Podcasts about Hara

Our final five are onto stream week. Each tout must host Best Ball Breakfast on the ‪ Peter Overzet channel, guest with Davis Mattek, and run their own solo stream. then Davis (and a special guest judge) join Pete to break down every performance and decide who survives the streaming gauntlet and who goes home.⁠⁠ Subscribe to the So You Think You Can Tout YouTube channel⁠⁠⁠⁠⁠⁠⁠⁠⁠.

Robert L. McCullough joined me to discuss watching test patterns and Captain Tom; going to BHHS w/ Burt Ward; going to Stanford to mingle; became a page and a gopher at Universal; becoming a set locator for Bionic Woman and pitching a script; goes to Eight is Enough, then BJ and the Bear; writes "Gasohol", "Beauties and the Beasts" and the creepy "Blonde in a Cell of Gold" guest starring Paul Williams; getting call to "fix" Falcon Crest, makes it more soapy; creates show bible on stories on his wives 10 siblings; Jane Wyman was the hard worker ; getting Lana Turner to guest star; Jackie Collins Hollywood Wives; Arthur Hailey's International Airport; Dark Mansion; odd meeting with Loretta Young; signing Joan Fontaine; O'Hara, with Pat Morita; Zorro, four seasons with Duncan Regehr; Daniel Craig's first TV appearance, High Tide with Rick Springfield; Soldier of Fortune with Dennis Rodman; Tag Team pilot with Jesse Ventura & Randy "Macho Man" Savage; creating script contests that lead to things; going one on one with new writers and creating a how to podcast.

Charlotte O'Hara is running in the Republican primary for Kansas governor on Aug. 4. Her platform is focused on eliminating property taxes, dramatically reforming education, and ending the use of large tax incentives for major corporations and sports teams like the Chiefs.

