Podcasts about Hada

Juan Guerra Cáceres fue un autor peruano reconocido por sus obras de autoayuda, espiritualidad y literatura reflexiva. Su legado literario se caracteriza por promover valores como el amor, la paz, la sabiduría y la superación personal.Falleció en diciembre de 2001, poco antes de la publicación de su libro El camino del éxito.A lo largo de su carrera, Guerra Cáceres publicó numerosos libros que han sido valorados por su enfoque positivo y humanista. Algunas de sus obras más conocidas incluyen: 150 cuentos para ser feliz: Una colección de cuentos breves diseñados para inspirar y fomentar la felicidad personal. La alegría de compartir: Obra que resalta la importancia de compartir y la generosidad como caminos hacia una vida plena. Fábulas del duende sabio: Relatos que combinan sabiduría y fantasía para transmitir enseñanzas valiosas. Fabulas y cuentos del Hada de las Nieves: Un viaje mágico y encantador a través de la mitología de hadas y duendes, recomendado para todas las edades .

Juan Guerra Cáceres fue un autor peruano reconocido por sus obras de autoayuda, espiritualidad y literatura reflexiva. Su legado literario se caracteriza por promover valores como el amor, la paz, la sabiduría y la superación personal. Falleció en diciembre de 2001, poco antes de la publicación de su libro El camino del éxito.A lo largo de su carrera, Guerra Cáceres publicó numerosos libros que han sido valorados por su enfoque positivo y humanista. Algunas de sus obras más conocidas incluyen: 150 cuentos para ser feliz: Una colección de cuentos breves diseñados para inspirar y fomentar la felicidad personal. La alegría de compartir: Obra que resalta la importancia de compartir y la generosidad como caminos hacia una vida plena. Fábulas del duende sabio: Relatos que combinan sabiduría y fantasía para transmitir enseñanzas valiosas. Fabulas y cuentos del Hada de las Nieves: Un viaje mágico y encantador a través de la mitología de hadas y duendes, recomendado para todas las edades .

Consentimiento y (no solo) romance, con Kaede Abrimos la Trastienda de Shadowlands para recibir a Izumi Kaede, autora del sistema de Dama de Corazones, para reflexionar sobre el consentimiento y la complicidad, herramientas utilisimas para introducir romance en tus partidas sin decepciones ni malas experiencias. Y que no solo se aplican al romance: la mejor forma de desarrollar cualquier tipo de relación con otro PJ o PNJ es hablarlo primero. En este podcast hablamos de: — Dama de Corazones, recopilatorio de autoras españolas con aventuras centradas en el romance, el drama y las relaciones humanas. — Carne de Hada, partida de Sirio Sesenra con una interesante subtrama romántica.— Trastienda sobre romance con Hiromi. — Level Up con Key: jugadores y motivaciones. — Programa sobre agendas ocultas, con Dani Solsona. Music from #Uppbeat: The horseman by nigth drift License code: XGUNKD5PG9ROKUS6 Music from #Uppbeat (free for Creators!): Lets good times roll by RALicense code: YUHJBIKTMVWNODBV

Otazníky nad bitcoinovou aférou ministerstva spravedlnosti. Jak se ze tří miliard stane dvanáct a nikdo si toho nevšimne? Jak se část bitcoinů dostala na tržiště v Číně a na Seychelách? A proč vůbec k tomu všemu došlo? Téma pro novináře Petra Lukáče, autora podcastu KryptoSpace. Ptá se Matěj Skalický.

Otazníky nad bitcoinovou aférou ministerstva spravedlnosti. Jak se ze tří miliard stane dvanáct a nikdo si toho nevšimne? Jak se část bitcoinů dostala na tržiště v Číně a na Seychelách? A proč vůbec k tomu všemu došlo? Téma pro novináře Petra Lukáče, autora podcastu KryptoSpace. Ptá se Matěj Skalický.Všechny díly podcastu Vinohradská 12 můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Otazníky nad bitcoinovou aférou ministerstva spravedlnosti. Jak se ze tří miliard stane dvanáct a nikdo si toho nevšimne? Jak se část bitcoinů dostala na tržiště v Číně a na Seychelách? A proč vůbec k tomu všemu došlo? Téma pro novináře Petra Lukáče, autora podcastu KryptoSpace. Ptá se Matěj Skalický.

he Tree of the Knowledge of Good and Evil, set within the midst of the garden of Eden, is a longstanding enigma. What does it represent? How best to translate the Hebrew? What was gained and/or lost when the primal couple took of its fruit? Tune in as we speak with Nathan French about his book, A Theocentric Interpretation of HaDa'at Tov VeRa: The Knowledge of Good and Evil as the Knowledge for Administering Reward and Punishment. Nathan S. French teaches Biblical Studies and Theology at Colorado Christian University and Oral Roberts University. 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

he Tree of the Knowledge of Good and Evil, set within the midst of the garden of Eden, is a longstanding enigma. What does it represent? How best to translate the Hebrew? What was gained and/or lost when the primal couple took of its fruit? Tune in as we speak with Nathan French about his book, A Theocentric Interpretation of HaDa'at Tov VeRa: The Knowledge of Good and Evil as the Knowledge for Administering Reward and Punishment. Nathan S. French teaches Biblical Studies and Theology at Colorado Christian University and Oral Roberts University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

Druhá epizóda podcastu Z tribúny priamo zo Štokholmu prináša ešte hlbší ponor do zákulisia MS v hokeji 2025. Naši redaktori sa tentoraz zamerali na porovnanie s minuloročnou Prahou a Ostravou, ktorá podľa nich „rozmaznala” novinárov kvalitou servisu, a odhaľujú, prečo Švédsko v mnohých aspektoch organizácie zaostáva.„Požičaný” politický redaktor, ktorý je na šampionáte prvýkrát, sa podelil o svoje dojmy z rozhovorov so slovenskými hokejistami po bolestivej prehre s Rakúskom. Vysvetlil, v čom sa líši emocionálna dynamika rozhovorov s rozrušeným športovcom od konfrontácie s politikom.Podcast odhaľuje aj bizarné detaily z novinárskej práce - od fotografovania zápasov s minimom streleckých pokusov až po problém so špinavými plexisklami, ktorý sa stal témou medzinárodnej debaty novinárov. Porovnáva atmosféru v aréne s predchádzajúcimi turnajmi a vysvetľuje, prečo Lotyši aktuálne vytvárajú najlepšiu atmosféru zo všetkých fanúšikov.Neprehliadnuteľnou a tradičnou súčasťou slovenských hokejových majstrovstiev sú vlajky s názvami neznámych dedín. Redaktori sa okrem iného zamysleli, prečo sa na tribúnach takmer neobjavujú veľké mestá ako Bratislava alebo Košice, a priniesli svoju teóriu o tom, že niektoré z týchto dedín možno ani neexistujú.Čo sa v podcaste dozviete?ako vyzerá rozhovor s hokejistom po prehre a prečo je iný, než konfrontácia s politikomčo robí fotograf, keď sa Slovensko 10 minút nedostane k strele na bránkuprečo Bob a Bobek boli lepší maskoti, než ten súčasnýčo spôsobuje slabšiu atmosféru v Štokholme a prečo sú Lotyši najlepší fanúšikoviakde je „Brighton” a prečo sa na vlajkách objavujú malé dediny namiesto veľkých miestkoľko stojí keksík a voda v press centre a prečo fotograf ŠPORT.sk spomína na české trubičkyVypočujte si celý podcast a nahliadnite s nami do zákulisia MS v hokeji 2025.

Druhá epizóda podcastu Z tribúny priamo zo Štokholmu prináša ešte hlbší ponor do zákulisia MS v hokeji 2025. Naši redaktori sa tentoraz zamerali na porovnanie s minuloročnou Prahou a Ostravou, ktorá podľa nich „rozmaznala” novinárov kvalitou servisu, a odhaľujú, prečo Švédsko v mnohých aspektoch organizácie zaostáva.„Požičaný” politický redaktor, ktorý je na šampionáte prvýkrát, sa podelil o svoje dojmy z rozhovorov so slovenskými hokejistami po bolestivej prehre s Rakúskom. Vysvetlil, v čom sa líši emocionálna dynamika rozhovorov s rozrušeným športovcom od konfrontácie s politikom.Podcast odhaľuje aj bizarné detaily z novinárskej práce - od fotografovania zápasov s minimom streleckých pokusov až po problém so špinavými plexisklami, ktorý sa stal témou medzinárodnej debaty novinárov. Porovnáva atmosféru v aréne s predchádzajúcimi turnajmi a vysvetľuje, prečo Lotyši aktuálne vytvárajú najlepšiu atmosféru zo všetkých fanúšikov.Neprehliadnuteľnou a tradičnou súčasťou slovenských hokejových majstrovstiev sú vlajky s názvami neznámych dedín. Redaktori sa okrem iného zamysleli, prečo sa na tribúnach takmer neobjavujú veľké mestá ako Bratislava alebo Košice, a priniesli svoju teóriu o tom, že niektoré z týchto dedín možno ani neexistujú.Čo sa v podcaste dozviete?ako vyzerá rozhovor s hokejistom po prehre a prečo je iný, než konfrontácia s politikomčo robí fotograf, keď sa Slovensko 10 minút nedostane k strele na bránkuprečo Bob a Bobek boli lepší maskoti, než ten súčasnýčo spôsobuje slabšiu atmosféru v Štokholme a prečo sú Lotyši najlepší fanúšikoviakde je „Brighton” a prečo sa na vlajkách objavujú malé dediny namiesto veľkých miestkoľko stojí keksík a voda v press centre a prečo fotograf ŠPORT.sk spomína na české trubičkyVypočujte si celý podcast a nahliadnite s nami do zákulisia MS v hokeji 2025.

The agricultural industry has long been at the forefront of technological innovation, continuously seeking ways to enhance productivity, efficiency, and sustainability. A significant development in this realm is the emergence of autonomous robots specifically designed for pesticide application in orchards. Jongwoo Ha from Hada explores the design, functionality, and potential impact of these robots across the world.The Need for Automation in AgricultureAgriculture remains one of the most labor-intensive sectors, often requiring repetitive tasks that can be physically demanding and time-consuming. Pesticide application is a prime example of such a task. Traditionally, farmers have relied on manual labor or machinery that requires human operation, exposing workers to health risks associated with chemical exposure. The need for a safer, more efficient solution is evident, and this is where autonomous robots come into play.Design and Functionality of the Autonomous Pesticide Spraying RobotThe autonomous pesticide spraying robot developed by Hada is designed specifically for use in orchards, targeting crops such as apples and oranges. Its design is both practical and innovative, resembling a small car in size, which allows it to navigate orchard rows effectively. The robot features a trunk-like structure equipped with spring nozzles that extend outward, mimicking the branches of a tree. This design enables the robot to spray pesticides at various heights, accommodating trees that can grow up to three meters tall, with the capability to reach up to five meters to account for wind dispersion.One of the standout features of Hada's robot is its ability to pivot the nozzles, allowing for precise application depending on the height of the trees. This adaptability not only enhances the effectiveness of pesticide delivery but also minimizes waste and environmental impact. The robot operates autonomously, utilizing advanced sensors and navigation systems to traverse the orchard without human intervention, thus reducing labor costs and mitigating health risks for workers.Production and Market PotentialAfter three years of development, Hada plans to launch the autonomous pesticide spraying robot by mid-2025. While the initial focus is on the Asian market, the company has expressed a willingness to explore opportunities globally. During the CES event, the team recognized the potential for their technology in regions like Africa, where the demand for autonomous agricultural solutions is growing. The signing of a memorandum of understanding (MOU) with a partner from Togo highlights the company's commitment to expanding its reach and impact.The Broader Implications of Autonomous Agricultural RobotsHada's introduction of autonomous robots for pesticide application represents a significant shift in agricultural practices. By automating the spraying process, these robots not only improve efficiency but also address critical issues such as worker safety and environmental sustainability. The ability to apply pesticides precisely reduces chemical runoff and minimizes the ecological footprint of farming practices.Moreover, the potential for global distribution of these robots opens up new avenues for agricultural innovation in developing regions. As the company noted, autonomous agricultural robots do not recognize geographical boundaries; they can be adapted to various agricultural environments, making them a versatile solution for farmers worldwide.Conclusion: Automating Part of the Agricultural ProcessHada's development of autonomous robots for orchard pesticide application is a promising advancement in the agricultural sector. By addressing the challenges of labor-intensive pesticide application, these robots offer a safer, more efficient alternative that benefits both farmers and the environment. As the technology continues to evolve and expand into new markets, it holds the potential to revolutionize agricultural practices, ensuring a more sustainable future for food production globally. The journey of these robots, from conception to market launch, underscores the importance of innovation in tackling the pressing issues faced by modern agriculture.Interview by Scott Ertz of F5 Live: Refreshing Technology.Sponsored by: Get $5 to protect your credit card information online with Privacy. Amazon Prime gives you more than just free shipping. Get free music, TV shows, movies, videogames and more. The most flexible tools for podcasting. Get a 30 day free trial of storage and statistics.

The agricultural industry has long been at the forefront of technological innovation, continuously seeking ways to enhance productivity, efficiency, and sustainability. A significant development in this realm is the emergence of autonomous robots specifically designed for pesticide application in orchards. Jongwoo Ha from Hada explores the design, functionality, and potential impact of these robots across the world.The Need for Automation in AgricultureAgriculture remains one of the most labor-intensive sectors, often requiring repetitive tasks that can be physically demanding and time-consuming. Pesticide application is a prime example of such a task. Traditionally, farmers have relied on manual labor or machinery that requires human operation, exposing workers to health risks associated with chemical exposure. The need for a safer, more efficient solution is evident, and this is where autonomous robots come into play.Design and Functionality of the Autonomous Pesticide Spraying RobotThe autonomous pesticide spraying robot developed by Hada is designed specifically for use in orchards, targeting crops such as apples and oranges. Its design is both practical and innovative, resembling a small car in size, which allows it to navigate orchard rows effectively. The robot features a trunk-like structure equipped with spring nozzles that extend outward, mimicking the branches of a tree. This design enables the robot to spray pesticides at various heights, accommodating trees that can grow up to three meters tall, with the capability to reach up to five meters to account for wind dispersion.One of the standout features of Hada's robot is its ability to pivot the nozzles, allowing for precise application depending on the height of the trees. This adaptability not only enhances the effectiveness of pesticide delivery but also minimizes waste and environmental impact. The robot operates autonomously, utilizing advanced sensors and navigation systems to traverse the orchard without human intervention, thus reducing labor costs and mitigating health risks for workers.Production and Market PotentialAfter three years of development, Hada plans to launch the autonomous pesticide spraying robot by mid-2025. While the initial focus is on the Asian market, the company has expressed a willingness to explore opportunities globally. During the CES event, the team recognized the potential for their technology in regions like Africa, where the demand for autonomous agricultural solutions is growing. The signing of a memorandum of understanding (MOU) with a partner from Togo highlights the company's commitment to expanding its reach and impact.The Broader Implications of Autonomous Agricultural RobotsHada's introduction of autonomous robots for pesticide application represents a significant shift in agricultural practices. By automating the spraying process, these robots not only improve efficiency but also address critical issues such as worker safety and environmental sustainability. The ability to apply pesticides precisely reduces chemical runoff and minimizes the ecological footprint of farming practices.Moreover, the potential for global distribution of these robots opens up new avenues for agricultural innovation in developing regions. As the company noted, autonomous agricultural robots do not recognize geographical boundaries; they can be adapted to various agricultural environments, making them a versatile solution for farmers worldwide.Conclusion: Automating Part of the Agricultural ProcessHada's development of autonomous robots for orchard pesticide application is a promising advancement in the agricultural sector. By addressing the challenges of labor-intensive pesticide application, these robots offer a safer, more efficient alternative that benefits both farmers and the environment. As the technology continues to evolve and expand into new markets, it holds the potential to revolutionize agricultural practices, ensuring a more sustainable future for food production globally. The journey of these robots, from conception to market launch, underscores the importance of innovation in tackling the pressing issues faced by modern agriculture.Interview by Scott Ertz of F5 Live: Refreshing Technology.Sponsored by: Get $5 to protect your credit card information online with Privacy. Amazon Prime gives you more than just free shipping. Get free music, TV shows, movies, videogames and more. The most flexible tools for podcasting. Get a 30 day free trial of storage and statistics.

