Podcasts about Himiko

Où se trouve le mystérieux royaume du Yamatai ? Mentionné dans les chroniques chinoises, ce royaume dirigé par la reine Himiko fascine historiens et archéologues. Était-il le berceau du Japon ancien ou une civilisation disparue engloutie par le temps ? Entre légendes, indices archéologiques et récits ésotériques, partez à la recherche d'un royaume oublié, aux frontières du mythe et de l'histoire.Ouvrez la porte des Mystères avec Arcana Podcast ! Présenté par Ludovic - Arcana ⛎ Soutenir l'émission sur Tipeee : https://www.tipeee.com/arcana-mysteres-du-monde

Welcome to episode 146! We watched season 7 of My Hero Academia! Which means we're now caught up. In this season, a lot of plot threads start to close during the first part of the final battle. And Nemesis is Very Normal™ about Himiko's and Ochako's big scene. Check it out on Crunchyroll! Content Warning: This season has depictions of child abuse, and that is discussed in the podcast. "Dimension" by Creo and "Devotion" by Jim Hall are licensed under CC BY 4.0 (https://creativecommons.org/licenses/by/4.0/)

Invincible Season 3 Premieres, Himiko in Civilization VII, Sinners trailer, a Lanterns Update. Hosted on Acast. See acast.com/privacy for more information.

STERNENGESCHICHTEN LIVE TOUR 2025! Tickets unter sternengeschichten.live Himiko ist ein gewaltig großes Objekt aus dem frühen Universum und größer, als Dinge im frühen Universum eigentlich sein dürften. Was es sein könnte und was es mit der Entstehung von Galaxien zu tun hat, erfahrt ihr in der neuen Folge der Sternengeschichten. Wer den Podcast finanziell unterstützen möchte, kann das hier tun: Mit PayPal (https://www.paypal.me/florianfreistetter), Patreon (https://www.patreon.com/sternengeschichten) oder Steady (https://steadyhq.com/sternengeschichten)

pr the mask and himiko-October 21, 2024. Mo Kubarra, Harry Weinberg, Theo Woodward and DJMAGIKCLOWNS.

Amy Chavez speaks with Lesley Downer, an expert on Japanese culture and history who writes both fiction and non-fiction. Her novels transport readers to the intriguing world of 19th-century Japan, while her non-fiction takes us along  the Narrow Road to the Deep North with poet Matsuo Basho; behind the scenes of the Japanese geisha community; and into the intrigues of the richest family in Japan. In this episode, she discusses her just-released The Shortest History of Japan: From Mythical Origins to Pop Culture Powerhouse, which provides a concise yet detailed account of Japanese history.Lesley highlights the significance of historical figures like Himiko, the shaman queen who unified Yamatai, and Empresses Suiko and Koken, who ruled Japan in their own right. She also touches on the feminist movement in Japan, particularly the contributions of Hiratsuka Raicho and Akiko Yosano. Lastly, she shares insights into her writing career, including her transition from nonfiction to fiction and her research on geisha.Lesley mentions Yosano Akiko's poem "Until Death Do Us Part" ("Shini tanoma") which she wrote before her brother went off to war:Until Death Do Us Partby Yosano AkikoThough my body dies,My soul will remain with you.Until the end of time,Let us pledge to be together,Until death do us part.(translation: ChatGPT 4o)Lesley's three favorite books on Japan:1. Japan Journal, 1855-1861 (1964) by Henry Heusken, which covers the author's experiences during his time as the secretary and interpreter for Townsend Harris, the first U.S. Consul General to Japan.2. As We Saw Them: The First Japanese Embassy to the United States (1979) by Masao Miyoshi, about the first Japanese diplomats who visited the United States in 1860.3. Taiko: An Epic Novel of War and Glory in Feudal Japan  (1992) by Yoshikawa Eiij, a historical novel that tells the story of Toyotomi Hideyoshi, one of Japan's greatest warlords and unifiers during the Sengoku period. The Books on Asia Podcast is sponsored by Stone Bridge Press. Check out their books on Japan at the publisher's website.Amy Chavez, podcast host, is author of Amy's Guide to Best Behavior in Japan and The Widow, the Priest, and the Octopus Hunter: Discovering a Lost Way of Life on a Secluded Japanese Island.For more podcast episodes, visit the Books on Asia website or subscribe to the Books on Asia podcast.

