Podcasts about Hime

Play Episode Listen Later Jul 16, 2026 47:53

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.

lord earth spirit japan state land reading turning japanese gods chronicles legends snow mt korean uno grave wa heck buddhist buddhism buddha compare ama sovereign granted plain kami earthly chronicle weaving tang outer kofi tsushima bce hara ran shrine taoist great god breen hase taki taka proponents downstream silla brightness shinto social history suzuka tsu naka mino confucian miya uda kuni ise shrines yamato kyushu soga isuzu kamakura amaterasu hime fujiwara yoshino shiki taru takara miwa aichi nakatomi kawakami gifu oho yayoi sun goddess izanami great council tsubaki izanagi hiko owari ancient japan chigi sukuna earth spirit kojiki iku musubi high heaven tenjin eastern japan imperial records saigu

THE CHAIN: Corbin Hime Talks Cass Lake Area Fishing...& Why Exploring The Chain Is Vital

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Play Episode Listen Later Jul 2, 2026 36:48

The Cass Lake Chain is a series of lakes and Corbin Hime of the Cass Lake Area Guide Service is fishing all of them. Walleyes, perch, bass, panfish, pike...and muskies. You can get them all if you're willing to move around.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

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She Left Witchcraft After Encountering Jesus… Here's What Happened! Guest HIme

Cryptid Warfare

Play Episode Listen Later Apr 24, 2026 67:21

In this episode, I sit down with Hime, a former New Age practitioner and witch, who shares her powerful testimony of how Jesus Christ saved and transformed her life. We talk about her experiences in the occult, the deception within New Age beliefs, and how she found true freedom and identity in Christ. Hime also shares how she now ministers through poetry, open mic events, and personal outreach—bringing the Gospel to those still involved in witchcraft, spirituality, and New Age practices. This conversation dives deep into spiritual warfare, deliverance, and the truth of Jesus Christ. If you've ever been involved in the New Age, witchcraft, or are searching for truth, this testimony is for you. Ways to Support and Connect with HIME: ✅Instagram: https://www.instagram.com/hymnsofhime/ youtube: https://www.youtube.com/@hymnsofhime substack: https://substack.com/@hymnsofhime Help a brother out and buy me a Coffee (Monthly or one time donation keeps the show going): We know there is room for improvement and have decided to ask you (Our amazing listeners) to help the podcast grow! This will help with better audio, expedition funding, and much more! https://venmo.com/u/cryptidwarfare Email me: Podcast Cryptidwarfare@gmail.com Critter/Cryptid Control/Consulting C.WOPPS@protonmail.com C.woperations17905@gmail.com Help support our mission in giving you the best podcast on ? Anchor.fm/Spotify, iTunes, Podbean + Make sure to give me a ️️️️️ review :). Thank yall! Cryptid Warfare: https://www.instagram.com/cryptid_warfare_pod_cast/ youtube: www.youtube.com/@cryptidwarfare Business Shout Outs: C.W OPERATIONS & SURVIVAL Owner & Operator : Drew M Critter Hitters / Monster Hunters for Hire email: c.woperations17905@gmail.com. or C.WOPPS@protonmail.com Lantern Rescue lanternrescue.org https://l.instagram.com/? email : Korrin@lanternrescue.org Tier1 Restoration Brain Cochrans phone = 615-809-9839 https://tier1restoration.godaddysites.com/ Bearded Brothers Trucking Danny Vega https://vegabrostn.com/ BerryHill Window Cleaning https://www.berryhillwindowcleaningtn.com/ The Tac Patch https://www.instagram.com/thetacpatch_?igsh=MWFidzk3d2tib3Ztdw== https://thetacpatch.com/ FLatTopK9 Owner - Tim Russell www.FlatTopK9.com Stead Fast OverLand Owner - Jerrett Hudson https://www.instagram.com/steadfastoverland?utm_source=ig_web_button_share_sheet&igsh=ZDNlZDc0MzIxNw== kingdom.defense.llc Part Owner : Mr. Charlie https://www.instagram.com/kingdom.defense.llc?utm_source=ig_web_button_share_sheet&igsh=ZDNlZDc0MzIxNw== https://www.instagram.com/anestillc?utm_source=ig_web_button_share_sheet&igsh=ZDNlZDc0MzIxNw== Amazing outtro ? by my friend D & Andrew (Walking Lightly Tones Studios Music) as well as Paul. Check out CallhimD Spotify and Instagram give him a listen/follow https://open.spotify.com/artist/16BHUS6UGILgxsBEUxqQJ https://www.instagram.com/call.him.d?utm_source=ig_web_button_share_sheet&igsh=ZDNlZDc0MzIxNw== And Michael Ivanoskos Links to his music : https://youtube.com/channel/UC5gY9r8Wce6JY5CV07tgcXg?si=vWMTRupk0nP2z64T - Master Intelligence https://youtube.com/@stbrnsal?si=SdBGyj52TIyMtLj3 Stbrn Sal https://open.spotify.com/artist/2m9xZljokr6NeDNqun9iF9?si=sGaPvhQfQ-i-SGHNtX0IJA Master Intelligence https://open.spotify.com/artist/0feKjWbywqDDTYg2R9X84a?si=16cFs2ncRqmN89wIErHaew Stbrn Sal https://music.apple.com/us/artist/master-intelligence/1727782900 Master Intelligence https://music.apple.com/us/artist/stbrn-sal/1468211742 Stbrn Sal

Morde e Assopra - 09-04-26 - MORDE E ASSOPRA - CONVIDADOS SERGIO SACANI (GEOFISICO) e FELIPE HIME (ASTRONOMO)

Morde e Assopra

Play Episode Listen Later Apr 9, 2026

09-04-26 - Morde e Assopra - Convidados Sergio Sacani (Geofisico) & Felipe Hime (Astronomo)

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1805 - LANÇAMENTO ARTEMIS II: FELIPE HIME E SÉRGIO SACANI

Uncanny Japan - Exploring Japanese Myths, Folktales, Superstitions, History and Language

Play Episode Listen Later Apr 6, 2026 147:03

SÉRGIO SACANI é geofísico e FELIPE HIME é astrônomo. Eles vão bater um papo sobre a missão lunar Artemis II. O Vilela acha que deveríamos ir para o Sol, só que à noite.

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InDis - Ep 557 - Crimson Desert, Homura Hime, DLSS5

Interactive Distractions

Play Episode Listen Later Mar 25, 2026 75:05

Got some Hot Topics this week... and we ain't talkin skinny jeans and band tees. No, Crimson Desert is finally out and Geoff is anxious to talk about it. Also, what do we think about the DLSS5 announcement?

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Podcast Reload: S17E27 - DLSS 5, Pokémon Pokopia, Esoteric Ebb, Rubato, Homura Hime, Öoo

Reload

Play Episode Listen Later Mar 23, 2026 200:20

¿Te gusta Reload? Apóyanos en Patreon (https://www.patreon.com/anaitreload) para acceder a contenidos exclusivos, recibir los episodios dos días antes y hacer posible que sigamos adelante

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Podcast Reload: S17E27 - DLSS 5, Pokémon Pokopia, Esoteric Ebb, Rubato, Homura Hime, Öoo

Podcast Reload

Play Episode Listen Later Mar 23, 2026 200:20

¿Te gusta Reload? Apóyanos en Patreon (https://www.patreon.com/anaitreload) para acceder a contenidos exclusivos, recibir los episodios dos días antes y hacer posible que sigamos adelante

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Vértice #510: Homura Hime, DLSS5, Project Helix na GDC, anime de Sekiro e mais!

Jogabilidade (Games)

Play Episode Listen Later Mar 20, 2026 132:56

Essa semana nos surpreendemos com a excelência familiar de Homura Hime. E nas notícias, comentamos o que foi revelado sobre o próximo Xbox na GDC, o anúncio bizarro do DLSS5, a Kraftontendo que recontratar o ex-CEO da Unknown Worlds e o trailer do anime de Sekiro. 00:07:19: Detalhes do novo Xbox na GDC 00:27:28: Público da GDC sobre IA generativa 00:34:27: DLSS 5 vai looksmaxear seu jogo 00:50:47: Krafton é obrigada a recontratar ex-CEO da Unknown Worlds 00:59:39: Primeiro trailer do anime Sekiro: No Defeat 01:12:19: Homura Hime 01:47:00: Perguntas do ouvintes Contribua | Twitter | YouTube | Twitch | Contato

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122: The Guy She Was Interested in Wasn't a Guy at All