Luxury car enthusiasts, mark your calendars! We're joined by RoShelle Salinas to reveal an exciting pop-up luxury ride and drive event happening May 9-10 at The Revere venue near Old Katy Road and 610. This last-minute addition to Houston's automotive calendar addresses a gap many noticed during January's Houston Auto Show - the absence of certain high-end brands that many were eager to experience.The collaborative event brings together luxury and electric vehicles that are currently on the market, all in one convenient location without the typical dealership pressure. Imagine test driving a Maserati, then hopping into the new Lucid Gravity, followed by experiencing Porsche's electric lineup with the Macan EV and Taycan - all within a single morning. Mercedes-Benz is bringing  the EQS sedan, GLE plug-in hybrid, and will have the electric G-Wagon and a Maybach on display.What makes this event particularly special is its accessibility. At just $8 per ticket, anyone 18+ with a valid driver's license and proof of insurance can participate in these luxury test drives. The Revere's location offers the setting for meaningful test drives, with routes specifically mapped for 6-10 minute experiences on low-traffic roads. Whether you're actively shopping for your next luxury vehicle or simply want the thrill of experiencing these automotive masterpieces, this pop-up event  is for any automotive enthusiasts.Don't miss this rare opportunity to compare multiple luxury brands side-by-side in a relaxed environment. The event runs 10am-2pm on both Friday and Saturday, with tickets available online or at the venue. Visit HoustonAutoShow.com today to secure your spot and prepare for an unforgettable luxury driving experience!Be sure to subscribe for more In Wheel Time Car Talk!The Lupe' Tortilla RestaurantsLupe Tortilla in Katy, Texas Gulf Coast Auto ShieldPaint protection, tint, and more!Disclaimer: This post contains affiliate links. If you make a purchase, I may receive a commission at no extra cost to you.---- ----- Want more In Wheel Time car talk any time? In Wheel Time is now available on Audacy! Just go to Audacy.com/InWheelTime where ever you are.----- -----Be sure to subscribe on your favorite podcast provider for the next episode of In Wheel Time Podcast and check out our live multiplatform broadcast every Saturday, 10a - 12noonCT simulcasting on Audacy, YouTube, Facebook, Twitter, Twitch and InWheelTime.com.In Wheel Time Podcast can be heard on you mobile device from providers such as:Apple Podcasts, Amazon Music Podcast, Spotify, SiriusXM Podcast, iHeartRadio podcast, TuneIn + Alexa, Podcast Addict, Castro, Castbox, YouTube Podcast and more on your mobile device.Follow InWheelTime.com for the latest updates!Twitter: https://twitter.com/InWheelTimeInstagram: https://www.instagram.com/inwheeltime/https://www.youtube.com/inwheeltimehttps://www.Facebook.com/InWheelTimeFor more information about In Wheel Time Car Talk, email us at info@inwheeltime.comTags: In Wheel Time, automotive car talk show, car talk, Live car talk show, In Wheel Time Car Talk

Hoy vamos a poner en duda su escepticismo, ese al que sé muchos se abrazan como un recurso, como una herramienta para no tener miedo. Es más fácil escuchar historias de brujas, de demonios, de entes macabros y hasta de hadas… cuando queremos convencernos de que no pueden hacernos daño porque no existen. La intención de Relatos de la Noche no es demostrarles lo contrario, ni sembrar ese miedo en ustedes, por supuesto… sólo voy a recordarles que muchos de los protagonistas de estos episodios, comienzan así, sin creer en la existencia de lo sobrenatural. Compra mi libro aquí: https://www.amazon.com.mx/Relatos-noche-Uriel-Reyes/dp/6073836201/ También está en la librería más cerca de ti o en tu preferida para comprar en línea. Síguenos en instagram: https://www.instagram.com/RDLNoficial/ Comparte tu relato en: mirelatodelanoche@gmail.com Contacto comercial: ventas@sonoromedia.com Learn more about your ad choices. Visit megaphone.fm/adchoicesSee omnystudio.com/listener for privacy information.

Hoy vamos a poner en duda su escepticismo, ese al que sé muchos se abrazan como un recurso, como una herramienta para no tener miedo. Es más fácil escuchar historias de brujas, de demonios, de entes macabros y hasta de hadas… cuando queremos convencernos de que no pueden hacernos daño porque no existen. La intención de Relatos de la Noche no es demostrarles lo contrario, ni sembrar ese miedo en ustedes, por supuesto… sólo voy a recordarles que muchos de los protagonistas de estos episodios, comienzan así, sin creer en la existencia de lo sobrenatural. Compra mi libro aquí: https://www.amazon.com.mx/Relatos-noche-Uriel-Reyes/dp/6073836201/ También está en la librería más cerca de ti o en tu preferida para comprar en línea. Síguenos en instagram: https://www.instagram.com/RDLNoficial/ Comparte tu relato en: mirelatodelanoche@gmail.com Contacto comercial: ventas@sonoromedia.com Learn more about your ad choices. Visit megaphone.fm/adchoices

Bienvenido a ésta oscura Fogata de Historias de Pactos Oscuros, Brujería Infernal y Espectros Siniestros en  @HABLEMOSDELOQUENOEXISTE  El día de hoy les traigo historias que ustedes querida Familia Nocturna me compartieron y que por un instante me helaron la sangre.Algo persigue a Homero; escucha historias de mala suerte, de enamoramientos frustrados y presentimientos de mu3rt3 . Descubre qué oculta la bruja Hada y los secretos de la familia de Nohemí. Conoce rituales de protección , portales infernales y seres absolutamente malvados que serán protagonistas en tus dulces pesadillas, asi que prepárate porque llegó el momento de que  @HABLEMOSDELOQUENOEXISTE HABLEMOS DE LO QUE NO EXISTE es un canal de youtube con el formato podcast que comenzó en abril del 2022, su primer episodio fue "vivo en un casa embrujada" en el que una chica narró sus vivencias y sucesos paranormales a lo largo de 20 años en la casa de sus padres, desde ese episodio hablemos de lo que no existe ha marcado una tendencia en exponer casos paranormales de personas comunes que viven en diferentes partes del mundo. Ice Murdock es el conductor o host de éste canal, durante casi 100 episodios no apareció, nadie conoció su rostro y la comunidad de éste canal , la familia nocturna , creó teorías acerca de quién era el dueño de esa voz. Hablemos de lo que no existe se destaca por tener apertura ante las opiniones experiencias y vivencias de cada uno de los invitados. La comunidad de éste canal es conocida como la familia nocturna, de hecho por estar leyendo o escuchando ésto, tu ya eres miembro de la familia nocturna.. bienvenido. El duelo de historias es un concepto que se creó en el canal @Hablemosdeloquenoexiste, idea original del narrador, se estrenó en el episodio "Comité de la Muerte ,historias de Hospitales" el 1 de junio de 2023 y empezó a implementarse formalmente en el episodio "Abrí la puerta a un Demonio" el 11 de Enero de 2024 ; consiste en un duelo entre Narradores, una dinámica sencilla, donde cada uno cuenta una historia y busca superar a la anterior y al final la familia nocturna nos comparte en comentarios cual fue la historia más aterradora.El Narrador y todo el equipo de Hablemos de lo que no existe trabajamos para darles a ustedes querida Familia nocturna contenido original y de calidad, tardamos a veces semanas ideando formatos luego de tomar en cuenta las cosas que nos han pedido a lo largo de la temporada anterior y por eso el día 23 de Septiembre de 2024 comenzamos una nueva temporada que llamamos FOGATA DE HISTORIAS, en donde el narrador prepara una serie de historias escalofriantes una tras otra para retar al espectador a terminar el episodio por el nivel de miedo que genera. En este canal se relatan historias de terror paranormales, sobrenaturales y reales, prepárate para conocer el miedo de una forma en la que nunca lo habías experimentado.

En el episodio de esta semana, Mariana le cuenta a Sara sobre el secuestro de Anna Saito, y Sara le cuenta a Mariana sobre el asesinato de Warren Barnes.¿Te gustó el episodio? Invítanos un café: https://ko-fi.com/nosalgasdecasapodcastSupport the show

