as Nakatomi no Kamatari, Soga no Kurayamada, and others, they began a project to remake the Yamato government, using continental models—specifically the Sui and Tang courts, which were also influencing the governments of the Korean peninsula, such as those of Baekje and Silla. This is known as the Taika, or Great Change, era.    There had been previous movements to adopt some of the continental trends, but nothing to this extent, which culminated in a tremendous palace complex built in Naniwa—modern Ohosaka.  Governors were sent out to the east of the country. The old, decentralized system was being replaced by a centralized bureaucracy. And yet this wasn't entirely a smooth transition.  Early on there was a threat by supporters of the previous Crown Prince, Furubito no Oe.  He was killed to put down any possible revolt.  Later, Naka no Oe was hoodwinked into going after his own co-conspirator, Soga no Kurayamada, resulting in Kurayamada's death and the punishment of his entire family.  A few years later, Naka no Oe moved back to Asuka, taking most of the royal family and the court with him, abandoning the grand government complex that they had built in Naniwa for reasons that remain unclear. Shortly thereafter, Karu, aka Kotoku Tenno, passed away.  But rather than Naka no Oe taking the throne—or even Karu's son, Prince Arima—the throne went back to Naka no Oe's mother, Takara Hime.  This is the only case we have of a single sovereign reigning twice, and the Chroniclers gave her two separate regnal names—Kogyoku Tenno to refer to her first reign and Saimei Tenno to refer to her second. And this is the reign that we are going to start the new year with. Beyond what was going on on the archipelago, there was also plenty that we covered on the continent.  We started the year with the Sui dynasty having consolidated control and working to continue to expand their territory north, south, and west, while also connecting the economic areas of the Yangzi and Yellow rivers. Unfortunately, through their wars and public works projects they overextended themselves, and the dynasty fell, replaced, in 619, with the Tang dynasty.  The Tang continued to expand, taking control of important points on the Silk Road and becoming a hub of trade and commerce.  At the same time, they were contesting their borders with the Goguryeo, who, themselves, had come under the control of Yeon Gaesomun, an infamous noble and anti-Tang hard-liner, who had staged a coup, murdered the Goguryeo king and any who stood against him, and who had installed a puppet king on the throne.  It is little wonder that the Tang dynasty was courting Goguryeo's enemy, Silla, to pressure them from the other side.  This eventually kicked off the Tang-Goguryeo war, with the loosely allied Tang and Silla fighting on and off with Goguryeo and their ally, Baekje, who was also invested in stifling Silla's ambitions on the peninsula. So that's where we are:  The Korean peninsula is currently embroiled in conflict between the three kingdoms on the peninsula and the nearby superpower, the Tang Dynasty.  Meanwhile, Yamato, on the archipelago, is going through a whole… thing.  What that is, we'll try to get into over the next year. Given all of this, let's go over some of the themes from the past year.  To start with, let's talk about expanding Yamato influence. From what we can tell, Yamato's influence in the archipelago had peaked around the 5th century, between the creation of giant Daisen Ryo kofun and the reign of Wakatake no Ohokimi, aka Yuryaku Tenno.  Wakatake no Ohokimi had courtiers from as far away as Kyushu and the Kanto plain.  However, from what I can tell, Yamato's influence appears to have temporarily waned, possibly coinciding with the end of Wakatake's own dynasty, with a new dynasty coming to power in the 6th century. It is possible that Wakatake was simply never quite as powerful as the Chronicles make out, but there are a few other things that make me think that the end of the 5th and early half of the 6th century were a low point in Yamato's power.  For one thing, we see a drop off in interactions with the continent after 479—or at least anything beyond the tip of the Korean peninsula.  In addition, we see smaller rooms built in the region of the Nara Basin and the Kawachi plain, while more “royal” tombs continue to appear elsewhere in the archipelago.  It isn't that they stopped, but the size decreased, suggesting that Yamato didn't have the same labor pool it used to. On top of that, we have the dynastic change.  We are told that the line related to Wakatake died out and they had to bring in someone from Afumi and Koshi, who traced their lineage back to the legendary Homuda-wake, aka Ōjin tennō, some five generations back.  Many scholars suggest that this connection was a later merging of the lineages, suggesting that, in reality, an entirely new branch of sovereigns had come to power. Finally, we can see the Chronicles focusing more and more on the areas near to Yamato, the area known as the Home Provinces, possibly because Yamato only held direct control over these areas, while control beyond that was only nominal.  Local elites in those regions had a lot of autonomy, and if Yamato did not have anything in particular to offer them, they would not have a reason to necessarily go along with Yamato's requests. This may have even been part of the impetus for the so-called “rebellion” by Iwai, in Kyushu.  As you may recall, in the early 6th century Iwai attempted to ally with Silla against Yamato and Baekje, with the idea of cutting off Yamato's access to the continent.  This ultimately failed, and Yamato ended up creating what would become the Dazaifu near modern Fukuoka, but the fact that Iwai could contemplate it and gather such support would suggest that Yamato was at least perceived as vulnerable. Now up to this point, we see several different policies that were used for increasing the court's control.  Early on, this was done by doling out various elite goods.  We also see Yamato soft power in the form of spiritual authority and the expansion of local Yamato cultic practices out into the other lands of the archipelago.  