Mangakartta

Play Episode Listen Later Mar 19, 2026 215:06

The Guy She Was Interested in Wasn't a Guy at All on netti-ilmiönä alkanut Sumiko Arain teiniromanssi, jossa rakkaus länsimaiseen rockmusiikkiin yhdistää kaksi pintapuolisesti hyvin erilaista tyttöä. Ajankohtaisina aiheina puhumme ensinnäkin mielipiteistämme vuonna 2025 katsomistamme animesarjoista, toiseksi manga-alaa järkyttäneestä tapauksesta siitä, miten Shogakukan-kustantaja piti seksuaalirikoksista tuomitun mangantekijän firman palkkalistoilla, sekä kolmanneksi siitä, miten Seven Seas -kustantamo on myyty japanilaiselle e-kirjajulkaisija Media Dolle. Lukujonossa ovat pikkutuhma romanssisarja Assassin & Cinderella sekä pandemiavuosiin sijoittuva naapuriromanssi Home Office Romance. --- Kommentoi | Bluesky | Mastodon | X | Threads | Instagram --- (01:15) – KUULUMISET: BUSHIDO – Bushido saapuu elokuvateattereihin 17. huhtikuuta – Traileri (YouTube) (03:49) – KINIOTO: ESITTELY – The Guy She Was Interested in Wasn't a Guy at All – Sarjan ensimmäinen luku: Mitsuki tietää, että Aya ei tiedä, että levykaupan myyjä ei olekaan poika (kuva) – Uudet sivut voi edelleen lukea Sumiko Arain X-tililtä ja Instagramista – Aya Oosawa ja Mitsuki Koga (kuva) (06:39) – KINIOTO: KERRONTA, RAKENNE JA MUSIIKKI – Joskus seuraavan luvun alku kertaa mihin edellisessä luvussa päädyttiin (kuva) – Junji Ito, jonka töistä puhuimme jaksossa 30 – Sarjan virallinen X-tili – Nuoruuden tuulahdus pyyhkii keski-ikäisten hahmojen yli (kuva) (16:56) – KINIOTO: AYA JA MITSUKI – Jakso 91, jossa puhuimme sarjasta lukujonossa – Jakso 83, jossa puhuimme sarjasta Smoking Behind the Supermarket with You – Aya näkee tekemänsä soittolistan Mitsukin puhelimessa… (kuva) – …ja ärsyyntyy tämän epärehellisyydestä (kuva) – Tehokas anteeksipyyntö (kuva) –Jakso 121, jossa puhuimme pääaihesarjan In So Deep, It's Love Already yhteydessä siitä, miten fanin ja idolin romanssit ovat nyt trendikäs aihe – Tamon's B-Side – Aya on aina ajatellut, että musiikki-innostus on vain hänen oma juttunsa, jota kukaan ei ole kiinnostunut jakamaan… (kuva) – …mutta Mitsukista hän löytää ystävän jakamaan musiikki-innostuksen (kuva) – Mitsukin kouluminä ja arkiminä (kuva) – Jakso 69, jossa puhuimme sarjan I Think I Turned My Childhood Friend into a Girl käännösongelmista – Aya osaa tarvittaessa suuttua (kuva) – Kun Mitsuki alkaa hengata Ayan kaveriporukassa, puhe kääntyy useammin musiikkiin (kuva) (40:14) – KINIOTO: MUUT HAHMOT – Narita alkaa shipata Mitsukia ja Ayaa (kuva) – Mitsukin Joe-sedän ja tämän exä Kannan välit ovat ystävälliset mutta hieman hankalat (kuva) (47:38) – KINIOTO: VISUAALINEN TYYLI – My Lesbian Experience with Loneliness – Transfusions-nettisarjakuvassa punainen on aina punaista, mutta muuten sarjakuva on mustavalkoinen – Silmät säihkyvät vihreinä ja puhekuplat korostuvat vihreää taustaa vasten etenkin emotionaalisesti erityisen tärkeiden reaktioiden ja repliikkien aikana (kuva) – Mitsukin kouluminän kasvot on värjätty vihreällä ja tausta valkoisella, ja arkiminän kasvot taas toisinpäin (kuva) – Ahdistavissa kohtauksissa vihreää saatetaan käyttää hyvin niukasti (kuva) – Kun Ayan kaveri tajuaa, että levykaupan myyjä onkin Mitsuki, ruudut muodostavat yhteen kytketyt palapelin palat (kuva) – Tapahtumat näytetään kuvaamaan asetetun kännykän ruudun kautta (kuva) – Jakso 114, jossa puhuimme Witch Hat Atelier -sarjan tekijä Kamome Shirahaman haastatteluista ja kolmiulotteisista sivusommitteluista (57:42) – KINIOTO: JULKAISU – Alkuperäisen nettijulkaisun vihreä (vasemmalla) ja Yen Pressin pokkarijulkaisun vihreä (oikealla) ovat hieman erit (kuva) – Pystysuuntaista ladontaa on aika paljon, eikä se näytä kauhean hyvältä (kuva) (01:04:21) – KINIOTO: SPOILERIOSIO – Muodonmuutos (kuva) – Hime haluaisi saada Mitsukin avulla isältään huomiota (kuva) – Joen ja Kannan välille jäänyt etäisyys (kuva) – Jakso 112, jossa puhuimme sarjasta Wotakoi: Love Is Hard for Otaku (01:18:58) – KINIOTO: YHTEENVETO – Pokkareiden lopusta ja esimerkiksi eri kirjakaupoille tehdyistä lisälehdyköistä löytyvät lisämateriaalit ovat osa tarinanrakennusta (kuva) (01:25:13) – MANGAKARTAN ANIMEVUOSI 2025 Innostavimmat suositukset: – The Summer Hikaru Died (Netflix) – Sarja ei ole BL:ää, ja Animatessakin se on seinenhyllyssä (kuva) – Animurot-podcastissa puhuttiin sarjasta jaksossa 74 – Desucon Frostbitessa 2026 sarjan ohjaustekniikat nostettiin luennon aiheeksi (YouTube) – Unexpectedly Naughty Fukami (OceanVeil) – OceanVeil-suoratoistopalvelu – Maaretin blogipostaus sarjasta – Anne Shirley (Crunchyroll) – Vihervaaran Anna -kirjasarja – Vuoden 1979 animesovitus – Takopi's Original Sin (Crunchyroll) – Jakso 120, jossa puhuimme mangasta – City: The Animation (Prime Video) – Arki Ihanat matkailumainnossarjat: – Okitsura (Crunchyroll) – Ihanin ääninäyttelijä Ai Fairouz – Zatsutabi (Crunchyroll) Ihan jees: – Zenshu (Crunchyroll) – Medalist (Disney Plus) – There's No Freaking Way I'll Be Your Lover! (YouTube-kanava It's Anime) Potentiaaliset mutta pettymykselliset: – Sanda (Prime Video, ei lisenssiä Suomessa) – Jakso 13, jossa puhuimme Paru Itagakin aiemmasta sarjasta Beastars – Jakso 79, jossa puhuimme Paru Itagakin aiemmasta sarjasta Drip Drip, ja sen yhteydessä ohimennen myös Sandasta – Sarjan OP (YouTube) – Kimikoe - With You Our Love Will Make It Through (Crunchyroll) – Fragrant Flower Blooms with Dignity (Netflix) – Disney Twisted-Wonderland (arvaa mikä suoratoistopalvelu) – This Monster Wants to Eat Me (Crunchyroll) – Mobile Suit Gundam GQuuuuuuX (Prime Video) – Geekkicastin jakso sarjasta Hypet jatkokaudet: – My Dress-up Darling S2 (Crunchyroll) – The Apothecary Diaries S2 (Crunchyroll) – Kuroshitsuji: Emerald Witch Arc (Crunchyroll) – Kauden OP (YouTube) – Kauden ED (YouTube) – Jakso 50, jossa puhuimme mangasta – My Hero Academian viimeinen kausi (Crunchyroll) – Jakso 120, jossa puhuimme animesta – Rascal Does Not Dream of Santa Claus (Crunchyroll) – Call of the Night S2 (Hidive, ei lisenssiä Suomessa) Ihan jees jatkokaudet: – Dandadan S2 (Crunchyroll, Netflix) – Kaiju No. 8 S2 (Crunchyroll) Pettymykselliset jatkokaudet: – Toilet-Bound Hanako-kun S2 (Crunchyroll) – Jakso 113, jossa puhuimme mangasta – Go! Go! Loser Ranger S2 (Disney Plus) (02:03:22) – SHOGAKUKANIN KOHU –Shouichi Yamamoton sarja Daten sakusen – …ja uusi sarja Joujin kamen, jota hän käsikirjoittaa taiteilijanimellä Hajime Ichiro – Tokyo Reportin artikkeli aiheesta – Anime News Networkin artikkeli aiheesta – The Asahi Shinbunin artikkeli aiheesta – X-tili Anime Updatesin kertaus aiheesta Mangakoiden reaktioita: – Mangaka Sumi Eno tutki tapausta perinpohjaisesti (X) – Ken Akamatsu osallistui keskusteluun omilla ehdotuksillaan (X) – ZOM 100: Bucket List of the Deadin tekijät ovat pyytäneet mangansa poistettavaksi Manga One -alustalta (X) – One-Punch Manin alkuperäisversion ja Mob Psycho 100:n tekijä ONE otti kantaa asiaan (X) – Witch Hat Atelierin tekijä Kamome Shirahama otti kantaa asiaan (X) – Jakso 96, jossa puhuimme mangaka Hinako Ashiharan kuolemasta hänen sarjansa Sexy Tanaka-san TV-sarjasovituksen tuotanto-ongelmien jälkeen – Asianomistajarikos ja yleisen syytteen alainen rikos – Unseen Japanin artikkeli uhrin edustajan antamasta tiedotteesta – ANN: Shogakukan Discloses It Hired act-age Writer Tatsuya Matsuki to Pen New Manga on Manga One – MangaReporterin X-julkaisu aiheesta – Jakso 32, jossa puhuimme sarjan Act-age käsikirjoittajan ahdistelutuomiosta, jonka takia sarja hyllytettiin – Act-agen käsikirjoittaja Tatsuya Matsuki on sittemmin alkanut käsikirjoittaa uutta mangasarjaa Seisou no shinrishi Shogakukanin Manga One -alustalle nimellä Miki Yatsunami – Death Noten ja Bakumanin käsikirjoittaja Tsugumi Ohba (02:37:54) – MEDIA DO OSTI SEVEN SEASIN – ANN: Media Do International Acquires Seven Seas Entertainment – Seven Seas – Aoi House, jonka Egmont julkaisi suomeksi 2009 – Viimeinen itsenäinen iso englanninkielinen mangakustantaja (Bluesky) – Nikkein uutinen kaupasta (X) julkaistiin päivää ennen kuin Seven Seas tiedotti asiasta itse (X) – Työntekijöille ei kerrottu etukäteen (X) – Fakkun toimitusjohtajan mietintöjä Seven Seasin talousluvuista (X) – Media Don tiedote sijoittajilleen Seven Seasin ostamisesta (PDF) – Media Don näkemys printtijulkaisuverkoston ostamisesta ja MDTS-järjestelmän käytöstä tuotannon nopeuttamiseen (kuva) – Visuaalisempaa lisämateriaalia (PDF), johon sisältyy Seven Seasin talouslukuja ja numeroita kustannusalasta yleisesti – DanmeiNews kertoi Media Don lausuntoja suunnitelmistaan maksumuurin takana olevasta Nikkein artikkelista – Jakso 101 ja jakso 105, jossa puhuimme tekoälykärjellä rahoitusta keränneen Orange-lokalisointifirmasta – Eihän mangapokkarin kääntäminen todellisuudessa puolta vuotta vie (Bluesky) – Media Don keskipitkän tähtäimen strategia (PDF) – Sivuilla 41 ja 42 MDTS:ää kuvaillaan enemmänkin Media Don asiakkailleen tarjoamana kokonaisvaltaisena palveluna, josta tekoälykäännöstyökalu on vain yksi osa (kuva) – ANN: Media Do: No Plans for Seven Seas to Use AI for Translation – Seven Seasin lausunto tekoälyn käytöstä (Bluesky) – Media Don tiedote tekoälyn käytöstä (Bluesky) (02:55:40) – KUULIJAKOMMENTTI: TSUTOMU NIHEI – Jakso 120, jossa puhuimme lukujonossa Tsutomu Nihein sarjasta Tower Dungeon – Q Hayashida – Yoshitoki Ooima, jonka sarjasta A Silent Voice puhuimme jaksossa 35 – To Your Eternity (03:03:46) – LUKUJONOSSA: ASSASSIN & CINDERELLA – Assassin & Cinderella – Mainittuja sarjoja, jotka tarjoilevat söpöjä tyttöhahmoja poikayleisölle ja komeita poikahahmoja tyttöyleisölle: – Inu x Boku SS – Magical Girl and Evil Lieutenant Used to Be Archenemies – Spirits & Cat Ears – As Miss Beelzebub Likes – Gangan Joker -lehti – Mainittuja sarjoja, joissa järkevän naisen täytyy feikkiseurustella ja pärjätä psykomurhapojan kanssa: – Yakuza Fiancé – Firefly Wedding (03:17:20) – LUKUJONOSSA: HOME OFFICE ROMANCE – Home Office Romance – Jakso 73, jossa puhuimme Kintetsu Yamadan aiemmasta sarjasta Sweat and Soap – Angkor Wat -rauniotemppeli – Kintetsu Yamadan Bluesky-tili (03:33:24) – LOPETUS

tv girl act orange sweat bucket list blue sky daten supermarket use ai otaku junji ito jakso mob psycho vuoden seven seas ayan silent voice kannan uudet egmont viimeinen hime drip drip to your eternity inu witch hat atelier rascal does not dream sarjan silm eih tsugumi ohba shogakukan joen tapahtumat mitsuki nuoruuden deadin lopetus

Takiyasha Hime & the Gashadokuro: Japan's Frog-Riding Witch & Giant Skeleton (Ep. 186)

Play Episode Listen Later Mar 17, 2026 21:57

A vengeful princess rides a giant toad into battle while a monstrous skeleton tears through castle walls — and these two legends are connected in ways you might not expect. In this episode, I dig into the story of Takiyasha Hime, daughter of the infamous Taira no Masakado, and the terrifying Gashadokuro. How did a princess become a sorceress? What kind of magic involves frogs? And is that famous skeleton in Kuniyoshi's print really what everyone thinks it is? I even found the actual spell she used to summon the skeleton. Should I read it aloud? [Please Note: Some of the links are affiliate links (both Amazon and other). This means that at no cost to you, if you use and purchase through them I receive a small compensation. This is paid by the retailer. It also helps support me and my artistic endeavors. Thank you.] Follow Uncanny Japan Patreon Uncanny Japan Website Thersa Matsuura Website Books on Amazon YouTube Facebook Instagram Buy Me a Coffee (one-time contribution) Subscribe on Spotify Subscribe on Apple Podcasts Credits Music by Julyan Ray Matsuura About SpectreVision Radio SpectreVision Radio is a bespoke podcast network at the intersection between the arts and the uncanny, featuring a tapestry of shows exploring creativity, the esoteric, and the unknown. We're a community for creators and fans vibrating around common curiosities, shared interests and persistent passions. spectrevisionradio.com linktr.ee/spectrevisionsocial Learn more about your ad choices. Visit megaphone.fm/adchoices

amazon japan coffee witches giant riding frogs skeleton taira hime kuniyoshi

Morde e Assopra - 17-03-26 - MORDE E ASSOPRA - CONVIDADO FELIPE HIME (ASTROFISICO)

Morde e Assopra

Play Episode Listen Later Mar 17, 2026

17-03-26 - Morde e Assopra - Convidado Felipe Hime (Astrofisico)

convidado morde hime

1783 - POLILAMININA E MÉTODO CIENTÍFICO: HIME, EMÍLIO GARCIA E SACANI

Play Episode Listen Later Mar 10, 2026 166:55

FELIPE HIME é astrônomo, SÉRGIO SACANI é geofísico e EMÍLIO GARCIA é professor. Eles vão bater um papo sobre métodos científicos e a descoberta da polilaminina. Já o Vilela achava que tinham encontrado uma menina mexicana chamada Poli.

garcia fico eles cient poli vilela hime

1769 - TUDO SOBRE O UNIVERSO: CÉZAR LENZI, ANDREZA E FELIPE HIME

Play Episode Listen Later Feb 21, 2026 183:51

CÉSAR LENZI é astrofísico, FELIPE HIME é astrônomo e ANDREZA CAPIOTTO é professora e divulgadora científica. Eles vão bater um papo sobre o universo, de física quântica até as estrelas do céu. Já Vilela tem estrelinhas fosforescentes no teto do seu quarto.

tudo eles o universo hime lenzi universo c

Kaguya-hime in kovač, japonska pravljica

Babi bere pravljice

Play Episode Listen Later Jan 26, 2026 35:39

Iz stebla bambusa se v japonski pokrajini rodi majhna deklica z Lune, ki ji starec Taketori nadene ime Kaguya-hime, Princesa, ki sije. In zares je v starčevo kočo prinesla nebeški sijaj. Ko Kaguya-hime zraste v nezemeljsko lepotico, njeno srce ogreje krepak kovač, a njuna sreča se znajde na preizkušnji zaradi treh mogočnih in krutih načelnikov. Prisluhni zgodbi o ljubezni, pohlepu in čudežnem dekletu, ki je s seboj prineslo sijaj zvezd."Vir: Japonske pravljice, prevedla Ivan Skušek in Zdenka Jerman, Mladinska knjiga, Ljubljana 1964, bere Nataša Holy

holy lune princesa ljubljana kova iz kaguya japonska hime mladinska pravljica

Episode 61: My-HiME (Otaku Nate's Most Important Thing)