This episode we are taking a quick break from our overall story of Uno no Sarara (aka Jito Tenno) and we are focusing on Ise Shrine and Amaterasu, the Sun Goddess. There is a lot, for a bit more, check out our podcast blogpost at:  https://sengokudaimyo.com/podcast/episode-153   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 153:  Ise and the Sun Goddess.   In the newly built hall of the Fujiwara Palace, the nobles of the court were gathered for a grand banquet.  Snow-white walls were off-set by bright crimson pillars and trim, highlighted by bright green windows.   The nobles themselves were a rainbow of colors, arranged as they were by rank.   At the head of it all, on a dais, sat the Queen herself, Uno no Sarara.  However, the attention was no longer on her.  Instead, it was on another figure, standing in front of the assembled audience.  A quiet spread throughout the hall, the court listening as Hieda no Are began to tell the story of the Sun Goddess in the Plain of High Heaven.  They listened to the story of her and Susano'o, and of the backward flayed horse.  They heard the tale of the Heavenly Rock Cave, and of all that came after, including the sending of the August Grandchild, Ninigi.  They listened to the story—the story of Yamato.   Last episode, we talked in more detail about Uno No Sarara—starting from her early years as the daughter of Naka no Ohoe, granddaughter of Soga no Kurayamada, and child-bride to her uncle, Ohoama.  I'll admit we didn't look too hard at that last bit, and I don't have enough information to confirm what exactly "marriage" entailed in that context, but it is still something that I find tremendously creepy and, unfortunately, anything but unique.  So I'm not going to dive too much further into it right now but… ew. We talked about how she gave birth to her son, Kusakabe, in Kyushu, during the war on the continent, and how she eventually left for Yoshino with her husband when he retired from court, presumably to outsmart his court rivals, who were positioning him to be taken out.  She also is said to have played a part in the planning and execution of the resulting Jinshin no Ran, later helping her husband govern the realm.  And now, she was on the throne, overseeing the completion of many of the projects started in the reign of her husband.  This included the completion of the Kiyomihara code, the Fujiwara palace, and the support given to the institution of Ise Grand Shrine. This episode, I want to dive into that last topic: the emphasis in Uno no Sarara's reign on  Ise Shrine and its focus, the Great God, Amaterasu no Ohokami.  Although the Chronicles talk about Amaterasu as one of the founding deities of the Yamato royal line, there is plenty of evidence that this story was grafted into the tales at a later date, and that worship of Amaterasu, at least as anything more than a minor deity, likely also started relatively late.  Some have even suggested that Ise Shrine itself wasn't even built until the late 7th century.  So, all of this focus on Ise and Amaterasu appears to be part of the larger effort to structure the physical, cultural, and spiritual landscape of the new Yamato state. Last episode we mentioned how, according to the Nihon Shoki,   Ohoama turned to worship towards Ise.  Well, specifically, he worshipped Amaterasu Ohokami.  So let's take a moment and talk about what we know of the history of this Great God of Heavenly Brightness. Unfortunately, most of that history is based on what we know of the kami from works like the Nihon Shoki, the Kojiki, and the Sendai Kuji Hongi, all of which came out in the 8th century or so.  As such, it can be hard to know what things were actually like, earlier on, as opposed to what was added or removed later. Much of what I'm going to be talking about, today, I'm going to be pulling from a book written in 2017 by Mark Teeuvwen [Tayvin?] and John Breen titled "A Social History of the Ise Shrines", as well as Michael Como's work "Weaving and Binding: Immigrant Gods and Female Immortals in Ancient Japan", published in 2009, along with other sources.  In their book, Breen and Teeuwen point out that for those who do not take the events of the Nihon Shoki and Kojiki at face value, there are two primary theories for the origin of the worship of Amaterasu: an early theory and  a late theory.  The early theory places the development of the worship of Amaterasu in the 5th and 6th centuries, during the reigns of such figures as Wakatakeru no Ohokimi, aka Yuuryaku Tennou.  The Late Theory places the development in the 7th century, largely at the feet of such figures as Ohoama and Uno no Sarara herself.  We'll take a look at the evidence and see what it says. I would note that compared to the official history, both of these would be very late theories.  According to Ise Grand Shrine even today, Amaterasu arrived in Ise in the 26th year of Ikume Iribiko, aka Suinin Tennou, as stated in the Nihon Shoki, which corresponds to 4 BCE if you take the dating of the Nihon Shoki to be accurate. Of course, we've already spent plenty of time talking about the problems with the Nihon Shoki prior to the 6th century CE, as well as how the political nature of the text affected what it contained. So to kick things off, let's address the biggest question of all: why don't we believe that Amaterasu no Ohokami was always the primary deity of the pantheon of Yamato, at the very least, if not all of the Wa people of the archipelago?  After all, isn't she a sun goddess, and isn't sun worship fairly well documented among the ancient Japanese?  Just take a look at words like "Hiko" and "Hime", referring to rulers as sun man and sun woman.  Also note that early on, worship seems to have centered around places such as mountaintops, which focused worship towards the sky and the highest point.  In fact, as wet rice paddy agriculture became the dominant economic factor driving the engine of the archipelago in the Yayoi and early kofun period, early shrines were very likely about bringing the spirit of the mountain from the mountaintop and giving them a home amongst the rice fields.. And then we have the stories.  Don't the ancient stories all tell about Amaterasu as the ruler of Takama no Hara, the Heavenly Plain?  And isn't it her grandchild that then descends to the earth to pacify the Land of the Reed Plains—aka the Japanese archipelago? Well let's take a look at those same stories, which we've covered in earlier episodes of the podcast.  The first deities mentioned in the Chronicles are deities like Ama no Minaka Nushi, Lord of the August Middle of Heaven; Takami Musubi, High August Growth; and Kami Musubi, Divine August Growth.  There are other deities, like Kuni Toko Tachi, but they are barely mentioned again. Later we get Izanagi and Izanami, the masculine and feminine, who create the world and give birth to numerous deities from that point on.  Among the children of Izanagi are said to be Amaterasu, Tsukiyomi, and Susano'o.  Amaterasu, Heaven's Brightness, represents the sun while Tsukiyomi represents the dark of the moon.  Susano'o is then the god of the storms and seas, and was sent to the Nether Land, the Ne no Kuni. Right away we see that there are numerous different stories listed in the Nihon Shoki for just about everything.  Only the Kojiki gives everything as a single, coherent narrative, but surely the readers in the 8th century would have known some of these other stories, and thus the Nihon Shoki gives the alternates as well. Now the main narrative of the Kojiki and the Nihon Shoki tells us that Ama-terasu no Oho-kami was born to rule over everything.  In the Nihon Shoki, Izanagi and Izanami specifically mention that divine destiny in Amaterasu's creation—although actually, in that part of the text, the deity they are creating is named Oho-hiru-me no Muchi; the Great Sun Female Holder.  And in the next entry they call Amaterasu: Ama-terasu Oho-hiru-me.  Tsukiyomi, the deity of the moon, is made to be her consort, and they are supposedly sent to rule the plain of Heaven, Takama no Hara. The problem is that there are other entries that suggest that Takama no Hara already had a ruler:  Taka-mi-Musubi.  Reading the sections on Taka-mi-Musubi, we see a deity who is said to have produced 1500 children, himself—no mention of Izanagi and Izanami.  Some of his children are mentioned as Omohi-kane:  the Thought-Combining deity, and Sukuna-bikona: the Little-Prince-Named deity. Amatsu Hiko Hiko Ho Ninigi no Mikoto, the August Heavenly Prince, Prince Ho-ninigi, is not just a grandson of Amaterasu no Ohokami, but also a grandchild of Taka-mi Musubi.  In at least one story, Takami Musubi is the one who wants Ninigi no Mikoto to become the ruler of the Central Land of the Reed Plains.  Towards that end, he gathers the various kami and chooses someone to go down and prepare the way—Ama-ho-hi no Mikoto—who was to quote-unquote "expel and subdue" the evil gods of that land.  We covered this story in episode 21 and 22.  When that doesn't work, he gathers them again, sending others to try and do the same.  Eventually he sends Takemikazuchi and Futsunushi down.  All of this sounds like Taka-mi Musubi, whose name appears to refer to being the "high" deity, was the one in charge. In addition, we have the court ritual from sources like the Engi Shiki, which illustrates the deities that were invoked for the protection of the palace and the royal family.  These were:  Kami-musubi, Takami-musubi, Iku-musubi, Taru-musubi, Tamatsume-musubi, Oomiya-no-me, Oomiketsu-no-kami and Kotoshironushi.  One might notice a lot of the "musubi" names among the deities, and a distinct lack of appeal to Amaterasu.  If Amaterasu were the central deity and ancestral deity of the royal family, why is she not invoked in the rituals of the court itself? The thought, here, is that these rituals are likely much older than the worship of Amaterasu, and while Amaterasu would come to prominence in the stories that the court would tell, it was much more difficult for them to rearrange the traditional rituals to put her front and center.  Those rituals were maintained by ritualist families like the Nakatomi, and they weren't likely to change the rituals willy-nilly, even for a sovereign.  That was playing with supernatural fire, after all—if you changed the rituals, would they still even be effective?  Granted, rituals do change, so it isn't a perfect argument; perhaps it was just not considered to be important enough to make the change since it was not something that anyone except the court ritualists needed to worry themselves over.  Either way, it appears that we do have a list of deities that may have been the deities of the ruling elite prior to the rise of Amaterasu and Ise shrine more generally. We have a few other clues of what was going on in the narrative.  For instance, we see the story from the reign of Mimaki Iribiko, aka Sujin Tennou, also called the First Sovereign of Yamato, despite the legendary figures inserted prior to his reign.  It is in this chapter that we see a note that Ama-terasu no Oho-kami and Yamato no Oho-kuni-dama, which is to say the Spirit of the Country of Yamato, were both worshipped together in the hall—that is in the royal palace itself.  And yet apparently Mimaki Iribiko feared these deities residing with him in the palace, and he had their worship moved to locations outside of the palace.  Amaterasu's worship was given to Toyosuki-iri-bime, one of Mimaki Iribiko's daughters, and established in the district of Shiki, in Yamato.  Yamato no Ohokunidama, on the other hand, was given over to Nunaki-iri-bime no Mikoto, another daughter through a different wife. but we are told that she was lean, and her hair was falling out, and so she couldn't perform the rites.  Turning our attention back to Ama-terasu—in the reign of Ikume-Iribiko, aka Suinin Tennou, son and heir of Mimaki Iribiko, the worship of Ama-terasu would pass from Mimaki Iribiko's daughter, Nunaki Iri Bime to Ikume Iribiko's daughter, Yamato Hime.  She would move the worship site from Shiki to Uda, in the shadow of Mt. Miwa, and then proceed over to the upper banks, or Kawakami, of Isuzu, in the district of Watarai.  Here, in one of the alternate stories about this episode, we get the Great God of Yamato—Ohoyamato no Ohokami—speaking through a medium to warn the sovereign that he had better be careful.  Mimaki Iribiko had not been quite thorough enough in his worship, so he had not had a long life, and if Ikume Iribiko didn't do the same, he would suffer a similar fate. And so, in a record eerily similar to what we see in the previous reign, the worship of the "Great God of Yamato", the Oho-Yamato no Oho-kami, is given to Nunaki-waka-hime—as opposed to Nunaki-Iri-bime—who also fails in the task because of her emaciated body.  This also introduces Fukayu nushi, an ancestor of the Nakatomi, who was the one who divined what should be done. There is so much to unpack in these stories.  For one, the kami bring power, but also danger.  One can try to placate the kami, but it isn't like a ritual will always work, and the story is of the sovereign being actively afraid of what they might do, so they were removed from the palace.  Then there is the fact that we see two seemingly similar names—Ohoyamato no Ohokami and Yamato no Kunidama both seem like we are talking about the same spirit of Yamato, though some would point out that one is the spirit of the country and one is the great kami of the country, so, clearly different. Both are also being given to someone named "Nunaki—something-something—Hime", and in both cases Nunaki seems to fail in her task because she is apparently not hot enough for the kami.  She's described as too thin and emaciated or balding.  We aren't given the lineage of Nunaki Waka Hime, but Nunaki Iri Bime is connected with the land of Owari.  Nunaki Iri-bime is said to be the daughter of Mimaki Iribiko and Ohoama Hime, ancestor of the Owari no Muraji.  Owari was the land that supported Ohoama during the Jinshin no Ran. Finally, in both cases, we see the worship of the spirit of Yamato being given over to someone name "Nagochi", later identified as Nagochi no Sukune, ancestor of the Yamato no Atahe. One more note—closely on the heels of moving these two kami out of the palace, we see that the court brings in the worship of Oho-mono-nushi, the god of Mt. Miwa, under Ohotataneko, the ancestor of the Miwa clan. So the stories here account for Ama-terasu being moved to Watarai and why she isn't worshipped in the palace.  It also places Oho-mono-nushi at the center of worship in Yamato.  Oho-mono-nushi and Miwa continue to dominate the narrative from here on out, with a few notable exceptions, such as with Okinaga Tarashi Hime, aka Jingu Tennou and her mythical conquest of the Korean peninsula.  I'm sure that had no political implications at all given everything that had happened with Baekje, Silla, and the Tang dynasty in the latter half of the 7th century.  Other than scenes like that, however, the Miwa clan and worship of the Miwa deity appear frequently in the narrative.  It is clear that Mt. Miwa, and its deity, were important, and when Breen and Teeuwen hypothesize that when Naka no Ohoe, which is to say Tenji Tennou, took the drastic step of moving the capital up to Ohotsu, in the land of Afumi, he also brought the Miwa deity with him.  Those Afumi court rituals were conducted under the auspices of the Nakatomi, and particularly the auspices of Nakatomi no Kane, who would become one of the chief opponents of Ohoama during the Jinshin no Ran in 672.  After that conflict, Ohoama and his wife, Uno no Sarara, were building new traditions using Ise and constructing new legends.  Legends that would be under their control and influence and which would further bolster their rule from the city that they had designed to fit inside of this newly constructed cosmological framework. And yet this also brings up what seems like an obvious question.  If Ise Shrine and the worship of Amaterasu were so central to Ohoama and Uno's plans, then why would they put it so far away?  Proponents of the "early" theory of the development of Amaterasu and Ise Shrine suggest that the answer lies in the text of the Chronicles.  That there is some truth to the idea that there was worship in Yamato and that, for various reasons, it moved out to Watarai district early on and developed into Ise Shrine.  Those who hold to the "late" theory of development see all of those stories as later inserts meant to explain away why Ise Shrine was so far away—and perhaps why Amaterasu was not included in the cool-kami club of court ritual.   Teeuwen and Breen mention a few of the theories, from Naoki Koujiro stressing Ise as a strategic gateway between Yamato and Eastern Japan to Tanaka Takashi proposing that the movement of Amaterasu to Ise is actually a stand-in for one or more military campaigns to that area to bring it under Yamato control. And before we move too much further in the narrative, let's talk about how Ise is physically and geographically situated.  Ise is part of modern Mie prefecture, on the eastern edge of the Ki peninsula.  It is at the southern end of a series of adjoining alluvial plains that follow the coastline north to the modern prefectures of Aichi and Gifu—the ancient provinces of Owari and Mino.  The capital of Ise Province used to be in Suzuka, near the the two Tsubaki shrines which both lay claim to the title of Ise no Ichinomiya, the First shrine of the land of Ise, and the pass that served as one of three major routes from eastern Japan into the Home Provinces and beyond.  This puts Ise about as far away as you can get from the capital of the province without going over the mountains, themselves.  It also puts it a good deal south of most major travel routes.  If you are going to Ise shrine then it is pretty clear you were going to Ise shrine, as there isn't a lot of evidence for anything else in the area. The Shrine itself is actually made up of two primary shrine complexes.  There is the Naiku, the inner shrine, and the Geku, or outer shrine.  The Naiku, or inner shrine, is probably the area most people think about.  It is at the foot of the mountains where the Shimamichi River joins the Isuzu River and both flow out of the mountains.  The Naiku contains the shrine to Amaterasu no Ohokami, and is famous for its layout, where there are actually two shrine enclosures, one next to the other.  The main shrine is then rebuilt in the empty enclosure every 20 years, at which point the worship is moved to the new shrine, the old shrine is torn down, and the cycle is started once again. The Outer Shrine, or Geku, is further north, and probably not as well known to foreigners.  The Geku is said to enshrine the spirit of Toyouke-bime, a kami dedicated to food.  According to the traditions of the Geku itself, Toyouke-bime was enshrined in the Geku at the command of Wakatakiru no Ohokimi, aka Yuuryaku Tennou, based on a dream. Regarding the history of why the Shrines—both Inner and Outer—are located here, archaeological evidence doesn't give us a lot to suggest that these might be the case.  Despite the presence of the Miya River near Ise Shrine, we haven't found evidence of a large harbor or port, like we might expect if it was the jumping off point for crossing Ise Bay—or even the center of another large polity.  Instead, the areas to the north—around Fujikata and Matokata inlets, for instance—show much more evidence of occupation and, presumably, use.  Heck, the modern district of Fujikata is in the town of "Tsu", which literally means "port".  And the capital area of Suzuaka and the Ichinomiya of Tsubaki Grand Shrine is even farther north, still.  So who, if anybody, was living down in the area of Ise Shrine?  If we look at the progression of tomb mounds in the area in previous centuries, we see that they start in the Matokata region in the 5th century and work their way down towards the south, with late 5th century tombs found in the district of Taki, the district bordering on Watarai and modern Ise City to the northwest.  It is also where you can find the Saikuu, the site of the old purification palace for the Shrine Princesses.  Grave goods seem to show close ties with Yamato, in the Nara basin.  While the tombs expanded to the south through the 5th century, they appear to have stopped altogether in the 6th century—or at least we haven't found any.  This may indicate that the political situation had changed and there was no group in the area that could organize the labor for such an undertaking.  Whether that was because Yamato was taking it as corvee labor or just that population had dwindled due to war, famine, or something else, I don't know that we could say. Around the year 600, at the opening of the 7th century, we do see a large grave mound erected in the core area of what would later become Ise Shrine, on the east side of the Miya River, overlooking what would become the Geku, the Outer Shrine of the Ise complex.  For those who aren't aware, Ise Grand Shrine is a large complex of shrines, and it is divided into two main areas.  The "inner shrine", or Naiku, is where most people go, and it is the site of the famous shrine building that is supposed to be rebuilt every 20 years.  The Geku is the "outer shrine" complex, technically dedicated to Toyouke hime, a kami of agriculture.  The kofun overlooking the outer shrine is known as the Takakurayama kofun.  This is a round kofun, about 35 to 40 meters in diameter, with a horizontal stone chamber.  It is the largest in the Ise region.  It has been mentioned in records going back to at least the Kamakura era, and even though most of the grave goods are gone, there is evidence that it was richly appointed.  Given its shape and location, there were even those in later centuries who connected it with the Heavenly Rock Cave in which Amaterasu hid according to the ancient stories. The fact that there was nothing around this area and suddenly we see a giant tomb mound is pretty puzzling.  