This episode is a bit long--we are talking about the last elements of the reign of Takara Hime, the fall of Baekje, and the attempt to restore the kingdom, which culminated in the Battle of Hakusukinoe, aka the Battle of Baekgang.  For more, check out our blog at https://sengokudaimyo.com/podcast/episode-124 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 124:  The Battle of Haku-suki-no-e. Echi no Takutsu looked out from where he stood on the deck of his ship.  The horizon seemed to bob up and down, but he knew that was just an illusion caused by the waves.  And upon those waves, hundreds of Yamato ships floated, ready to do battle.  As a veteran of this and other wars, Takutsu was used to surveying flotillas of ships, and yet, none of his years of experience had quite had this kind of impact upon him.  Yamato's ally, Baekje, had fallen in battle to the combined might of the Tang and Silla forces, and now they were assisting a band of rebels who were trying to once again restore their kingdom.  Silla was, of course, an all too common adversary for the Yamato court, but the Tang: now that was another matter. The Tang dynasty had only grown in the four and a half decades since it was founded.  They had destroyed their enemies and continued to expand.  They had defeated the Gokturks and expanded into the heart of Eurasia. Even in cases like Goguryeo, who had so far managed to hold out against their attacks, it was clear that they had an effect.  The Tang dynasty was the superpower of its day, and for whatever airs Yamato may have put on, they were still a backwater in comparison. And yet, on this day, that backwater seemed, by all rights, to have the upper hand.  In response to the destruction of Baekje, Yamato had marshalled all of their forces.  Their boats greatly outnumbered those of their opponents, and if they could defeat the Tang navy, then they could make landfall and connect with the remaining Baekje forces attempting to restore their kingdom.  And so here they were, at the mouth of the Baengma River, also known as the Baekgang, or, in Japanese, the Haku-suki-no-e.  The Tang forces were bottled up, and the greater Yamato forces seemed poised to take them out.   The only problem was that the river mouth narrowed quickly, so that only a few ships could attack at any given time.  Still, with overwhelming numbers, Echi no Takutsu and his fellow soldiers expected that they would still be able to overcome their enemies and place their allies back in control of their territory. With confidence in their victory, the Yamato ships sailed forward, prepared to crush their enemies, and restore Baekje…   Greetings, everyone, and welcome back.  As you may have figured out we are still in the later half of the 7th century.  During the last episode we talked about the embassy to the Tang dynasty court that got delayed—placed under house arrest for a year—because the Tang dynasty was conducting their special military operations over on the Korean peninsula.  That was in the year 660.  Specifically, the Tang were working in conjunction with Silla to destroy the Kingdom of Baekje, and they even returned to the Tang capital with prisoners, including the royal family and many high-ranking nobles.  That they didn't want the ambassadors leaving, and presumably informing Baekje on their way back, would seem to speak to the strong ties between Baekje and Yamato.  After all, several times in the Nihon Shoki we have seen where the Baekje royal line was endangered and a prince that had been living at the Yamato court was brought across the strait with Yamato support to place them back on the throne. This episode, we are going to look a little closer at what happened on the peninsula and what happened when news of the event reached the Yamato court.  This would culminate in one of the most famous naval battles in east Asia—certainly one of the most famous in Japanese history.  It is recorded in records from various sides, so unlike many of the raids on Silla, and other conflicts on the peninsula, we have multiple accounts documenting it, and if the Japanese account is to be believed than it may have been among the largest naval conflicts in the world at that time. So let me take you through what the Chronicles have to say up until the battle and then we can talk about what happened and a little bit about what it would mean for Yamato in the years to come. We'll start a bit before the conflict, while Baekje was still going strong.  The Chronicles are filled with portents and omens, and of course, they already knew what had happened.  Still, let's talk about some of what they mentioned leading up to the battle, as well as some of the remaining accounts demonstrating the cross-strait exchanges. We'll start in 655, the year after Takara Hime had assumed the throne, being given the name Saimei Tennou by the Chroniclers.  On the first day of the 5th month we are told that a “man of Tang” was seen riding a dragon in the sky.  He is described as wearing a broad hat of blue—or green—oiled cloth.  He rode fast from the peak of Mt. Katsuraki and disappeared on Mt. Ikoma.  At noon he galloped over the pines of Sumiyoshi and disappeared into the west. This is obviously a fantastical story, but let's talk about what we can.  It is hard not to see in this some of the importance that the Tang dynasty would play in this reign, especially given the fact that this occurred in the first year after Takara hime had ascended the throne.  It would seem to have been meant here as an omen.  I have not seen specific comments about this, though I'm sure someone has looked into it.  But for me, I am struck by the fact this person was, first and foremost, identifiable as Tang, likely meaning because of his clothing.  And he was riding a dragon.  Dragons were known in Japan, but not quite as popular in folklore as they are shown to be on the mainland.  The Dragon was the imperial symbol of the Tang and other dynasties.  Japan had its own stories of dragon kings and other such things, but in this case I can't imagine that the connection with the imperial throne would be ignored. The hat is also interesting.  The color is listed as “blue” though Aston translates this as “green”.  The term “aoi” was used for any color on the spectrum from blue to green.  In fact, it is still the case that the “green” light on a Japanese traffic signal is still referred to as “blue”.  There were more specific colors, but the word “midori” would have been more like a specific word, like “teal”, “cerulean”, or “aquamarine”, rather than a core color like we would use blue, yellow, or, in this case, green.  The fact that it was made of oiled stuff suggests to me that it was waterproofed.  It is noted specifically with the character for “kasa”, which typically refers to a wide brimmed hat used to keep the rain off. I suspect that in this case it was the kind of hat that we often see on Tang dynasty figurines of riders.  They often have a tall, wide-brimmed hat, often with drape of sheer fabric around the edge.  This kind of hat would eventually be popular in Japan amongst traveling noblewomen, as it helped keep them out of the sun and away from the bugs and, well, it also acted as a barrier between the them and the rest of the world.  The versions seen on the Tang figurines are usually somewhat short, probably just enough to obscure the face, and may have helped to cut down on glare.  These often aren't obviously oiled, but that certainly could have been the case, and that may have been another method of protecting travelers from anything that nature could throw at them. It does seem a very particular image. The course of the rider is somewhat interesting.  From Katsuraki, on the southwestern edge of the Nara basin, north to Mt. Ikoma.  Then west to Sumiyoshi and off to the far west—in other words, back to the Tang dynasty.  Sumiyoshi is also of particular interest. The pines of Sumiyoshi are a particular poetic trope, or utamakura.  They help to conjure famous imagery of a place, and so it is hardly surprising that they would be found in this context.  In this case I suspect that is the main reason they are mentioned.  However, Sumiyoshi also has its own importance.  Sumiyoshi was once on the seashore, and Sumiyoshi was a common shrine for travelers to pray at for safe travels.  In fact, there are Sumiyoshi shrines across the archipelago that all are tied back to the Sumiyoshi in the modern Ohosaka area, and they often found near the shore as places where travelers could pray for safe passage before they headed off on the sea. And so it would make sense that the rider would head off over Sumiyoshi and to the west, much as the various ambassadors would travel off to the west. There may be more to it, but I suspect that this was either referencing the growing links between Yamato and the Tang, or perhaps simply referring to the various kentoushi—the ambassadors who crossed the seas to the Tang court and brought back so much to the archipelago. The next obvious omen seems to come in 657.  In this case it was a white fox seen in the land of Iwami.  It was mentioned in the same record as when ambassadors Adzumi no Tsuratari and Tsu no Kutsuma came back from the Western Seas via Baekje.  It isn't clear that the two are connected, though.  Perhaps there is something I'm missing.  It is notable that this seems to be the only mention of Iwami that I could find, at least doing a quick search for the characters in the electronic version of the text.  Iwami is the land to the west of Izumo, on the western end of modern Shimane prefecture, and the western end of the San'in-do, along the northern edge of western Honshu.  It is a mountainous region on the edge of the Japan Sea, the Nihonkai. We've talked about many of the other accounts after that, until the following year, 658.  We have a note about a south-pointing chariot, which we'll discuss in a later episode, but that was clearly another connection to continental technologies.  After that we have an account from Izumo.  Huge numbers of dead fish were washing ashore, up to three feet, or roughly a meter, deep.  The fish were apparently the size of a pufferfish, with beaks like a sparrow and thorny scales, several inches long.  I wonder if, by the description, they could be referring to triggerfish or parrotfish, which are found in the Japan Sea.  Fish kills, or mass die-offs, are unfortunate events that occasionally happen for a variety of reasons.  The most common is actually asphyxiation—algae blooms or other such events that eat up the oxygen, causing fish to die off in an area.  Fish kills might also happen because of disease, undersea quakes, and other factors.  Of course, to anyone in Izumo, this would have been a terribly random event.  I can't tell whether or not it was an omen, but it certainly could have been.  If so, I doubt it would have been a very good one. The strange fish that were brought up were called “sparrow fish” by the locals.  They believed they were sparrows that had gone to the ocean and turned into fish. Immediately after that, in the Chronicle, we get a somewhat odd entry in that it seems out of place.  We are told that Baekje had sent to Japan requesting aid.  Tang and Silla had teamed up and captured King Wicha, his queen, and the heir to the throne.  It is probably notable that this is written as “one book says”.  Also, recall that dates were still somewhat problematic at this time.  They were based on the regnal years of the monarch or the dates according to the sexagesimal cycle, either of which could have been off, particularly at this time, in different sources.  I suspect that the fact that they mention it as “one book says” indicates that even the compilers of the Nihon Shoki weren't quite sure that this was in the right spot, but it was an account of what did eventually happen—just not until two years later.  This position is bolstered by the fact that the next account talks about how Azumi no Muarji no Tsuratari had returned from what was apparently another trip to the Western Seas and Baekje, just a year after the previous.  Again, this could be the same expedition, with accounts misplacing the dates, or with dates according to when he left and others when he arrived back.  Still, it brings us yet another omen. Apparently, around this point, Baekje had been successful against Silla.  This is a good reminder that Baekje was not exactly an innocent bystander in everything that had happened.  King Wicha was rather famous in his own day, seen as a paragon of courage, largely because he was taking the fight to Silla, often allying with Goguryeo to block Silla from their access to the Tang and others.  Silla, who had been adopting Tang culture and style, and even claimed some distant descent from ethnic Han immigrants during the time of the Han commandries on the peninsula, were still able to forge close ties with the Tang, who seemed to preference them over Baekje and Goguryeo.  This may have been part of the general diplomatic game of the Middle Kingdom going back to the Han times, where they would often look to ally with those states beyond the immediate border states, so that those on their immediate border would have to defend themselves on two fronts.  This was likely more aimed at Goguryeo than Baekje, at least initially, but the alliance meant that Baekje, whom the Tang regularly chastised for their actions against Silla, was also in the crosshairs. However, up through 658, it seems Baekje's actions were largely successful.  Both the Baekje and Silla annals mention attacks by Baekje against the country of Silla in the following year, which otherwise correlate with the record in the Nihon Shoki.  Here we should remember that the author of the Samguk Sagi, which preserved these records, was writing centuries later, and had a clear pro-Silla bias.  There are several years missing from the Baekje annals at this time, but the idea that Baekje was attacking Silla is hardly controversial.  In the Silla Annals, in 659,  we also get word that Silla sent envoys to the Tang court protesting Baekje's aggression and asking the Tang court for aid.  Aid that would soon come, unbeknownst to others—even Silla wasn't quite sure until they showed up. And this is likely why the Nihon Shoki records a strange incident in Baekje, where a horse, of its own accord, started circling the Golden Hall of a Buddhist temple in the Baekje capital, continuing day and night, and stopping only to graze.  In some regions, walking around a sacred temple or stupa was considered a particular form of prayer, and perhaps the horse knew something and was trying to make merit.  In the text we are told explicitly what this meant:  the downfall of Baekje was nigh, and it would fall in the coming year, 660.  In a similar fashion, the Baekje annals, and the Samguk Yusa, likely pulling from the same sources, go through a series of omens, from birds to fish, to various ghosts, all saying that Baekje was about to fall.  The annals at this point paint Wicha as consumed with the material world and debauchery, likely a largely later indictment to add a moral explanation to the events that would soon occur. In Yamato, there were other omens as well.  Things were not entirely well in the Yamato capital.  Remember, this was Takara Hime's second reign, and her son was fully grown, himself, so she was no spring chicken.  On the 13th day of the 7th month of the year 659, she had the ministers expound the Urabon sutra in all the temples in Asuka and had a requital made to the ancestors for 7 generations.  We are also told that in that same year, the Miyatsuko of Izumo was made to repair the Itsuki god's shrine.  I have to wonder if these were to help make merit, or were just regular occurrences, but we are also told that fox bit at the head of a creeper that a man was carrying and ran off with it, and a dog found a dead man's hand and forearm and dropped them at Ifuya shrine.  The chroniclers claim these omens were not about Baekje, but rather about Takara Hime herself—claiming that she was not long for this world. It is good to remember that it is only now that we can look back and see where things were leading.  At the time, nobody really knew what the future held, and business went on as normal.  The omens and portents were all well and good, but they are being interpreted after the fact.  There is no indication that people were telling Takara Hime that her time was about to come.  This is illustrated by the fact that there are plenty of regular accounts in here as well.  We have a few episodes that actually reference the “shiguma”—the polar bear or the brown bear—and Gogureyo.  The first is of Goguryeo merchants—likely part of an embassy—trying to sell a shiguma fur in the local markets for 60 pounds of floss silk, a price that was apparently laughable, as the market commissioner turned them down.  And here I'll digress briefly because this is rather a remarkable entry, even though it seems like almost nothing, because it demonstrates something we rarely see but often suspect.  For all that the ambassadors to various courts were performing their diplomatic functions, they were also there to trade.  This is part of how they funded the journey.  They would bring some goods for the court and the sovereign, of course, and hopefully get as much or more in return.  But they would also trade in the local markets.  This is probably part of what the embassy to the Tang was doing when they made landfall and then stayed put for a month or so.  I suspect they were working with the local government to ship off the tribute, but also availing themselves of the local markets.  You didn't necessarily exchange currency, but you would sell your trade goods and that would likely help fund the embassy for the time they were in the country, at least for anything the host nation didn't provide. It is also interesting that we talk of a market commissioner.  We've mentioned markets before, and their existence is likely more than just a random assortment of shops with goods to sell.  They were overseen by local officials, and they would have been regulated to some extent by the larger state, probably with taxes and other goods making their way up to the government.  I don't know that we have a clear idea of what it looked like until later, and so an entry like this just gives us a little hint at what was going on in the day to day administration of the entire country. Continuing with the shiguma theme, apparently a painter named Komaro—a Japanese name, but he's described as a “Goguryeo” painter, which could mean that he trained in Goguryeo, or came from there and changed his name.  It is also possible, I supposed, that he was simply trained in the Goguryeo style.  Anyway, he was apparently quite successful because he entertained guests from his own uji—his own surname—and so borrowed 70 official shiguma skins for them to sit on.  Apparently this was a garish display that left the guests astonished and ashamed to even be part of the event, so they went away. So sitting on fur rugs was apparently not a thing to do—or perhaps just not that many.  But I would note that he apparently borrowed them from the government—they were “official” after all.  So what was the government doing with them?  They were probably tribute from the Emishi in the north, or perhaps just the result of regular trade.  And Komaro must have had some pull to be able to request them for his own private use.  Unfortunately, I don't have any further details, so we are left to guess at most of the rest. But we do continue on with the Goguryeo theme in the following year, the first month of 660, with envoys from Goguryeo arriving in Tsukushi.  They likely had no idea that while they were in Yamato, big changes were about to take place back on the peninsula.  It would take them four months to get to Naniwa, arriving on the 8th day of the 5th month.  They couldn't have known everything that was happening on the peninsula, behind them. And that's because it was in the third month of tha year that Tang Gaozong commanded Su Dingfang, along with Kim Inmun and Liu Boying, to take 130,000 land and see troops to subdue Baekje.  They landed at Teongmul islands, west of Baekje, and, word having reached their court, the King of Silla sent the renowned general Kim Yusin in charge of a force of 50,000 troops to lend their support.  Kim Yusin was a veteran of fighting between Baekje and Silla, and he had already face the enemy on the battlefield, but now he had the aid of the Tang troops. King Wicha had heard of their advance, and asked his court for advice.  One suggestion was to try to crush the Tang soldiers as soon as they came ashore—force them to stay on their boats and destroy them before they could get on land and organized.  Another suggested that the Tang army, for all its size, was built for speed and a decisive victory.  If Baekje could simply harry them long enough, it would wear them down, and they would have to return.  They could then turn their sights on Silla, an enemy they knew how to deal with. One noble, Heungsu, who had been out of favor in the court, and even exiled at one point, offered his advice—that they should fortify the Baek river and Tanhyeon Pass, so that they could not approach.  It would be a near suicidal task, but brave soldiers could defend those narrow points against larger forces, since they would be forced to engage with fewer forces at a time.  Heungsu was ridiculed, however, and his ideas were abandoned. Instead, they devised a scheme whereby they would let the Tang ships enter the river, until they could only go two abreast, and then they would attack them from the shore and destroy them.  Likewise, at the pass, rather than fortifying it, as suggested, they would wait in ambush until the Tang forces could not maneuver, and they would then destroy them as well.  This seemed like a plan, and it was given to the general Kyebaek to carry out. At first, it looked like it would work.  General Kyebaek took five thousand soldiers to Hwangsan as soon as the heard that the Silla soldiers were advancing through the pass.  They engaged the Silla forces four separate times, defeating Silla each time.  However, every assault took its toll.  The five thousand troops could not prevail against a force 10 times their size, and eventually they were wiped out, along with general Kyebaek.  Without opposition, the Silla forces met up with the Tang, and the two armies joined forces.  They actually were able to use the mountainous terrain, which otherwise would have been used to keep them out, to their own advantage.  Eventually they were able to advance on the capital.  The Baekje forces fought to exhaustion, but they were outmatched by the Tang-Silla alliance.  Eventually, they marched on the city, and King Wicha knew that they would be defeated. Four years before this, an official had spoken up against King Wicha, and had been thrown in prison, where he died, emaciated.  However, before he died he offered advice that if an enemy were ever to come, the army should be deployed to the passes and to the upstream banks of the rivers, and that no enemy should be allowed to pass those points.  Looking at the enemy at his gates, King Wicha regretted that he had not listened to that advice.  He grabbed his son and fled to the northern border of Baekje while Su Tingfang and the combined forces besieged the capital.  He sought refuge at Ungjin fortress, in modern Kongju.  This all happened in the 7th lunar month of the year 660. With King Wicha fled, along with the crown prince, his second son, T'ae, declared himself king and led the defense of the city.  However, several others of King Wicha's sons looked at this and were afraid that it now didn't matter what happened.  If T'ae defended the city, then they would be next on his hit list, as they were clearly his rivals to power, and if the Tang defeated them, well, it didn't look good, either.  So they and their retainers all fled the city as well.  This sparked a mass exodus as other citizens tried to do the same, and T'ae could not stop them.  Eventually, the forces weakened, Su Tingfang took the city and raised the Tang banners.  T'ae opened the gates and pleaded for his life.  When King Wicha heard all of this, he knew there was no escape.  He and his sons surrendered themselves and the fortresses to the Tang-Silla alliance.  He and his sons, and many of his people, were taken captive and taken back to the Tang court, where the Yamato ambassadors saw them being paraded around. Now the king may have been captured, but Baekje was not completely subdued.  A few of the remaining citizens held out hope that they could gather their forces and kick out the Tang and Silla and take back their country.  They knew that, although most of the royal family was captured there was still one more:  Prince Pung.  Prince Pung, as you may recall from previous episodes, was residing in Yamato, a royal hostage—or perhaps more of a restrained guest.  The rebels acknowledged him as their king and sent word to Yamato asking that he come back, along with reinforcements, and retake the kingdom.  In the meantime, they gathered and fought as they could, wearing down the Tang and Silla forces.  The rebels, after all, knew the land, and the invaders were still reliant on their supply lines.  This situation persisted for several years. Back in Yamato, in the 5th month of 660, they still were likely unaware of what had happened on the peninsula.  There was no social media to alert them to the dangers, and it would still be a few months before the Baekje capital actually fell.  They were busy entertaining the envoys from Goguryeo, or preparing 100 raised seats an one hundred kesa, or Buddhist vestments, for a Benevolent King ritual.  They were focused on their wars in the north, with the Mishihase, which they had been successful in Praising Abe no Hirafu for his successful campaign.  There is one record that says that in the 5th month people started carrying weapons around with them for no good reason, because they had heard of the destruction of Baekje, but that hadn't actually happened yet, so this is likely out of place—possibly by a couple of years. There is a note about the destruction of Baekje in the 7th month, but that is from the “Records of the reigns of Japan” or Nihon Seiki, a work that is no longer extant that was apparently written by a Goguryeo priest, who noted Baekje's destruction in his history, but this was probably not exactly information available to Yamato at the time.  And no, I don't want to gloss over the fact that we are given another source that was likely being used by the Chroniclers.  I want to delve into the fact that this was by a Goguryeo priest, known in Japanese as Doken.  I want to talk about how this work pops up throughout the reigns of Saimei, Tenchi, and apparently even in the Fujiwara Kaden.  It seems like he was close to Nakatomi no Kamatari and the Fujiwara house, which probably explains how he had access to the events mentioned and why his work was known.  However, I don't really have time for all of that because we are trying to focus on what was happening with Baekje and what was happening Yamato at the time. And in Yamato it wasn't until the 9th month that word finally arrived via a Buddhist novice named “Kakchyong”, according to Aston.  He carried word of the defeat, but also word that Kwisil Poksin had taken up arms and was leading a rebellion against Tang and Silla control.    The royal city, which some records say had fallen in mere days, was once more under Baekje control, according to the word that reached Yamato.  It does seem that Poksin held it for a time, but they weren't able to set in for any kind of prolonged fight in any one spot.  It seems that the fighting was going back and forth, and the rebels were remaining on the move while fighting actions against the invading forces.  Poksin had apparently captured some of the enemy troops, though, and sent them to Yamato, possibly as tribute and payment for future reinforcements, and possibly to demonstrate their victories. And if that was the case, it seemed to have worked.  Takara Hime agreed to help Baekje.  She agreed to send troops, commanding them to go from a hundred directions and meet up in Sateok—likely meaning that this was an emergency deployment and rather than everyone gathering in Kyushu and heading over together, they were getting there as fast as they could, however they could, to try and come to Baekje's aid.  She also released Prince Pung to return as well, and basically named him the King of Baekje herself.  As for Takara Hime and the main force, they moved first to Naniwa and gathered there.  She was considering going on to Tsukushi and then traveling with the bulk of the navy from there. Omens were also coming in, and it wasn't good.  In the province of Suruga, they built a boat, but apparently, overnight, the bow and stern switched places, which the Chroniclers saw as a bad omen.  And then there were a swarm of insects reported in Shinano as coming from a westerly direction.  Another bad sign, especially given that Tang and Silla were both west of Yamato. Although they started preparing in the 9th month of 660, it took them until the first month of 661 to have the royal ship ready to go.  It is likely that much of what was happening was not just a waiting navy putting to sea, but rather there were emergency build orders to build or repair ships and make them ready for the crossing and eventual attack.  The royal ship made its through the Seto Inland Sea, past Bizen, the nearer part of ancient Kibi, and on to Iyo, on Shikoku.  They seem to have had a few setbacks in their journey, and it wasn't until the 5th month that they reached the Asakura palace, though to be in Chikuzen, in Tsukushi, aka northern Kyushu.  The month before, Poksin had written and asked to wait upon the prince, which I suspect was a polite way of asking when the reinforcements would finally arrive. Unfortunately, at Asakura, disaster struck.  The Chroniclers claim this was because they had cleared sacred trees in order to make room for the palace and the kami were none to pleased.  The palace itself was demolished and several notable people, including the Grand Treasurer, took ill and died.  Not a great start to things.  It was here that they met up with the envoys coming back from Chang'an who no doubt told them about their house arrest and everything else.  On top of this, we are told that in the 6th month Prince Ise, of whom little more is given, died, and then, a little more than a month later, he was followed by the sovereign herself: Takara Hime. I suspect that Prince Ise may have been one of Takara Hime's sons, possibly in line for the throne, otherwise, why make mention of his death.  However, Takara's passing would have no doubt thrown the war plans into disarray.  It is quite likely that she wasn't actually the one doing most of the heavy lifting—in all likely that was her son, Prince Naka no Oe, who was handling a lot of that.  But still, the death of the sovereign just before you head off to war, was not great.  They had to send a funeral procession back to Naniwa and Asuka.  Prince Naka no Oe accompanied it as far as the Iwase Palace, but didn't go all the way back.  As the procession headed for Naniwa, he composed a poem: Longing as I do For a sight of thee Now that I have arrived here, Even thus do I long Desirous of a sight of thee! Prince Naka no Oe had just lost his sovereign and his mother, and he was now fully in charge of the armada headed to try and relieve Baekje.  He would have to continue the plans while Takara Hime's remains headed back to Asuka.  The funeral procession arrived in the 10th month, and her body was put in temporary interment for at Asuka-gahara as 9 days of mourning began.  Her son, however, would continue to mourn from afar.  He put on white clothing—a symbol of purity and associated with funerals and death, at least in Buddhist tradition. He had no time, though.  By the 8th month, Prince Naka no Oe was sending Adzumi no Hirafu no Omi and Kawabe no Momoye no Omi, as generals of the Front Division, while Abe no Hirafu no Omi and Mononobe no Muraji no Kuma took up the mantle of generals of the rear division.  They sent men, along with arms and grain to help relieve the Baekje forces. After sending the initial forces to make way, in the 9th month he conferred a cap of woven stuff on Prince Pung, indicating his high rank in the Yamato court, and gave to him as a wife, the sister of a high ranking court official.  He then sent him off, with the help of Sawi no Muraji no Ajimasa and Hada no Miyatsuko no Takutsu, along with 5,000 troops to escort him back.  They made it to Baekje and were able to meet up with Poksin and their forces. On the Korean peninsula, one of the strategic objectives of the Tang was to create a foothold on the peninsula so that they could finally take out the Kingdom of Goguryeo.  That year was particularly cold, and apparently Tang forces tried to invade Goguryeo again, attacking with siege weapons and other war machines.  The Goguryeo soldiers fought valiantly, but appear to have reached a stalemate. In 662, some of the Yamato material started appearing for Poksin.  It included 100,000 arrows, 500 kin of raw silk, 1000 kin of floss silk, 1000 tan of cloth, 1000 hides of leather, and 3000 koku, or over 15,000 bushels, of seed rice.  The next month, he sent another 300 tan of silk to the king.  The Silk may not make much sense, but it would have likely been a form of currency that they could use to purchase other goods, and it could be used for clothing.  The leather may have even been useful for armor and other accoutrements.   But mostly, this was probably economic aid, outside of the 100,000 arrows.  That same month, the 3rd month of 662, the Tang-Silla alliance was trying to body Goguryeo,  and Goguryeo reached out for aid.  Yamato troops were reportedly sent to help, and the attacks against Goguryeo were blunted.  This really was, now, the Goguryeo-Baekje-Yamato alliance against the Tang-Silla alliance. Poksin and the rebels had holed up in a place called Chuyu, which they were using as their base of operations.  King Pung had arrived, and Poksin was officially made his Minister, but they decided to move out from Chuyu.  It was fine for defense, but the land was not fertile, and they wanted to establish a base where they apparently had more resources, so they found Phisyeong, with rivers to the north and west, and large earthworks to the south and east.  It had fertile land for growing crops, which could then feed the army. However, one of the veterans pointed out the Phisyeong was less than a day's march from their enemies' encampment, and it would be a simple nights march and the army could be at their doorstep.  Chuyu, for all it was not the most appealing place, was much more defensible.  In the end, though, they decided that they would move the capital to Phisyeong. In the 2nd month of the following year, in 663, Silla troops were ravaging southern Baekje, setting fire to the land, possibly trying to starve out any resistance. Sure enough, they moved in close to Phisyeong, and King Pung and his troops realized they were in danger, and moved back to the defensive position of Chuyu.  In the following month, the Yamato and Baekje forces began to take the fight to Silla.  They advanced on Silla territory with 27,000 troops.  They took some cities and fortresses. As all of this was going on, King Pung was beginning to wonder about Poksin and his loyalties.  After all, Poksin had been running things before Pung showed up, and why wouldn't he think he could run things just fine without Pung once this was all over?  He had raised the soldiers, right?  So who would they be loyal to?  Would they be loyal to Pung, who barely knew Baekje, having lived for so long in Yamato.  Or would they be loyal to Poksin, who had rallied them together at the brink of defeat? And so in the 6th month he conferred with his other ministers.  Now it isn't stated in the text, but I suspect that his other ministers were Baekje nobles, and Poksin, well, there really isn't much indication that he had started this out as a man of high station.  They all agreed that Poksin should be dealt with, and so Pung had Poksin taken into custody and beheaded. Now I don't know if it needs to be said, but putting your own top general to death in the middle of a war is not exactly the best thing for morale.  Silla heard about it, and made plans to attack, hoping to catch Baekje offguard.  Baekje heard about it, and they also knew that about 10,000 reinforcements were supposed to be arriving soon from Yamato.  Those were reinforcements that could turn the tide of any fight.  They just needed to make it up the Baek river, known in Japanese as the Haku-suki-no-e. The Silla and Tang troops surrounded the fortress of Chuyu, and Baekje desperately needed the reinforcements from Yamato.  The Tang navy had 170 ships sitting at the mouth of the Baek River, ready to prevent any reinforcements from getting in.  On the 17th day of the 8th month, according to the Nihon Shoki, the first ships of the Yamato fleet arrived, but they could make no headway against the Tang forces.  Based on other records, it appears that the Yamato fleet swelled to more than 400 ships, well over twice the size of the defending Tang navy.  They attacked at least four separate times, but despite their smaller size, the Tang ships had the advantage of the terrain, using the narrowing at the river, and they also had superior tactics.  Although the Yamato soldiers fought ferociously, they couldn't move the Tang fleet. Speaking of fighting, let's talk about what it meant.  There were no cannons or anything like that.  It is likely that the projectile weapons of the day were arrows, and based on the ship designs, it was likely that ships would need to get close and grapple with each other so that soldiers could actually do the fighting.  In this way, ships were like floating battlefields.  If you could burn the ships, then that was something, but fire would also be a danger to your own wooden vessel.  And so it is likely that ships would have to engage with each other and effectively let the other side grapple if you wanted to fight, unless you just wanted to exchange arrows. After being repulsed four times, ten days after they had first engaged, the Tang vessels finally counterattacked.  They were able to swarm out and envelope the right and left flanks or the Yamato ships.  Four hundred ships were burned and sent to the bottom of the sea.  The Yamato forces were unable to break through the blockade and had to turn around.  The Battle of Haku-suki-no-e was a total defeat, and only ten days later, Chuyu fell.  King Pung was able to escape, fleeing to Goguryeo, but the writing was on the wall: The Kingdom of Baekje would never be reconstituted.  The Yamato forces departed the continent and headed back to the archipelago.  They met up at Honye on the 24th day of the 9th month and started out for the archipelago on the following day, eventually returning to Yamato, along with some of the Baekje nobles and ministers who had fled with them. The results of this defeat were resounding.  The battle of Haku-suki-no-e, known in Korean as the Battle of Baekgang, or the Battle of the Baek River, would change the political landscape.  The Tang-Silla alliance would eventually continue to pressure Goguryeo, and the dictator, Yeong Gaesomun, would die three years later, in 666.  He had held out against Tang and Silla, but with his death, there was a moment of chaos as an internal struggle broke out in the Goguryeo court.  The divisions this caused weakened the country, which fell to the Tang-Silla alliance in 667. With both Goguryeo and Baekje gone, suddenly Silla was now the country on the Tang empire's borders.  Without their shared enemies, there was not longer an alliance between the two, and Silla would push back against the Tang.  The Tang held out on the peninsula for another decade, but without Silla support, it became too costly to continually ship supplies to the troops.  Silla was eventually able to force the Tang forces off of the peninsula, and thus began the period on the Korean peninsula known as Unified Silla, where Silla ruled all of the what is now north and south Korea. In the archipelago, in the aftermath of their ally's defeat, there was worry in the Yamato court.  They were afraid that the Tang empire would come after them, next, and they began building fortresses from Tsukushi all the way along Kyushu and the Seto Inland sea area.  These are peninsular style fortresses, often using earthworks and walls that were built up around the tops of mountains, using the terrain.  A large earthwork was put up between the coast and the Dazaifu, in case Tang troops landed in Hakata bay.  Today, many of these earthworks still exist.  Some were even repurposed for gun emplacements in the lead up to what would become World War II, as they were still highly defensible positions. The feared invasion never came, and the fortresses would eventually be abandoned, but they are still a testament to just how seriously Yamato took this threat. Next up, we'll take a look at Naka no Oe's reign.  Naka no Oe is known in the Chronicles as Tenchi Tennou, the sovereign of Heavenly Wisdom.  We'll talk about that some more as we get into his time on the throne.  Since 645 he had been a force in the Yamato court, but he had not taken the throne at a younger age.  Now, however, his power seemed secure.  He took the throne upon his mother's death, and we'll talk about that and more in future episodes. Until then, 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