The Otaku Nate Show

Play Episode Listen Later Jan 12, 2026 226:30

In Today's Episode, Otaku Nate, Rayce, Kat and Steve Dave take a deep dive into one of Otaku Nate's absolute favorite series ever: Sunrise's 2004 Magical Girl series Mai-HiME! Otaku Nate loves the series to death, and he will tell you that it still holds up, but what do the other co-hosts think? Is the series still worth watching? What does it do that makes it stand out? Is Otaku Nate right to mark out the entire episode or is he just wearing his rose-tinted glasses? Well, grab a Dr. Pepper and a bag of BBQ Chips because this is gonna be a long review that covers EVERYTHING! Follow Kat on... Youtube: youtube.com/@katstreats Itch.io: https://katmakesgames.itch.io/ Rayce's Linktree https://linktr.ee/RaycerX Follow us on Social Media! Facebook: https://www.facebook.com/OtakuNateShow Twitter: https://twitter.com/otakunateshow Instagram: https://www.instagram.com/natendowii/ Artwork by Infinity Ark https://twitter.com/InfinityArk

social media pepper sunrise in today otaku magical girls hime steve dave rayce

New Year's Recap 2026

Cuando los elefantes sueñan con la música

Play Episode Listen Later Jan 1, 2026 24:59

Happy New Year! As we start a new year, here is a new recap, covering all of the previous year and bringing us up to date with where we are today. Enjoy! As usual, we have our sources and more over at our website: https://sengokudaimyo.com/podcast/newyears2026 Rough Transcription: Shinnen Akemashite! Happy New Year and Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua, and this is the New Year's Recap episode for 2026! Here's hoping that everyone has had a great new year. I'm not sure about everyone else, but this past year seemed particularly long, and yet what we have covered on this podcast is only a relatively small part of the history of Yamato, so let's get into it. And in case anyone is wondering, this is covering episodes 118 to episode 140, though we will likely dip a little bit into the past as well, just to ensure we have context, where needed. We started last year in the 650's, in the second reign of Takara Hime, where we know her as Saimei Tennou. We discussed Yamato's place in the larger world, especially in connection with the Silk Road. In fact, we spent several episodes focused on the wider world, which Yamato was learning about through students, ambassadors, and visitors from far off lands. Of course, that all came to a head at the Battle of Baekgang, when Yamato and their ally, Baekje, were defeated by a coalition of Tang and Silla forces, putting an end to the Kingdom of Baekje and driving Yamato to fall back and reinforce the archipelago. This was also the start of the formal reign of Naka no Oe, who would go on to be known as Tenji Tennou. Naka no Oe would be a major proponent of substantial reforms to the Yamato government, as well as moving the capital to a new, more defensible location called Ohotsu, on the shores of Lake Biwa, in the land of Afumi. He also introduced new concepts of time through water clocks both in Asuka and in the Afumi capital. Upon Naka no Oe's death, almost immediately, violence broke out between the Yamato court's ruling council led by Naka no Oe's son, Prince Ohotomo, and Naka no Oe's brother, Prince Ohoama. Ohoama would emerge victorious and ascend the throne, being known as Temmu Tennou. During his reign he took his brother's government and placed upon it his own stamp. He reinvigorated Shinto rites while also patronizing Buddhism. Meanwhile, relations with the continent appear to be improving. So that is the summary, let's take a look at what we discussed in more detail. First off, back to the reign of Takara Hime, aka Saimei Tennou—as opposed to her first reign, where she is known as Kougyoku Tennou. Takara Hime came back to the throne in 654 after a nine-year hiatus, having abdicated in 645 when her son, Prince Naka no Oe, had killed Soga no Iruka in front of her at court, violently assassinating one of the most powerful men in Yamato. Naka no Oe had then gone on to take out Soga no Iruka's father, Soga no Emishi, a few days later. Upon abdicating, Taka Hime's brother, Prince Karu, aka Koutoku Tennou, took the throne, but there are many that suggest that the real power in court was Naka no Oe and his allies—men such as the famous Nakatomi no Kamatari. When Karu passed away, Naka no Oe still did not take the throne, officially, and instead it reverted back to his mother. Takara Hime is interesting in that she is officially recognized as a sovereign and yet she came to the throne when her husband, known as Jomei Tenno, passed away, even though neither of her parents were sovereigns themselves. This may have something to do with the fact that much of the actual power at the time was being executed by individuals other than the reigning sovereign. First it was the Soga family—Soga no Emishi and Soga no Iruka—but then it was Naka no Oe and his gaggle of officials. This makes it hard to gauge Takara Hime's own agency versus that of her son's. Still, the archipelago flourished during her reign. This was due, in no small part, to the growing connectivity between the Japanese archipelago and the continent—and from there to the rest of the world. And that world was expanding. We see mention of the men from "Tukara" and a woman—or women—from Shravastri. Of course it is possible, even likely, that these were a misunderstanding—it is most likely that these were individuals from the Ryukyuan archipelago and that the Chroniclers bungled the transcription, using known toponyms from the Sinitic lexicon rather than creating new ones for these places. However, it speaks to the fact that there were toponyms to pull from because the court had at least the idea of these other places. And remember, we had Wa students studying with the famous monk Xuanzang, who, himself, had traveled the silk road all the way out to Gandhara and around to India, the birthplace of Buddhism. The accounts and stories of other lands and peoples were available—at least to those with access to the continent. This helped firm up the Japanese archipelago's location at the end of a vast trading network, which we know as the Silk Road. Indeed, we find various material goods showing up in the islands, as well as the artisans that were imported to help build Buddhist temples. And just as all of this is happening, we hit a rough patch in relations between Yamato and the Tang dynasty. In fact, in one of our most detailed accounts of an embassy to date, thanks to the writings of one Iki no Hakatoko. Because the fateful embassy of 659 saw the Tang take the odd step of refusing to let the embassy return to Yamato. It turns out that the Tang, who had, for some time now, been in contact with Silla, had entered into an alliance and were about to invade Baekje. It was presumed that if the Yamato embassy left the Tang court they might alert Baekje, their ally, that something was up. And so it was safer to place them under house arrest until the invasion popped off. Sure enough, the invasion was launched and in less than a year King Wicha of Baekje and much of the Baekje court had been captured. With the initial invasion successful, the Yamato embassy was released, but that is hardly the end of the story. Baekje had sent a request to Yamato for support, but it came too late for Yamato to muster the forces necessary. That said, some factions of the Baekje court remained, and one of their Princes was still in Yamato. And so, as they had done in the past, Yamato sailed across the strait with the goal of restoring a royal heir to the throne. Unfortunately, this was not quite as simple as it had been, previously. For one thing, the Tang forces were still in Baekje, and the fight became long and drawn out. Things finally came to a head in the early months of 663, at the mouth of the Baekgang river—known in Japanese as Hakusuki-no-e. This was a naval battle, and Yamato had more ships and was also likely more skilled on the water. After all, much of the Tang fighting was on land or rivers, while the Wa, an island nation, had been crossing the straits and raiding the peninsula for centuries. Even with all of the resources of the Tang empire, there was still every reason to think that the forces from the archipelago could pull off a victory. However, it was not to be. The Tang forces stayed near the head of the river, limiting the Wa and Baekje forces' ability to manuever, drawing them in and then counterattacking. Eventually the Tang ended up destroying so much of the fleet that the remaining Wa ships had no choice but to turn and flee. This defeat had profound consequences for the region. First and foremost was the fall of Baekje. In addition, Yamato forces pulled back from the continent altogether. Along with those Baekje refugees who had made it with them back to the archipelago they began to build up their islands' defenses. Baekje engineers were enlisted to design and build fortresses at key points, from Tsushima all the way to the home countries. These fortresses included massive earthworks, some of which can still be seen. In fact, parts of the ancient fortifications on Tsushima would be reused as recently as World War II to create modern defenses and gun placements. Even the capital was moved. While many of the government offices were possibly operating out of the Toyosaki palace in Naniwa, the royal residence was moved from Asuka up to Ohotsu, on the shores of Lake Biwa. This put it farther inland, and behind a series of mountains and passes that would have provided natural defenses. Fortresses were also set up along the ridgelines leading to the Afumi and Nara basins. And all of this was being done under a somewhat provisional government. The sovereign, Takara Hime, had passed away at the most inconvenient time—just as the Yamato forces were being deployed across to the peninsula. A funerary boat was sent back to Naniwa, and Naka no Oe took charge of the government. That there was little fanfare perhaps suggests that there wasn't much that actually changed. Still, it was a few years before the capital in Ohotsu was completed and Naka no Oe formally ascended the throne, becoming known to future generations as Tenji Tennou. Naka no Oe's rule may have only formally started in the 660s, but his influence in the government goes all the way back to 645. He assassinated the Soga family heads, and then appears to have been largely responsible for organizing the governmental reforms that led that era to be known as the Taika, or era of great change. He served as Crown Prince under Karu and Takara Hime, and from that office he ensured his supporters were in positions of authority and instituted broad changes across the board. He continued in this position under the reign of his mother, Takara Hime, and so the transition upon her death was probably more smooth than most. This also explains how things kept running for about three years before he took the throne. In officially stepping up as sovereign, however, Naka no Oe continued to solidify the work that he had done, focused largely on consolidating power and control over the rest of the archipelago. There were tweaks here and there—perhaps most notably changes to the ranking system, which allowed for a more granular level of control over the stipends and privileges afforded to different individuals as part of the new government. This work was presumably being done with the help of various ministers and of his brother, Ohoama. Ohoama only really shows up in the Chronicle around this time, other than a brief mention of his birth along with a list of other royal progeny of the sovereign known as Jomei Tennou. We also see the death of the Naidaijin, Nakatomi no Kamatari—and supposedly the head of what would become known as the Fujiwara family. His position as Inner Great Minister was not backfilled, but rather Naka no Oe's son, Ohotomo, was eventually named as Dajo Daijin, the head minister of the Council of State, the Dajokan, placing a young 20 year old man above the ministers of the left and right and in effective control of the government under his father—though his uncle, Prince Ohoama, maintained his position as Crown Prince. However, even that wasn't for long. As Naka no Oe became gravely ill, he began to think of succession. Ohoama, having been warned that something was afoot, offered to retire from his position as Crown Prince and take up religious orders down in Yoshino, theoretically clearing the line of succession and indicating his willingness to let someone else inherit. His actual suggestion was that Naka no Oe turn the government over to his wife, who could act as a regent for Ohotomo. What actually happened, however, was that the movers and shakers in the Council of State pledged their loyalty to the Dajo Daijin, Prince Ohotomo, who was named Crown Prince and ascended the throne when his father passed away. Here there is a bit of a wobble in the historical record. The Chronicles never mention Prince Ohotomo formally assuming the throne and therefore the Chroniclers never provide him a regnal name. It isn't until more modern times that we get the name "Kobun Tennou" for his short-lived reign. And it was short-lived because early on Ohoama raised an army, and after several months of fighting, took the throne for himself. Because the year this happened was known by its sexagenary term as "Jinshin", often colloquially known as a Water Monkey year, the conflict is known as the Jinshin no Ran. "Ran" can mean disturbance, or chaos, and so is often translated as "Jinshin Disturbance", "Jinshin Revolution", or the "Jinshin War". The entirety of the fighting is given its own chapter in the Chronicles, known as either the first year of Temmu or sometimes as the record of the Jinshin War. This chapter actually shows some stylistic differences with the chapter on Tenji Tennou, just before it, and tells the story of the events slightly differently, in a light generally favorable to Ohoama, who would go on to become Temmu Tennou. As such, while the broad strokes and military actions are likely correct, there are a lot of questions around the details, especially around the motivating factors. Regardless, what is known is that Ohoama was able to quickly move from his quarters in Yoshino eastward towards Owari and Mino, where he was able to cut off the capital from support and gather troops from the eastern lands. The Court tried to take the Nara Basin—a huge symbolic and strategic point—as well as cut off his supply lines, but these actions were thwarted by those loyal to Ohoama. Attempts to gather troops from the west had mixed results, with several allies of Ohoama resisting the Court—most notably Prince Kurikuma, who at that time was the head of the government presence in Kyushu, where a large number of troops had been stationed to defend against a possible Tang invasion. Eventually, Ohoama's troops defeated those of the Court. Ohotomo was killed, and those running the government, including Soga no Akae, Nakatomi no Kane, Soga no Hatayasu, Kose no Hito, and Ki no Ushi, were either executed or exiled. Ohoama then swept into power. He moved the court back to Asuka—the move to Ohotsu had not been a popular one in the first place—and took up residence in his mother's old palace, renovating it. It would eventually be known as the Kiyomihara palace. From there Ohoama continued his brother's reforms, though with his own spin. First off was a reform to the ceremonies around royal ascension. Taking the existing feast of first fruits, the Niiname-sai, Ohoama made it into a new public and private ceremony known as the Daijo-sai, which is still practiced today upon the elevation of a new sovereign. He reformed the government court rank system and also instituted reforms around the ancient kabane system—the ancient rank system that contained both clan and individual titles. These old kabane titles had certain social cachet, but were otherwise being made obsolete by the new court ranks, which were, at least on paper, based on merit rather than just familial connections. Of course, the truth was that family still mattered, and in many ways the new kabane system of 8 ranks simply merged the reality of the new court with the traditions of the older system. And this was something of a trend in Ohoama's reign. The court seems to have taken pains to incorporate more kami-based ritual back into the court, with regular offerings, especially to gods associated with food, harvest, and weather. There is also a clear focus on the shrine at Ise. The Chroniclers claim that Ise was established and important since the time of Mimaki Iribiko, but it is only rarely mentioned, and while its founding story might be tied to that era, the Chroniclers, who appear to have started their work this reign, appear to have done their best to bolster that connection. As for actual governance, we see another change from the government of Naka no Oe. The former sovereign relied heavily on noble families to run the government, granting them positions of responsibility. In the Ohoama court, however, most of those positions appear to lay dormant. Instead we see copious mention of princes—royal and otherwise—being delegated to do the work of the throne. Indeed, Ohoama seemed to want to reinstate the majesty of the royal society, including both the royal family, but also others with royal titles as well. Still, there were plenty of ways that the noble families continued to have an influence in various spheres of government, they just weren't handed the kind of prime ministerial powers that previous generations had achieved. Within the royal family, itself, Ohoama attempted to head off future succession disputes. He had been through one himself, and history was littered with the violent conflicts that followed on the heels of a sovereign's death. So Ohoama gathered his family together, to include sons and nephews of consequence, and he had them swear an oath to support each other and the Crown Prince. After doing so, he seems to have utilized them to help run the country, as well. Of course, we've seen how such pledges played out in the past, so we'll have to wait to see how it all plays out, eventually. I'm sure it will be fine… Whilst the archipelago was going through all of this transition—from the death of Takara Hime, and then the reign and death of her son, Naka no Oe, along with the Jinshin no Ran that followed-- we have a glimpse of what was happening on the peninsula. Yamato had fortified against a combined Silla-Tang invasion, but it seems they needn't have done so. First off, that alliance's attention was turned northwards, to Goguryeo. With the death of the belligerent tyrant and perpetual-thorn-in-the-side-of-the-Tang-Court, Yeon Gaesomun, the Tang armies were finally able to capture the Goguryeo court. However, for years afterwards they were dealing with rebellions from those who had not gone quite so quietly. And to make matters worse it turns out that these Goguryeo recalcitrants were apparently being funded by none other than Silla, the Tang's supposed ally. From the Yamato perspective this manifested, initially, as embassies from both the Tang court and the Silla court. While the content of the embassies' messages are not fully recorded, we can imagine that both the Tang dynasty and Silla were looking for support. At one point there was a direct request for military support, but Yamato offered a half-hearted reply along the lines of the fact that they didn't have as many able-bodied men as they once did—not after the fighting in Korea. And that might have even been true. Either way, the Tang embassies petered out, as the Silla influence came to dominate the embassies and trade more generally. The Tang attempted to push back against Silla, militarily—their alliance now long since dead. Silla took some initial losses, but ultimately was able to push the Tang off of the peninsula, uniting everything from Pyongyang south. North of Pyongyang, though still nominally under Tang dynasty control, a rebel Goguryeo court continued to act as though they were still a going concern. They hitched a ride on Silla ships and traveled to Yamato for regular missions, maintaining diplomatic ties. As such, Yamato itself relaxed, to a certain extent, its defensive posture—but not entirely. They continued to maintain the fortresses and there were several edicts addressing military preparedness, so as to ensure that Yamato would be ready should anything occur. And though the missions to the Tang court themselves may have been stymied in this period, it doesn't mean that Yamato lost interest in continental learning. They had acquired numerous texts, and appear to have been devouring them, as well as generating their own observational data. They were recording a variety of phenomena, some more clearly consequential than others. Some of that was practical, but, in a time where there was very little dividing the natural and the supernatural in the minds of the people, they were just as likely to record a storm or an earthquake as they were the finding of a white or albino animal that is not normally that color. Science, myth, and legend often clashed and intermingled. Regardless, they carried on, figuring out what they could and filling in the gaps where they had to do so. And I believe that catches us up for the year. If I were to add anything, it would probably be a short note on Ohoama's wife, Uno no Sarara hime. Uno no Hime is only mentioned occasionally during Ohoama's reign, and yet those few times are more than many others appear to have been mentioned. She is explicitly said to have traveled with him when he went on campaign, and is said to have been there when he made his prayers to Ise shrine. She was also there when the family was gathered to swear to assist each other in the smooth running of the government. There is plenty to suggest that, especially with many of the Great Minister roles left empty, that Uno Hime had a much greater role in the administration of the government than is otherwise assumed. This may have also been the case with Naka no Oe's wife. Both women are mentioned in ways that suggest they were considered to have some amount of political clout and savvy, and had greater agency than one might otherwise conclude. Remember, Takara Hime had twice reigned in her own right, and we aren't so many generations removed that people wouldn't know the name of Kashikiya Hime, aka Suiko Tennou. We also know that there was a lot more going on, but the focus of the Chronicles is pretty firmly on the sovereign, and it is only with the greatest of reluctance that the Chroniclers turn that lens on anyone else except the sovereign who was reigning at the time. So I think it is safe to say that Uno likely played a large role in the court, and we will see even more of that in the coming year. But first, there is going to be more to say about the reign of Ohoama. After all, we aren't entirely through with his reign. We have only barely touched on the various Buddhist records in the Nihon Shoki, nor some of the various court events, as well as some sign of how the government enforced these new laws and punishments—the Ritsuryo system. Finally, we'll talk about Ohoama's dream and vision for a new capital—a permanent capital city unlike anything that had yet been seen. Ohoama would not see that through to completion, but we can talk about what it meant, the first permanent capital city in the archipelago: Fujiwara-kyo. Until then, I hope that everyone had a wonderful holiday season. As usual, thank you for listening and for all of your support. Thanks also to my lovely spouse, Ellen, for their continued work at helping to edit these episodes! Remember, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts. If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page. You can also email us at the.sengoku.daimyo@gmail.com. And that's all for now. Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