Why was it built here?  Is it connected to the founding of the Outer Shrine in some way, or is that just coincidental?  Teeuwen and Breen point out that it is pretty rare for a large tomb mound to be build in the precincts of an active shrine, which suggests that whatever was happening there, that area was not part of the shrine grounds.  That said, I have to wonder if the ritual worship at the kofun might not have later been transformed or coopted into something else.  There also is no other indication that the Outer Shrine area was used for ritual purposes any earlier than the kofun would have been built.  In contrast, around the Inner Shrine area, several kilometers away, there are caches of beads dated to the 5th, 6th, and 7th centuries in a small valley where a brook runs down from Mt. Asama, not too far from the current shrine complex.  Teeuwen and Breen suggest that this may relate to the "upper reaches of the Isuzu River", mentioned in the Chronicles, and that it may have had to do with rituals related to water supply—hence being found at the point where the water was coming down from the mountains.  And yet, despite these finds, there really aren't any large scale archaeological remains that have been discovered east of the Miya river, though there are modest signs of dwelling and habitation, and some minor burials mounds. Compare this to Tsubaki shrine, the home of Saruta Hiko no Kami, and the main shrine of Ise, situated in the ancient capital of Ise no Kuni.  Downstream from there are numerous tomb mounds and indications of habitation.  So this was probably the center for early sun worship in the region. Teeuwen and Breen conclude that all of this indicates that the region of Taki and areas east of the Miya river were probably more of an outpost—no major powerful chieftains or large polity had set up in the region.  In the late 6th century, some power had to move in to build Takakurayama kofun, but that was an outlier.  Maybe this area just largely fell under Yamato hegemony.  And perhaps that was the key.  Perhaps initially this wasn't a place to center power and authority, but rather it was more like a prison.  It was a place far away from the court, where a deity that was more of a threat could be kept away from the palace and the sovereign.  Perhaps Amaterasu, or whoever the kami was at the time, was placed out here because of the threat they posed, much as the Chronicle seems to suggest—just not necessarily at the time that is suggested. One of the aspects of the mythmaking that we see in the Chronicles appears to be the stress on the Amatsu kami and Kunitsu Kami—the Heavenly deities and the Earthly deities.  The Heavenly deities are those in Takama no Hara, and they are the progenitors of the royal line.  On the other hand are the earthly kami, the Kunitsu Kami, those dwelling on the earthly plane.  In the stories that were recorded in the Nihon Shoki, before the August Grandchild of Takami Musubi and Ama Terasu descended to take control of the Central Land of the Reed Plain, they sent down heavenly kami as warriors to subdue the earthly kami.  On the one hand, this may have been driven by some kind of deep memory of early conquests of the archipelago by various forces.  However, these legends also served another purpose, in that they set up the royal family's right to rule, and appear to establish a de facto hierarchy between those families descended from the Heavenly Kami and those descended from the earthly Kami. Another thing that Teeuwen and Breen point out and that is that Amaterasu is not necessarily a female deity, to start with.  In fact, Amaterasu was probably easily overlain atop the worship of Oho-mono-nushi of Mt. Miwa, at least early on.  To that point, they note stories where Oho-mono-nushi and other deities were commonly depicted as arrows, snakes, or similarly phallic imagery finding or even penetrating women who were thought to have a connection with them.   This suggests a context of these priestesses being married to the kami, and even fits in with early descriptions of individuals like the famous Queen Himiko being a spiritual leader as well as a political one.  If the original Amaterasu was conceived of as a male deity, then this could also explain the tradition of the Saigu, the consecrated shrine princess.  We only see a few royal princesses designated to the position up to this point in the narrative, and, beyond Tokosuki Iri bime and Yamato hime, we don't necessarily learn much more.  One wonders if there weren't other royal princesses likewise sent elsewhere to serve other deities.  We know about Nunaki Iri Hime, and presumably Nunaki Waka Hime.  There was also Yamato Totohi Momoso Hime, who was married to Oho-mono-nushi.  Presumably there were others who just never ended up in the stories that were passed down. The idea of a kami taking a "wife" and connecting that to the idea of women holding these priestly positions seems to fall in line with much of what we see, though, as I said, we only hear occasionally about the appointment of royal princesses to the position until the reign of Ohoama.  That's when we see specifics about appointments, the purification palace in Hase, and other arrangements.  It makes you wonder more than a little bit if Royal Princess Ohoku was, perhaps, the first royal princess to actually be appointed.  It would have been easy enough to add in previous "shrine princesses" into the lineage, especially far enough back that nobody could really fact check it.  We also see Royal Princess Taki journey to Ise with her companions, Princess Yamashiro no Hime and Lady Ishikawa. It is intriguing that this practice was temporarily interrupted during the reign of Uno no Sarara, as I mentioned last episode.  Could this have something to do with a female ruler on the throne and a corresponding lack of urgency about having a female representative at Ise? And in stories about Amaterasu, she is frequently shown with certain masculine qualities.  When she confronts her younger brother, Susano'wo, she is concerned that he might try to take her authority from her, so she meets him decked out in armor, her hair tied up in a typical male fashion, with a bow, ready for a fight.  It would be just as easy to imagine that Amaterasu and Susano'wo were brothers, contending over rulership.  Add to all of that the idea that kami were often personifications of various natural phenomena or ideas, and Japanese is not a naturally gendered language, and there are those that believe that the stories of Amaterasu were not necessarily about a female deity in the beginning, but a male deity, similar to Ohomono Nushi and others, who then took on a feminine persona.  On the other hand there are passages in the old stories recounted in the Chronicles that clearly make Amaterasu out to be a woman. To start with the activities she is associated with, such as weaving, are often associated with women as something they do in the home.  This is a tradition carried over from the continent, along with silk and the techniques to weave it.  In the lands where silk production started, there are silkworm goddesses and the gendered nature of silk production and weaving appears to have come over to Japan as well.  There is also the fact that Amaterasu is said to have another name:  Oho-hiru-me no muchi.  In this case, it would seem to mean something like Great Noontime Female Possessor.  And in the weaving hall it is sometimes Amaterasu that is weaving and sometimes Waka Hirume.  "Hirume" certainly feels like a feminine name. There is the distinct possibility that the stories of Amaterasu as recorded were actually about two or more different kami, so Amaterasu and Ohohirume could have been separate deities having to do with the sun that were rolled into a single kami.  As mentioned before, it is also possible that Amaterasu ended up with some stolen valor taken from the other Ise deity worshiped at Tsubaki, Saruta-hiko no Kami.   Teeuwen and Breen also note that the name "Amaterasu" is hardly unique, noting at least ten other shrines with a kami called "Amateru" or "Amaterasu", mostly in Yamato, but some as far away as Kyushu and Tsushima.  Nine of those shrines were dedicated to Ame no Hoakari, an ancestor deity of the Owari lineage who was also closely tied to metalworking.  It is worth remembering that it was Owari who helped support Ohoama during the Jinshin no Ran, and who may have even fostered Ohoama for a while when he was just a young prince.  All that to say there may have been several different traditions that were all contributing different elements to the story. And then there is the connection between Amaterasu and Uno no Sarara. Herman Ooms, in his book: "Imperial Politics and Sybmolics in Ancient Japan", notes the similarities between Amaterasu and Uno no Sarara, talking about the differences between the Kojiki and the Nihon Shoki, both of which had events that mirrored Uno no Sarara's own life.  According to Ooms, "The Kojiki's Amaterasu is a transparent double of the female tennou Jitou".  He points out that Uno no Sarara, besides her posthumous title of Jitou Tennou, also had a title making reference to Takamanohara:  Takama no Hara Hirono no Hime—the Princess High-Heaven-Plain.  But beyond that, we also see other linkages between the stories.  For instance, it isn't Amaterasu's son, Ame no Oshihomimi who is given the realm, but rather her grandchild, Ninigi.  This parallels the way that Uno no Sarara's son, Kusakabe, didn't ascend to the throne, but instead Uno no Sarara was holding the seat for his son, her grandson.  So one sees how Uno no Sarara could be seen as Amaterasu, and her grandson, Prince Karu, could be seen as Ninigi, the August grandchild.  Teeuwen and Breen also note that during this same time, we see the rise of a new institution: the Jingikan.  Again, we touched on this last episode, so just a quick recap:  The Jingikan was a government organization set up specifically to oversee the shrines, rituals, ceremonies, and other such things pertaining to the kami matters.  It does not appear in the initial stand-up of the new, bureaucratic government, wherein is created the bureaus, ministries, or departments, depending on your chosen vernacular, which make up the Dajokan, the Great Council of State.  Instead, the Jingikan is a separate organization, specifically organized around kami matters. The term "Jingi" is also a shorthand for "Ama-tsu-kami, Kuni-tsu-kami", or the kami of Heaven and the Kami of the earth.  "Ama-tsu-kami", meaning Kami of Heaven, was written with two characters meaning "Heaven" and "Kami", pronounced "Tenjin".  "Kuni-tsu-kami", or the Kami of the Earth, was written as "Earth" and "Earth Spirit", which was then pronounced "Chigi".  By taking the last character of each compound Tenjin-Chigi becomes just Jingi, for short.  Throughout the Chronicles, this term, "Jingi" is thrown around when they want to quickly note all the kami, together, though sometimes it is fully written out as "Tenjin Chigi", as well.  Interestingly, "Tenjin" or "Ama tsu Kami", sometimes appears alone, especially in the chapters on the Age of the Gods.  However, "Chigi" seems to only be used in the whole phrase.  There are a few instances, however, of "Chijin" being used, but they are few. That said, the term "Jingikan", also read as "Kami Tsukasa" or even "Kan Zukasa",  doesn't appear until 690, in the reign of Uno no Sarara.  This probably means that it was part of the reforms encompassed by the Kiyomihara codes.  The head of the Jingikan is known as the Jingihaku or "Kan-zukasa no Kami".  This term actually shows up well in advance of the Jingikan itself, initially referring to an unnamed official or officials in charge of kami worship at the court.  Nakatomi no Kamatari is said to have been offered the position in the first reign of Takara, aka Kougyoku Tennou, though the first confirmed individual appears to be Nakatomi no Ohoshima, during the reign of Uno no Sarara. This appears to be a distinctly Yamato invention in the bureaucratic system.  It leverages the language and structure of the Tang dynasty, but in its own way.  There was a Tang department of shrines, but it was described differently, as befits a different spiritual environment focused on ancestor worship and Confucian and Taoist ideas.  The Jingikan system  seems to have been a deliberate re-organization of the indigenous kami worship, incorporating what was probably traditional roles into the new bureaucratic system.  In so doing, however, it also gave the court greater control, and given that this was happening at the same time as the establishment of various stories and myths around Ise and the foundation more generally, it appears to be part of a concerted and deliberate effort to construct a new narrative. All of this points to them architecting much of what was going on, from the stories to the landscape.  Ohoama likely built the inner shrine as we know it.  If it really was an obscure, out-of-the-way shrine, perhaps that also meant that there weren't any other powerful court factions that were enhanced by it.  And then, over time, the Ise shrine and the deity there could be better incorporated into the overall myths and stories that surrounded the formation of Yamato.  A new Yamato, one that would soon enough be referring to itself as the origin of the Sun:  Nippon, a name often attributed to Ohoama and Uno no Sarara, though not found in the record of their reigns in the Chronicles. Another aspect to all of this, however, is what happened immediately after Uno no Sarara's reign, and into the 8th and early 9th centuries.  In the 8th century—the Nara period—Buddhism started to merge with a lot of the local practices.  This was not uncommon.  Buddhism had been born in a land with myriad deities and styles of worship, and it had the means to incorporate local deities into its cosmological worldview.  Kami were just other beings, stuck in the cycle of rebirth, who, as sentient beings, could equally benefit from the Buddha's teachings.  They became guardians of Buddhist institutions, and the lines between shrines and temples were often blurred.  At the same time, kami worship was also taking on various concepts from continental worship, such that even today we find a lot of what we might consider Taoist practices influencing Shinto worship. Had this continued, worship of the kami may have been completely subsumed into the Buddhist ritual practices, but there were areas where kami worship remained distinct.  One of these was at Ise. Early on, there was an attempt to build a temple at Ise, but it didn't last long.  The temple was eventually moved out of the shrine complex, and then eventually it was removed altogether.  Later writings from the Shrine would include certain Buddhist terms among the things that were taboo within the shrine grounds, considering Buddhism as something of a corrupting or polluting influence.  Shrine Princeses, during their tenure, had to devote themselves to the kami, and though they might retire as nuns, later in life, during their appointment they were to be free of any Buddhist influences.  In many ways this would make Ise a prime example of what would eventually be termed "Shinto", which gave it, and the worship of Amaterasu, a certain pride of place.  Of course, it didn't hurt that it was also intertwined with the State and the founding myths of the nation.  As such, Ise Shrine and its worship would become a template for many others to follow, helping to shape what we know as "Shinto" today. There are still a lot of questions.  We don't exactly know what Uno no Sarara did on her trip to Ise Shrine, and we don't know how things surrounding the worship at Ise and of Amaterasu herself changed in the intervening years between when these events happened and when, about two to three decades later, the Chronicles were finalized and published.  Certainly some of this seems tied to the Fujiwara capital, which was no longer populated at that point, the move to Heijo-kyo, in Nara, occurring between 708 and 710, two years before the Kojiki and a decade before the Nihon Shoki would come out.  And yet, the three sacred mountains that were incorporated into the plan of the Fujiwara Capital, Mt. Kagu, Mt. Miminashi, and Mt. Unebi, seem to continue to be important.  This is especially true of  Mt. Kagu, whose heavenly counterpart, Ame no Kaguyama—literally Heavenly Mt. Kagu— continues to play a major role in the stories surrounding Amaterasu and the Heavenly Rock Cave.  In addition,Mt. Unebi is closely tied to the story of Iware-biko, aka Jimmu, conquering and settling the land—perhaps to draw attention away from the stories about Mimaki and Ikume iribiko, aka Sujin and Suinin, who were both associated more with Mt. Mimoro, aka Mt. Miwa.  So even though the physical presence was moved, by that point we know that foundation of many of these stories were likely laid down around the time that the Fujiwara capital was in operation.  What does seem clear is that, just as there were clear efforts to set up the new State government, including the new capital, the court were also taking control of other levers of power and influence.  We previously talked about how they had created National Temples and included government positions to oversee Buddhist affairs more generally.  With Ise and the creation of the Jingikan, it appears as though that trend continued with the traditional kami worship. Many of the elite families still had connections to their own shrines, with their own kami.  Through the stories collected and written down—with a few editorial additions to help place them in an approved context—they were able to construct a narrative from separate or divergent traditions.  These traditions had already accreted to themselves various stories and culture-ways, some of them with clear links to the continent and others with overlapping portfolios.  The kami, and the ability to intercede with them for their blessings or to avert their wrath, were a form of power that was being structured for the purpose of supporting the new State.  A state now under the control of one Uno no Sarara. And we don't exactly have to wonder about this… the preface of the Kojiki all but says it.  They put the words in the mouth of Ohoama, or, as they call him, the Sovereign of the Kiyomihara Palace.  But the words are pretty clear: "I hear that the Imperial Records and Ancient Writing handed down by the various houses have come to differ from the truth and that many false hoods have been added to them. If these errors are not remedied at this time, their meaning will be lost before many years have passed. This is the framework of the state, the great foundation of the imperial influence. Therefore, recording the Imperial Records and examining the Old Writings, discarding the mistaken and establishing the true, I desire to hand them on to later generations." With that, 28 year old Hieda no Are was given the command to learn all the stories and presumably to recite them for the court.  And several decades later, Oho no Yasumaro was given the task to take Are's stories and write them down.  I imagine that Hieda no Are, or perhaps someone else who had learned the stories well enough, would be called into court or banquets to present some of the stories, or would be asked questions if there was any need for precedence.  Thus creating a single source for truth, according to the administration.  At the same time, the court had a problem.  They couldn't control all of the sources of written material, with all of the various contradictions, so we also would eventually get the more comprehensive—but also less narratively direct—Nihon Shoki as well.  After all, the game of propaganda was being played at many levels, and while the royal household had their motivations—primarily to support the legitimacy of their claim to power and the system within which that claim was validated— other families wanted to ensure that they were properly recorded as having connections to traditional nexuses of power—be that the ancient kami of Heaven or Earth, or their relationship to the royal family.  This is because precedence was important, even as new traditions were being created.  Like the way that the Mononobe and the Nakatomi played important roles in Uno no Sarara's ascension ceremony despite the actual individuals using new or different names, like Isonokami or Fujiwara.  See Episode 151 for the explanation, there.  And new traditions were much easier to justify if you could connect them with older traditions—whether those older traditions were truly ancient or newly made inventions. And all of this suggests that this was not an accident and it wasn't simply being imposed from the top down.  One could be charitable and suggest that those involved felt that this got them closest to what the truth actually was, given that they had now been inculcated in a new worldview and they were trying to view the ancient stories through the interpretive lens of that worldview.  On the other hand, they were ultimately doing it to structure power and authority that favored them and the government they had created.  A government that they hoped would outlast them, and be passed on to their descendants. Next episode, we will continue our discussion of Uno no Sarara's life and reign and the incredible steps she took to ensure that her line would continue to rule Yamato for decades. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Welcome to Agronomic Monday on RealAg Radio, brought to you by FMC Ag Canada and hosted by Lyndsey Smith! 00:00 - Coming up… 01:47 - Aidan Filipchuck of PRIDE Seeds 12:30 - Horst Bohner of OMAFA 21:10 - Bryan O’Hara of FMC Ag Canada 28:06 - Marcel Van Staveren 39:16 - Marcel Van Staveren 50:54... Read More