Pomůžete nám pochopit, jak lidé vnímají influencery? Vyplňte nám, prosím, krátký dotazník. :) Dostanete se na něj pomocí tohoto odkazu: ⁠⁠⁠http://pvw1.2.vu/infzvsf⁠⁠⁠Řešíme témata všeho druhu, zajímavosti i nedůležitosti. Proč? Na to asi přijdete spíš vy než my...Technická: Témata rozebíráme bez hluboké přípravy a jakéhokoli scénáře, aby byl rozhovor autentický, tak nečekejte naprostou vědeckou přesnost. Detaily můžete vždycky vyhledat v odkazech níže v popisku. Děkujeme za pochopení :)Nový kofeinový nápoj a standardní povzbuzovací kapsle najdete na ⁠⁠⁠⁠⁠⁠⁠⁠⁠http://www.alchemistr.cz/⁠⁠⁠⁠⁠⁠⁠⁠⁠ Jedná se o zvukový záznam z YouTube relace Zvědátoři. Ta může obsahovat informační opravy v obraze, které neuslyšíte. Ke každému dílu je připojeno datum vysílaní i zdroje (některé už nefungují - proto nejsou přidány).⁠........................Zdrojové video........................⁠Martinův hlavní kanál: ⁠⁠⁠⁠⁠⁠⁠⁠⁠NaprostoRetardovany⁠⁠⁠⁠⁠⁠⁠⁠⁠Patrikův kanál: ⁠⁠⁠⁠⁠⁠⁠⁠⁠Patrik Kořenář⁠⁠⁠⁠⁠⁠⁠⁠⁠Společný kanál: ⁠⁠⁠⁠⁠⁠⁠⁠⁠Zvědátoři⁠⁠⁠⁠⁠⁠⁠⁠⁠----------------------------------------⁠Zdroje k dalšímu šťourání 1⁠

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Těžko se dá zpochybnit, že politika Donalda Trumpa objektivně škodí Česku. Cla, bezprostředně ohrožující český průmysl, rozjezd obchodních válek, ohrožujících celou českou exportní ekonomiku, rozvrat geopolitické architektury, ohrožující bezpečnost naší země, to všechno jsou nevyvratitelná fakta.