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My Neighbor Mothman 230 (Nekomata, Bakeneko, Toyotama-hime)

My Neighbor Mothman

Play Episode Listen Later Dec 21, 2025 40:50

///MERCH HERE///https://link.space/@borednerds

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Cuando los elefantes sueñan con la música - Navegando con Francis Hime - 15/12/25

Play Episode Listen Later Dec 15, 2025 60:25

Francis Hime, responsable de varios clásicos de la música brasileña, ha firmado a sus 85 años 'Não navego pra chegar' con canciones como 'Chuva', 'Não navego pra chegar' -con la voz de Mônica Salmaso-, 'Um rio' -con Dori Caymmi y Olivia Hime-, 'Tempo breve' -con Zelia Duncan-, 'Imaginada' -con Ivan Lins- o 'Shakespeariana' -con las guitarra del cuarteto Maogani-. De 'Kind of Miles', homenaje del trompetista sardo Paolo Fresu a Miles Davis, 'It never entered my mind', 'I thought about you', 'Autumn leaves', 'Time after time' y 'Call it nothing'. Escuchar audio

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KCLD Playhouse

Play Episode Listen Later Dec 15, 2025 28:13

It's the silly season..and some people are coming up with some crazy reasons to be single...also, looking ahead to New Years...and soft-launching your goals! Get it all here!

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Episode 372: Princess Mononoke | Miyazaki Review | Normies Like Us

Normies Like Us

Play Episode Listen Later Nov 25, 2025 107:22

Princess Mononoke: Episode 372 - It's Man vs Nature vs Demon Pigs on a very special episode of Normies Like Us as we cover one of the greatest films ever made - Princess Mononoke! Our Miyazaki series continues as we make our way west to rid ourselves of a great curse, but don't worry, you won't have to cut off a freaky deer's head to listen. Live! Insta: @NormiesLikeUs https://www.instagram.com/normieslikeus/ @jacob https://www.instagram.com/jacob/ @MikeHasInsta https://www.instagram.com/mikehasinsta/ https://letterboxd.com/BabblingBrooksy/ https://letterboxd.com/hobbes72/ https://letterboxd.com/mikejromans/

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FELIPE HIME & JÚLIO ROCK - O 3I/ATLAS é uma NAVE ALIENÍGENA? ATUALIZAÇÕES - Fala Glauber Podcast

Fala Glauber Podcast

Play Episode Listen Later Nov 23, 2025 199:06

NO EPISÓDIO 589, TEREMOS A PRESENÇA DO ASTROFÍSICO FELIPE HIME JUNTO COM O NOSSO BRABO JÚLIO ROCK.QUER FAZER PARTE DISSO? ENTÃO BOOORAAA. VEM COM A GENTE E INTERAJA NESSA TRANSMISSÃO AO VIVO!!!VIIIIIIIIBRA!!! CONHEÇA MAIS DOS NOSSOS PATROCINADORES:

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Offerings and Covenants

Play Episode Listen Later Nov 16, 2025 36:37

This episode we cover the first silver mine in Japan, as well as the way that this sovereign is approaching offerings to the kami and handling family matters. For more check out: https://sengokudaimyo.com/podcast/episode-138 Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua and this is Episode 138: Offerings and Covenants A gentle summer breeze blew through the cherry-tree-covered hills of Yoshino valley. The royal residence, a kind of summer home for the royal family, normally somewhat quiet, was suddenly abuzz with activity. The regular groundskeepers and those who tended the site throughout the year mingled with servants sent from the capital to make it ready for a royal visit. Rooms were aired out and swept. Metal fixtures were polished. The kitchen was stocked and ready to go. It had been some years since the prince—now sovereign—had resided in the valley as an attempt to proclaim he had retired from the world. Now he was sitting at the top of the state government, but as such, he was more often than not living in the grand palace in Asuka, which he had renovated at the start of his reign. This, the Yoshino palace, was left as more of a vacation home—though "home" hardly did it justice given its majesty compared to the meager dwellings that otherwise surrounded it. And now there was a massive royal procession on their way. Sure, it was the sovereign and his queen, and only a handful of princes, but they would each need their own quarters and likely have their own household staff that would no doubt need to be fed and housed. In such a way a "simple" outing for the royal family was so often anything but for those who had to make it happen. And yet, such labor was much preferred to toiling in the fields, especially as the heat of the day started to rise, and the height of summer loomed large in the all-too-immediate future. Alright, so we are in the midst of the reign of Ohoama, aka Temmu Tennou, the brother of Naka no Ohoe, who came to power through the use of military force—purportedly used in self-defense—and the sovereign who would have a profound effect on solidifying the Ritsuryo state, as well as the Chronicles and the history of the archipelago as we know it. We've talked about Ohoama's ascension to the throne, and even his first year. We mentioned how, during his reign, he rewarded those who helped him, tweaked the rank system, and we talked a bit about what we know of the clothing and the material culture of the period. This episode, we continue looking at what occurred during Ohoama's reign. Specifically we'll be covering some of the ways in which Ohoama and his court were shaping the government and the structures of power to serve him and his family. This includes everything from ritual, such as making offerings to various kami, to the way that he seems to have centralized power to himself and his family, which would have lasting impacts through the Asuka and Nara periods. First, though, a tiny little digression about silver. We start in the 3rd lunar month of the second year since Ohoama ascended the throne, or the year 674 by the western calendar. We are told that Woshiumi no Miyatsuko no Ohokuni, the governor of Tsushima, the island that formed the main border between the archipelago and the mainland, reported that silver had been produced there for the first time, and sent in some as tribute. This is the first recorded instance of silver being produced in Japan. At this time, silver mining was mostly limited to finding a vein of silver on the surface and digging it out as far as one could possibly go into the rock and stone. Still, silver would eventually become an important resource for the archipelago. Tsushima would continue to produce silver through modern times. Granted, production was limited until new refining techniques were introduced from Joseon Korea in the 16th century. This was just as Ming dynasty deposits were declining, and as such, silver would become a major export from the archipelago to the mainland. Indeed, by the 17th century, it is said that Japan accounted for one quarter to one third of the entire world's silver production. For now, however, the discovery of native silver was certainly a good start, but the Yamato court wasn't switching to a silver coin currency just yet—rice and cloth were still the major currencies for tax and trade purposes. Still this find seems not insignificant, and clearly the chroniclers thought so as well -- as did the court. They granted Ohokuni, the governor of Tsushima, the rank of Lower Shoukin. The silver produced by the mine was offered to the various kami of heaven and earth, and presents were made to the high ministers and others of the rank of Shoukin and above. Now back to the Chronicles, and to the meat of what I'll be talking about this episode. On the 3rd day of the 8th lunar month of 674, we are told that the Royal Prince Wosakabe was sent to Isonokami shrine to polish up the divine treasures, at which point the sovereign made a rather spectacular decree: he declared that all of the precious things originally deposited in the sacred treasuries by the various houses should be returned to their descendants. This appears to be a reference to the long-standing practice by Yamato of demanding that those they had gained some level of hegemony over turn over their sacred objects for Yamato's keeping. We talked about this back in episodes 19 and 29, for example, when we talked about how Mimaki Iribiko, aka Sujin Tenno, and Ikume Iribiko, aka Suinin Tenno, had both requested treasures from Izumo and elsewhere, to be stored in the treasure house of Isonokami. We aren't told what all of these treasures were, but we can deduce that these were sacred treasures of the different houses and localities, much as the mirror, jewel, and sword were sacred treasures of Yamato. These were items that early on distinguished the elite class in the archipelago, and had come to be gathered in the divine store houses. You may recall how, early on, we saw mentions in the Chroncles that ships sent out to meet with others from different lands would place such treasures on a makeshift tree on the deck as a way of depicting who they were—who they represented. It would seem that these sacred objects came to represent the divine ancestors of the elites, and so eventually were associated with the idea of power and authority. As Yamato spread its influence, possibly as much through the spiritual authority of Mt. Miwa as through its economic and military capability, it seems to have demanded that the various lands that came under its sway place their sacred treasures in Yamato's storehouse—a powerful image of Yamato's authority. In a sense, this was a kind of hostage situation: recognize our authority, or your most sacred treasures, representing your ancestors, will be at risk . One wonders if this isn't part of the reason that we find buried caches of bronze ritual items, including weapons, bells, and other such things, perhaps as a means of keeping them safe from those who would steal them away. However, in the new era of the Ritsuryo system, those objects, while still considered divine and sacred, did not hold the same value as they once had. Perhaps I'm reading too much into it, but this really seems to me to be particularly illustrative of the idea that the cultural imaginary of state power and authority had shifted. Yamato's power and authority was no longer based on its role as a spiritual powerhouse as much as it was centered on the continental framework of a heavenly mandate and a system of laws and punishments. And so, the sovereign could return the sacred items back to their descendants, because to do so did not cost him anything, and at the same time would no doubt earn him goodwill. He could appear magnanimous and, in so doing, solidify his position as the supreme hegemon of this new state. In many ways this acknowledged the importance of the divine treasures to the people and to the kami while also no doubt reinforcing Confucian stereotypes of the benevolent ruler. More importantly, this shows how Ohoama was restructuring the rituals of the state. After all, he had the Jingikan, an entire governmental department dedicated to administering the various shrines and sacred rituals; so even if the sacred treasures were returned, they were still technically under the control of the state apparatus. We've already talked about the Daijosai, the Feast of First Fruits for a new reign, a central ritual to which Ohoama had added further pomp and circumstance. But as no less a scholar than Herman Ooms has written about, Ohoama also initiated the practice of ordering regular centralized offerings to not just one particular kami, but to several or even a number of kami, or shrines, at any given time. We see this in the following year, on the 23rd day of the first lunar month of 675, in an almost off-hand remark. Later, in the 10th month of 676 offerings were made to all of the "Ahimbe" kami of Heaven and Earth—that is all of kami that were part of the festival of first fruits held on the first day of the rabbit on the 11th lunar month. Offerings were also made to all of the Heavenly and Earthly kami on the second day of the year in 681. Of course, these offerings would not just be enriching the shrines of these various kami, but it would also reflect on the various uji connected to each of those shrines, as well. Another example of the court's involvement in these ritual innovations appears to be the worship of the deities at Tatsuta and Hirose. The first example of that is also in 675, in the 4th month of that year. Prince Mino and Saheki no Muraji no Hirotari were sent to the Wind-gods at Tateno, in Tatsuta. Aston notes that there is a litany to the Wind-gods mentioned in the Engishiki, a 10th century collection of information on various rituals of the time, so this practice seems to have taken hold, at least enough to persist over 3 centuries later. Also in the 4th month of 675, Hashibito no Muraji no Ohobuta and Sone no Muraji no Karainu were sent to worship the Oho-imi deity at Kahawa, in Hirose. The Oho-imi appears to be a "big abstinence" deity, whom Aston identifies with Waka'ukahime, responsible for food. Worship is again paid twice in the year 676, once in 677, then twice again in 679, continuing twice a year, almost exclusively in the 4th and 7th lunar months, through the end of the reign. Why were these particular deities chosen for special worship by the court? Ooms notes that these shrines were built downstream along the Yamato river, which, along with its tributaries, was responsible for the irrigation of the crops in the Nara basin. This mirrors, in some ways, the responsibility of rulers in the Yellow River and Yangzi river regions to help ensure the flow of the rivers while preventing devastating flooding – a very continental idea of the responsibilities of the sovereign, though expressed here with a particularly Japanese style. Indeed, Aston associates the deity at Hirose, with the deity of food. Likewise, the Wind-deities at Tatsuta were also related to helping to grow crops. After all, Tatsuta would have been situated near the break in the mountains that surrounds the Nara basin, where the Yamato River flows out towards the Kawachi plain. As anyone who lives near a mountain gap is no doubt familiar, those areas are notorious for channeling weather phenomena, including storms, which can bring rain, but could also bring terrible winds. So it does seem a natural point to pray for good weather for your harvest or otherwise, given the geography that made up the sovereign's world. We also have, in this reign, considerably more discussion of Ise than we've seen, previously. In 673 we have the Royal Princess Ohoku no Himemiko entering the Saigu, the Abstinence, or Purification, Palace, where she was to be purified before going to Ise, which she did in the 10th lunar month of 674. Ohoku is said to have been the first official Saiou, the unmarried royal princess sent to oversee shrine operations, of Ise Shrine. This is a practice we see at multiple shrines, although it's most prominent at Ise. The term for the position in general is Saiou, although at Ise the royal princess would also be known as the Saiguu, after the purification palace. Although Ohoku is said to have been the first Saiguu at Ise, this is muddied somewhat by some earlier mentions in the Chronicles. There are those who are said to have been sent as Shrine Princesses to Ise back in the time of Mimaki Iribiko and Ikume Iribiko, but the process was largely discontinued—or at least rarely mentioned—until this period. There are certainly several named individuals who are said to have served the Deity of Ise previously, starting with the presumably mythical Yamato Hime, who is credited with founding the shrine. There are also various royal princesses are noted as either having served or as having been made ineligible due to their indiscretions. However, those earlier mentions rarely go into the detail we see here —starting with the abstinence hall, where the would-be Shrine Princess must purify herself prior to approaching the shrine, a process that took some time. Certainly we first really see this put into action with Ohoku, and from that time the position of Saiguu or Saiou at Ise does appear to have been regularly filled. That Ohoku was actually the first "Saiguu" shrine princess appears to be confirmed by the "Fusou Ryakki", which states that the first Saiou was appointed when then Prince Ohoama, in the midst of the Jinshin war, made a prayer to Ise and offered the royal princess Ohoku no Himemiko in exchange for victory. In fact, a lot of the focus on Ise seems to stem from its apparent involvement, at the behest of either Ohoama or his consort, Uno no Sarara Hime, in the conflict. The following year we are told that the Royal Princesses Towochi and Abe proceeded to Ise Shrine as well, though presumably just for a brief visit. Towochi, you may recall, was Ohoama's daughter who had been married to Ohotomo, aka Koubun Tennou, whom Ohoama had defeated to take the throne. Abe was a daughter of Naka no Oe, half-sister to Ohoama's queen, Uno, and would eventually go on to marry the Crown Prince, Kusakabe. That gives you some idea of the position of those were going to the shrine. Princess Towochi herself would fall ill a few years later in 678. In fact, it was just as the sovereign himself was preparing to go pay a visit to the abstinence palace, perhaps so that he could also head out to Ise. The court had a divination to figure out when he would leave, officers had cleared the roads, and the public functionaries were in a line of procession when word came that Princess Towochi, suddenly took ill and died within the palace. This stopped everything in its tracks, and in that year there was no sacrifice made to the kami of heaven and earth. I suspect that this was in part due to mourning and in part due to the pollution more generally associated with death. Two weeks later, she was buried at Akaho, and Ohoama raised a lament for her. Later, in 686, we are told that the Royal Princess Taki, the Princess Yamashiro no Hime, and the Lady Ishikawa were all sent to Ise Shrine, though Princess Taki returned in less than a fortnight. Why all this focus on Ise? Remember that the Chronicles were begun in this era, and so the "truth" they would tell would be the truth that Ohoama and his immediate successors orchestrated. The focus on Amaterasu, her shrine at Ise, and the role of the sovereign as Heavenly Descendant was thus part of the overarching narrative that the Chroniclers tried to promote. Still, hints that the focus on Ise shrine may have been something largely created in this era, however, are scattered throughout the existing literature, despite the Chroniclers' best efforts. For one thing, it is fairly clear that early on, the focus in the Chronicles is on