Aloha Plus Ultra Heroes! We continue reviewing the FINAL ARC of My Hero Academia manga. We continue our discussion with Himiko fighting Ochako, All for One fighting Endeavor, and Tomura fighting the Flying Tomb. Listen to our thoughts. Follow us on Twitter/Instagram/Tumblr for updates, anime anniversaries, and fanart + https://twitter.com/FunUntitled + https://www.instagram.com/fununtitled/ + https://www.tumblr.com/fununtitled   Buy Anime-related keychains and stickers at Annie's Shop + https://suraelis.bigcartel.com/   Subscribe to our Youtube channel to listen to our Podcast AND watch a speed drawing of our thumbnails + https://www.youtube.com/@fununtitled   Check out our Linktree for all our Accounts + https://linktr.ee/FunUntitled

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

Ito-koku and Na-koku were the next two countries on the path of the Wei envoys noted in the Gishiwajinden.  They likely refer to the areas known today as Itoshima and Fukuoka, so what do we know about these places in the Yayoi period, and how is it that by the 3rd century Yamato seemed to have taken the foremost position on the archipelago and not one of these other countries, where wet paddy rice agriculture and other continental technologies first arrived in the archipelago. For more see our podcast blog post at: https://sengokudaimyo.com/podcast/itoandna Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Gishiwajinden Part Five: Ito-koku and Na-koku This episode we are finishing up our Gishiwajinden Tour, focusing on our journey to Ito-koku and Na-koku, or modern day Itoshima and Fukuoka. We'll talk about what we know from the records of these two areas in the Yayoi and early Kofun periods, and then look at some of the later history, with the development of the Dazaifu, the build up of Hakata and Fukuoka, and more.  A key thread through all of this will be our discussion about why it was Yamato, and not these early states, who eventually became paramount.  If this is where things like wet paddy rice agriculture started, and they had such close ties to the continent, including sending a mission to the Han dynasty, why did the political center shift over to Yamato, instead?  It is certainly something to wonder about, and without anything written down by the elites of Na and Ito we can only really guess based on what we see in the histories and the archaeological record. We ended our tour in Na for a reason: while the Gishiwajinden—the Japanese section of the Wei Chronicles—describes the trip from the continent all the way to Yamatai, the locations beyond Na are largely conjecture.  Did ancient travelers continue from Na along the Japan Sea coast up to Izumo and then travel down somewhere between Izumo and Tsuruga to the Nara Basin?  Or did they travel the Inland Sea Route, with its calmer waters but greater susceptibility to pirates that could hide amongst the various islands and coves?  Or was Yamatai on the island of Kyushu, and perhaps the name just happens to sound similar to the Yamato of Nara?  Unfortunately, the Wei Chronicles have more than a few problems with accuracy, including problems with directions, meaning that at most we have some confidence in the locations out to “Na”, but beyond that it gets more complicated.  And even “Na” has some questions, but we'll get to that later. Unlike the other points on our journey, we didn't stay overnight at “Ito-koku”, , and we only briefly stayed at Na—modern Fukuoka, but I'll still try to give an account of what was going on in both places, and drawing on some past visits to the area to fill in the gaps for you.   Both the Na and Ito sites are believed to be in the modern Fukuoka prefecture, in Itoshima and Fukuoka cities.  Fukuoka prefecture itself actually spans all the way up to the Shimonoseki straits and includes the old territory of Tsukushi—Chikuzen and Chikugo—as well as the westernmost part of Buzen, the “closer” part of the old land of “Toyo” on the Seto Inland Sea side of Kyushu.  When it comes to locating the country of Ito-koku, we have lots of clues from current place names.  The modern Itoshima peninsula, which, in old records, was known as the country of Ito, and was later divided into the districts of Ito and Shima.  Shima district, at the end of the peninsula, may have once been an island—or nearly so.  It is thought that there was a waterway between the two areas, stretching from Funakoshi bay in the south to Imazu Bay, in the north, in Fukuoka proper.  Over time this area was filled in with deposits from the local rivers, making it perfect for the Yayoi style wet rice paddy agriculture that was the hallmark of the growth in that period.  And indeed there are certainly plenty of Yayoi and Kofun era ruins in the area, especially in eastern reaches of the modern city of Itoshima, which reside in the valley that backs up to Mt. Raizan.  There you can find the Ito-koku History Museum, which tells much of the story of Ito. The Weizhi, or the Wei Chronicles, note that Ito-koku had roughly a thousand households, with various officials under their own Queen, making it one of the few Wa countries that the Chroniclers specifically noted as being a “kingdom”, though still under the nominal hegemony of the queen of Yamatai or Yamateg.  