Těžko se dá zpochybnit, že politika Donalda Trumpa objektivně škodí Česku. Cla, bezprostředně ohrožující český průmysl, rozjezd obchodních válek, ohrožujících celou českou exportní ekonomiku, rozvrat geopolitické architektury, ohrožující bezpečnost naší země, to všechno jsou nevyvratitelná fakta.Všechny díly podcastu Názory a argumenty můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Vesmír má stále mnoho záhad, napríklad rotáciu galaxií. Prečo majú galaxie tvar špirály? Je ich smer rotácie náhodný? A čo to hovorí o vesmíre ako celku? O tom všetkom diskutujú Jozef a Samuel. V tejto epizóde sa Jozefovi neplánovane prepol mikrofón na vnútorný – ďakujeme za pochopenie. Tento podcast vzniká v spolupráci so SME. Máme novú knihu – Rozhovory o vesmíre https://www.martinus.sk/2901887-rozhovory-o-vesmire/kniha Podcastové hrnčeky a ponožky nájdete na stránke https://vedator.space/vedastore/ Vedátora môžete podporiť cez stránku Patreon https://www.patreon.com/Vedator_sk   Všetko ostatné nájdete tu https://linktr.ee/vedatorsk Vedátorský newsletter http://eepurl.com/gIm1y5

Pomůžete nám pochopit, jak lidé vnímají influencery? Vyplňte nám, prosím, krátký dotazník. :) Dostanete se na něj pomocí tohoto odkazu: ⁠⁠⁠http://pvw1.2.vu/infzvsf⁠⁠⁠Řešíme témata všeho druhu, zajímavosti i nedůležitosti. Proč? Na to asi přijdete spíš vy než my...Technická: Témata rozebíráme bez hluboké přípravy a jakéhokoli scénáře, aby byl rozhovor autentický, tak nečekejte naprostou vědeckou přesnost. Detaily můžete vždycky vyhledat v odkazech níže v popisku. Děkujeme za pochopení :)Nový kofeinový nápoj a standardní povzbuzovací kapsle najdete na ⁠⁠⁠⁠⁠⁠⁠⁠⁠http://www.alchemistr.cz/⁠⁠⁠⁠⁠⁠⁠⁠⁠ Jedná se o zvukový záznam z YouTube relace Zvědátoři. Ta může obsahovat informační opravy v obraze, které neuslyšíte. Ke každému dílu je připojeno datum vysílaní i zdroje (některé už nefungují - proto nejsou přidány).⁠........................Zdrojové video........................⁠Martinův hlavní kanál: ⁠⁠⁠⁠⁠⁠⁠⁠⁠NaprostoRetardovany⁠⁠⁠⁠⁠⁠⁠⁠⁠Patrikův kanál: ⁠⁠⁠⁠⁠⁠⁠⁠⁠Patrik Kořenář⁠⁠⁠⁠⁠⁠⁠⁠⁠Společný kanál: ⁠⁠⁠⁠⁠⁠⁠⁠⁠Zvědátoři⁠⁠⁠⁠⁠⁠⁠⁠⁠----------------------------------------⁠Zdroje k dalšímu šťourání 1⁠⁠Zdroje k dalšímu šťourání 2⁠Zdroje k dalšímu šťourání 3

Mezi řadovými členy ODS, TOP 09 a KDU-ČSL je patrná nervozita z toho, že koalice Spolu stále přešlapuje na místě a ještě nerozjela kampaň, ačkoli její hlavní konkurenti - opoziční hnutí ANO i vládní partneři STAN - už jedou na plné obrátky. Spolu přitom zaostává za  Babišovým hnutím o víc než polovinu hlasů a do zářijových voleb zbývá už jen šest měsíců.Důvodů zpoždění kampaně je několik, tím hlavním bylo nečekaně komplikované sestavování kandidátek. Občanští demokraté se cítí silnější a chtěli víc lepších míst než před čtyřmi lety - a kvůli tomu tlačili na menší partnery. Pak se kandidátky zase musely přeskládat, když šéfka TOP 09 Markéta Pekarová Adamová oznámila, že ze zdravotních důvodů do voleb nejde.Dokonce už ani někteří ministři nechtějí čekat, až kampaň oficiálně odstartuje, a rozjeli to sami. Ministr dopravy Martin Kupka z ODS a sociálních věcí Marian Jurečka z KDU-ČSL vytvořili dvojici, která vyrazila do terénu. Společně objíždějí republiku a setkávají se s podnikateli, aby je přesvědčili, co vše pro ně Fialova vláda udělala.„Nechápu, na co kdo čeká. Není potřeba čekat na výstřel z děla,“ vysvětluje Marian Jurečka. Ministr dopravy Kupka jede kampaň s názvem „Nabité jaro“, kde  se chlubí stavbami několika obchvatů a dalšími rozestavěnými dálničními úseky.„Někdy si říkám, jestli za tím rozpačitým rozjezdem vlastně není jakási rezignace či poraženectví. Možná už vládní politici mají v hlavách, že to stejně už nejde zvrátit a proti Babišovi vyhrát. A možná se někteří dokonce těší, až mu tu celé v dnešní neklidné době předají - s tím, ať si to taky užije někdo jiný,“ říká v podcastu Vlevo dole Václav Dolejší.Příští týden lídři Spolu teprve oznámí podpis koaliční smlouvy pro volby 2025 a také personální obsazení kandidátek ve všech 14 krajích. Členové partají teď tlačí na prvního místopředsedu ODS a ministra financí Zbyňka Stanjuru, aby se už naplno ujal role šéfa kampaně Spolu a nastartoval motory.„Zatím to vypadá jako taková vícerychlostní kampaň - někdo spí, někdo váhá, někdo už to rozjel. Moc nevěřím vysvětlení, že jde  sofistikovanou strategii maratonského běžce, který se drží schválně vzadu, nechá ostatní přepálit start, aby je pak ve finiši předběhl,“ směje se Lucie Stuchlíková.Je Spolu tak dobré zboží, že se chválí samo? Bude epistolární román(ek) mezi Babišem a Fialou pokračovat donekonečna? Oškube Stačilo! Konečnou, nebo Konečná komunisty? A co nesmí Václav Dolejší už nikdy přinést do studia? Poslechněte si v aktuální epizodě Vlevo dole!----Vlevo dole řeší politické kauzy, boje o vliv i šeptandu z kuloárů Sněmovny. Vychází každou středu v poledne.Podcast pro vás připravují Lucie Stuchlíková (@StuchlikovLucie) a Václav Dolejší (@VacDol), reportéři Seznam Zpráv.Další podcasty, ale taky články, komentáře a videa najdete na zpravodajském serveru Seznam Zprávy. Poslouchejte nás na webu Seznam Zpráv, na Podcasty.cz nebo ve své oblíbené podcastové aplikaci.Své názory, návrhy, otázky, stížnosti nebo pochvaly nám můžete posílat na adresu audio@sz.cz.Sledujte @SeznamZpravy na sociálních sítích: Twitter // Facebook // Instagram.Seznam Zprávy jsou zdrojem původních informací, nezávislé investigace, originální publicistiky.

On this Episode... Kenny Hada from Austin's own "Wild Wren" stopped by the CobraCast Studio for a really cool and laid back conversation... We talked about the beginnings of the band that started in the pandemic, the Austin Music scene among other things plus we played 3 "Wild Wren" Music Videos... We had a rough start due to technical difficulties but we fought through it and recorded a great Episode... Hope everybody likes it... For more info on "Wild Wren", please go to https://wildwrenmusic.com/ Much Love, Enjoy ;) Recorded on March 12th, 2025 Sponsored by Iron Wolf Ranch and Distillery https://ironwolfranch.com/    

Naši hrdinové vymysleli úžasný plán, jak zastavit krále Ishrakana. Snovač, lék, který bere každý den, aby mohl usnout se zvýšením dávky může stát jeho vlastní zhoubou. Ovšem zapomněli na své předchozí činy, když soutěžili v množství sehnaných alarmujících lebek. Po "tajném" útoku na Pavilon kostí, se tak setkávají s nečekaným odporem.

Je teplý 8. červen roku 1948 a administrativní pracovnice kunštátckého velkostatku míří do práce. Po cestě do kanceláře si ale na nádvoří všimne mrtvoly vědkyně Hildegarde Hudcové. Mrtvola v ruce svírá větev břečťanu, kterým zámek obrůstá. V tu chvíli ještě pracovnice netuší, že v pronajatém bytě Hudcových leží další mrtvola. Ta patří desetiletému Oldříškovi, kterého někdo surově ubil sekerou.

Who were the Rajputs in Nepal, and how did they shape the country's history? In this fascinating podcast, Prof. Mahendra Prasad Singh dives deep into the Nepal Rajput history, tracing their migration to Nepal and their role in the Lichhavi dynasty Nepal. We explore how the Newar Rajputs origin is linked to the Chauhan dynasty Nepal, why they changed their caste identity, and how the Lichhavi book Nepal provides hidden insights into their rule. Learn about Jaystithi Malla Rajput influence, the Rajputs of Terai Nepal, and how their legacy still exists today. The discussion also covers Prithvi Narayan Shah Rajputs and how he loosened borders to maintain national security. We uncover the Jung Bahadur Rana British connection, the Hada and Chauhan Rajputs, and their impact on Nepal's aristocracy. Plus, we compare Nepal vs India Rajputs, exploring their unique historical paths. What caused the end of Lichhavi period and how did it affect the Rajput identity in Nepal? How did the Pradhan Hada Rajputs Nepal shape political power? This episode unveils the Rajput influence on Nepalese history, offering deep insights into their hidden past.

Asii už pevně ovinul had – v pořadí šesté znamení 12členného zvěrokruhu. Dopřeje statečným, ztrestá úskočné. Oslavy si hlavní asijská etnika rozprostřela do prvních šesti měsíců tohoto roku. A zdaleka se neslaví jen hlučně a s ohňostrojem. Své místo má i klid, ticho a rozjímání.

En Ivoox puedes encontrar sólo algunos de los audios de Mindalia. Para escuchar las 4 grabaciones diarias que publicamos entra en https://www.mindaliatelevision.com. Si deseas ver el vídeo perteneciente a este audio, pincha aquí: https://www.youtube.com/watch?v=-ukKYNwTK80&t=1s Las redes sociales influyen en la percepción de la propia imagen y la satisfacción corporal. Hada García Cock analiza el impacto de estas en los estándares de belleza, la comparación social constante, la autoimagen, el aumento de trastornos de la conducta alimentaria y la baja autoestima. Hada García Cock Psicóloga clínica, life coach especializada en trastornos alimentarios y obesidad y terapeuta antidietética. El trabajo de Hada se centra en la importancia de la gestión emocional y el cambio de hábitos. #RedesSociales #GestiónEmocional #Coaching Más información en: https://www.mindalia.com/television/ PARTICIPA CON TUS COMENTARIOS EN ESTE VÍDEO. -----------INFORMACIÓN SOBRE MINDALIA--------- Mindalia.com es una ONG internacional, sin ánimo de lucro, que difunde universalmente contenidos sobre espiritualidad y bienestar para la mejora de la consciencia del mundo. Apóyanos con tu donación en: https://www.mindalia.com/donar/ Suscríbete, comenta positivamente y comparte nuestros vídeos para difundir este conocimiento a miles de personas. Nuestro sitio web: https://www.mindalia.com SÍGUENOS TAMBIÉN EN NUESTRAS PLATAFORMAS Facebook: / mindalia.ayuda Instagram: / mindalia_com Twitch: / mindaliacom Odysee: https://odysee.com/@Mindalia.com *Mindalia.com no se hace responsable de las opiniones vertidas en este vídeo, ni necesariamente participa de ellas.

"Môžem byť pokazená, keď nedokážem dosiahnuť orgazmus pri sekse?" - Takýchto a podobných otázok nám prišlo toľko, že sme sa rozhodli urobiť podrobný rozbor ženského orgazmu. V prvej epizóde tejto série si predstavíme, čo to vlastne orgazmus je, ako sa prejavuje a aké sú faktory ovplyvňujúce (ne)dosiahnutie orgazmu. Prebrali sme aj aké typy orgazmov poznáme a tiež trochu polemizujeme o tom, či je klitorálny a vaginálny orgazmus to isté.

In this episode Toby sits down with birthday boy Dr. Richard Hada! They chat about how he met his wife, family, being the only dentist in the family, California, skating, football, mission in Costa Rica, his many broken teeth when he was younger, why he got into dentistry, Hada Family dental, faith, music interests, regrets, cold plunge, advancements in health professions & home dental remedies. Please remember to rate, review and subscribe and visit us at https://www.youtube.com/tobymorseonelifeonechance Please visit our sponsors! Athletic Greens https://athleticgreens.com/oloc Removery https://removery.com code TOBYH2O Liquid Death https://liquiddeath.com/toby

Teresa de la Cierva nos trae a Tatiana Gallardo, especialista en Skincare de Hada Labo Tokyo, para hablar de lo último en tratamientos de belleza.

Capítulo 300 de aniversario, donde tantos eventos y numerologías resuenan y nos traen un gran momento a esta manada cuántica en este proyecto de luz y crecimiento humano. Espero que éste momento sea también para ti favorable para resolver muchas cosas pendiente en tu corazón. Participa en Instagram a este post contandonos porque estás agradecido a Papá y Mamá, y habrá ganadores a nuetros eventos presencial y en línea. Déjanos tus comentarios y siguenos en centroquantum.com Gracias por tus 5

Hacer click aquí para enviar sus comentarios a este cuento.Juan David Betancur Fernandezelnarradororal@gmail.comConnla, el de la Cabellera Roja, era hijo de Conn, el de las Cien Batallas. Un día, mientras se hallaba junto a su padre en lo alto del cerro de Usna, vio venir hacia él una doncella vestida con extrañas ropas.-¿De dónde vienes, doncella? -dijo Connla.-Vengo de las Llanuras de los inmortales -dijo- donde no hay muerte ni pecado. Allí siempre es fiesta y en nuestro gozo no necesitamos la ayuda de nadie. En nuestro placer no hay ningún conflicto. Y como tenemos nuestras casas en las redondas colinas verdes, los hombres nos llaman el Pueblo de la Colina.El rey y todos los que estaban con él se maravillaron de oír una voz donde no veían a nadie. Pues, salvo Connla, ninguno de ellos vio al Hada.-¿Con quién estás hablando, hijo mío? -dijo el rey Conn.Entonces la doncella respondió:-Connla habla con una joven y hermosa doncella, a quien no le espera la muerte ni la vejez. Amo a Connla y ahora quiero llevármelo conmigo a la Llanura del Placer, Moy Mell, donde Boadag reina para siempre jamás y donde no ha habido queja ni pena desde que él ocupa el trono. ¡Oh, ven conmigo, Connla, el de la Cabellera Roja, rosado como la aurora y de piel leonada! Una corona de hada te aguarda para adornar tu hermoso rostro y tu regia figura. Ven, y ni tu hermosura ni tu juventud se marchitarán hasta el pavoroso día del juicio.El rey, atemorizado por las palabras de la doncella, a la que oyó aunque no pudo verla, llamó con voz fuerte a su druida, de nombre Coran.-¡Oh Coran, el de los muchos hechizos y la magia astuta! -dijo- necesito tu ayuda. Sobre mí ha recaído una tarea demasiado grande para mí habilidad y mi ingenio, mayor que todas las que me han sido impuestas desde que me apoderé del trono. Ha venido a nosotros una doncella invisible y con su poder quiere arrebatarme a mi querido y hermoso hijo. Si no me ayudas, será arrebatado a tu rey con estratagemas y brujerías de mujer.Entonces Coran, el druida, se adelantó y recitó sus conjuros hacia el lugar donde se oyó la voz de la doncella. Y nadie volvió a oír su voz, ni Connla pudo verla ya más. Pero, mientras desaparecía ante el poderoso conjuro del druida, lanzó una manzana a Connla.Durante todo un mes, a partir de aquel día, Connla no comió ni bebió nada, salvo de aquella manzana. Pero la parte que comía de ella volvía a crecer, y la manzana siempre estaba entera. Y durante todo ese tiempo creció dentro de él un intenso anhelo y una fuerte añoranza por la doncella que había visto.Pero cuando llegó el último día del mes de espera, Connla se hallaba al lado de su padre, el rey, en la Llanura de Arcomin, y de nuevo vio a La doncella venir hacia él, y otra vez ésta le habló.-Un lugar glorioso, en verdad, ocupa Connla entre los mortales efímeros que esperan el día de la muerte. Pero ahora el pueblo de la vida, aquéllos que viven para siempre, te ruegan y te invitan a que vengas a Moy Mell, la Llanura del Placer, pues han aprendido a conocerte viéndote en tu casa entre tus seres queridos.Cuando Conn, el rey, oyó la voz de la doncella, llamó a voces a sus hombres y dijo:-Hagan que venga a toda prisa mi druida Coran, pues veo que hoy ella tiene de nuevo el poder de hablar.Entonces la doncella dijo:-Oh, poderoso Conn, luchador de cien batallas, el poder del druida es poco apreciado; se lo tiene en poca honra en la tierra poderosa poblada por tantos de los justos. Cuando llegue la Ley, abolirá los conjuros mágicos del druida que vienen de los labios del falso demonio negro.El rey Conn observó que, desde la llegada de la doncella, su hijo Connla no contestaba a nadie que le dirigiera la palabra. Por eso Conn, el de las cie