Mt. Miwa and the deity Ohomononushi, rather than Amaterasu. We also see the fingerprints of deities like Takami no Musubi, who in one story is the one who is actually responsible for sending the Heavenly Grandchild down to earth in the first place. It also seems telling that Amaterasu is not mentioned in earlier court rituals. Worship of Amaterasu by the royal family takes place at Ise shrine. Meanwhile, there are various rituals preserved within the traditions of the palace that include many other, seemingly older deities. I have also noted in the past how Ise shrine isn't even the primary shrine of Ise no Kuni. In fact, that is claimed by Tsubaki shrine, the shrine to Saruta Hiko no Ohokami, with a separate shrine to Ame no Uzume, who are both said to have met the heavenly grandchild on his descent. None of this is to say that Ise Jingu was brand new at the time of the Chronicles' writing —there does seem to have been a shrine on that spot for some time, though even the Chronicles suggest that it might have been moved from a shrine originally housed in the Nara basin. It is also possible, and even likely, that the rise of Ise and Amaterasu coincided with other trends at the time. Even if the Sun Goddess had not always been centered in Yamato ritual, she was not a new deity, and it may have been the case that her prominence, and that of her shrine in Ise had been growing in prominence before this time, and so the court was now adopting that popularity for themselves. Of course, Ohoama and Uno don't exactly spell out what they were attempting to achieve, beyond the unification of the archipelago, more broadly. How, exactly, their focus on Ise Shrine was meant to play into that I don't know that I could fully state, but it certainly seems to have allowed the sovereign to create a new cultic focus for kami worship with a story that touched on regions from Kyushu all the way to the eastern shore of the Kii peninsula. Given the decentralized nature of kami worship, I don't believe it was possible to completely rewrite all of the stories—hence the numerous and conflicting accounts given in the Chronicles. However, that is also what would have made it easier to hide newly fabricated—or perhaps simply exaggerated—stories in the mix. And of course, it wasn't necessarily that the Chroniclers were creating things out of whole cloth, but they were able to choose those things that people would remember and what would be lost and forgotten over time. They had to make the decision, for instance, which story they told was the "main" storyline, and which were listed as coming from "other books", implying a degree of separation from the truth. Through all of this, it certainly seems that propping up the royal family and its lineage was a central focus—even if that lineage was largely something that had recently been created. As a reminder, we see a lot heavier reliance at this point on royal princes as opposed to other elite families, and an actual or implied reliance, in particular, on the royal family, as that is where Ohoama was consolidating most of the power and authority. Kitayama Shigeo coined the term "Koushin Seiji" to refer to this idea of a consolidated royal—or imperial—family managing the affairs of state. Literally it is something like "Imperial Family Government". In Shigeo's concept this was specifically an autocratic authority executed by the sovereign, and those of his immediate family. Of course, writing in the post-war era, it is more than a little likely that Shigeo and others were looking at the concept of Tennou in the 20th century compared with many other world monarchs. In that vein, the Asuka and Nara periods do seem to have been one of the rare times—perhaps even the last time—that the sovereigns had such a direct hand in the government and the making and establishment of law and tradition. That said, not everyone ascribes entirely to the idea that Ohoama was a completely autocratic despot—after all, it was clear that there were still plenty of powerful families in the archipelago, and the Ritsuryo state itself was also being strengthened. Still, it does seem that Ohoama had brought his queen, Uno no Sarara, and his descendants into government. And they would not only assist him, but continue his work for the next generations, such that even though the histories would not be finished until well after Ohoama's death, they would still show his influence on events. The dedication of the royal family to work as one is perhaps most clearly demonstrated in the events of the 5th lunar month of 679. It was then that the sovereign, and his family, proceeded to the Yoshino Palace. Now Ohoama had plenty of offspring—among them 10 sons. And as long as he was around, there would be a certain amount of civility, but he knew all too well how things could break down after a sovereign's death. And so he brought them together and he made them enter into a pact, which we know as the Yoshino Covenant, or Yoshino no Meiyaku. Besides Ohoama himself, there were several others in attendance, presumably those who might stand to one day inherit the realm. These included his partner and queen, Uno no Sarara Hime, as well as her son, Prince Kusakabe, who would be named Crown Prince, only a couple of years later. It also included the Royal princes Ohotsu, Takechi, Kawashima, Osakabe, and Shiki. All of these individuals were made to swear an oath to support each other, even though they were all from different mothers, and they agreed. But so what? Why does it matter? It is all well and good that Ohoama brought them together for a bit of kumbaya in his old digs away from the capital, but was there anything really to this covenant. This covenant is significant in several ways. First off, it is clear that Ohoama was pulling in his family and trying to ensure they were onboard with what he was doing and what was planned. Furthermore, it set out a clear line of succession, something that had not really been done up to this point. We have ideas on what would have made a candidate eligible, but other than naming a particular crown prince there hasn't exactly been any clear process or rules of precedence for who would assume the throne. Here, though, we have a list that appears to be in order of precedence, since it otherwise may not seem to make sense, at least from a modern perspective. A key clue in the Chronicles is often the order of the names. The most important or highest ranking person is usually given first, and then names are typically given in descending order of precedence. There are clues that this is the case, but it becomes even more stark when we actually see reference to an individual's court rank or the size of their fief. Since this period brings about court rank even for royal princes, we have some of that, at least in later records. As such, there is the idea that this order was actually providing for a line of succession. As I mentioned, up to this point, the contest for the throne was a toss up with each monarch's death. Claims from competing princes were often considered equally valid until one proved their claim through a political or military victory. Ohoama appears to have been trying to add greater structure to this. Specifically, we see that Uno no Sarara's son, Kusakabe, is given pride of place. In fact, throughout the Chronicle it is typical that we see the Chroniclers designate a queen—a Kougou—that is considered the primary wife. This queen is almost always found to be the descendant of previous royalty, granting their child a doubly royal lineage, through both the maternal and paternal lines. There has been plenty of reason to doubt that this was actually the case, and it often seems like the Chroniclers stretched things more than a bit to make it all work out. However, now we are almost more concerned with the very *truth* that the Chroniclers were attempting to burn into the social consciousness rather than the historical facts, because that gives us direct insight into how the court of the day viewed succession and legitimacy.And that does lead to another possible thought: since the Chroniclers knew how things turned out it is possible that they were the ones ensuring that the order was as we have it. So we cannot definitively say that this exactly mirrors's Ohoama's idea, but it certainly seems in line with his history and intentions and helps set the stage for us, at least, regarding what would later transpire in regards to succession.. Getting back to the covenant, as I noted, the first person listed, after Ohoama and Uno no Sarara Hime, is Prince Kusakabe. He would be about 17 or 18 years old at this time, which is probably why he wasn't formally named Crown Prince until a couple of years later. He isn't the eldest son, however. Rather he was the second son. Ohoama's eldest son, Prince Takechi, was actually third in line. Takechihad been with his father helping to lead the troops during the Jinshin War. While he was some 8 years senior to Kusakabe, he was nonetheless a son of Amago no Musume, one of Ohoama's consorts from a powerful clan, but not a royal princess like Uno no Sarara, Kusakabe's mother. Between Kusakabe and Takechi, in the second place spot for succession, was actually Prince Ohotsu, whom we also mentioned during the Jinshin War. Ohotsu was likely 16-17 years old around this time. While he was the third eldest child, he, like Kusakabe, was the son of a Royal Princess, Princess Ota, daughter of Naka no Oe, giving him greater bonafides than Takechi, apparently. So, in the top three slots, we have: Ohoama's eldest son by a royal mother, Ohoama's second eldest son by a royal mother, and finally Ohoama's eldest son by a non-royal mother. Fourth in line, and the 4th eldest, presumably, though I don't know that we have an actual age for him, is Prince Wosakabe. He likely wasn't too young, however, as he had been given the task, previously, to polish the divine treasures in Isonokami's storehouse. It would appear that six of Ohoama's other sons didn't even get a mention. That includes Princes Naga and Yuge, born to another daughter of Naka no Ohoe, Ohoye no Himemiko. Then there is Prince Toneri, son of Royal Princess Nittabe, not to be confused with Royal Prince Nittabe, Ohoama's son by way of a daughter of Fujiwara no Kamatari. Finally there was Royal Prince Hodzumi, a maternal grandson of Soga no Akaye, and Prince Shiki, a full brother to Prince Wosakabe. Prince Toneri is particularly conspicuous in his absence. We know that he held the 5th rank, and two positions in government—that of Nagon, or Councillor, as well as the Minister of the Household, our Kunaikyou. This may be because he was not doing so well. We aren't told the story until the following year, on the 2nd day of the 7th lunar month of 680, when we are told that Prince Toneri took ill and was on the point of death. His half-brother, Prince Takechi, went to check on him, and a day later Toneri passed away. The way these are written it would be easy to believe that it all happened in a pretty short timeframe, but it is also just as likely that illness lingered, especially without modern medicine. So it is possible that Prince Toneri was too sick at the time of the original covenant, though there could be some other reason we weren't told. This doesn't necessarily hold for all of the others, though. For instance, we have the Princes Naga and Yuge mentioned in 693, well over a decade later, being granted the 2nd Broader Pure Rank at the same time that Prince Takechi is granted the 1st Broader Pure Rank. So we can at least see that they were ranked below Takechi. Similarly we see Prince Hodzumi likewise attained 2nd Broader Pure Rank at some point, and was still around to have his own fief and to receive houses to it in the following reign. Hozumi even ranked above some of the others were in Yoshino, and yet was not present. It is possible that the princes not mentioned, assuming they had not met with an untimely end that was not mentioned in the record somewhere, could have been too young or too junior at the time of the meeting. After all, when we look at the known ages of those who were there, we see that Prince Takechi may have been 25 years old, but Prince Kusakabe and Prince Otsu were just under 20, and it is unclear if others were older or younger than they were. There are two other princes who were part of the covenant who were not, perhaps surprisingly, sons of Ohoama. Rather they were his nephews, sons of Ohoama's brother, Naka no Ohoe. They were the princes Kawashima and Shiki. Kawashima is mentioned several times throughout the record. Kawashima's mother was from a high ranking noble family, but given that Kawashima was married to his cousin, one of Ohoama's daughters, that may have brought him closer to the family. He was about 22 years old at the time, too. We see him often teaming up with Prince Osakabe on various projects, including the project to compile together the history of the royal household. In fact, Prince Kawashima always precedes Prince Osakabe when they are mentioned together. That said, we have evidence of Kawashima only being awarded up to 3rd Greater Pure rank, below even that of some who were not present, such as Prince Hodzumi. His importance and impact, however, is noted through his numerous appearances in the record. In contrast, Prince Shiki has almost no mentions in the record. It doesn't help that there are two Princes Shiki, one born to Naka no Ohoye and one born to Ohoama. Their names are spelled differently, however, and although the first character of "Shiki" used in the Yoshino record matches neither name, the second character suggests that this was the son of Naka no Ohoye and not the Shiki that was brother to Prince Osakabe—though given that one followed the other in the record, there may have been some confusion on this point. And with all of that we have our apparent line of succession, as well as an idea of who the movers and shakers might be within the royal family. From Ohoama and Uno no Sarara, we have Princes Kusakabe, Ohotsu, Takechi, Kawashima, Osakabe, and Shiki. Six princes, four directly descended from the current sovereign, Ohoama, and two from the Naka no Ohoe lineage. Obviously, promoting the idea of a strictly patrilineal succession of father to son would have caused some problems for Ohoama's own legitimacy, not that anyone was going to gainsay him while he was on the throne. However, with Kusakabe they seem to have established that in a de facto format, at least. Furthermore it provided a blueprint for succession might fall to the other lines should the main line not work out. This put Prince Ohotsu as next in line, should anything happen to Kusakabe, followed by Takechi. That Kawashima may have had a shot over Osakabe and then Shiki is interesting as it suggests that it wasn't strictly about who descended from whom. We'll have to wait for Ohoama's death before we can fully appreciate how well this worked, of course. Throughout history, agreements and covenants amongst powerful interests are often only as permanent as long as all of the interests remain aligned with one another, whether through mutual benefit or threat of consequences. Once the power shifts, as it always does, those promises and treaties are almost always up for renegotiation, unless they are supported by some higher authority, whatever that might be. Following the royal family's off-site, they returned to the palace in Asuka. There they had a formal ceremony in the Great Hall, the Ohodono, where the six princes all demonstrated their allegiance and paid respects to Ohoama. Given the timing of this event, one can likely assume that it was a kind of public acknowledgement of the covenant and the agreement that they would all be working together as a united front on the project of the government. And with that, I think we can bring it to a close for now. There is plenty more about this reign to discuss before we move on, but we'll get there. 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.