Welcome to Agronomic Monday on RealAg Radio, brought to you by FMC Ag Canada and hosted by Lyndsey Smith! 00:00 - Coming up… 01:47 - Aidan Filipchuck of PRIDE Seeds 12:30 - Horst Bohner of OMAFA 21:10 - Bryan O’Hara of FMC Ag Canada 28:06 - Marcel Van Staveren 39:16 - Marcel Van Staveren 50:54... Read More

It's Stream Week for  @SoYouThinkYouCanTout ! Instead of Pete hosting, all five remaining contestants take turns hosting him for a Best Ball Mania draft. PPR Tyler, Tony Squares, Michael O'Hara, Emo Cowboy, and Alex Cupps each run point during Best Ball Mania draft.

00:00 – 26:23 – JMV is out at Monument Circle for an Indy Eleven – World Cup Watch Party! He previews USA vs Belgium, and the controversial decision to suspend the red card for striker Flo Balogun of the USA. John once again wades into the Caitlin Clark “dumbassery”. 26:24 – 45:23 – JMV dives into the NBA offseason, and the state of the Eastern Conference. 45:24 - 47:23 – JMV wraps up the 1st hour of the show! 47:24 – 1:09:04 – Jay DeMerit, the former center back for the USMNT’s 2010 World Cup team, joins the show from Seattle! JMV and Jay debate FIFA’s decision on the Flo Balogun red card, if the pressure has increased for Team USA, and more! 1:09:05 – 1:24:59 – JMV talks to Scarlett O’Hara of FOX59 and Nikki Reed from the Smiley Morning Show as the Ride with JMV rolls on! 1:25:00 – 1:32:27 – JMV wraps up the 2nd hour of the show! 1:32:28 – 1:57:25 – Indy Eleven defender and JMV’s 2026 World Cup Correspondent Pat Hogan joins the show! Pat and JMV discuss their thoughts on the red card decision for Flo Balogun, the match tonight against Belgium and more! 1:57:26 – 2:06:32 – Voice of the Indy Eleven Greg Rakestraw stops by the show! 2:06:33 – 2:13:37 – JMV and Greg Rakestraw wrap up the show! Support the show: https://1075thefan.com/the-ride-with-jmv/See omnystudio.com/listener for privacy information.