Vládní krize utichla stejně rychle jako začala. A ukázalo se, že vláda Piráty nepotřebuje nejen ve sněmovně, ale ani ve Strakovce. Kvůli odchodu Pirátů z vlády se nakonec bude měnit jen jeden ministr - a slovy Václava Klause je to vlastně taková nerekonstrukce.Michalu Šalomounovi se poděkovalo za jeho dobrou práci a zároveň se řeklo, že ji k ničemu nepotřebujeme. A na zahraničí zůstává Jan Lipavský, stačilo jen, aby se veřejně svléknul z černého stranického trička.Navenek to nedává moc smysl - Fiala mohl volné místo po Lipavském využít k větším změnám ve vládě (což je trik úspěšně používaný, když je nějaký kabinet nepopulární) a zároveň uspokojit funkcí vlastní straníky či koaliční partnery.„Oficiální argument, že je třeba udržet kontinuitu v zahraniční politice, s prominutím neobstojí. Nepochybuji, že by se ve Spolu našel někdo, kdo by taky dokázal do voleb říkat, že Rusko je špatné,“ říká v podcastu Lucie Stuchlíková.Co tím tedy premiér sleduje? „Za prvé tam trochu cítím, že si to přeje prezident Petr Pavel. Za druhé tak může Petr Fiala dál říkat, že on přece Piráty z vlády nevyhodil,“ myslí si Václav Dolejší. A možné taky je, že část Spolu Piráty chce prostě ponížit, co to jde - a jak jinak to udělat, než „krádeží“ populárního ministra.Zůstat ale nedává moc smyslu ani z pohledu Lipavského - zvlášť ve chvíli, kdy je to jen na pár měsíců, protože tvrdí, že za Spolu nechce kandidovat v příštích volbách. „Možná prostě jenom má rád funkci. A taky není vyloučeno, že si to s tou kandidaturou ještě rozmyslí,“ dodává Dolejší.Nebude před příštímu volbami volná nějaká ambasáda? Má Miloš Zeman kamarády a co si nejvíc přeje k narozeninám? A máte radši Suchánka, nebo Kulhánka? Poslechněte si celou epizodu Vlevo dole!----Vlevo dole řeší politické kauzy, boje o vliv i šeptandu z kuloárů Sněmovny. Vychází každou středu v poledne.Podcast pro vás připravují Lucie Stuchlíková (@StuchlikovLucie) a Václav Dolejší (@VacDol), reportéři Seznam Zpráv.Další podcasty, ale taky články, komentáře a videa najdete na zpravodajském serveru Seznam Zprávy. Poslouchejte nás na webu Seznam Zpráv, na Podcasty.cz nebo ve své oblíbené podcastové aplikaci. Své názory, návrhy, otázky, stížnosti nebo pochvaly nám můžete posílat na adresu audio@sz.cz.  Sledujte @SeznamZpravy na sociálních sítích: Twitter // Facebook // Instagram.Seznam Zprávy jsou zdrojem původních informací, nezávislé investigace, originální publicistiky.

Guiné-Bissau: Domingos Simões Pereira afirma, que na quinta-feira, deputados vão forçar entrada na Assembleia Nacional Popular. Moçambique: Pronunciamentos do candidato Daniel Chapo, que disse num comício que a educação e a saúde pertencem à FRELIMO, geram indignação. Realizador guineense Sana Na N'Hada no “Afrika Film Festival” de Colónia.

Unlock the secrets of a thriving automotive career and learn from the best in the industry! Join us as we uncover the exciting world of auto tech competitions with Danny Barnett from Monument Chevrolet and George Arrants from the ASE Educational Group. Discover how local high schools and the Houston Auto Dealers Association are paving the way for young automotive enthusiasts. Listen to the inspiring stories of Christopher Wasson and his star students, Josiah, Diego, and Axel, who are gaining hands-on experience and preparing for bright futures in the automotive field. From understanding the structure of high school programs to the meticulous selection process, this episode is a treasure trove of insights for anyone passionate about automotive education.But that's not all! The ASE Education Foundation's role in accrediting auto collision and truck programs is pivotal, and Danny's success stories with the Curt Lewis Career Center will show you why. We'll explore the dynamic career paths available to students, including opportunities with giants like NHRA and NASCAR. Learn about the support systems designed to keep students engaged, such as co-op programs and dealership interviews. And for racing enthusiasts, we've got the latest on NASCAR, NHRA events, and iconic moments in automotive history. Whether you're an aspiring auto technician, an educator, or a motorsports fan, this episode promises to fuel your passion and knowledge.Be sure to subscribe for more In Wheel Time Car Talk!The Original Lupe' Tortilla RestaurantsLupe Tortilla in Katy, Texas Gulf Coast Auto ShieldPaint protection, tint, and more!ProAm Auto AccessoriesProAm Auto Accessories: "THE" place to go to find exclusive and hard to find parts and accessories!Disclaimer: This post contains affiliate links. If you make a purchase, I may receive a commission at no extra cost to you.---- ----- Want more In Wheel Time Car Talk any time? In Wheel Time Car Talk is now available on iHeartRadio! Just go to iheartradio.com/InWheelTimeCarTalk where ever you are.----- -----Be sure to subscribe on your favorite podcast provider for the next episode of In Wheel Time Car Talk and check out our live broadcast every Saturday, 10a - 12noonCT simulcasting on iHeartRadio, YouTube, Facebook, Twitter, Twitch and InWheelTime.com.In Wheel Time Car Talk podcast can be heard on you mobile device from providers such as:Apple Podcasts, Pandora Podcast, Amazon Music Podcast, Spotify, Google Podcasts, iHeartRadio podcast, TuneIn + Alexa, Podcast Addict, Castro, Castbox and more on your mobile device.Follow InWheelTime.com for the latest updates!Twitter: https://twitter.com/InWheelTimeInstagram: https://www.instagram.com/inwheeltime/https://www.iheart.com/live/in-wheel-time-car-talk-9327/https://www.youtube.com/inwheeltimehttps://www.Facebook.com/InWheelTimeFor more information about In Wheel Time Car Talk, email us at info@inwheeltime.comTags: In Wheel Time, automotive car talk show, car talk, Live car talk show, In Wheel Time Car Talk

En este fascinante episodio, tenemos el placer de entrevistar a Hada García, experta en nutrición y bienestar emocional. A lo largo de nuestra conversación, abordamos temas cruciales que pueden transformar nuestra relación con la comida. Hada nos enseña cómo controlar el hambre y la ansiedad por comer, explicando qué es el hambre emocional y cómo podemos diferenciarlo del apetito físico. También compartimos valiosos 'hacks' para gestionar nuestra mente y el vacío emocional que a menudo sentimos al comer. Además, discutimos por qué la psicología es un componente clave en la nutrición y cómo entender nuestras emociones puede ayudarnos a tomar decisiones más saludables. Hada también nos introduce al concepto de 'mindful eating' (comer con atención plena) y nos ofrece consejos prácticos sobre cómo implementarlo en nuestra vida diaria. Si estás buscando mejorar tu relación con la comida y aprender a escuchar a tu cuerpo, este episodio es una guía imprescindible. ¡No te lo pierdas! Dale play y acompáñanos en esta enriquecedora charla con Hada García.

Get ready to explore the self-published sci-fi and fantasy books I'm most excited to dig into in the coming months! In this episode, I delve into exciting titles that haven't been around very long, some that are generating buzz among readers and fans, others that barely anyone has heard of yet. You may discover hidden gems and emerging authors who are reshaping the landscape of speculative fiction. From epic adventures to thought-provoking dystopias, I'm looking to cover a diverse range of genres and themes that may completely captivate your imagination. Join me as I highlight the stories that are poised to take the literary world by storm. Whether you're a die-hard fan of sci-fi and fantasy or just looking to expand your reading list, this episode is your ultimate guide to self-published books you don't want to miss! #SelfPublished #SciFiBooks #FantasyBooks #BookRecommendations #AnticipatedBooks #IndieAuthors #BookTube #BookTuber Want to purchase books mentioned in this video? The Black Crown: https://t.ly/7ycD6 Conquist: https://t.ly/rBYbq The Eye of the Universe: https://t.ly/u5cav For a Few Days More: https://t.ly/Japq0 Emerald Anvil: Journey to Hada: https://t.ly/ROrGd King of the Forgotten Darkness: https://t.ly/6Bi4n Kumasagi Series: https://t.ly/EqxXb Malazan Book of the Fallen: https://t.ly/6JLnp A Necromancer Called Gam Gam: https://t.ly/h6Gzz Odyssey to Trappist-1: https://t.ly/E8qXp Opanumbra: https://t.ly/xOllU Vision of the Veil: https://t.ly/TtRTu Ways to connect with us: Support us on Patreon: https://www.patreon.com/FantasyForTheAges Follow Jim/Father on Goodreads: https://www.goodreads.com/user/show/13848336-jim-scriven Join us on Discord: https://discord.gg/jMWyVJ6qKk Follow us on Twitter: https://twitter.com/Fantasy4theAges Follow us on Instagram: fantasy_for_the_ages Follow us on Mastodon: @FantasyForTheAges@nerdculture.de Email us: FantasyForTheAges@gmail.com Check out our merch: https://www.newcreationsbyjen.com/collections/fantasyfortheages Jim's Microphone: Blue Yeti https://tinyurl.com/3shpvhb4 Jim's Camera: Razer Kito Pro https://tinyurl.com/c873tc2n ---------------------------- Music and video elements licensed under Envato Elements: https://elements.envato.com/

Bridget Cleary fue cruelmente ejecutada después de que su esposo la acusó de ser en realidad un hada diabólica que había tomado el lugar de su mujer. Irlanda es un lugar lleno de leyendas de duendes y hadas y en este contexto ocurre este caso que aún tantos años después sigue dando de qué hablar por la crueldad y el criterio dudoso que lo caracteriza, y el día de hoy, te contamos todos los detalles. 