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WORLD CHAMP: Corbin Hime Details His (& Chaz Dobias') MWC World Walleye Championship

Play Episode Listen Later Oct 21, 2025 35:16

Corbin Hime was slaying walleyes on the L'Homme Dieu chain in Alexandria a little over a week ago. He and partner Chaz Dobias ended up with the MWC World Walleye Championship and we get the details, plus the latest on Cass Lake area fishing, too.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

championship chaz world champs walleye hime dobias

Kabane and Court Rank

Play Episode Listen Later Oct 16, 2025 34:33

This episode looks at the Kabane and Court Rank systems in light of the changes made during this reign, in 684 and 685. We go a bit more in depth on the kabane, what they were, and how they were organized, prior to the reorganization that took place at the end of the 8th century into just 8 kabane, total. For more, check out our blogpost: https://sengokudaimyo.com/podcast/episode-136 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua, and this is Episode 136: Kabane and Court Rank Mononobe no Muraji no Ujimaro was in a foul mood. Once more he had been passed over for promotion, and so he continued to toil away, tallying reports as they came in from the various provinces across the kingdom. Meanwhile, Hasama no Atahe no Woshibi was now his superior, with an exalted rank and the generous stipend that came with it. Ujimaro fumed—he was Mononobe, and his family had once all but ruled Yamato. Though they had been perhaps reduced in circumstances since then, they still proudly held to their place as a Muraji family—a distinction that demonstrated their superior pedigree. Meanwhile, Woshibi was from the Hasama family. Sure, his relative, Nemaro, had been one of those on the front lines in the recent conflict, but still, his family was only atahe. Honestly, a Mononobe was supposed to take orders from someone of an Atahe family? But this was the new way of things. The ancient traditions were no longer enough—you had to work hard and make sure way up through this new court rank system if you wanted to succeed. Ujimaro grumbled, but there was little he could do in the moment. Nonetheless, he couldn't help but think about how the natural order of the world was somehow turned upside down… Greetings and welcome back, everyone. We are working our way through the reign of Ohoama, aka Temmu Tennou. This reign spanned fourteen years, if you include the Jinshin year of 672, though it is broken into two narratives in the Nihon Shoki. The first chapter covers the year of the disturbance, the Jinshin no Ran, when Ohoama fought with the Afumi court, who supported his nephew, Ohotomo, on the throne. We've covered that turbulent period previously. The second chapter covers the other 13 years of Ohoama's reign. Last episode we covered the first year of Ohoama sitting properly on the throne. The year 673 included Ohoama's ascension; the confirmation, continuation, and evolution of the Ritsuryou system instituted during Naka no Oe's time; as well as various ceremonies around Ohoama's ascension to the throne, including the first verifiable “Daijosai”, the specialized harvest ceremony for the first harvest season of the reign. This episode we are going to try and tackle something that people have sent in questions about. We've touched on it here and there, but I really want to get into the Kabane system—that ancient practice of family titles that were like a collective rank system. It was during Ohoama's reign that the court made major reforms to the kabane system and restructured it pretty extensively. At the same time, the kabane system was gradually being replaced by other systems of displaying one's status in society—such as the court rank system, which was also revised this reign. Eventually, without the same purpose as before, kabane would fade away, with a few remaining as honorifics and titles, but at this point they were still important. So we'll get into both of these status systems and discuss a little bit about what that meant for the people of the late 7th century court. From the beginning of Ohoama's reign, the court had continued to implement the cap-rank system, most recently amended in 664, by Ohoama's brother, Naka no Ohoye. With the new rank system of 685, the format changed considerably. To better understand this, let's talk about the rank systems in Yamato and how we have gotten to this point. We'll want to start with the kabane, and to do that, I want to take us back to a much earlier time. As you may recall, in the oldest stories in the Nihon Shoki, the Kojiki, and the Sendai Kuji Hongi, most individuals only have a single name, or they are known by the name of a location and a title. Iware Hiko, for example, with Hiko and Hime being general masculine and feminine terms for elites from a given area. From this, it would appear as though there was no such thing as a “family” name in early Wa societies. As I've pointed out before, that does not mean that there were not families, of course, or that lineage and family relationships were not important; we do see familial relationships, and we see concepts of lateral inheritance—from brother to brother rather than necessarily from father to son. The rules behind such inheritance seem to have been rather malleable, however. And that all makes some sense in a society where most people are dealing with the people of their village and surrounding communities—there is no need for anything more than a given name. Otherwise one's place of origin or their profession could easily be used to identify any given individual. Even the elites would be known by the territory they control. I mention all of this because some of the earliest terms we see as “kabane” appear to be titular in nature—that is to say they are derived from ancient titles. Hiko, Hime, Wake, Mimi, and Ushi are all terms we see from the ancient past, commonly found in the names of sovereigns, among other things. It isn't until some time in about the 5th century that we start to see the family units arise. These started as something like a corporate group or guild: Those who looked after horses were all labelled as Umakai, while those who worked jade and made magatama jewels were labelled as Tamatsukuribe. These groups or “be” were familial in that they were structured much as a family, with a single family head. That gave the ruler a single point of contact to presumably administer all of the work that particular corporate group was expected to perform. Furthermore, the name passed to their children, who would presumably have been brought up in the family business. For some of these families, rather than overseeing a business, craft, or similar thing, they were, instead, administrators of a given region or locality. We might think of these as chiefly families, overseeing domains of varying sizes. These families were known as “uji”. This is often translated in English as “clan”, which is an overloaded term used to describe a group that all claim familial descent from a single putative ancestor—whether real or fictional. Many of the earliest uji were created as “-be” groups: Abe, Mononobe, Imbe, Kataribe, etc., but they eventually started dropping “-be” altogether: Inukahi, Umakahi, Soga, Nakatomi, Wani, and the like. For these Uji, many were connected to various deities, or kami, from which they claimed descent. These kami are thought to be some of the original ujigami, though that term later came to be applied to various kami that were seen as guardians of a particular locale, and later uji need not claim direct descent from a kami for it to be special. For example, the main deity of Kasuga Taisha, the shrine built in Nara in the 8th century, said to house the ujigami of the Nakatomi and Fujiwara, primarily pays worship to Takemikazuchi no Mikoto and Futsunushi no Mikoto, deities brought from the east. Takemikazuchi is considered an ujigami of the two uji, but the oyagami, the actual parent or ancestral kami from which they claim direct lineage, would be Ame no Koyane no Mikoto, who is also worshipped as the third deity at the shrine. The fact that these uji operate more like clans means that they were made up of numerous family units, who might be scattered across the archipelago. At the head of each uji would have been a central family to provide the uji leadership and interface with the court. Nonetheless, they were all considered the same uji, and a rise in the fortunes of the uji applied to all of its disparate members. To be clear, there were titles attached to individual names, Sukune, for example, which is one we've encountered several times in the narrative. Professor Kan'ichi Asakawa, in his work “The Early Institutional Life of Japan”, provides an overview of some of these corporate titles, that came to be known as “kabane”. In all likelihood, they all had a straightforward meaning at some point. “Omi” means minister, for example, and continues to be used in that sense—as well as as a title—up through at least the 7th century. Another common kabane that we see is “Muraji”, which appears to originally reference someone in charge of a village or similar polity. Asakawa suggests that it comes from Mura no Ushi, with “Ushi” meaning something like “lord” and showing up elsewhere as well. “Kimi” also appears to be demonstrating some kind of hegemony over a land. Beyond that, here are a few others that we have seen: Atahe—or Atai—as well as Suguri, which appears to truly be a lower level village headmaster. Then there is Agata-nushi, aka Agata No Ushi, the Lord of an Agata, or district. Asakawa also notes Wake, Inaki, Sukune, Kishi, and Tamitsukasaas other kabane. The kabane are interesting in that they do appear to be precedental—that is to say that there does appear to be some kind of hierarchy in terms of the social position of each uji. The kabane did not, however, confer any particular resources. There was no stipend attached to a given kabane, though certain court positions were only open to members of uji with the appropriate kabane. Perhaps most notable in this are the Omi and the Muraji, which were the only two family types that held the supreme court positions—what we would likely refer to as “Prime Minister”. These included families such as the Ohotomo no Muraji, the Mononobe no Muraji, the Kose no Omi, and the Soga no Omi. The heads of these families had a special title—the Ohomuraji or the Oho-omi, the Great Muraji and the Great Omi. These positions were placed at the top of the court system, allowing them unrivaled access to the levers of power. Typically there were two to three of these individuals at any given time, down to as few as one during the height of the Soga no Omi's power and influence. It is unclear if all uji at the Omi and Muraji level had a designated Oho-Omi or Oho-Muraji at their head, or if that was only for those who were in actual positions at the top of the court structure. It is also unclear if the precedence between the Omi and Muraji was always fixed. Early on, we see Muraji houses that appear to be holding the majority of the powerful positions, and later we see the ascendancy of the Omi households. By the 7th century, however, it appears that Omi came first, followed by Muraji, based on the order that individuals are frequently named in the Chronicles, among other things. As for the other titles, some of them we believe we know, and others are more of a mystery. The origin of “wake” and “kimi” are rather obscure, though they both appear to have something to do with territorial rule and belong to uji that lay some kind of claim to a blood relationship with the royal house. Some of them may have been rulers in their own lands, prior to Yamato hegemony. “Inaki” may be related to rice castle, or storehouse, and seems to have referred to one of the smallest local units. That also means we rarely see it in the narrative, which tended to focus on those more closely tied to the court and the royal house. Asakawa notes that the Atahe, or Atai, seems to be for uji who possessed some amount of private land and private soldiery, but we don't know much more. Asakawa also points out that the Suguri, Tamitsukasa, and the Kishi kabane all seem to be related to groups with ties to the continent—perhaps descended from immigrant groups. The Kuni no Miyatsuko and the Agata-nushi are the titles with the clearest seeming ties to territorial hegemony. “Kuni” is the term for the ancient lands, such as Yamato, Kibi, Kenu, Koshi, etc. There seem to be around 140 such “kuni” described in the archipelago. Agata, on the other hand, were much smaller districts. While some of these district names have survived, it is hard, if not impossible, to know exactly how many of them there were. Then you have this term: “Miyatsuko”. Breaking that apart, he translates it as child or servant—ko—of the exalted house—miya. Taken together, these appear to reference the elite families in charge of overseeing territorial lands.We also see another term that uses “Miyatsuko”: Tomo no Miyatsuko. Unlike Kuni no Miyatsuko, Tomo no Miyatsuko is a term representing a group, rather than a kabane attached to an individual family. When the sovereign addresses the court, for example, he typically addresses the Omi, the Muraji, the Tomo no Miyatsuko and the Kuni no Miyatsuko. Asakawa proposed that, technically, all of these could fall under the term “Miyatsuko” as servants of the sovereign's house. Rather than focusing on specifics of all the myriad kabane, however, Asakawa treats them broadly as the Omi, Muraji, Tomo no Miyatsuko, and Kuni no Miyatsuko. The Omi and the Muraji we already touched on. They were the houses that could, among other things, supply the court with their Ohoomi and Ohomuraji—their prime ministers. So it makes some sense. The Tomo no Miyatsuko and the Kuni no Miyatsuko are a little more tricky to pin down, but Asakawa suggests that, ased on what we can tell, the heads of the Omi, Muraji, and Tomo no Miyatsuko likely attended court on a regular basis and lived nearby, whereas the Kuni no Miyatsuko were those whose heads dwelt elsewhere, likely because they were the local elites in various other areas of the archipelago. This is in the name—the term “tomo” might be thought of as being “with” someone, and at one point it is suggested that the Tomo no Miyatsuko are related to those who traced kinship back to the kami who originally descended from the Plain of Heaven. However, among the myriad kabane, not all of them were strictly local, and we find some kabane doing double duty for both local and geographically dispersed uji. Thus he also suggested that Kuni no Miyatsuko, though it was a kabane in its own right, also represented the other forms of territorial elite titles—all those who did not regularly attend the court, but instead administered their own lands. Richard Miller, in his work, “Ancient Japanese Nobility”, does provide a suggested hierarchy of the kabane. I don't know if I completely agree, as I think that it was a lot more complicated across the entire archipelago, but nonetheless I'll add the information to the blogpost page if you want to see at least one suggestion of relative precedence between uji of different kabane. Now let's not forget that not everyone was a member of an uji. For one thing, the royal family—both the sovereign's immediate family and Princes who claimed a more distant relationship—were exempt from the Uji-Kabane system. Also, the commoners, those who actually toiled and worked the land, likewise would not have been included in a given Uji. The Uji may have directed production, and even included certain artisans, but it still only included those who were tied, in some way, to the government. Now while the Uji-Kabane system may have started as titles with actual meanings—that is to say that the names and titles were essentially indicative of a group's role in society—it didn't take too long for it to become a little more abstract. After all, generation after generation, people change. Individuals vied for power and position in the court and elsewhere, and one's uji may rise, and even fall, depending on how they were able to succeed in the political climate of the day. This was augmented with the marriage politics which no doubt was conducted as much between the elite families as well as with the royal family. And then there were the branch or cadet families. For example, let's say that the head of a family has four children. Each one of those children could theoretically succeed their father—if his own siblings don't do so. With each generation, the familial ties get weaker, and smaller, sub-houses could form. If the uji was geographically dispersed, then local branches could become more or less independent. All of this seems to have caused not a small bit of confusion, and thus we get an edict in the last months of 682: it instructed all of the uji to ensure that they had a senior member—an uji-no-kami or ko-no-kami, with “kami”, in this instance, meaning top or head, rather than deity. This family head was to be reported to the government, presumably so that the government knew exactly who was in charge of each family. If there were too many people in a given uji, then they were encouraged to split themselves up and submit their own heads, with government officials adjudicating the decision. Finally, they are exhorted not to include any people that do not belong. A few things this seems to indicate. First is that the government did not have a handle on all of the different families out there, which makes some sense. It had been many generations since the uji had been initially set up, and the State had gone through a lot in that period. It may also indicate that there were those making a false claim to a family name specifically for the added prestige. How difficult would it be to claim to be a member of a prominent family that just happened to have been from a far-flung, out of the way branch? We see this in the 10th century with the Oushu Fujiwara—a family in Tohoku, around the region of Hiraizumi, who claimed descent from the famous Fujiwara family. Of course, the Fujiwara family by that point had grown so large, that it was next to impossible to check any such claim. How much moreso in the age before written records were common? We've seen examples where different parts of a given Uji were recorded separately. For example, the Aya were split early on into different groups, with the Yamato no Aya being perhaps the most often referenced, but we also have the Kawachi no Aya—the Aya from Kawachi. And then we have the Inukahi, where we see the Ama no Inukahi and the Agata no Inukahi, referring to the Inukahi of the Sea and the Inukahi of the District, though sometimes just a reference to “Inukahi”. Of course, it also seems that these branch families maintained the kabane of the original. Over time, uji were promoted, but rarely were they demoted. And so, over time, more and more uji are counted among the ranks of the Omi and the Muraji. At the same time, the court was changing. With the Taika reforms and the development of the ritsuryo codes, the Uji-kabane system was no longer required for managing the realm. Furthermore, the government was centralizing land and the produce thereof. And so they instituted the cap-rank system, a more explicit system of rank within the court that was held by the individual, not by the entire uji. In addition, cap-rank could be tied directly to a stipend, making the court officers more dependent on the central government, rather than on their own uji's resources. Early on, it is likely that higher cap rank was given to members of the more highly exalted uji, as those were the uji that also filled the upper echelons of government and therefore would have been best prepared to succeed in those roles. However, as things continued, it was likely that it was going to get even more confused. Or they would need to raise up all of the families to Omi and Muraji status, but as that happened, the meaning of the kabane themselves became less and less clear. After all, if everyone is an “Omi” and “Muraji” than, really, nobody is. In 681, we are told that they began to put together a law code, and later a law code of 92 articles is said to have been established. However, it seems it was still being updated, and wasn't until 689, after Ohoama's death, that all 22 volumes would be distributed to the various governors. It became known as the Kiyomihara Codes. In 684, Ohoama's reforms attacked the problem of the Kabane. The record complains that the various titles had become confused. That there were people out there taking kabane they were not entitled to, and just a general confusion because it no longer aligned quite so well with the evolving cultural norms of the new Yamato state. Early attempts to deal with this appear to have been, in the years since they began codifying it all in 681, to raise up families and individuals to the rank of “Muraji”. There are several records where lists of families are all given “Muraji”. In the case of individuals being granted Muraji, it is unclear if that was going just to them or to their entire family, though there are some examples where it seems an individual was granted the title and then their uji was separately awarded the same. This seems like an initial attempt to straighten things out. With the new bureaucratic system and the court ranks, no doubt there were people of worth from uji with less prestigious kabane who now outranked individuals from uji that were, at least on paper, more prestigious. This can't really have solved the problem. If anything, it just watered down the meaning of “muraji” even further, since now everyone and their brother seemed to have been granted that title. Ohoama's solution was to pare down the system to only eight kabane, total. Some of these were existing kabane, and others were entirely new. At the bottom of this new system was the title of Inaki, which had been about the lowest territorial kabane of the existing system. I suspect that this included all of those families that were still below the rank of Muraji, who had not been raised up in the preceding years. However, from there it immediately jumped up to the Muraji and Omi, in that order. And so the kabane that were previously at the top of the system were now towards the bottom. That way, they could “promote” families into greater kabane, without needing to “demote” a bunch of existing families at the same time. Above the Omi were mostly new kabane, except for one. The first was “Michinoshi”, a Master of the Way. It is unclear what this was intended for, as we aren't told who was promoted to this kabane. Based on the name, it is thought that this may have been for uji that had demonstrated a mastery of learning or perhaps some other pursuit, such as medicine, science, crafts, etc. Above the Michinoshi title was the kabane of Imiki, the fourth of eight. This may mean something like “One who arrived”. Some suggest that it may have originally been “imaki”. Richard Miller, in his work “Ancient Japanese Nobility” suggests that this was effectively the equivalent of the old title of “Atahe”. That said, most of those who received this kabane had previously been promoted to the old title of “Muraji”, though before that they were mostly Atahe, or else Obito, Kishi, or Miyatsuko. There is a thought that Imiki had something to do with “coming” and was meant for uji descended from immigrant families. Miller notes that this is not immediately born out in the data from the Nihon Shoki, where we see about a 50:50 split between immigrant and native uji. However, in the following chronicle, the Shoku Nihongi, we see about 100 of 150 of uji with the Imiki kabane that were of immigrant origins, so 2/3rds. That still isn't entirely conclusive, but does add some weight to the idea. Continuing to the 3rd kabane from the top we are at “Sukune”. This was previously used as a kabane, but from what I can tell it was given to an individual and was not passed down to the entire uji. Now it was something different. Miller suggests that this kabane was for those uji who claimed descent from one of the kami, but not necessarily from the royal lineage. In contrast, Asomi, later read as “Ason”, the 2nd of the 8 kabane, literally reads as “court minister”. It appears to be for those who claimed some connection to the royal family. It is notable that Ohoama awarded this to some 52 families during his reign. Compare that with making 11 Imiki and 13 Mabito, the next and highest ranking kabane. Asomi would be the most common kabane among those at the top of the court bureaucracy. Of all of them, this one seems to linger, perhaps because it is the kabane that was given to the Fujiwara family, who then carried that with them into later centuries. Finally, there is Mabito. Mabito means something like “True Person” or perhaps “Upright Person”, and it seems to have gone exclusively to families with the old kabane of “kimi”. An examination of the thirteen uji in this group indicates that they were those with close royal ties, who claimed a descent closely related to that of the royal family. So those were the new kabane. Although they were declared in 684 and handed out through the following year, we do see some individuals referenced with these kabane earlier in the narrative. This is likely just due to the fact that it is how they were eventually known, and so they are given an anachronistic kabane, which was probably much easier for the compilers than trying to make sure that all of the names were exactly correct for each record. With the kabane thus dealt with, Ohoama then went on to make some major changes to the court rank system as well. In many ways I would say that his ranks were quite novel—previous changes to the cap-rank system had largely been additions or slight modifications but had left many of the names intact with each change. As such, the rank system decreed in 664 was really just an update to the previous cap-rank system of 649 and earlier. And so even through 664 you still had things like “Greater brocade” as someone's rank. Towards the end of his reign, though, along with other reforms to the government, Determining what exactly the rank system was at any given point can be a little confusing. Depending on the record being used, names are sometimes referenced anachronistically: That is they are given with the ultimate title, kabane, or rank by which they were known. This could sometimes be after multiple phases of reform, and so the honors mentioned may not necessarily reflect that individual's ranks and position at the date of the entry. Also the various rank systems are close enough, sharing many of the various rank names, such that it isn't immediately obvious if something different is being used. This is true of both kabane and court ranks. Furthermore, as many individuals may only be mentioned once or twice, we may not always have a lot of data on how things may have changed. The new system enacted in 685 was different in several ways that make it quite distinct. In fact, we see in the record of this reign earlier mentions of individuals where their rank is given in terms of the new system even in records predating 685. So what did that look like? The rank system of 685 still used various signifiers, which broke things up into categories, but these were broken up into 2-4 numerical grades: Ichi-I, Ni-I, San-I, Shi-I, or first rank, second rank, third rank, and fourth rank. This gets us closer to what was eventually an almost purely numerical system. Each grade was then divided further into “Larger”: “Dai”; or “Broader”: “Kou” This is also where we see Princely ranks enumerated for the first time. As we noted, previously, princely rank was something that we started to see at the beginning of this reign in the Nihon Shoki, with Prince of the third rank, etc. In 685, however, we get an actual proclamation. The Princely ranks are broken into two large categories—the bright, or Myou, ranks and the Pure, or Jou ranks. There were two grades of Myou—Ichi-I and Ni-I, and four grades of Jou—Ichi-I, Ni-I, San-I, and Shi-I. Each grade was further divided twice into large, dai, or broad, kou. So you had Myou-dai-ichi-I, Myou-kou-ichi-I, Myou-dai-ni-I, Myou-kou, ni-i… et cetera. That translates to something like Large First Bright rank, Broad First Bright rank, Large Second Bright rank, and Broad Second Bright rank. This would continue with “Jou” replacing “Myou”, and provided a total of 12 princely ranks. As for how they were divvied out, we only see the granting of “Jou” ranks. In fact, Kusakabe, the Crown Prince himself is given Broader Pure First Rank (Jou-kou-ichi-i). His brother, Prince Ohotsu, was given Larger Pure Second Rank, their brother Takechi, who had helped lead the forces in the Jinshin war, was given Broader Pure Second Rank, one lower than his younger brother. Both Kawashima and Osakabe were given Larger Pure Third Rank. So if the highest “Pure” rank was going to the Crown Prince, then who were the Myou ranks going to? Unfortunately, thou the system would last until the development of the Taihou code, in 703, we don't have any clear examples of the Myou ranks being handed out, so that may be a puzzle we don't unravel. Beyond the ranks for the various princes, there was another, similar set of ranks for the common court nobles. This system had 6 categories, broken up, like the Princely ranks, into four grades, each further divided into Larger and Broader, as before. In this case the categories were: Shou – Upright Jiki – Straight Gon – Diligent Mu – Earnest Tsui – Pursue Shin – Advancement This created 48 total rank divisions, which gave an unprecedented granularity for the court. As for granting rank, we have a couple of examples of that, beyond just the posthumous grants. In 686, Ohoama conferred Gon-I, the Dilligent rank, on six ministers who attended to him, personally. There was also a request that provincial governors should select nine people of achievement who could likely be given the same. There is one strange account: in 685, Awata no Asomi no Mabito—Mabito, in this case, being his given name—requested permission to transfer his rank to his father, but this was refused. And I think this gets to the heart of the cultural change that was underway, and which Ohoama and the court was actively encouraging. Although the kabane titles were a collective rank, court rank, and the accompanying stipend, was for the individual. This wasn't something that could accrue to the head of a family. That would have been an important point at a time when the traditions of the uji system were still quite strong. So there we have it. Hopefully there was something new for you to take away as we come to better understand Ohoama and his court. We still have plenty more to discuss—probably enough for a few more episodes as we cover some of the natural events and disasters, the ties between the court and religion, as well as what was going on with peninsular affairs, not to mention the myriad other little random tidbits. We'll get to all of that as we can. Next episode we'll take a look at the material culture of the court. Specifically we'll take a look at what we know about their dress and clothing, much of which was influenced by that sumptuary laws that were, themselves, tied in closely with this new rank system. 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.