In this episode, Sam O'Hara (@samohfitness on Instagram shares his journey from online content creation and physique development to marathon running, breaking the sub-40-minute 10k barrier and pushing further into running goals in such a short space of time. Sam highlights the importance of consistency, mental health, and proper fuelling with gym training and increased running. 15:00 We welcome Sam O'Hara18:05 From Soccer to Running: The Transition21:01 The Impact of Coaching and Physicality in Sports23:44 The Shift from Football to Fitness Coaching26:50 The Challenge of Photo Shoot Prep and Its Lessons29:48 Preparing for the Double Marathon: A New Goal32:49 Nutrition and Performance: Balancing Body Composition35:51 The Role of a Coach in Running38:49 Mental Health Awareness and Fundraising for Pieta House44:22 Navigating Judgment in Content Creation45:23 The Evolution of Vlogging Acceptance46:52 Balancing Personal Life and Online Presence48:29 The Art of Documenting vs. Creating Content51:29 Experiencing the Marathon Journey54:12 Consistency and Progress in Running56:25 Finding Love in Running59:33 Knicks in Five63:06 Preparing for the Next Marathon ChallengeYou can follow us on Instagram:@anygivenrundaypodcastIf you've never had your VO₂ max or metabolism measured, there's a good chance you're training at the wrong intensity, missing valuable adaptations, or getting your race nutrition wrong.Health Matters replaces guesswork with data. With over 15 years of experience, they're one of Europe's most experienced performance testing providers.Find out more or book your test at myhealthmatters.ie. Stay consistent with your training routine using the Ultrapure HYROX Recovery Bundle. Featuring Magnesium Oil Spray (150ml), Epsom Salts (1kg), Epsom Salts Gel (200ml) and Ice-Cold Menthol Gel cooling gel (100ml), Shop HERE

The Rebbe writes that feelings of failure in learning and lack of suitable friends are tricks of the Yetzer Hara. He encourages the recipient to recognize these as distractions and assures that following previous advice brings improvement, urging trust in Divine Providence. https://www.torahrecordings.com/rebbe/igroskodesh/012/005/4130

In this special edition of the Bash, our six remaining contestants from ‪So You Think You Can Tout‬ each get paired up with a random draft partner from the chat.

Richie Hofmann returns for a game that shows the queens that being well-versed can mean getting well-bred.Support Breaking Form by reviewing the show on Apple Podcasts here.Aaron's STOP LYING is available from the Pitt Poetry Series. BEAUTIFUL PEOPLE is available from Bridwell Press. James's ROMANTIC COMEDY is available from Four Way Books.  Notes:Visit Richie Hofmann's website here: https://www.richiehofmann.com/ which includes links to many of the poems Richie reads for us in the episode.Purchase The Bronze Arms Check out a reading Richie gave at LA's Hammer Museum in April 2022 here (~45 minutes)Poets we mention in this episode include:John AshberyElizabeth Barrett Browning was a Pisces. A portrait of EBB hung in Emily Dickinson's bedroom.Robert Browning, especially "My Last Duchess"Elizabeth BishopAnne Bronte, author of Agnes Grey and The Tenant of Wildfell HallCharlotte Bronte, author of  5 novels, including Villette, Jane Eyre, Shirley, Villette, and The Professor, which was published posthumously in 1857. Upon her death, she left two chapters of an unfinished narrative called Emma. Emily Bronte, author of Wuthering HeightsCatullus threatens two friends who have insulted him with both irrumatio and pedicatio in his "Carmen 16" Amy ClampittAllen GinsbergGerard Manley HopkinsRobert Lowell, particularly his poem "Skunk Hour." For more about Lowell's violence towards his wives, receipts are here and here.  J.D. McClatchyFrank O'Hara, particularly his manifesto "Personism"; his poem "Having a Coke with You,"; several poems titled "On Rachmaninoff's Birthday," like this one; and the 56 poems he titled simply "Poem," including "Poem [I will always love you]," "Poem [I live above a dyke bar and I'm happy.]," "Poem [Dee Dum, dee dum, dum dum, dee da]," and "Poem (Lana Turner has collapsed!)."Christina Rosetti, whose middle name is Georgina.Dante Gabriel Rosetti.The Rossetti children were quite artistic. There were two others in addition to Dante and Christina: Maria Rossetti, who published A Shadow of Dante (1871), and William Michael Rossetti, who became an editor, man of letters, and memoirist.Gertrude Stein  We also mention Susan M. Gilbert and Susan Gubar's landmark book, The Madwoman in the Attic: The Woman Writer and the Nineteenth Century Literary Imagination, published by Yale UP in 1979 and reissued in 2020. 

Mike Zakarian sits down with Max Adam, an early SYTYCT dark horse and official member of the jury, for a full contestant breakdown. Max walks through the jury process, explains why the schemers' live stream format sets a higher bar than a prerecorded video, and gives honest grades on everyone still in the competition.Follow Mike Zakarian over on ⁠⁠⁠ @NBABIT ⁠⁠⁠. ⁠⁠⁠Subscribe to About The Touts.⁠⁠⁠

El 20 de junio, día mundial del refugiado, nos fuimos hasta Barcelona con un programa para romper el silencio sobre los crímenes de Marruecos contra el pueblo saharaui. Escuchamos a jóvenes saharauis en la diáspora, a refugiados de los campamentos y a hijos de activistas en territorios ocupados. Un programa con el Servei Civil Internacional de Catalunya y la música de la saharaui Aziza Brahim. Más información aquí: https://www.eldiario.es/132_caf78a Haz posible Carne Cruda: carnecruda.es/hazte_productor/

Qu'est-ce que la Kédoucha ? Est-elle à notre portée ? Quel est le plus grand Yétser Hara' d'un être humain ? A-t-il un bon côté ? Hachem veut-Il que nous ayons une vie agréable ? Comment y arriver ? Réponse à travers des propos du Rambam.

Fluent Fiction - Korean: Tea and Tradition: An Artistic Encounter in Seoul Find the full episode transcript, vocabulary words, and more:fluentfiction.com/ko/episode/2026-06-19-07-38-20-ko Story Transcript:Ko: 사람들이 북적이는 서울의 한 복잡한 거리, 전통차를 마실 수 있는 고요한 차 한 잔의 집이 있다.En: On a bustling street in Seoul, where people are swarming, there is a serene place called cha han jan-ui jib where you can enjoy traditional tea.Ko: 이곳은 여름의 더위를 피하고자 하는 사람들이 들어오는 아름다운 공간으로, 목조 건축과 섬세한 종이등이 주위의 소란을 잊게 해준다.En: This beautiful space attracts those seeking to escape the summer heat, with its wooden architecture and delicate paper lanterns helping people forget the surrounding noise.Ko: 향긋한 차 냄새가 여름 바람과 섞여 사람들을 집안으로 이끌고 있다.En: The fragrant scent of tea mingling with the summer breeze draws people inside.Ko: 오늘은 단오절.En: Today is Danojeol.Ko: 사람들은 대문짝만한 관심을 가지고 차 한 잔의 집에 모여 전통 차 시음을 즐기고 있었다.En: People, with great interest, gather at cha han jan-ui jib to enjoy tasting traditional tea.Ko: 이곳에 한 젊은 예술가인 준이 들어왔다.En: Among them, a young artist named Joon arrives.Ko: 그는 그림에 대한 영감을 찾고자 한다. 최근 그는 자신의 작품에 뭔가 부족함을 느끼고 있었다.En: He is looking for inspiration for his painting, as he has recently felt something lacking in his work.Ko: 한편 같은 공간에 하라는 이름의 열정적인 교사가 있었다.En: Meanwhile, there is a passionate teacher named Hara who is in the same space.Ko: 그녀는 한국 전통을 지키고자 하는 마음으로 여기에 왔다.En: She has come here with the intention of preserving Korean traditions.Ko: 매일매일의 교직 생활에서 훌쩍 떠나 그녀는 차 한 잔의 집에서 평안을 찾으려고 했다.En: Seeking to escape her everyday teaching life, she finds peace at cha han jan-ui jib.Ko: 차 시음회는 시작되었고, 사람들은 다들 그 차의 깊은 향과 맛에 매료되었다.En: The tea tasting session begins, and everyone is captivated by the deep aroma and taste of the tea.Ko: 준과 하라는 우연히 나란히 앉게 되었다.En: Joon and Hara happen to sit next to each other.Ko: 처음에는 서로 어색했지만, 이내 하라는 준에게 단오의 전통과 중요성에 대해 설명하기 시작했다.En: Initially awkward with each other, Hara soon begins to explain to Joon about the traditions and importance of Dano.Ko: 하라의 이야기 속에서 준은 그동안 보지 못했던 한국 전통의 상징성과 예술성을 발견했다.En: Through Hara's story, Joon discovers the symbolism and artistry of Korean traditions that he hadn't seen before.Ko: 그들의 대화는 자연스럽게 흘러갔고, 차 향기 속에서 두 사람의 마음은 더욱 가까워졌다.En: Their conversation flows naturally, and amid the scent of tea, their hearts grow closer.Ko: 시음회가 절정에 이르렀을 무렵, 두 사람은 각자의 열정과 이야기를 나누며 서로에게 새로운 영감을 주고받았다.En: As the tasting session reaches its peak, the two share their passions and stories, inspiring each other anew.Ko: 준은 하라의 설명을 들으며 그의 작품에 새로운 시각을 더하게 되었다.En: Listening to Hara's explanations, Joon gains a new perspective for his artwork.Ko: 한편, 하라는 자신의 문화적 지식을 공유하며 자신감을 얻었다.En: Meanwhile, Hara gains confidence by sharing her cultural knowledge.Ko: 이들이 차 한 잔의 집을 나올 때, 준은 전통을 그의 예술에 자연스럽게 녹여낼 수 있는 방법을 찾았고, 하라는 자신의 경험을 다양하게 나눌 수 있는 힘을 가지게 되었다.En: When they leave cha han jan-ui jib, Joon has found a way to seamlessly integrate tradition into his art, and Hara feels empowered to share her experiences more diversely.Ko: 서울의 북적거리는 거리로 다시 나가면서, 그들은 서로의 생각과 문화에 대한 새로운 감사함을 느끼며 마음속 깊이 미소 지었다.En: As they return to the bustling streets of Seoul, they smile deeply, feeling a newfound appreciation for each other's thoughts and cultures.Ko: 준의 예술은 풍성해지고 하라의 문화적 자부심은 더욱 단단해졌다.En: Joon's art becomes richer, and Hara's cultural pride grows stronger.Ko: 그리고 그들의 이야기는 이제 막 시작되었다.En: And thus, their story has just begun. Vocabulary Words:bustling: 북적이는serene: 고요한architecture: 건축delicate: 섬세한fragrant: 향긋한mingling: 섞여gather: 모여tasting: 시음inspiration: 영감lacking: 부족함passionate: 열정적인intention: 의도preserving: 지키고자captivated: 매료되었다aroma: 향awkward: 어색했지만symbolism: 상징성artistry: 예술성naturally: 자연스럽게perspective: 시각integrate: 녹여낼empowered: 힘을 가지게appreciation: 감사함richer: 풍성해지고diversely: 다양하게seeking: 찾고자 하는escape: 피하고자surrounding: 주위의intent: 마음으로cultural: 문화적