We are finally starting to get into the Taika era and the Taika reforms, which would really start the transformation of Yamato into the bureaucratic state of the Nara period.  This episode, we look back at how the Yamato state had been changing up to this point, some of the possible influences and precursors, and then dive into some of the first edicts, largely dealing with sending out governors to the provinces.  These governors, or "kokushi", were originally temporary positions, limited in what they could do.  More info over at https://sengokudaimyo.com/podcast/episode-108  Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 108: The Great Change ……………….. The Kuni no Miyatsuko, hereditary leader of his lands, likely heard the news before they arrived.  Apparently Yamato was sending out an official—a kokushi—who was going to be doing some sort of survey.  Whatever.  Just another person from Yamato's court—what did it matter?  His family had been in charge of the local lands for as long as anyone remembered, and while they might give nominal fealty to the Oho-kimi in Yamato, along with the occasional bit of taxes, paid in rice, what consequence was it to him?  Some might say he was a big fish in a small pond, but it was his pond.  Always had been, and always would be.  Wouldn't it? ……………….. And we are back with our regular chronological podcast, and we are finally going to pick back up on the fall out from the events of 645, the Isshi Incident, when Prince Naka no Oe orchestrated the murder of Soga no Iruka, and later his father, Soga no Emishi, in full view of the court, including his mother, Takara, aka Kougyoku Tennou.  That incident would be the start of Naka no Oe's own rise to power and the reshaping of Yamato from the its longstanding clan based system of government to a new national government of laws and punishments, known generally as the Ritsuryo system.  This episode we'll dive into this new system and the so-called “Taika reforms” that brought it about, the changes it ushered in, and the ripples this sent throughout the entire archipelago.     The term “Taika” itself means “Great Change”, and it isn't clear to me if it was picked because they expected to be making big changes or after the fact, but in the minds of most Japanese historians it is quite accurate. The entire system actually took about a century or so to really come together—we often think of the Ritsuryo system as it was in its final version.  This period, though, is where things kicked off, so we'll be setting the stage and talking about some of the edicts during this period that eventually became the written code of the Ritsuryo system.  This was started by Naka no Oe who, spoiler alert, would eventually reign as sovereign and be known as Tenchi Tennou.  The system he helps put into place would continue to be used and refined even after his death and even after the end of the period covered by the Nihon Shoki. So after some background, we'll get to some of the very first edicts this episode, and then spend more time on them again, in the future. The RitsuryoThe Ritsuryo system was based largely on continental models, with Confucian ideals and the legal code of the Tang dynasty having particular influence.  And as we discuss these changes, which were huge, I'll start with some clarifications and caveats.  This was a system of government based largely on continental models, with Confucian ideals and the legal code of the Tang dynasty having particular influence.  That   One of the first things to emphasize is that said, itthis wasn't exactly an immediate revolution and reformation.  Based on the entries in the Nihon Shoki, some of the work had already  been started long before Naka no Oe came on the scene, largely attributed to the influence of Prince Umayado, aka Shotoku Taishi, and things like the 17 article constitution and rank system, which we discussed back in episode 95.  And even after its initial implementation, there would come various tweaks to the system.  Although there are numerous edicts made in the initial years of what is known as the Taika era, leading this change to often be given the nickname of the “Taika reforms”, the earliest formal administrative codes would come much later, firming up in the 8th century. Another thing to keep in mind as we realize, as we start looking at these changes is that the Yamato courtit didn't necessarily discard the old system, either.  Changes like this take time, and something even if it is implemented for a year or two , it might not stick.  This is one of the reasons that it is important that two of the apparent architects of the new system for these changes were there present through much of its implementation, actively guiding and shaping the process direction that the changes would take.  These two individuals at wereas Prince Naka no Oe and Nakatomi no Kamako, later known in this reign as Kamatari, which is the name I'm going to use from here on out as it is the much more well known in case anyone decides to look up information later. Finally, I would also note that many of these changes were being applied at the level of the elites of society, how they organized power and how they approached governance – but  we should also spare a thought for how this affected the majority of people.  After all, it was the majority of people who were working the fields, cutting the wood, or fishing the seas.  The elites were often otherwise engaged, and whichthat isn't to say that they did nothing.  Often they were coordinating and bringing things together, but that was a smaller part of the overall population.  In these reforms we get to see some rare glimpses into how all of thisit may have affected people beyond just the court elites. To set this up, let's start with a look at what brought us here, and how things changed over time and how they had governed things up until now—or at least as best as we can make out from our various sources.  From there we can take a look at some of the earliest edicts related to the changes evolution in the government, focusing how they focused on consolidating the power and support at the center of the Yamato court and starteding to make more concrete Yamato's control across the rest of the archipelago. We've covered much of the development of complex society in Yamato this in previous episodes:  How Yayoi society came with or at least introduced a form of stratification evident in graves, grave goods, as well as other patterns of lifeways.  Local elites rose up to oversee communities, and eventually extended their influence, creating the various “kuni”, or countries—regional collections of communities that came together under a leadership structure and some shared cultural values.   Some of the earliest stories give us the Hiko-Hime leadership structure, often with a male and female head of state, though sometimes shown as elder and younger co-rulers.  This is backed up by some evidence in the kofun era, as we see large, single-purpose tomb mounds built for what we can only assume are the elite.  Their construction would have required control of a large labor force, indicating a certain amount of their power, and their shape and various burial goods have further suggested, at least to scholars like Kishimoto, that there may have been a division of rulership, at least early on. We've talked about the spread of Yamato style round keyhole shaped kofun through the archipelago and how the popularity of that kofun shape demonstrated Yamato's influence but  in the shape of their kofun, but that didn't necessarily accompany a change in  change the actual dynamics of local government, other than demonstrating Yamato's increased influence.  The next thing we see in the record, I would argue, is the change to a familial based system, or the Bemin-sei.  This is what we've talked about periodically in terms of both the uji, familial groups or clans, and the “be” familial or occupational groups, but here I'll give an overview of the whole practice and what its development means in the sense of changing approaches to organizing and governing a complex society. The Bemin system was a means of further dividing and categorizing people in society, .  It is  rooted in continental concepts of a familial group.  Prior to the 5th century, there isn't a clear indication of familial clans in Yamato, though that doesn't mean people didn't know where they were from.  They still remembered who their ancestors were, and that was important, often tracing back to mythical and legendary individuals who are recorded as gods, or kami.  I suspect, however, that in the smaller communities of the Yayoi period, where you were from was as a good an indicator of your relationships as anything else.  Farming is a pretty sedentary lifestyle, and if you know all of your neighbors there isn't as much need to divide each other up into specific familial groups.  It was more important that I'm from this village or region than I'm from this particular family. And so the oldest stories in the Nihon Shoki and the Kojiki only refer to individuals by their names or by locatives.  Occasionally we will be told that so-and-so was an ancestor of this or that uji, or clan, but it is telling that they don't use the clan name with that person. Surnames do become important, however, in the Bemin system.  But they are only really important for those in the upper tiers of society.  Amongst the farmers and other commoners—the heimin—you often won't find specific surnames, or people will use pure locatives or something similar to refer to a person.  Surnames were for people a little further up the social food chain. From what we can tell, the uji structure likely started with the “-Be” families, trying to set up groups of individuals who were in charge of certain economic activities beyond just farming the land.  The Imbe, the Mononobe, the Abe, the Kuratsukuribe, and the Kusakabe are all examples of family names ending in “-Be”.  Some, like Kuratsukuribe, Inukaibe, and Umakaibe are all fairly straightforward:  These are groups that were set up around particular industries.  Kuratsukuri literally means “saddle-making”, so the Kuratsukuri-be are the saddlemakers.  Inukai and Umakai refer to the ones who kept or raised the dogs and horses. Setting up a familial or clan unit around a certain profession was one way of organizing society so that you had the things that you needed.  Such jobs were often inherited, anyway, passing from father to son, mother to daughter, etc.  So it makes some sense.  And the clan, or uji, structure meant that there was a person or persons at the head of the familial unit who could be responsible for coordinating efforts across different, sometimes dispersed, groups of people. The thing is, there is no indication that the people in these professions were necessarily related to each other prior to this organization, and in many ways the idea that they were a family with a common ancestor was a created fiction.  There may have been some relationship—for instance, weaver groups were often centered on immigrant groups that came over from the continent with knowledge of specific techniques, so there was likely some pre-existing relationship, but they weren't necessarily what we would consider family, related by blood, to one another. Over time these groups became actual clans—children were born into them and remained, unless they specifically were split off into a different uji for some reason.  Some of them dropped the “-Be” part of their name—in some instances it seems this may have created a distinction between the line at the head of the clan vice the other members, but that distinction isn't entirely clear.  Furthermore, members of these clans were not, ultimately, restricted to the hereditary jobs for which the clan had been created.  There are also clans that appear to be more about location, possibly local rulers or magnates.  For example, there are the Munakata and the Miwa, referring to local chiefs or lords of the Munakata and Miwa areas, both important ritual areas. The clans formed another function as well, as each clan had a kabane, which was an early form of social rank.  Some of these ranks appear to have come from titles or positions.  So, for instance, you have the Omi, the Muraji, the Kimi, and the Atahe.  Early on, Muraji appears to be the more prestigious title, with the Ohomuraji being the head of a Muraji level house that was also a key member of the government.  Omi, meaning minister, eventually came to be seen as more prestigious, however.  Meanwhile, both were more presitiousprestigious than the term “Kimi”, although that may have originated as a term for the rulers of the local countries, which makes sense if you consider that the Yamato sovereign was the Oho-kimi, or the Great Kimi, much as the Oho-omi was in charge of an Omi group and the Ohomuraji was in charge of a Muraji level house.  There are also Omi and Muraji households for whom there is no Oho-omi or Oho-muraji ever mentioned, but only members of the Omi and Muraji ranked families were considered for positions at the top of the court hierarchy.  This All of this clan and rank system began to change in the 6th century during the reign of Toyomike Kashikiya Hime, aka Suiko Tenno, with the introduction of the 17 article constitution and new rank system.  While both of these developments are of debatable veracity, since the chroniclers likely made this change seem much more structured than it actually was in practice, —there is probably at least something to the idea that the Yamato court y werewas adopting more continental ideas regarding state governance.  The rank system, in particular, was a step towards recognizing individuals above simply their inherited social position.  While kabane rank was applied to an entire uji, the new rank was applied to individuals alone, meaning that an individual could be recognized without necessarily rewarding every other person holding their same surname.  At the same time, more and more books were coming in from the continent.  Some of these were focused on the new Buddhist religion, but there were also other works, based on a variety of subjects and introducing the Yamato court to some of the philosophical ideas of what government should be.  And then there were various envoys sent to the Sui and Tang courts in the early 7th century, where they would have seen how things were working there. Nonetheless, to be clear, we don't know it is unclear just how far Yamato control extended across the archipelago.  We know that in the 5th century there were individuals who considered themselves part of the Yamato court structure from the Kantou to Kyuushuu.  In the Nihon Shoki, we also see the establishment of Miyake up and down the archipelago, from as far out as Kamitsukenu, aka Kozuke, to the western edge of Kyushu, in the early 6th century.  These were areas of rice-land which owed their output to the Yamato court or a particular endeavor.  They would have had officials there tied to the court to oversee the miyake, providing a local court presence, but how much this translated into direct Yamato control is hard to say. Then there is the Dazai , the Yamato outpost in Kyushu,  set up in the area of Tsukushi, modern Fukuoka Prefecture, largely following the Iwai Rebellion, and which we .  We talked about this some in the Gishiwajinden Tour episode about Ito and Na, extending a more directand how the Yamato government extended a more direct, and explicitly military, presence in Kyushu. Still, the individual lands of places like Hi, Toyo, Kibi, Owari, or Musashi were all governed by the Kuni no Miyatsuko, the Yamato court's term for the various chieftains or rulers of the different lands. And that gets us roughly to the situation where we are now, in 645.  Prince Naka no Oe hadand been talking with his good friend Nakatomi no Kamatari about how things should be, ever since the day that Kamatari had helped him out at a kemari game—something akin to group hackey-sack with a volleyball.  As we've discussed in past episodes, a lot of this sense of “how things should be” related to nipping the power of Soga no Iruka and Soga no Emishi in the bud, cutting off what they no doubt saw as a thread to imperial power and the ”right way of doing things”.  But Tthe two had also been taking lessons from the Priest Minabuchi, and, like students everywhere, they thought they had figured this whole government thing out as well.  They'd been reading the classics and would have had access to the reports from various envoys and ambassadors to the Tang court.  The last one had left in 630 and returned in 632.  They would no doubt have seen the workings of the Tang dynasty law code of 624 and the subsequent update in 627.  Naka no Oe and Kamatari may have even heard news of the update in 637. Thise law code, implemented by Tang Taizong, relied on Confucian and Legalist theory.  It wasn't the first law code in East Asia, or even the Yellow River basin , but it is one of the most significant and influential, and the earliest for which we have the actual code itself—though the extant version is from 653, about eight years after the events of 645., butHowever, as we'll see, all of this was well withing the timeframe which the Ritsuryo system was used and updated, itself. So, Naka no Oe and Kamatari have a shiny new document in their hands, promising an organized system of government very different from the status quo in Yamato to date.  However, the Tang law code did have a problem:  It was undeniably centered in the imperial culture of the Yellow River and Yangzi River basins.  These areas had long had the concept of empire, and even in the chaotic period of the Sixteen Kingdoms and the Northern and Southern dynasties, the concept of an empire that ruled “All Under Heaven”, or “Tianxia” was something that people generally accepted.  The Wa polities of the Japanese archipelago, even as they were now consuming media from the continent, still operated under their own cultural imaginaries of how the world was ordered and how government operated.  And so the code couldn't just be adopted wholesale:  It would have to be adapted to the needs and demands of the Wa polity. I should note that this was unlikely the reforms that took place in Yamato were sole effort of Naka no Oe and Kamatari, and much of what is written suggests that this wasn't done simply through autocratic fiat, but included some key politicking.  This started even before the Isshi Incident.  Kamatari already had close ties with Prince Karu before he met with Naka no Oe.  Kamatari and Naka no Oe had also brought Soga no Kurayamada no Ishikawa no Maro into their confidence, a member of the Soga family.  The Fujiwara family history, the Toushi Kaden, compiled by Fujiwara Nakamaro in the 8th century, describes Maro—referenced as Soga no Yamada—as a man of particular and upright character.  He also appears to have had a beef with his cousin , Soga no Iruka, and was ambitious. I'm not sure just how much Naka no Oe and Kamatari were sharing their plans about reforming the State at this point, or if they were simply concentrating efforts on bringing down—that is to say murdering—Soga no Iruka. The Toushi Kaden mentions that others were also brought around to at least the idea that something had to be done about Soga no Iruka, though nobody was quite willing to speak out for fear of Soga no Iruka and his father, Emishi, and what they could do to someone's reputation—or worse.  After all, Soga no Iruka had only   recently killed the Prince Yamashiro no Oe, reportedly as part of a plot to ensure Prince Furubito would be next elevated to the throne.  On the other hand, not much information seems to be given about the reforms until they are enacted. And so after the Isshi Incident, we see our murderous firebrands taking the reins of power.  As we noted back in episode 106, Prince Karu was encouraged to take the throne, while Prince Furubito no Ohoye retired from the world and took orders at a temple in Yoshino.  Naka no Oe had been offered the throne, we are told, but turned it down, as the optics on it would not have been great.  Not only because he was clearly responsible for the death of Soga no Iruka and his father, and thus his mother's abdication.  However, he could still be made Crown Prince, and keep right on going with his ambitions to change up the way things were done in the Yamato government. Although Naka no Oe and Kamatari get most of the credit, the work required the cooperation—or at least consent—of the newly made sovereign, Prince Karu, also known as Ame Yorozu Toyohi, later styled as Koutoku Tennou.  After all, it would be his edicts that would lay out the new system, and his name that would be attached to it.   One good example is a change that came immediately: Meanwhile, in place of Soga no Iruka as Oho-omi, Karu selected two individuals to take his place, dividing up the position of Oho-omi into ministers of the Left and Right.  The first was Abe no Omi no Uchimaro, as Minister of the Left, and then Soga no Kurayamada no Omi no Ishikawa no Maro, Naka no Oe's recently made father-in-law, was made the Minister of the Right.  These positions, later known as the Sadaijin and Udaijin, would continue to be two of the most powerful civil positions in the Ritsuryo and later Japanese governments.  The Minister of the Left, the Sadaijin, was often considered the senior of the two. By the way, “Daijin” is just a sinified reading applied to the characters used for “Oho-omi”, or great minister.  This means that the Minister of the Left, the Sadaijin, could just as easily be called the Oho-omi of the Left, or something similar.  This actually causes a bit of confusion, especially in translation, but just realize that this is effectively just a rebranding, and not entirely a new name.  What was new was this idea that they were broken into the Left and the Right a distinction that would mean a lot more once more of the bureaucratic offices and functionaries were properly defined. Who were these two new ministers? Abe no Uchimaro has popped up a few times in the narrative.  He was an experienced courtier.  The Abe family had been moving within the halls of power for some time, and had even stood up to the Soga family when Soga no Umako had tried to acquire their lands in Katsuraki, making an ancestral claim.  Uchimaro had also been involved in the discussions regarding Princes Tamura and Yamashiro no Oe after the death of Kashikya Hime, hosting one of the dinners during which the delicate issue of succession was discussed.  He was clearly a politician of the first order.  Of course, Soga no Kurayamada had clearly earned his position through his connections with the conspirators. , bBut what about Nakatomi no Kamatari?  Well, he wasn't exactly left out in the cold.  Nakatomi no Kamatari was made the Naijin, the Minister, or “Omi”, of the Middle or the Minister of the Interior, implying that he had some authority over the royal household itself.  This feels like a created position, possibly to allow him the freedom to help with the primary work of transforming the Yamato government. Although Naka no Oe and Kamatari get most of the credit, the work required the cooperation—or at least consent—of the newly made sovereign, Prince Karu, also known as Ame Yorozu Toyohi, later styled as Koutoku Tennou.  After all, it would be his edicts that would lay out the new system, and his name that would be attached to it. One of the first things that is recorded in the Nihon Shoki was the declaration of a nengo, or era name.  Up to this point, years in Yamato were remembered by the reign of the sovereign—typically based on their palace.  So you would see things like the second year of the reign of the sovereign of Shiki palace, or something like that.  In addition, at least since about the 6th century, if not earlier, years would eventually be given the appropriate sexagesimal year name, combing one of the ten stems and twelve branches.  