If you continue eastward along the coast from Itoshima, you next hit Nishi-ku, the Western Ward, of modern Fukuoka city, which now continues to sprawl around Hakata Bay.  Nishi-ku itself used to also be known as “Ito”, though spelled slightly differently, and you can still find Ito Shrine in the area. So was this part of Ito-koku also? It's very possible.   Na-koku, or the country of Na, was probably on the eastern edge of modern Fukuoka, perhaps around the area known as Hakata down to modern Kasuga.  Much like in Karatsu, this area features some of the earliest rice fields ever found in Japan – in this case, in the Itazuke neighborhood, just south of Fukuoka airport.  The land here is mostly flat, alluvial plains, formed by the rivers that empty out into Hakata Bay, another great area for early rice agriculture. Locating the country of Na is interesting for several reasons.  For one, unlike all of the other Wei Chronicles sites we've mentioned, there is no clear surviving placename that obviously matches up between “Na” and the local area.  It is a short enough name that it may simply be difficult to distinguish which “Na” is meant, though there is a “Naka” district in Kasuga that may show some promise.  There certainly is evidence for a sizeable settlement, but that's much more tenuous than the placenames for other areas, which remained largely in use in some form up to the modern day, it would seem. The name “Na” shows up in more than just the Weizhi, and it is also mentiond in the Houhan-shu, or the Record of the Later Han, a work compiled later than the Weizhi, but using older records from the Late Han dynasty period.  There it is asserted that the country of Na was one of the 99 some-odd countries of Wa, and they sent an embassy to the Later Han court, where they received a gold seal made out to the “King of Na of Wa”.  We talked about this in Episode 10: The Islands of the Immortals: That seal, made of gold, was seemingly found in the Edo period—1784, to be precise.  A farmer claimed to have found it on Shika island, in Hakata Bay, which is quite prominent, and connected to the mainland with a periodically-submerged causeway.  The description of the find—in a box made up of stones, with a large stone on top that required at least two men to move it—seems like it could have been an old burial of some kind.  The island certainly makes sense as an elite burial site, overlooking Hakata Bay, which was likely an important feature of the lifeways of the community.  While there have been questions about the authenticity of the seal, if it is a forgery, it is quite well done.  It looks similar to other Han era seals, and we don't really have a way to date the gold it is made of.  Without the actual context we can't be quite sure. This certainly seems like pretty strong evidence of the country of Na in this area, somewhere – probably not on the island itself, then close by.So unless something else comes along, I think we can say that this is at least the vicinity of the old country of Na.  Okay, so now that we've talked in general about where these two places were, let's go back and look at them in more detail. The Ito-koku site is just up the coast from where we stayed for Matsuro-koku, in Karatsu, which all makes sense from the position of the Chronicles in that it says the early envoys traveled overland from one place to the other.  Of course it also says they traveled southeast, which is not correct as the route is actually northeast.  However, they had traveled southeast from the Korean peninsula to Tsushima and then Iki and Matsuro, so that direction was well established, and this is an easy enough error that could have been made by the actual envoys or by later scribes, as it would be a one character difference. For Ito-koku, as with Matsuro-koku, we have no large, reconstructed sites similar to Harunotsuji on Iki or Yoshinogari, further inland in Saga prefecture, where we have an entire, large, so-called “kingly” settlement.  There is evidence of settlements, though, both near the major burial sites as well as around the peninsula.  And as for those burial sites, well, Ito has a few, and they aren't merely important because of their size.  Size is often an indication of the amount of labor that a leader must have been able to mobilize, and so it can be used to get a general sense of the power that a given leader or system was able to wield, as they could presumably turn that labor to other users as well. However, it is also important to look at other factors, like burial goods. What kind of elite material was the community giving up and placing with the deceased? That is the case with the first site we'll discuss, the Hirabaru burial mound.  At first glance it isn't much—a relatively unassuming square mound, about 12 by 14 meters, and less than 2 meters in height.  It was discovered in 1965 by a farmer who started digging a trench to plant an orchard and started pulling up broken pieces of a bronze mirror, one of the first clues that this was someone important.  