The Rebbe writes before Pesach about attaining true freedom by overcoming the Yetzer Hara. He prays that everyone be granted both material and spiritual blessings, leading to freedom from worries and the ability to serve Hashem with abundance and share good news. https://www.torahrecordings.com/rebbe/igroskodesh/007/007/2064

The Rebbe addresses concerns about feeling diminished through teaching others Torah, explaining that such feelings are the work of the yetzer hara. He encourages continued involvement in communal needs, regular study of Chassidus, and learning with joy despite initial difficulties. https://www.torahrecordings.com/rebbe/igroskodesh/007/012/2219

Adobe (ADBE) delivered strong results and raised full-year guidance, but shares fell as broader software pressure and leadership changes weighed on sentiment. Mark Gibbens and Sean O'Hara discuss investor skepticism around Adobe's AI strategy, noting growth has leaned heavily on pricing. They also examine freemium challenges and the need for a clearer long-term leadership vision, with the CFO departing for Marvell (MRVL).======== Schwab Network ========Empowering every investor and trader, every market day.Subscribe to the Market Minute newsletter - https://schwabnetwork.com/subscribeDownload the iOS app - https://apps.apple.com/us/app/schwab-network/id1460719185Download the Amazon Fire Tv App - https://www.amazon.com/TD-Ameritrade-Network/dp/B07KRD76C7Watch on Sling - https://watch.sling.com/1/asset/191928615bd8d47686f94682aefaa007/watchWatch on Vizio - https://www.vizio.com/en/watchfreeplus-exploreWatch on DistroTV - https://www.distro.tv/live/schwab-network/Follow us on X – https://twitter.com/schwabnetworkFollow us on Facebook – https://www.facebook.com/schwabnetworkFollow us on LinkedIn - https://www.linkedin.com/company/schwab-network/About Schwab Network - https://schwabnetwork.com/about

Mike Zakarian sits down with Neil Farley for Episode 2 of About The Touts as both Schemers and Streamers videos drop from the Survivor Week challenge. Neil walks through how the 5-person Schemers stream actually came together. He also opens up about the first time real criticism stung.Follow Mike Zakarian over on ⁠ @NBABIT ⁠. ⁠Subscribe to About The Touts.⁠

Given by Anshi Zachary Smith at City Center on June 10th, 2026 Anshi Zachary Smith examines the "doing nothing” of zazen, and how much it actually does.

Mientras todavía retumban los halagos del Papa a la posición española sobre Gaza, sobre Irán, sobre la defensa del derecho internacional y el multilateralismo, sobre nuestra confianza hacia la ONU frente a Trump… llega una noticia desde tan solo unos cientos de kilómetros de distancia. Marruecos ha matado en el Sáhara Occidental, en un ataque con drones, a tres miembros del Frente Polisario… Y eso nos lleva a preguntarnos, de nuevo… ¿Por qué España, en lo que tiene que ver con el Sáhara, está en este lado de la historia? ¿Por qué aquí no hay desafío? Esto sucede en un contexto en el que hay una ley para conceder la nacionalidad española a algunos saharauis parada en el Congreso y ante una regularización extraordinaria de migrantes… de la que los saharauis también se han quedado fuera. ¿Por qué? Tratamos de responder a estas preguntas con la periodista de elDiario.es, Gabriela Sánchez. *** Envíanos una nota de voz por Whatsapp contándonos alguna historia que conozcas o algún sonido que tengas cerca y que te llame la atención. Lo importante es que sea algo que tenga que ver contigo. Guárdanos en la agenda como “Un tema Al día”. El número es el 699 518 743 *** Un tema Al día es el podcast diario de actualidad de elDiario.es que, en episodios de unos 15 minutos, explica cada día un asunto de actualidad. Está presentado y dirigido por Juanlu Sánchez, subdirector de elDiario.es. Premio Ondas al podcast Revelación, Un tema Al día es el daily líder en Spotify, Apple Podcast, iVoox, Amazon Music o Podimo, según los datos públicos de las plataformas, donde acumula más de 190.000 suscriptores. Ha sido reconocido como “podcast revelación” por Amazon y recomendado como “imprescindible” por Apple.See omnystudio.com/listener for privacy information.

La Atlántida ha sido situada durante siglos en lugares muy distintos, y una de las teorías más llamativas la ubica en pleno Sáhara. Algunas formaciones geológicas han alimentado esa hipótesis, aunque sin pruebas concluyentes ni consenso científico. Aun así, el misterio sigue despertando interés, alimentando debates y atrayendo nuevas interpretaciones en cada generación. Explora nuevas historias fascinantes que te sorprenderán en National Geographic y Disney+. Learn more about your ad choices. Visit podcastchoices.com/adchoices

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This week, we're taking a look at Only the Lonely (1991), the heartfelt romantic comedy directed by Chris Columbus and starring the legendary John Candy, Ally Sheedy, Maureen O'Hara, and Anthony Quinn.Often overshadowed by Candy's bigger comedies, Only the Lonely blends humor, romance, and family drama into one of the actor's most touching performances. Join us as we revisit this underrated gem, break down its memorable moments, discuss the performances, and explore why the film has earned a loyal cult following over the years.Is this one of John Candy's best roles? Does Only the Lonely deserve more recognition among the great romantic comedies of the 1990s? Watch the review and let us know your thoughts in the comments!Follow Us:Instagram: https://www.instagram.com/video_villa_entertainmentTikTok: https://www.tiktok.com/@videovillaentmtFacebook: https://www.facebook.com/profile.php?id=100086204155260&mibextid=LQQJ4dWebsite: https://www.videovillaentertainment.com

PopaHALLics #165 "Baaaad People?"If a shepherd is kind to his sheep but combative with humans, is he still a good person? When Iggy Pop rolled around in glass, was he just embodying the spirit of punk rock? And then there's the husband who suddenly abandons his 20-year marriage and his wife and kids ... We discuss all of them, and more, on this episode.Theaters:"The Sheep Detectives." When a devoted shepherd (Hugh Jackman) dies under mysterious circumstances, several of his sheep set out to find his killer in this witty, cute, and weirdly profound movie. With Julia Louis-Dreyfus, Chris O'Dowd, Emma Thompson, Bryan Cranston, Regina Hall, Patrick Stewart, and Bella Ramsey.Streaming:"Marty, Life is Short," Netflix. This documentary about beloved comedian Martin Short explores his career and personal triumphs and tragedies. With Steve Martin, Catherine O'Hara, John Mulaney, Tom Hanks, Steven Spielberg, and more. Directed by writer/director Lawrence Kasdan ("The Big Chill," "Raiders of the Lost Ark," "Body Heat," "The Empire Strikes Back")."Only in Monroe," YouTube. After his last "Late Show" on CBS, Stephen Colbert guest-hosted a public access show in Monroe, Michigan, just as he did in 2015 before starting "The Late Show." With Jeff Daniels, Jack White, and a lot of laughs.Books:"Strangers: A Memoir of a Marriage," by Belle Burden. This 2026 memoir chronicles the collapse of Burden's 20-year marriage during the COVID-19 pandemic, when her husband left her and their three children."Please Kill Me: The Uncensored Oral History of Punk," by Legs McNeil and Gillian McCain. In this ultra-raw blast of sex, drugs, and rock & roll first published in 1996, those who lived it recall the punk rock movement, from its origins at the tail end of Andy Warhol's Factory movement to its demise at '80s corporate rock. One of the great rock & rock books of all time."The Sun Down Motel," by Simone St. James. Both a creepy ghost story and a riveting mystery, this novel follows two women - Viv, who sets out in 1982 to discover who's haunting a run-down motel, and Carly, who sets out in 2017 to solve why her aunt Viv went missing.A Beast Slinks Toward Beijing," by Alice Evelyn Yang. This magic realism debut follows a Chinese family through the 20th century when an estranged daughter is reunited with her father, who is haunted by a prophecy and his past.Music:Raye spent years writing for and producing records for major pop artists like Beyonce, Rhianna, and John Legend. Now she's a solo artist blending pop, jazz, R&B, dance, and soul into her own music. You'll find songs by Raye as well as some of the punk rockers from "Please Kill Me" on PopaHALLics #165 Playlist (Punks).The Fair Use Doctrine of U.S. copyright law allows for the limited unauthorized use of copyrighted material for purposes of comment and criticism.