There was also the tradition of monumental tombs, and especially the royal keyhole style tombs, which spread out from Yamato and was likely as much an indication that those regions saw Yamato practices as worthy of emulation, at the least, and perhaps saw Yamato as a cultural nexus on the archipelago. To all of this, they eventually added the “Be” system.  This appears to have been copied from systems being used on the Korean peninsula, and it focused on creating familial units to organize various industries, with family heads responsible for reporting and funneling necessary goods up to the court.  This eventually included the noble “uji” clans, with their power bases in various geographic regions. Yamato extended its influence through a variety of methods, including various public works projects.  These included things like the building of ponds, or reservoirs, which would have been critical to the wet-rice paddy agriculture that was the economic backbone of the Yamato government.  Another means of extending government control was the “miyake”, or Royal Granaries.  Originally we see these set up in the Nara basin, but during the current dynasty they had been extended all the way out to Kyushu. Ostensibly, they were there to collect rice for taxes, but they appear to have acted as government offices, providing a presence for Yamato even out in the hinterlands.  Eventually they would turn the area in Kyushu, the Dazai, into its own, semi-autonomous extension of the Yamato government, as well. In the past year of the podcast, we've seen many of those older forms of government control replaced with a new bureaucratic system.  This included an upgrade to the rank system, which was a way for the government to both organize the bureaucracy while also creating a means to award individuals.  Early rank systems had initially been granted at the family level, but following a continental model meant that the new system was based solely on the individual.  Thus they could hand out rank to various kings and chieftains across the archipelago and entice them into the Yamato orbit, a trick they had been doing previously as well with various types of recognition.  Those that took the titles and rank that Yamato handed out gained a certain amount of legitimacy, locally, but since that legitimacy was tied to the Yamato court, it also helped solidify Yamato's own influence on those areas. That doesn't mean that all expansion was peaceful.  Yamato contested on their eastern and northern border with the people referred to as the Emishi, which eventually included contests as far north as the island of Hokkaido with the Mishihase people. There was another form of soft power used by the court in the way that it supported Buddhism, which was still a new religion at this point, having arrived in the early part of the 6th century.  Patronage of Buddhism would lead to the building of temples and otherwise claiming some authority in the spiritual realm, beyond simply the court's control of the Mt. Miwa site.  Furthermore, the state itself took particular interest in Buddhist institutions, and cracked down heavily on the clergy, ensuring that they reported up to the court, formally solidifying the connection between temples and the State. But then they went a bit further and instituted actual governors.  They were appointed by the Yamato government, and they were particularly installed in the Eastern lands—referred to as provinces.  These governors reported to the court, and appear to have initially been separate from locally recognized elites, who were known as the Kuni no Miyatsuko.  The governors were to take stock of the areas under their authority and report up information such as a summary of the lands and local census information.  This meant that Yamato did not need to rely on local elites to administer an area, they would have greater insight into what was actually going on. This was all combined with the institution of new laws on taxes, corvee labor, and more, while eliminating traditional practices such as the Miyake and even royal tomb-building.  The latter was likely affected by the various public works projects, but also the fact that more work was going into the building of things like Buddhist temples. As we noted back in the previous year, Buddhist temple building appears to have had a hand in the end of the prolific kofun building, at least in Yamato proper.  Kofun were memorials—meant to carry on the memory of an individuals well after their death.  They were ritual sites, and families were set up to care for them. Temples, likewise, were erected with certain memorial qualities.  Donating to build a temple was thought to increase one's karma, and thus do wonders for your next life.  Temple patrons would be remembered, and services were carried out, but temples also had a certain public aspect to them, as well.  On top of that, they were new, and no doubt exotic, with their tiled rooves, intricate carvings, and colorful buildings.  Much of the labor that would have built tombs appears to have been co-opted, instead, to build temples. Some of the temples founded in this period include Asuka dera, aka Hokoji, built on or near the Soga family compound, as well as other Asuka temples, such as Yamadadera, Kawaradera, Toyouradera, and Kudaradera.  There was also Houryuji, erected by Prince Umayado near his house, and the ancient temple of Shitennouji, erected in Naniwa.  Of these, both Horyuji and Shitennoji continue, today, at or near their original with some of the oldest extant buildings in Japan.  Asukadera was moved to its modern site of Gangoji, in Nara city proper, but there is still a smaller Asukadera on the original site, with what may be one of the original images, though the buildings have been rebuilt after numerous fires and disasters over the years. Of course, a big part of all of these foreign ideas, such as Buddhism but also Confucian thought as well, was the growing influence of the continent, whether in the form of Baekje, Silla, Goguryeo, or beyond.  While there had been influence ever since the Yayoi period—and arguably even during the Jomon, in some instances—there seems to have been an acceleration once Yamato began to import Buddhism, which was likely connected with all of the learning and texts that were also being imported around that time.  