They later found various post holes around the site, suggesting that it was more than just an earthen mound, and as they excavated the site they found pottery, beads, mirrors, and more. Let's start with those post-holes.  It looks like there was at least one large pillar set up due east of the burial.  We don't know how tall it was, but it was likely of some height given the size of the pillar hole—I've seen some estimates that it could have been up to 70 meters tall.  A tall pole would have provided visibility, and it may also be significant that it was east, in the direction of the rising sun.  We know that the ancient Wa had a particular connection with the sun, and this may be further evidence of that.  There are other holes that may be a gate, and possible a storehouse nearby, presumably for various ritual items, etc.  Suddenly, even without knowing exactly what was there, we start to see a picture of a large, manmade complex that seems to be centered on this burial and whomever is there. On top of that, there was a mirror in the tomb that was larger than any other ever found in Japan at that time—certainly the largest round mirror of that period.  It is not one of the triangular rimmed mirrors that Yamato is known for, but may have been part of another large cache brought over from the mainland.  About 40 mirrors in total, many of them very large, were found buried in the tomb, some of which appear to have been broken for some reason.  Furthermore, the large mirrors appear to fit within the dimensions given the Great Mirror—the Yata no kagami—housed at the sacred Ise Shrine.  There is a document in 804, the “Koutai Jingu Gishiki Chou”, detailing the rituals of Ise shrine, which describes the sacred mirror sitting in a box with an inner diameter of 1 shaku, 6 sun, and 3 bu, or approximately 49.4 centimeters, at least using modern conversions.  The same measurements are given in the 10th century Engi Shiki.  So we can assume that the mirror in Ise, which nobody is allowed to actually see, let alone measure, is smaller than that, but not by much, as the box would have been made to fit the mirror, specifically.  It isn't like you can just grab a box from Mirror Depot.  The mirrors found at Hirabaru Mound measure 46.5 centimeters, and have a floral pattern with an eight petaled flower on the back.  Could this mirror be from the same mold or the same cache, at least, as the sacred mirror at Ise?  At the very least, they would seem to be of comparable value.   In addition, there were many beads, jars, etc.  Noticeably absent from the burial were swords and weapons.  Based on this, some have argued that this was the burial of a queen of Ito-koku.  There is evidence that this may be the case, but I don't think the presence of weapons, or the lack thereof, is necessarily a good indicator. After all, we see in the old stories that women were also found wielding swords and leading troops into battle. So it's dangerous to make assumptions about gender based on this aspect alone. I wonder if the Hirabaru tomb assemblage might have more to do with something else we see in Yamato and which was likely applicable elsewhere in the archipelago: a system of co-rulership, where one role might have to do more with administrative and/or ritual practice, regardless of gender. This burial assemblage or mirrors and other non-weapons might reflect this kind of position. The Weizhi often mentions “secondary” or “assistant” positions, which may have truly been subordinate to a primary ruler, or could have just been misunderstood by the Wei envoys, who saw everything through their particular cultural stratification.  In a similar fashion, early European explorers would often name people “king”—from the daimyo of Sengoku era Japan to Wahunsenacawh, known popularly as “Powhatan” for the name of his people, on what would become known as North America.  That isn't to say that these weren't powerful individuals, but the term “king” comes with a lot of Eurocentric assumptions and ideas about power, stratification, etc.  Is there any reason to believe that the Wei envoys and later chroniclers were necessarily better at describing other cultures? And of course we don't have any physical remains of the actual individual buried there, either. However, there is a good reason to suggest that this may have been a female ruler, and that *is* because of something in the Weizhi, which specifically says that the people of Ito lived under the rule of a female king, aka a queen, using a description not unlike what is used for Queen Himiko.  In fact, Ito gets some special treatment in the record, even though it isn't the largest of the countries.  Let's look at those numbers first: Tsushima is said to have 1,000 households, while Iki is more like 3,000.  Matsuro is then counted at 4,000 families, but Ito is only said to have 1,000, similar to Tsushima.  Just over the mountains and along the Bay, the country of Na is then counted at a whopping 20,000 households, so 20 times as many.  These numbers are probably not entirely accurate, but do give an impression of scale, at least. But what distinguishes Ito-koku in this is that we are told that it had a special place for envoys from the Korean peninsula to rest when they came.  