Agar Allah Sath Ho To Koi Nahi Hara Sakta | The Power of Allah's Help Molana Tariq Jameel Bayan 2026

I'm joined by Taylor Dahlin and Commissioner Jason Garcia for reaction to the resignation of Minneapolis Police Chief Brian O'Hara and a rundown of the action at the DFL state convention in Rochester over the weekend (which they both attended). Episode sponsored by Klob Undies.Watch: https://youtube.com/wedgeliveJoin the conversation: https://bsky.app/profile/wedge.liveSupport the show: https://patreon.com/wedgeliveWedge LIVE theme song by Anthony Kasper x LaFontsee

The “Great American State Fair”; Operation Cluster; people accepting less tham they deserve for Republican benefit; Ken Paxton wins Texas GOP primary; Matt makes pie; Friends of the Boundary Waters; MPD Chief Brian O’Hara is out; Minnesota creates guardrails for younger social media users; farm bankuptcies. The post The Matt McNeil Show – May 27, 2026 first appeared on AM 950.

The Sheep Detectives is a live-action talking animals cozy murder mystery comedy directed by Kyla Balda, whose previous movie credits are pretty much exclusively about animation. It’s based on a German-language novel, Three Bags Full, by Leonie Swann. As a PG-rated murder mystery, it’s maybe doing surprisingly well at the box office. And: Marty, Life Is Short is a Netflix celebrity documentary about the life and work of Martin Short. It’s directed by Lawrence Kasdan (who wrote The Empire Strikes Back and Raiders of the Lost Ark and wrote and directed Body Heat, The Big Chill, The Accidental Tourist, and more). It includes new interviews with Short, Eugene Levy, Steve Martin, John Mulaney, Catherine O’Hara, Steven Spielberg, and more. GUESTS: Carolyn Paine: An actress and comedian, she’s the founder and director of CONNetic Dance and the creative producer and choreographer for The Bushnell’s Digital Institute Irene Papoulis: Taught writing for a long time at Trinity College Bill Yousman: Professor of media studies at Sacred Heart University Support the show: http://www.wnpr.org/donateSee omnystudio.com/listener for privacy information.

Something feels off even when tests come back normal. Discover the hidden signs of PANS/PANDAS every parent misses as Dr. Nancy O'Hara unpacks sudden symptoms often mistaken for ADHD, anxiety, or autism. Dr. Roseann Capanna-Hodge, expert in Regulation First Parenting™, guides parents through emotional dysregulation and what to do next.Parents often know something is wrong—even when tests come back “normal.” In this powerful conversation with Dr. Nancy O'Hara, we explore the hidden signs of PANS/PANDAS every parent misses, and why so many children are misdiagnosed with ADHD, anxiety, or even autism.The truth? Sudden behavioral shifts, OCD, and physical symptoms may signal immune-driven brain inflammation—not “just behavior.” In this episode, you'll learn what PANS/PANDAS really is, how it affects the brain, and the overlooked signs parents and providers often miss. Why did my child suddenly change behavior overnight?When a child shifts abruptly—from calm to anxious, obsessive, or emotionally reactive—it can feel confusing and scary for parents.Dr. O'Hara explains that this sudden onset is a key marker of PANS/PANDAS, often triggered by infection or immune dysregulation.What parents should know:Sudden onset matters—changes can happen within days to weeksOCD, anxiety, or eating changes may appear quicklyIt's not bad parenting—it's a dysregulated immune responseTriggers may include strep, viruses, mold, or environmental stressorsReal-Life Example: A child who was once easygoing suddenly develops intense fears, refuses foods, or becomes highly anxious after an illness.As I always remind parents, behavior is communication—and sudden shifts deserve deeper investigation.Is OCD in kids always obvious—or can it be hidden?One of the most missed signs of PANS/PANDAS is hidden OCD, especially intrusive thoughts that don't look like typical compulsions.Dr. O'Hara emphasizes that many children suffer silently.Hidden OCD signs include:Intrusive, scary thoughts they can't explainWithdrawal, shutdown, or emotional overwhelmAvoidance of situations without clear reasonShame or embarrassment about thoughtsA child seems “anxious about everything,” but underneath is a looping fear they can't verbalize.This is where misdiagnosis often happens. It may look like generalized anxiety or even ADHD—but it's actually neurological inflammation affecting the brain's fear circuits.Let's be clear: your child is not choosing this. Their brain is overwhelmed.Why are medical tests normal if my child is struggling so much?This is one of the most frustrating experiences for parents—being told everything is “fine” when it clearly isn't.Dr. O'Hara explains that PANS/PANDAS is primarily a clinical diagnosis, not a lab-based one.Key insights:Bloodwork can look completely normalSome children cannot mount detectable immune responsesInflammation may still be present in the brainDiagnosis relies heavily on pattern recognition + historyReal-Life Example: A child with severe behavioral changes has “normal labs,” leading families to feel dismissed—despite clear real-world impairment.This is where validation matters. You're not imagining it.You don't have to figure this out alone.Become a Dysregulation Insider VIP and get your FREE Regulation Rescue Kit:How to Stay Calm When Your Child Pushes Your Buttons and Stop Oppositional Behaviors.Head to www.drroseann.com/newsletter and start your calm parenting journey today.What physical symptoms are easy to miss in PANS/PANDAS?Parents often focus on behavior and miss the body-based clues.Dr. O'Hara highlights that somatic symptoms are frequently overlooked—but incredibly important.Common missed signs:Urinary frequency or urgencyBedwetting after being drySleep disturbances or restless sleepHandwriting changes or regressionSensory overload or motor changesReal-Life Example: A child begins waking frequently at night and having bathroom accidents alongside new anxiety.These symptoms reflect nervous system dysregulation—not defiance or regression without cause.

Hablamos del Sáhara porque es un conflicto que sigue vivo pero que se olvida demasiado rápido. He estado en el primer congreso internacional Cissáhara sobre la cooperación internacional en ese territorio organizado por el ayuntamiento de Marinaleda y la universidad de Sevilla.Escuchar audio

Abbie and Xianlin discuss the afterlife of communication research and Xianlin's paper- What and Where Do I Learn About the Baby Formula Shortage Crisis? Exploring Crisis Communication Patterns, Influencers, and Information Resources, which won the Communication Studies Article of the Year Award. ...Find the article-What and Where Do I Learn About the Baby Formula Shortage Crisis? Exploring Crisis Communication Patterns, Influencers, and Information Resources, co-authored by Xianlin Jin, Patric Spence, and Kenneth Lachlan- here. ...Listen to Ep. 1 with Kristina Scharp ⁠⁠⁠here⁠⁠⁠. Listen to Ep. 2 with Jeff Child ⁠⁠here⁠⁠. Listen to Ep. 3 with Tiffany Wang ⁠here⁠. Listen to Ep. 4 with Stevie Munz here.Listen to Ep. 5 with Laura O'Hara here.Listen to Abbie's 'Stories Lived. Stories Told.' podcast ⁠⁠⁠here⁠⁠⁠. Check out the CMM Institute ⁠⁠⁠here⁠⁠⁠. 

Abbie and Laura reflect on the Central States Communication Association Conference, including the major benefit provided by gathering of sharing creative ideas for overcoming challenges that educators across the country face separately and together. Laura shares a useful idea from her program for engaging students while accomplishing department goals. ...Find Laura's COMM 380 Syllabus here.Check out Laura's Department Engagement Inventory here.View Laura's Slide Deck here. ...Listen to Ep. 1 with Kristina Scharp ⁠⁠⁠here⁠⁠⁠. Listen to Ep. 2 with Jeff Child ⁠⁠here⁠⁠. Listen to Ep. 3 with Tiffany Wang ⁠here⁠. Listen to Ep. 4 with Stevie Munz here. Listen to Abbie's 'Stories Lived. Stories Told.' podcast ⁠⁠⁠here⁠⁠⁠. Check out the CMM Institute ⁠⁠⁠here⁠⁠⁠. 

Abbie shares her own reflections as a participant of the Central States Communication Association Conference and as the resident podcaster. She discusses the importance of engaging in the work of translating in a variety of ways across the incredibly diverse field of communication studies. ...Listen to Ep. 1 with Kristina Scharp ⁠⁠⁠here⁠⁠⁠. Listen to Ep. 2 with Jeff Child ⁠⁠here⁠⁠. Listen to Ep. 3 with Tiffany Wang ⁠here⁠. Listen to Ep. 4 with Stevie Munz here.Listen to Ep. 5 with Laura O'Hara here.Listen to Ep. 6 with Xianlin Jin here. Listen to Abbie's 'Stories Lived. Stories Told.' podcast ⁠⁠⁠here⁠⁠⁠. Check out the CMM Institute ⁠⁠⁠here⁠⁠⁠. 

Luis Alberto Lopez, vocero de la CNTE, seccion 22 en Oaxaca

Cliff Schecter joins; Spirit Airlines sucks; Trump is stuck with Iran war; Tennessee Republican gerrymandering; black bears!; Iran hit the US military harder than we’ve been told; Joe Senser passes away; Mpls Police Chief Brian O’Hara trying to clean the department up The post The Matt McNeil Show – May 7, 2026 first appeared on AM 950.