Then, during the Sui and Tang dynasties—both of which the Chronicles simply label as the “Great Tang”—the court sent several embassies to the Sui and Tang emperors, bringing back individuals with actual experience in the way things were happening outside of the archipelago. And we should not discount the various embassies to and from the Korean peninsula.  Yamato was increasing its involvement in peninsular affairs.  They continued to be concerned with the state of Nimna, also known as Imna or Mimana, which had been assimilated by Silla, along with the rest of Gaya, or Kara, by the early to mid-6th century, with many accounts dealing with attempts to reinstate Nimna as a separate and sovereign entity. Along with this, Yamato continued their relationship with Baekje, who sent Prince Pung to reside at the Yamato court.  This continued a long-standing tradition that is portrayed as a type of diplomatic hostage, though there have been several times that princes at the Yamato court came back to Baekje to rule after the king died or was killed.  All of this to say that not only did ambassadors from Yamato go to these countries, but ambassadors also traveled to Yamato, while various immigrants from these areas of Baekje, Silla, and even Goguryeo occasionally settled in Yamato.  This further increased the number of individuals with knowledge and experience of continental concepts and technology, and we can see their influence in numerous different ways. This was all part of what led to the Yamato government's adoption of Tang style law codes, though it should be noted that the law codes were not taken wholecloth.  Rather, they were adapted specifically to the issues of the archipelago.  This was the beginning of what came to be known as the Ritsuryo system, literally the system of laws and punishments. Under this system, the government went from a single Oho-omi, or great minister, to two Great ministers, one of the left and one of the right.  These would come to be known as the Sadaijin and the Udaijin.  Nakatomi no Kamatari was afforded a special place as the third minister, the minister of the center, or Naidaijin, possibly referring to his responsibilities with the interior of the royal household, while the ministers of the left and right would have had particular ministries beneath them - eight ministries in total, with various departments underneath them.  They would be assigned to report either to the Minister of the Left or the Minister of the Right, each one overseeing, effectively, half of the government portfolio. This system, combined with the governors and the Tomo no Miyatsuko in the provinces, meant that Yamato had much more granular control over the workers and the means of production.  They organized households into villages, and villages into districts.  There were lower level officials who reported up the chain all the way to the great ministers, the Daijin, or Oho-omi.  This meant that they effectively abolished the Be and Uji system, at least as it had been set up.  These familial groups continued to operate as families, or perhaps more appropriately as “clans”, given how the groups had come to be. These officials were granted rank and, more importantly, stipends from the government.  A portion of taxes, which were paid in rice, went to various officials.  This meant that officials not only relied on the government for their status, but for their incomes as well. This went along with an attempt to implement something known as the “equal field system”, imported, again, from the continent.  This determined who would work what fields, and was another way that the government was involved down to the actual labor producing the rice that was the economic engine of the State. And that covers most of what we've been up to this past year.  There have been individual accomplishments that we didn't get into, but there is plenty there if you want to listen to it. So that covers the past year in the podcast—a little over half of the 7th century.  It really was a time of dramatic change—whether or not “Taika” was the name given to part of it, it certainly feels appropriate.  Even though the court eventually moved to Naniwa, this is the height of the Asuka period, and the start of the Ritsuryo state.  It would form the foundations for what was to come, and themes from this period will continue to show up again and again. In this next year, we are going to continue to look at Takara Hime's reign and beyond.  We'll see the resolution of the Tang-Goguryeo war, and the impact of all the continental fighting on the archipelago.  We'll also see continued developments within the archipelago itself, hopefully getting through to the end of the 7th century. We are actually reaching the end of the material in the Nihon Shoki.  This does not mean that we are running out of material, though.  The Chronicles end in 697—less than 40 years out from our current place in the Chronicles.  From there, we have the Shoku Nihongi, which covers 95 years, until 797 CE.  Translation of much of the Shoku Nihongi is available through the work of Dr. Ross Bender, and you can find his work online if you want to get a leg up on the reading, though that is a ways out.  For now, we can still comfortably continue with the Nihon Shoki, at least through the reign of Temmu Tennou. Until then, Happy New Year!  As usual, thank you for listening and for all of your support.  Thanks also to my lovely wife, Ellen, for her continued work at helping to edit these episodes! Remember, 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 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.  

What if solving poverty, caring for nature and fostering well-being were the ultimate goals of the economy, instead of growth for its own sake? Environmentalist and economist Gaya Herrington proposes a shift in thinking from "never enough" to "enough for each," asking us to contemplate whether the end of exponential growth on a finite planet will come by design — or disaster. After the talk, Modupe discusses what this mindset shift can unlock for humanity. 

What if solving poverty, caring for nature and fostering well-being were the ultimate goals of the economy, instead of growth for its own sake? Environmentalist and economist Gaya Herrington proposes a shift in thinking from "never enough" to "enough for each," asking us to contemplate whether the end of exponential growth on a finite planet will come by design — or disaster.