It makes you wonder about this little place called Ito. Hirabaru is not the only kingly tomb in the area.  Walk about 20 to 30 minutes further into the valley, and you might just find a couple of other burials—in particular Mikumo-Minami Shouji, discovered in 1822, and Iwara-Yarimizo, which includes artifacts discovered in the 1780s in the area between Mikumo and Iwara as they were digging a trench.  Based on evidence and descriptions, we know that they pulled out more bronze mirrors and other elite goods indicative of the late Yayoi paramounts. In these areas they have also found a number of post holes suggesting other buildings—enough to perhaps have a relatively large settlement. As noted earlier, we do not have a reconstructed village like in Harunotsuji or Yoshinogari, given that these are private fields, so the shape of the ancient landscape isn't as immediately impressive to people looking at the area, today.  The apparent dwellings are largely found in the triangle created between two rivers, which would have been the water source for local rice paddies.  The tombs and burials are found mostly on the outskirts, with the exception of the kingly burial of Mikumo-Minami Shouji.  This is also interesting when you consider that the later Hirabaru mound was situated some distance away, raising a bunch of questions that we frankly do not have answers for. The area of these ruins is not small.  It covers roughly 40.5 hectares, one of the largest Yayoi settlements so far discovered.  Of course, traces of other large settlements—like something in the Fukuoka area or back in Yamato—may have been destroyed by later construction, particularly in heavily developed areas.  This is interesting, though, when you consider that the Weizhi only claimed some 1,000 households. There are also other graves, such as various dolmens, across Ito and Shima, similar to those found on the peninsula, and plenty of other burials across both ancient districts.  And as the Yayoi culture shifted, influence of Yamato can be seen.  While Ito-koku clearly had their own burial practices, which were similar to, but not exactly like, those in the rest of the archipelago, we can see them start to adopt the keyhole style tomb mounds popular in Yamato. During the kofun period, the area of Itoshima built at least 60 identified keyhole shaped tombs, with a remarkable number of them from the early kofun period.  Among these is Ikisan-Choushizuka Kofun, a large, round keyhole tomb mound with a vertical stone pit burial, estimated to have been built in the latter half of the 4th century.  At 103 meters in length, it is the largest round keyhole tomb on the Genkai coast—that is to say the northwest coast of Kyushu. All of these very Yamato-style tombs would appear to indicate a particular connection between Ito and  Yamato—though what, exactly, that looked like is still up for debate.  According to the various early Chronicles, of course, this would be explained because, from an early period, Yamato is said to have expanded their state to Kyushu and then even on to the Korean peninsula.  In particular, the Chronicles talk about “Tsukushi”, which is both used as shorthand for the entirety of Kyushu, while also indicating the area largely encompassing modern Fukuoka prefecture.  On the other hand, this may have been a sign of Ito demonstrating its own independence and its own prestige by emulating Yamato and showing that they, too, could build these large keyhole tombs.  After all, the round keyhole shape is generally thought to have been reserved, in Yamato, for members of the royal family, and Ito-koku may have been using it similarly for their own royal leaders.  It may even be something in between—Ito-koku may have recognized Yamato's influence and leadership, but more in the breach than in actuality.  Afterall, until the standup of things like the various Miyake and the Dazai, we aren't aware of a direct outpost of the Yamato government on Kyushu.  The Miyake, you may recall, were the ”royal granaries”, which were basically administrative regions overseeing rice land that was directly controlled by Yamato, while the Dazai was the Yamato government outpost in Kyushu for handling continental affairs.  On top of a lack of local control in the early Kofun, the Weizhi appears to suggest that the Yamato paramount, Himiko, was the “Queen of the Wa” only through the consensus of other polities, but clearly there were other countries in the archipelago that did not subscribe to her blog, as it were, as they were in open conflict with Yamato.  This all leads into something we've talked about in the main podcast at various times, but it still bears discussing:  How did Yamato, over in the Nara Basin, become the center of political life in the Japanese archipelago, and why not somewhere in Kyushu, like ancient Na or Ito?  While we don't entirely know, it is worth examining what we do and some of the factors that may have been in play.  After all, Kyushu was the closest point of the main Japanese islands to the mainland, and we see that the Yayoi culture gets its start there.  