1639 - [EN] 3I/ATLAS:OVNI?: SÉRGIO SACANI, HIME, AVI LOEB E DANIEL LOPEZ

Play Episode Listen Later Sep 6, 2025 108:25

SÉRGIO SACANI é geofísico, FELIPE HIME é astrônomo e AVI LOEB é. Eles vai bater um papo sobre extraterrestres e a possibilidade de não estarmos sozinhos no Universo. Já o Vilela é a prova que exista vida não-inteligente fora da Terra.

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1639 - 3L ATLAS: OVNI OU COMETA?: AVI LOEB, SÉRGIO SACANI E FELIPE HIME

Play Episode Listen Later Sep 6, 2025 146:30

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CASS & COMPANY: Corbin Hime Recaps Recent Cass Lake Action & Previews The Fall Bite

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Play Episode Listen Later Sep 5, 2025 36:53

Corbin Hime of Cass Lake Guide Service checks in to talk about the Cass Lake chain bite this summer, what's happening now and what he sees happening this fall (and winter).See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

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What Do You Want

FBCWest

Play Episode Listen Later Aug 17, 2025 20:32

A blind beggar named Bartimaeus who had the opportunity to ask Jesus for mercy and healing. Jesus teaches him faith, persistence in prayer, and recognizing the truth of Jesus being the Messiah. Sermon Notes Mark 10:46 Jesus, disciples and a large crowd leave Jerico and a blind man is sitting on the road Mark 10:47 That man cries out to Jesus Mark 10:48 Many tell him sternly to be quiet, but he keeps crying out Mark 10:49 & 50 Jesus stops and says bring the man to Him and he comes to Jesus Mark 10:51 Jesus asks the man what do you want Hime to do and the man responds he wants his sight restored Mark 10:58 Jesus says that the man's faith has made him well. He immediately receives his sight and follows Jesus

Special Guest - Ezra Vervin

Razzle Dazzle

Play Episode Listen Later Jul 7, 2025 73:13

Get ready to meet Ezra Vervin, the voice behind incredible characters like Tae Nakanoshima in Kaiju No. 8, Hime in Tales of Wedding Rings, and Tsukiha in A Condition Called Love! From theater beginnings to anime stardom, Ezra's journey into voice acting is as inspiring as it is exciting.Join us as we chat with her about life in the booth, her love for City Pop, cozy cabin living, and how she keeps her plants thriving between recording sessions! Special Guest - Ezra Vervin https://ezravervin.com/Host: Jared Gonzalez.Cohost: Chaz Hawkins, Mauro Piquera.Master Chief Engineer: Jared Gonzalez.Editor: Jared Gonzalez.Graphics Editor: Jared Gonzalez.Digital Media Editor: Jared Gonzalez.Producer: Jared Gonzalez.

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Episode 212 - Sakura Hime Kaden with Rink

Sparkleside Chats with Magical Girl Ayu

Play Episode Listen Later Jul 1, 2025 131:54

This week on Sparkleside Chats, Ayu talks with magical creator Rink about Sakura Hime: The Legend of Princess Sakura (2009-2012)⁠. You can find her on ⁠⁠Bluesky or ⁠⁠Tumblr.News (1:00)Upcoming shows: Cute High Earth Defense Club High Collar, New Panty & Stocking with Garterbelt, Kamitsubaki City Under Construction, The Secrets of the Silent Witch, and The Water MagicianSam Witch announced by Disney for 2026The Magical Girl Witch Trials comicalization premieres in July 2025KimiPre movie visuals have been revealedMagical Girl Lyrical Nanoha Volume 1 coming September 9thWhat I've Watched (6:18)Once Upon A Witch's DeathMaebashi WitchesK-Pop Demon HuntersMagical Girl Friendship SquadMai HimeNew Secret Jouju Season ThreeCorrector Yui Season OneMain topic: (13:30)Trigger warnings for mentions of misrepresentation of gender nonconformity, incest, torture of children, attempted murder, teen sexuality Series mentioned:Fullmoon wo SagashitePhantom Thief JeanneMagical Girl DandelionMagical Girl Tsubame PriOrcheSymphogearIdol DreamsFrozen IIYu Yu HakushoNecahualOriginal podcast music by Hazel, @⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠afewbruises⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Keep up to date with the Magical Girl Media Google Calendar!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Submit your ideas to the podcast here!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Buy Ayu wishlist gifts from Throne!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Join our Discord!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Commission Ayu for art, drop off a donation, or sign up for bonus episodes on Ko-fi!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Find the podcast online on the socials @⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠magicalgirlayu⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ or on Spotify for Creators at sparkleside, and don't forget to comment online with the hashtag #SparklesideChats! Contact us by email or DMs.

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Cuando los elefantes sueñan con la música - Francis Hime y su 'Skakespeareana' - 13/06/25

Cuando los elefantes sueñan con la música

Play Episode Listen Later Jun 13, 2025 58:54

Dos veteranos pianistas antillanos, Alain Jean-Marie (Guadalupe) y Mario Canonge (Martinica) juntos en el disco 'Con alma' grabado en concierto en el Olympia de París. A sus 85 años, Francis Hime, autor de algunos clásicos de la música brasileña, firma 'Não navego pra chegar' con canciones como 'Chuva', 'Não navego pra chegar' -con Mônica Salmaso-, 'Um rio' -con Dori Caymmi y Olivia Hime- o 'Shakespeareana -con las guitarras del Quarteto Maogani-. Único superviviente del trío original, el bajista Alex Malheiros mantiene viva la llama de Azymuth con un nuevo disco, 'Marca passo', y piezas como 'Belenzinho', 'Marca tempo' o 'Crianças Valente'. Malheiros participó hace más de veinte años en el disco de Marcos Valle 'Contrasts' que se reedita ahora en doble LP y CD y contiene canciones como 'Parabéns', 'Valeu' -con Joyce- y 'Água de coco'. Escuchar audio

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HIME TIME: Corbin Hime Is Catching Walleyes...& Hopes It Keeps Up Saturday!

catching hopes hime walleyes

Play Episode Listen Later Jun 11, 2025 28:14

Corbin Hime of Cass Lake Area Guide Service has been busy. The bite has been good on area lakes, he's been fishing the Masters Walleye Circuit, he's gearing up for the KC Walleye Classic and he's another guide who has donated a trip for the KC Walleye Classic Raffle.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Cuando los elefantes sueñan con la música - La navegación de Francis Hime - 20/05/25

Cuando los elefantes sueñan con la música

Play Episode Listen Later May 20, 2025 58:26

A sus 85 años, Francis Hime, autor de algunos clásicos de la música brasileña, acaba de publicar 'Não navego pra chegar' con canciones como 'Chuva', 'Não navego pra chegar' -con la voz de Mônica Salmaso-, 'Um rio' -con Dori Caymmi y Olivia Hime-, 'Tempo breve' -con Zelia Duncan- o 'Imaginada' -con Ivan Lins-. De 'Kind of Miles', el homenaje del trompetista Paolo Fresu a Miles Davis, 'It never entered my mind', 'I thought about you', 'Diane' y 'Time after time'. Y un anticipo del próximo disco de Gabriel da Rosa 'Cacofonia': 'Seu João' y 'No fundo'. Despiden Edison Machado & Boa Nova con 'A chegada'.Escuchar audio

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Trópico utópico - Januária - 13/05/25

Trópico utópico

Play Episode Listen Later May 13, 2025 60:14

Anexos al abecé de la música popular de Brasil en forma de compilaciones. Intervienen: Edu Lobo e Yvette, Paulinho Nogueira, Chico Buarque, Toquinho e Vinícius, Agostinho dos Santos, Tito Madi, Maysa, Nara Leâo, Wanda, Elza Laranjeira, Jane, Olívia Hime, Ana Lúcia y Alaíde Costa.Escuchar audio

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Women Association Leaders with Cherie Hime: Women in Transportation Series

The Bus Stop

Play Episode Listen Later Mar 26, 2025 19:49

This week at NSTA: The Bus Stop - Executive Director Curt Macysyn is joined by first-time guest, Cherie Hime, Executive Director of the Wisconsin School Bus Association (WSBA) to close the March celebration of Women History Month on the podcast. Cherie outlines her background in the association management and how that led her to taking reins at WSBA in 2014. She talks about her day-to-day work as an Executive Director, handling everything from marketing and membership to events and advocacy. Cherie and Curt talk about current legislative activity in Wisconsin and highlight WSBA's annual Legislative Day. And lastly, Cherie shares what being a woman in transportation means to her emphasizing the importance of networking and collaboration to help other women grow within the student transportation industry. Become a subscriber and listen to a new episode of NSTA: The Bus Stop every week - targeted advertising packages are available too!Support the show

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Trópico utópico - Casa forte - 27/02/25

Trópico utópico

Play Episode Listen Later Feb 27, 2025 60:09

Anexos al abecé de la música popular de Brasil en forma de compilaciones. Intervienen: Olívia Hime, Tom Jobim, Casuarina, Paulinho da Viola, Edu Lobo, Jorge Mautner y Johnny Alf.Escuchar audio

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PSEUDOCIÊNCIA [COM PIRULA E FELIPE HIME] - Ciência Sem Fim #272

Play Episode Listen Later Oct 4, 2024 254:56

Hoje vamos falar sobre as mais diversas pseudociências que existem, com Pirula e Felipe Hime.

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SACANI RESPONDE [TUDO SOBRE GALÁXIAS COM FELIPE HIME] - Ciência Sem Fim #271

The Power's Point Podcast

Play Episode Listen Later Oct 3, 2024 200:50

Neste episódio o Sérgio vai falar sobre galáxias, com a participação do Felipe Hime.

neste tudo responde sem fim hime

Alice Is Fine - Sarah Hime

Play Episode Listen Later Aug 11, 2024 53:54 Transcription Available

Ever felt the emotional rollercoaster of life's highs and lows, all crammed into one week? Scott Powers certainly has with his parents' recent hospitalization, and the incredible support he received. Meanwhile, Jim Banks brightens things up with the news of his newest furry family member, Ember, and the joyful chaos of his son Jimmy's back-to-school adventures. Join us as we welcome Sarah Hime, the dynamic Kitty Kat from "Pink is In," and navigate through heartfelt stories and lighthearted moments that resonate deeply with our listeners.Discover the inspiration behind Sarah Hime's poignant short film, "Alice is Fine," which tackles the pressing issue of gender bias in healthcare. Sarah opens up about her own medical struggles and the emotional journey of crafting this impactful eight-minute dramedy. Get an insider look at the collaborative magic that brought this story to life, from the creative guidance of Vivian Endicott Douglas to the whirlwind of assembling a talented team for production. This episode is a testament to resilience, teamwork, and the power of storytelling to effect change.https://gofund.me/568f01cbHey, what's up! Just wanted to let you know about this incredible short film called *Alice Is Fine* that dives into the real struggles women face with gender bias in healthcare. Your donation, no matter the size, will help bring this important story to life—click the link below to donate or share the link to spread the word. Thanks a ton!Thank you for giving us a go, and hope you stick with us as we have some really amazing guest on and hole you have a laugh or two but no more than three. Support the Show.Thank you for joining us on today's show, as always, we appreciate each and every one of you! Talk to you soon.X - @PodcastScottIG - Powers31911

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SACANI RESPONDE [ESPECIAL 2 ANOS DO JAMES WEBB COM FELIPE HIME] - Ciência Sem Fim #258

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Play Episode Listen Later Aug 1, 2024 209:49

Neste episódio o Sérgio vai falar sobre os 2 anos do James Webb, com a participação do Felipe Hime.

AURORA BOREAL E VULCANOLOGIA [+ Felipe Hime e Sergio Sacani]

Flow

Play Episode Listen Later Jul 31, 2024 129:08

O oitavo episódio temático do Flow é sobre vulcanologia e aurora boreal.

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FELIPE HIME & SAPIENS CHAT - Ciência Sem Fim #252