Former Tottenham midfielder, Jamie O'Hara, joins Will Perry the morning after Arsenal reach the Champions League Final! •To get involved you can send a voice note or message via WhatsApp to 07514 917075.•You can watch the football action live on Sky Sports. If you're not already a Sky customer, you can stream Sky Sports on your terms with a NOW membership. Sign up to NOW here: www.nowtv.com/membership/watch-sky-sports?DCMP=ilc_skysports_podcastlink•You can listen to Sky Sports FC on your smart speaker by asking it to "play Sky Sports FC".•For all the latest football news, head to www.skysports.com/football•For advertising opportunities email: skysportspodcasts@sky.uk

En este episodio de Creadores Podcast, nos sentamos con Josué Peña ( @soyjosuepena ) para desmentir los grandes mitos del éxito financiero y revelar por qué la mayoría de la gente nunca logra salir del estancamiento. Desde perder un millón de dólares y trabajar como cajero de gasolinera , hasta reconstruir su imperio en 72 meses , Josué nos explica por qué tus habilidades de alto valor (como las ventas digitales) son el único activo que nadie te puede quitar. Si alguna vez te has preguntado cómo hacerte millonario desde cero, Josué comparte su estrategia exacta de gestión de dinero: el método de las cuentas separadas y la fórmula matemática para invertir en ETFs como QQQ y garantizar riqueza en 5 años. Además, hablamos sin filtros sobre el dolor de dejar atrás tu entorno , el precio de la soledad en el emprendimiento y por qué los ingresos pasivos son una mentira si no tienes capital. Acompáñanos a descubrir cómo dominar el riesgo financiero, cómo utilizar la Inteligencia Artificial a tu favor sin perder el toque humano y las reglas inquebrantables de los negocios digitales.Si te gustó este episodio, te recomendamos ver:- https://youtu.be/NTQiUDHWEbs- https://youtu.be/Za8P8MjSevo- - Recibe acceso gratuito a mi lista de los 100 libros que transformarán tu vida aquí: https://www.creadores.co/newsletter- Únete a nuestra Escuela de Creadores, un programa de 12 semanas para transformar tu cuerpo, mente y negocios: https://creadores.co/escuela- Invierte en bienes raíces en EE. UU. con nosotros en Creadores Capital y genera retornos promedio del 20% anuales. Aplica aquí: https://www.creadorescapital.com/Link de mentoria: https://realmentor.net/Invitado- Mentoria: https://realmentor.net/- Youtube: https://www.youtube.com/@fernandogonzalezmentor- Instagram: https://www.instagram.com/fernandogonzalezmentor/- Facebook: https://www.facebook.com/yofernandogonzalez- TikTok: https://www.tiktok.com/@fernandogonzalezmentorCreadores- Facebook: https://www.facebook.com/creadorespodcast- Instagram: https://www.instagram.com/creadorespodcast- Instagram: https://www.instagram.com/chelozegarra- TikTok: https://www.tiktok.com/@marcelozegarrac- Twitter: https://twitter.com/chelozegarrac- Email: https://www.creadores.co/contacto#MentalidadMillonaria #FinanzasPersonales #Inversiones #VentasDigitales #CreadoresPodcast

Erfahre in diesem Highlight-Clip mit Coaching-Expertin Lunia Hara, warum empathische Führung der Schlüssel zur modernen Arbeitswelt ist. Wir sprechen über Feedback als Fürsorge, die Überwindung von Konfliktscheue und wie du durch Selbstreflexion echte psychologische Sicherheit in deinem Team schaffst.Führung bedeutet heute mehr als nur Titel und Hierarchien. Gemeinsam mit Lunia Hara (Autorin, Beraterin & Leadership-Expertin) werfen wir einen systemischen Blick auf die Zusammenarbeit von morgen.Die Kernthemen im Überblick:Feedback ist Fürsorge: Warum das Vorenthalten von Feedback Desinteresse an der Entwicklung anderer bedeutet.Die 3 Säulen: Einblick in die Säulen der empathischen Führung – von der Selbstreflexion bis zur radikalen Offenheit.Muster durchbrechen: Wie unsere privaten Beziehungsmuster unser Verhalten als Führungskraft beeinflussen.Praxis-Tipps: Konkrete Formulierungen für Feedback-Gespräche und wie du mit Unsicherheit in der Führungsrolle umgehst.Warum du reinhören solltest: Lunia teilt persönliche Erlebnisse aus der Musikindustrie und zeigt auf, wie wir Arbeitsplätze zu Orten der Zugehörigkeit machen können. Dieser Clip ist eine Einladung, die eigene Haltung zu hinterfragen und mit Herzlichkeit und Klarheit zu führen.+++Alle Links und Details findest du hier.Das gesamte Interview mit Lunia findest du hier. Du möchtest deine KI-Weiterbildung jetzt eintüten? Melde dich hier für unseren KI Deep-Dive an.Du willst 2026 deine Karriere selbst erzählen? Dann melde dich jetzt bei der Female Leadership Academy 2026 an und gestalte deine Leadership Karriere mit uns.Du brauchst mehr Infos? Melde dich hier zum Newsletter an.+++ Hosted on Acast. See acast.com/privacy for more information.

John Schmeelk, Shaun O’Hara, and Brandon London talk to the Giants draft picks right after they were selected in the 2026 NFL Draft. 00:00 - Arvell Reese 3:20 - Francis Mauigoa 5:45 - Colton Hood 7:38 - Bobby Jamison-Travis 11:10 - J.C. Davis 14:25 - Jack KellySee omnystudio.com/listener for privacy information.

Chapter 707 - "We Try To Incorporate That Sound " ...as read by Logan Burns of Scarlett O'Hara Today we welcome Scarlett O'Hara guitarist Logan Burns to the podcast! At the time we chatted, Scarlett O'Hara had recently dropped their latest single, Redrum, which you will hear part of in this episode! Logan talks about about the myspace metalcore scene. The fashion, its rise to popularity, and being the last real cd era success. Then Logan talks about the band in 2026, how the scene has shifted, and what the future holds for Scarlett O'Hara! https://www.scarlettoharaband.com/DiscordPatreonSubstack Email: asthestorygrows@gmail.com Chapter 707 Music: Scarlett O'Hara - "Redrum"

In the new Broadway revival of the controversial 1925 Noël Coward play "Fallen Angels," Rose Byrne and Kelli O'Hara star as two upper class women who have had an affair with the same man. Byrne and O'Hara discuss the comedic play. Photo by Joan Marcus

All the queens want is boundless love in this episode about the love life of Frank O'Hara.Please Support Breaking Form!Review the show on Apple Podcasts here.Aaron's STOP LYING is available from the Pitt Poetry Series. And BEAUTIFUL PEOPLE is available from Bridwell Press. James's ROMANTIC COMEDY is available from Four Way Books. Show Notes:Read Frank O'Hara's "Homosexuality"For more about Chester Kallman, read here. Kallman was a poet, librettist, and writer who was also Auden's partner (and, later, his estate's executor). He published three collections of poems: Storm at Castelfranco (1956), Absent and Present (1963), and The Sense of Occasion (1971). Grace Hartigan's relationship with Frank O'Hara is detailed a bit more in this Sebastian Smee essay in Washington Post: "Portrait of a Poet." Read O'Hara's "In Memory of My Feelings"Much of Frank O'Hara's papers are at the Museum of Modern Art in NYCRead a review of Ada Calhoun's memoir "Also a Poet," about her father, art critic Peter Schjeldahl, who was working on a memorial project about O'Hara when he died. Calhoun believes that her father's book was torpedoed by O'Hara's sister and literary executor, Maureen Granville-Smith Calhoun. For more about The Glory Hole Café in Buenos Aires (which we mention in the show), go here. 

A mother is murdered. A tape destroys everything. And a driver who kept his mouth shut for twelve years finally decides to speak — with blood.ACT THREEThe blackmail worked.That's the problem.Because once the truth is out, there's nothing left to negotiate.Only what it costs.Sal is done driving.He's done surviving.And for the first time since he walked out of prison, he's not trying to stay clean... he's trying to settle accounts.Hara finally reveals what Lotta really built, not a hustle, not a side game, but a system designed to take down men who thought they were untouchable. Vincent moves to contain it. Charlie gets caught in the fallout. And Carmela... the only innocent in a guilty world, pays for all of it.That's the moment the story breaks.Not when the tape surfaces.When the family does.Act Three is not about power.It's about what power does when it slips.Doors close. Phones stop ringing. Old friends don't answer.And the men who used to run everything start hiding from one man who has nothing left to lose.Sal isn't looking for a way out.He's looking for the last word.And it's waiting in a garage... one hostage, one voice over the intercom, and one decision that decides who walks and who gets carried out.My Lady's Song was never about blackmail.It was about what happens after.This is the part nobody survives.

One of my favorite things to do when I was younger was have play dates. There was something so magical about not having a plan… just co-creating the day. We'd get creative, eat wild snacks (hello pudding pops with peanut butter and fluff), and give roles to all of our imaginary friends. This conversation with Suzanne Giesemann felt like a spiritual play date. Minus the pudding pops… I know, very 80's of me.

A limo driver. A blackmail tape in motion. A senator with everything to protect. What started as leverage is about to turn into control, betrayal, and survival.ACT TWOThe ride is over. The damage is not.What was leverage becomes exposure. And everyone wants a piece of it.Sal thought he could drive away from it. He was wrong.The tape moves.Hands change. Intentions shift. And the people behind it start stepping into the light.Vincent steps in. Old world. Old rules. A man who understands that power isn't what you have… it's what you can take back.Charlie circles. Smiling just enough to make you wonder how far this goes.And Baxter?He doesn't panic. He recalculates. Because men like him don't lose… they rewrite the outcome.Hara sees it too.The angles. The leverage. The opening. And she's not asking permission.The city fades in the rearview. The road stretches out. What's left is distance… and decisions.Who controls the tape? Who controls the story? And who walks away from it?Because now it's not about the job.It's about ownership.Act Two is where alliances fracture, truth gets negotiated, and silence becomes the most dangerous move in the room.And by the time it's over…no one is clean.

MY LADY'S SONGA limo driver. Two porn stars. A senator with everything to lose.One night in New York that turns into leverage, betrayal, and war.ACT ONENew York. Late-night Eighth Avenue. Strip clubs, neon, and power moving quietly behind tinted glass.Sal “The Barber” Marino is a former soldier of the streets, a man who did twelve years without talking and now makes a living driving high-end clients through a city he no longer trusts.One call pulls him back in.A simple job. Easy money. Drive the girls. Pick up the client. Keep your mouth shut.But the client is a powerful senator. The ride is being recorded. And the job isn't what it seems.What starts as routine turns into leverage. a blackmail setup that reaches into politics, unions, and the last remnants of old-school control.As the night bleeds into morning and the city gives way to the open road, Sal is locked in with Hara; young, sharp, and unpredictable. Two worlds collide. Old code versus new survival.And then it breaks.A confrontation. A line crossed. A slap that lands harder than anything that came before.That's the moment everything changes.Act One ends when business becomes personal... and there's no going back.