From there, Yayoi culture spread to the east, and if we were to apply similar assumptions as we do on the spread of the keyhole shaped kofun, we would assume that the culture-givers in the west would have held some level of prestige as groups came to them to learn about this new technology, so why wasn't the capital somewhere in Kyushu?  We likewise see other such things—Yayoi pottery styles, fired in kilns, rather than open fired pottery; or even bronze items brought over from the continent.  In almost every instance, we see it first in Kyushu, and then it diffuses eastward up to the edge of Tohoku.  This pattern seems to hold early on, and it makes sense, as most of this was coming over from the continent. Let's not forget, though, that the Yayoi period wasn't simply a century: by our most conservative estimates it was approximately 600 years—for reference, that would be roughly equivalent to the period from the Mongol invasions up to the end of the Edo period, and twice as long as the period from Mimaki Iribiko to the Naka-no-Oe in 645, assuming that Mimaki Iribiko was ruling in the 3rd century.  So think about all that has happened in that time period, mostly focused on a single polity, and then double it.  More recent data suggests that the Yayoi period may have been more like an 1100 to 1300 year range, from the earliest start of rice cultivation.  That's a long time, and enough time for things in the archipelago to settle and for new patterns of influence to form.  And while Kyushu may have been the first region to acquire the new rice growing technology, it was other areas around the archipelago that would begin to truly capitalize on it. We are told that by the time the Wei envoys arrived that the state of Yamato, which we have no reason not to believe was in the Nara Basin, with a focus on the area of modern Sakurai, had approximately 70,000 households.  That is huge.  It was larger than Na, Ito, and Matsuro, combined, and only rivaled in the Weizhi by Touma-koku, which likely referred to either the area of Izumo, on the Japan Sea coast, or to the area of Kibi, along the Seto Inland Sea, both of which we know were also large polities with significant impact in the chronicles.  And here there is something to consider about the Yayoi style agriculture—the land determined the ultimate yield.  Areas with more hills and mountains are not as suited to wet rice paddy agriculture.  Meanwhile, a flat basin, like that in Yamato, which also has numerous rivers and streams draining from the surrounding mountains into the basin and then out again, provided the possibility for a tremendous population, though no doubt it took time to build. During that time, we definitely see evidence of the power and influence of places like Na and Ito.  Na sent an embassy to the Han court—an incredible journey, and an indication of not only their interest in the Han court and continental trade, but also their ability to gather the resources necessary for such a journey, which likely required some amount of assistance from other, nearby polities.  Na must have had some sway back then, we would assume. Meanwhile, the burial at Ito shows that they were also quite wealthy, with clear ties to the continent given their access to large bronze mirrors.  In the absence of other data, the number and size of bronze mirrors, or similar bronze items, likely only useful for ritual purposes, indicates wealth and status, and they had some of the largest mirrors as well as the largest collection found for that period.  Even into the stories in the Nihon Shoki and the Kojiki we see how mirrors, swords, and jewels all are used a symbols of kingship.  Elite status was apparently tied to material items, specifically to elite trade goods.  Assuming Yamato was able to grow its population as much as is indicated in the Weizhi, then by the 3rd century, they likely had the resources to really impress other groups.  Besides things like mirrors, we can probably assume that acquisition of other goods was likewise important.  Both Ito and Yamato show evidence of pottery shards from across the archipelago, indicating extensive trade networks.  But without any other differentiating factors, it is likely that Yamato, by the 3rd century, at least, was a real powerhouse.  They had a greater production capacity than the other states listed in the Weizhi, going just off of the recorded human capital. And this may answer a question that has been nagging me for some time, and perhaps others:  Why did other states acquiesce to Yamato rule?  And the answer I keep coming back to is that it was probably a combination of wealth, power, prestige, ritual, and time. For one thing, wealth: Yamato had it.  That meant they could also give it.  So, if Yamato was your friend, you got the goods, and you had access to what you need.  You supported them, they could help you with what you needed.  These transactional alliances are not at all uncommon, and something I think most of us can understand. There is also power—specifically military power.  With so many people, Yamato would likely have been a formidable threat should they decide that violence was the answer.  That said, while we read of military campaigns, and no doubt they did go out and fight and raid with the best of them, it's expensive to do so.  