For example, 2024, when this episode is coming out, is the year of the Wood Dragon, or Kinoe-tatsu.  This is still used for various Japanese traditionspractice still continues today in Japan for various reasons. The Nengo was something newly introduced to Japan, however: .  Aan era name would be chosen by the sovereign, often based on important changes that either had occurred or even as a wish for something new.  So you would we see a new nengo with the ascension of a new sovereign, but it couldan also come because of an auspicious omen or because of a terrible disaster and hope for something new.  The current nengo, which started with the reign of Emperor Naruhito a few years back, is “Reiwa”. This very first nengo, we are told, was “Taika”, meaning, as I said up front, “Great Change”.  It certainly was apropos to the work at hand.  So let's go through the Chronicles and see some of the “great changes” occurring at the Yamato court now that the intention had been made clear.  We already talked about the change from an single Oho-omi to ministers of the Left and Right, but there were many other Some of the first things were to set up various newly created officials and positions.  An example is , such as two doctors, or Hakase – doctors in the sense of learned experts, not medical doctors, although medicine was certainly revered.  One of these new Hakase was the Priest Min, presumably the same one who had brought back astronomical knowledge from the Sui dynasty, possibly the same as the one known as Sho'an.  The other was Takamuko no Fubito no Kuromaro, who had gone to the Sui Dynasty with Min and others and come back with knowledge of how things worked on the continent.  The Takamuko family had immigrant roots as descendants of the Ayabito, and Kuromaro was well traveled, returning from the Sui court by way of Silla.  These two were well positioned to help with the work at hand. Now that the rudiments of a cabinet were in place, Oone of the first problems set before things after setting up their cabinet, as it were, was to askthe their new Ministers of the Right and Left, as well as the various officials, the Daibu and the Tomo no Miyatsuko, was how tohey should  get people to acquiesce to forced, or corvee labor—the idea that for certain government projects villages could be called upon to provide manual labor in the form of a healthy adult—typically male—to help as needed.  This was a thorny problem, and evidently it was thought best to get expertise beyond the purely human.  The following day, tThe Udaijin, Soga no Ishikawa no Maro, suggested that the kami of Heaven and Earth should be worshipped and then affairs of government should be considered.  And so Yamato no Aya no Hirafu was sent to Wohari and Imbe no Obito no Komaro was sent to Mino, both to make offerings to the kami there for their assistance, it would seem, in setting up a good government. This is significant, in part, as it shows the continued importance of local traditions focused on appeasing the kami, rather than the Buddhist rituals that they could have likely turned to, instead. FinallyThree weeks later, on the 5th day of the 8th month—about three weeks later— camecomes the first truly major edict of the Taika era, which and it wasis to appoint new governors, or kokushi, of the eastern provinces.  Note that they specifically mention the Eastern Provinces, presumably meaning those east of Yamato, since they only sent out eight of them.  They also did not send them to usurp control, necessarily, from the Kuni no Miyatsuko of those areas.  The Kuni no Miyatsuko were still nominally in charge, it would seem, but the court was getting ready to make some major changes to the relationship. These governors were expected to go out and take a census of the people—both those free and those in bondage to others.  They were also to take account of all of the land currently under cultivation, likely to figure out how to tax it appropriately.  As for things other than arable land, such as gardens, ponds, rivers, oceans, lakes, mountains, etc., the edict commands the governors to consult with the people—presumably the people of the province—to get a better idea of what should be done. And this doesn't sound so bad.  It is basically just a tally of what is already there.  That said, anyone who has worked in a modern office probably knows about the dread that comes over a workplace when people show up from the Head Office with clipboards in hand.  However, apparently many of the people had not yet heard of a “clipboard” and likely didn't realize that this was only a precursor to greater and more centralized bureaucratic control. Now in addition to taking a zero-baseline review of provincial resources, there was also a list of what these new governors y were to avoid – clear boundaries around the power they were to wield.  For one thing, they were not to hear criminal cases.  They weren't there to be an extension of the Yamato court in such matters or to usurp the duties of the Kuni no Miyatsuko, one supposes.  Furthermore, when they were traveling to the capital, they were only to bring themselves and district officials, but not a huge retinue.  Whether they realized it or not, these kokushi were early bureaucrats in a burgeoning bureaucratic state, and they weren't supposed to be going out there to become minor kings in their own right; their power came from and was limited by the royal edict.  They also did not send them to usurp control, necessarily, from the Kuni no Miyatsuko of those areas.  The Kuni no Miyatsuko were still nominally in charge, it would seem, but the court was getting ready to make some major changes to the relationship. When traveling on official business, the governors could use appropriate government resources, such as the horses and food that they were entitled to.  Remember that post stations were set up, previously, to help better facilitate official travel and communication.  In a later edict it would be clarified that officials would be given a bronze token with bell-like figures on it.  The shape of the token would indicate what kinds of resources the individual was entitled to.  This applied to governors and their assistants.  Those who follow the rules could be rewarded with rank and more, while those who disobeyed would be reduced in rank, and any stipend that came with it.  Furthermore, any government official who was found taking a bribe would be liable to pay twice the amount, as well as being open to criminal punishment. The Chief Governor was allowed nine attendants, while the assistant was allowed seven, and a secretary—for which think more of the head of a branch office or department under the governor—could have five.  Any more, and the governor and followers could be punished for it. While in the provinces, the governors were expected to look into any claims of potentially false inheritance.  This included anyone using a false name or title to claim rights that were not theirs.  Governors were to first investigate what was going on before submitting their findings up to the court. Governors were also to erect arsenals on waste pieces of ground—ground that could not be cultivated for some reason.  In those arsenals they were to gather the various weapons and armor of the provinces and districts, presumably so that soldiers could be called up quickly and everyone could just get their equipment from one place, but it also looks like an attempt to take control of the means of violence.  Whether or not that was their direct intention I cannot say.  There was a provision for those on the frontier, with the Emishi, to allow the owners to keep their weapons, probably because the situation was potentially volatile, and it could turn at any moment. And so that was the first major piece of legislation:  Sending out governors to what are translated as “provinces”—though we are still using the term “kuni”, which equally refers to a state or country—ostensibly for the purposes of assessing the land, its value, the number of people, etc, but also to .  They are centralizeing military assets.   and they are given status as true court representatives.  I do notice that it was explicitly stated that these governors were for the eastern lands, .  presumably meaning those east of Yamato, since they only sent out eight of them These are areas that historically appear to have relied more on Yamato or else been something of a frontier area for the ethnic Wa people.  They may have been more open to Yamato's demands on their sovereignty. There were two more pieces to thise edict that didon't directly apply to the governors.  First off was the institution of a bell and a box to be set up at the court.  The box was basically a place to receive complaints about how things were going in the realm.  They are careful to note that complaints should be vetted by the Tomo no Miyatsuko, one of the hereditary government officials, or at least to the head of one's uji, if possible.  If they couldn't come to a decision, though, the complaints would be collected at dawn and then the government would look into them.  If anyone thought that there was a problem with how a complaint was being handled—for example, if they thought there was malfeasance involved or even just neglect, with officials not addressing it in a timely fashion, then the plaintiffs could go to the court and ring the bell, officially noting their dissatisfaction with the process. This idea of a bell and complaints seems to be a wide-ranging practice throughout Asia.  During the reign of the Legendary Yao, people were encouraged to nail their complaints to a tree.  Other edicts suggest that bells and drums were hung in royal palaces to allow common people to voice their grievances.  We have examples of the practice showing up in the Sukhothai kingdom of Thailand, during the 13th century reign of King Ramkhamhaeng, and then a 16th century example in what is now Myanmar, aka Burma.  While they differ in specifics, they are all related to the concept of royal justice even for the lowest of the people.  Granted, if you are a farmer in Owari province, I don't know how easy it was going to be to make your way over to the royal palace and ring that bell, but at least there was the idea that people could submit complaints. This was apparently used relatively soon after, as recounted in the second month of the following year, about six months later.  Apparently some person had placed a complaint in the box stating that people who had come to the capital on government business were being put to work and ill-used.  Basically it sounds like they were being rounded up for corvee labor even though they weren't local residents, they were just passing through.  In response, the sovereign, Karu, put a stop to forced labor at various places—presumably where the offending action was taking place, so I guess the complaint system it was working. The last part of this first set of edicts, kicking off the change was about inheritance.  Not all people in Yamato were free, and the law saw a difference between the status of free and unfree persons—that is to say enslaved persons.  And so they made laws that only the child of two free persons would be considered free.  If either parent was in bondage, then the child was also considered in bondage to their parent's house.  If two enslaved persons of different houses had a child, then they would stay with the mother.  Temple serfs, though technically bound to service of the temple, were made a special case, and their children were to be treated as if the temple serf was a free person. Slavery is something that doesn't always get talked about regarding ancient Yamato, and the Chronicles themselves don't tend to mention enslaved peoplethem often, but more because they belonged to a class of society that was largely outside of the scope of the narrative.  In cases where they are discussed, such as in these edicts, the Chronicles are unapologetic of the practice.  These may have been people who were captured in raids, or their descendants, or people who had been enslaved as punishment for some offence, although it isn't quite clear just what would count.  We know that Himiko sent enslaved persons as part of the tribute to the Wei Court, as she was trying to curry favor, and mention of them certainly shows up now and again. It is unclear how many people were enslaved up to this point, but some estimates suggest that it may have been five to ten percent of the population.  As I've mentioned before, this practice continued up until the Sengoku Period, and was only abolished by Toyotomi Hideyoshi in an attempt to stop the Portuguese from buying enslaved Japanese people and transporting them away from Japan.  That didn't meant that other forms of bondage, often economic in nature, didn't happen, however. So that was the content of the first edict—one of many.  The court sent out newly appointed “governors” to the provinces, but these governors were, so far, limited in their scope.  There is even some evidence that these may have been initially seen as temporary positions, and there was mention of “kokushi” in the previous reign.  Still, this was part of a clearly concentrated effort to assume central authority over the archipelago.  There were even officials appointed over the six districts of Yamato province, the core of the Yamato state, who were likewise expected to prepare registers of the population and the cultivated land. Even the idea that the sovereign had the right to make these appointments was something a bit radical, and indicated a change in way that the court, at least, would view the sovereign.  It likewise placed the sovereign in a position to dispense justice, through the vehicle of the court, and it began to define the citizens of the realm as well. That said, this all could have been argued for by using the Sui and Tang as examples of what government should look like and what a true nation should look like. It is also possible that this didn't all happen of a sudden in the 8th month, as the Chronicles describe it.  This is suggested at based on a separate account, mentioned in the Nihon Shoki, that the gathering of weapons, for instance—one of the things that the governors were charged with—actually took place between the 6th and 9th month, so some of this likely started before the date listed for the edict, and that may just have been one part of the whole.  The Chroniclers often do this, finding one particular date and throwing in everything rather than giving things piecemeal—depending on the event.  In addition, on the 19th day of the 9th month, officials were sent out to all of the provinces—not just the eastern provinces—to take a proper census.  At this same time, the sovereign, Karu, issued another edict, which seems related to their work as well as that of the governors, or kokushi, sent to the east.  In it he noted that the powerful families—the Omi, the Muraji, the Tomo no Miyatsuko, and the Kuni no Miyatsuko—would compel their own vassals to work at their pleasure.  They would also appropriate for themselves various pieces of land, so that people could only work it for them.  Not everyone was doing this, though.  Some unnamed persons were accused of hording thousands of acres of rice-land, while others had no more land than you could stick a needle into.  Furthermore, these powerful families were collecting taxes for themselves, first, and then handing a portion over to the government.  They likely compelled their vassals to work on their own tombs, and such.  And so, the sovereign, Karu, forbade anyone from becoming a landlord and forcing people to pay rent.  Presumably he was also dealing with some of the other aspects, though that may have proved more difficult.  After all, from what we've seen, everything that Karu is complaining about—things that no doubt were considered antithetical to good government based on pure Confucian values—were the norm for the elite at the time.  Heck, the Kuni no Miyatsuko had no doubt thought of the land and the people on it as their own, not Yamato's.  However, things were shifting, and once again we see Yamato exerting royal prerogative over the land and people, something that they would do more and more as the system of laws and punishments eventually came together. Now the big question is how did this all pan out?  Well, it took some time, but we get a report on the second day of the third month of the following year, 646, and to be honest, it doesn't sound like things were going too well.  Of the high officials sent out as kokushi to govern the eastern provinces, six listened and did what they were told, but two did not, and then there were numerous other issues.  A more detailed list was given on the 19th of the month, including a clearer idea of punishments. The decree was given to the “Choushuushi”, apparently other government officials sent to check on how things were going, though it was clearly about various officials. The decree starts by reminding officials that they were not to use their position to appropriate public or private property.  Anyone of Assistant governor rank or higher would be punished by being degraded in rank, and presumably their stipend.  Those officials of clerk, or secretary, on down would face flogging.  If anyone was found converting public property (or someone else's) to their own use, they would be fined double the value of the property, just as with bribes.  So the Yamato government was They were really trying to tamp down on people trying to make a profit from their position. Here are a few of the specific things that the Choushuushi reported back: -             Hozumi no Omi no Kuhi taxed individual families for his own use and though he gave some of it back make, it wasn't all.  His two assistants were at fault for not correcting him. -             Kose no Tokune no Omi did something similar, taking away horses from the farmers for his own use.  His assistants not only did not correct him, but actually helped him.  They also took horses from the Kuni no Miyatsuko of the province.  One of the officials tried to remonstrate with him, but he finally gave in to the corruption. -             Ki no Marikida no Omi sent men to Asakura no Kimi and Inoue no Kimi to look at their horses for his own use.  He also had Asakura no Kimi make him swords and provide bow-cloth.  He also took the payments in lieu of weapons offered by the Kuni no Miyatsuko but didn't properly report it.  As a somewhat strange addition to these charges, he apparently was guilty of allowing himself to be robbed of a sword in his own province as well as in Yamato, presumably one that was actually government property.  Apparently being held up at sword point wasn't considered sufficient justification for letting it go.  This was facilitated by his assistants and their subordinates. -             Adzumi no Muraji apparently made the Kuni no Miyatsuko send government property to someone when they were ill, and he took horses belonging to the Yube clan.  His assistant gathered items at his house that were paid in lieu of hay, and he took the horses of the Kuni no Miyatsuko and exchanged them for others.  At least two other brothers were found guilty as well. -             Ohochi no Muraji broke the decree of not personally judging the complaints of the people in the districts under his charge.  He took it on himself to judge the case of the men of Udo and the matter of the enslaved persons of Nakatomi no Toko, who was also considered guilty. -             Kishida no Omi, as with Ki no Marikida, also allowed his sword to be stolen, showing a want of circumspection. -             In one of the strangest put-downs in this list, Womidori no Omi and Tanba no Omi weren't guilty of anything, but were just considered incompetent.  So make of that what you will. -             Imbe no Konomi and Nakatomi no Muraji no Mutsuki also committed offenses, we are told, but the nature is unclear. -             Hada no Omi and Taguchi no Omi, on the other hand, were free and clear.  Apparently they hadn't committed any offenses. -             Finally, Heguri no Omi was guilty of neglecting to investigate the complaints of the men of Mikuni. A big to-do was made about the punishments to be meted out to all of these individuals, as well as to the Kuni no Miyatsuko who may have enabled them.  However, instead of prosecuting them, Karu declared a general amnesty.  This was like a mass pardon of offenses—a do-over if you would.  Not that anything would be forgotten.  On the other hand, six individuals who did as they were told were all commended for their service.  He also took the lent-rice for the maintenance of the late Kibishima, the dowager queen who had passed away in 643, and distributed her official-rice lands amongst the ministers down to the Tomo no Miyatsuko.  He also gave rice-land and hill tracts, which weren't suitable for farming, over to various temples which had previously been omitted from the official registers for some reason. Over all, this seems to be a rather powerful message:  We're not They weren't fooling around with these changes, and people better get on board or get out of the way.  Whereas previously things in the provinces may have operated under a sort of Vegas Rules, that was no longer going to be tolerated.  On the other hand, Karuhe demonstrated mercy, likely realizing that too harsh an approach would bring the wrath of the other powerful nobles.  Nonetheless, he elaborated what each person had done and effectively put them and anyone else harboring thoughts that they could just ignore these edicts on notice.  These reforms weren't going away. So we've talked about where we were and we can see the powers at the Yamato court starting to make changes.  For now, this is probably going to be a good place to take a break for this episode, but there are a lot more of these reforms to get to, not to mention the rest of the intra-palace politicking at the court, as well as the changing situation on the continent and in diplomatic channels.  We are going to keep looking at these changes as we move forward through the period of Great Change, known as the Taika era. Until then, thank you for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Hada and I return to remember what The Big House tournament series meant to us. Also apparently Riot Games was developing a platform fighter then sunk it so we cover that as well. Hada's twitter: https://twitter.com/heyhada All things BSMPod ➡️ https://linktr.ee/cyfer003 #SSBM #Melee #Recap

Today's powerful episode, we're joined by the passionate anti-child trafficking advocate, Hada Vanessa Hutchinson. We dive deep into the stark reality of child sex trafficking and the urgent need for action to protect our future generations. We'll explore how safe housing, nurturing environments, and therapeutic practices, such as breath work, yoga, and meditation, are crucial for their recovery. Hada also highlights the critical role of personal responsibility and how even small efforts can make a significant difference. We'll discuss the conflicted views on sexuality in different religious contexts and address the taboo topics of sexual abuse within these institutions. Tune in as we tackle these pressing issues and learn the importance of being vigilant and present for our children, promoting trust, open communication, and healing.Sign up to be notified of my new book release!Watch the it CLICK HEREFOLLOW USInstagramTiktok

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Lucy rushes back to Portland and arrives at Mount Tabor as momentous events unfold. Her terrible vision comes true and propels Lucy deeper into the dangerous world of those who seek to reconnect Earth and Hada. Go to blackvelvetfairies.com to see all the art Lucy has discovered. For more info on the BVF story-world, go to EmeraldAnvil.com Cast and crew credits can be found at https://www.imdb.com/title/tt31867160/