Especially exerting control over areas too far out would have been problematic, especially before writing AND horses.  That would be costly, and a drain on Yamato's coffers.  So while I do suspect that various military expeditions took place, it seems unlikely that Yamato merely bested everyone in combat.  Military success only takes you so far without constant maintenance. And so here is where I think prestige and ritual come into play.  We've talked about how Yamato did not exactly “rule” the archipelago—their direct influence was likely confined to the Kinki region for the longest period of time.  And yet we see that they influenced people out on the fringes of the Wa cultural sphere: when they started building large, keyhole shaped kofun for their leaders, and burying elites only one to a giant mound, the other areas of Japan appear to have joined in.  Perhaps Yamato was not the first to build a kofun for a single person, but they certainly were known for the particular shape that was then copied by so many others.  But why? We don't know for certain, but remember that in Yamato—and likely the rest of the Wa cultural sphere—a large part of governance was focused on ritual.  The natural and what we would consider the supernatural—the visible and invisible—worked hand in hand.  To have a good harvest, it required that workers plant, water, harvest, etc. in the right seasons and in the right way.  Likewise, it was considered equally important to have someone to intercede with the kami—to ensure that the rains come at the right time, but not too much, and a host of other natural disasters that could affect the crop. And if you want to evaluate how well ritual works, well, look at them.   Are you going to trust the rituals of someone whose crops always fail and who barely has a single bronze mirror?  Or are you going to trust the rituals of someone with a thriving population, multiple mirrors, and more?  Today, we might refer to this as something like the prosperity gospel, where wealth, good health, and fortune are all seen as stemming from how well one practices their faith, and who's to say that back in the day it wasn't the same?  Humans are going to human, after all. So it makes sense that one would give some deference to a powerhouse like Yamato and even invite their ritualists to come and help teach you how it is done.  After all, the local elites were still the ones calling the shots.  Nothing had really changed. And here is where time comes in.  Because over time what started as an alliance of convenience became entrenched in tradition.  Yamato's status as primus inter pares, or first among equals, became simply one of primus.  It became part of the unspoken social contract.  Yamato couldn't push too hard on this relationship, at least not all at once, but over time they could and did demand more and more from other states. I suspect, from the way the Weizhi reads, that Yamato was in the early stages of this state development.  The Weizhi makes Queen Himiko feel like something of a consensus candidate—after much bickering, and outright fighting, she was generally accepted as the nominal paramount.  There is mention of a male ruler, previously, but we don't know if they were a ruler in Yamato, or somewhere else, nor if it was a local elite or an earlier paramount.  But not everyone in the archipelago was on board—Yamato did have rivals, somewhere to the south (or north?); the directions in the Weizhi are definitely problematic, and it may refer to someone like the Kuma or Kumaso people in southern Kyushu or else people that would become known as the Emishi further to the east of Yamato. This lasted as long as Yamato was able to continue to demonstrate why they were at the top of this structure.  Theoretically, anyone else could climb up there as well, and there are certainly a few other powerful states that we can identify, some by their mention and some by their almost lack of mention.  Izumo and Kibi come to mind almost immediately. The Weizhi makes it clear that Himiko's rule was not absolute, and part of her reaching out to the Wei in the first place may have been the first attempt at something new—external validation by the continent.  A large part of international diplomacy is as much about making people believe you have the power to do something as actually having that power.  Getting recognition from someone like the Wei court would further legitimize Yamato's place at the top of the heap, making things easier for them in the long run. Unfortunately, it seems like things did not go so smoothly, and after Himiko's death, someone else came to power, but was quickly deposed before a younger queen took over—the 13 year old Toyo.  Of course, the Wei and then the Jin had their own problems, so we don't get too many details after that, and from there we lose the thread on what was happening from a contemporary perspective.  Instead, we have to rely on the stories in the Nihon Shoki and Kojiki, which are several hundred years after the fact, and clearly designed as a legitimizing narrative, but still present us something of a picture.  We don't see many stories of local elites being overthrown, though there do seem to be a fair number of military campaigns.  Nonetheless, even if they were propped up by Yamato, local elites likely had a lot of autonomy, at least early on, even as they were coopted into the larger Yamato umbrella.  Yamato itself also saw ups and downs as it tried to figure out how to create a stable succession plan from one ruler to the next.  At some point they set up a court, where individuals from across the archipelago came and served, and they created alliances with Baekje, on the peninsula, as well as with another polity which we know of as Nimna.  Through them, Yamato continued to engage with the continent when the dynastic struggles there allowed for it.  The alliance with Baekje likely provided even more legitimacy for Yamato's position in the archipelago, as well as access to continental goods. Meanwhile the court system Yamato set up provided a means for Yamato to, itself, become a legitimizing factor. Hierarchical differences in society were already visible in the Yayoi period, so we can generally assume that the idea of social rank was not a new concept for Yamato or the other Wa polities.  This is eventually codified into the kabane system, but it is probably likely that many of the kabane came about, originally, as titles of rank used within the various polities.  Yamato's ability to claim to give—or even take away—that kabane title, would have been a new lever of power for Yamato.  Theoretically, other polities could just ignore them and keep going on with their daily lives, but if they had already bought into the social structure and worldview that Yamato was promoting, then they likely would have acquiesced, at least in part, to Yamato's control. Little by little, Yamato's influence grew, particularly on those closer to the center.  Those closer, and more affected, started to listen to Yamato's rules about kofun size and shape, while those further on the fringes started to adopt Yamato's traditions for themselves, while perhaps maintaining greater independence. An early outlier is the Dazai.  It is unclear whether this was forcibly imposed on the old region of Na and nearby Ito, or if it was more diplomatically established.  In the end, though, Yamato established an outpost in the region early on, almost before they started their practice of setting up “miyake”, the various royal granaries that appear to have also become local Yamato government offices in the various lands.  The Dazai was more than just a conduit to accept taxes in the form of rice from various locals—it was also in charge of missions to the continent.  Whether they were coming or going, military or diplomatic, the Dazai was expected to remain prepared.  The early iterations were likely in slightly different locations, and perhaps not as large, but still in roughly the area near modern Fukuoka and Dazai.  This was a perfect place not only from which to prepare to launch or receive missions from the continent, but also to defend the nearby Shimonoseki straits, which was an important entryway into the Seto Inland Sea, the most direct route to Naniwa and the Yamato court. The first iterations of direct Yamato control in Tsukushi—modern Fukuoka—claim to have been focused largely on being a last point to supply troops heading over to fight on the peninsula, not unlike the role of Nagoya castle on the Higashi-Matsuura peninsula in the 16th century.  Over time, though, it grew into much more.  The Weizhi, for its part mentions something in the land of Ito, where there were rooms set up for envoys from the continent, but the Dazai was this on steroids. Occasionally we see evidence of pushback against Yamato's expansion of powers.  Early on, some states tried to fool the envoys into thinking that they were Yamato, perhaps attempting to garner the trade goods for themselves and to take Yamato's place as the interlocutor between the Wa polities and the continent.  We also see outright rebellions—from Iwai in Kyushu, in the 6th century, but also from various Emishi leaders as well.  The Iwai rebellion may have been part of the impetus for setting up the Dazai as a way to remotely govern Tsukushi—or at least help keep people in line.  For the most part, though, as time goes by, it would seem that Yamato's authority over other polities just became tradition, and each new thing that Yamato introduced appears to have been accepted by the various other polities, over time.  This is likely a much more intricate process than even I'm describing here, but I'm not sure that it was necessarily a conscious one; as the concept of Yamato as the “paramount” state grew, others ceded it more and more power, which only fed Yamato's self-image as the paramount state.  As the elites came under the Yamato court and rank system, they were more closely tied to it, and so Yamato's increased power was, in a way, passed on to them as well.  At least to those who bought in. By the 5th century, we know that there were families sending people to the court from as far away as Hi no Kuni in Kyushu—near modern Kumamoto—and Musashi no Kuni in the east—including modern Saitama.  All of that said, while they may have subordinated themselves to Yamato in some ways, the various polities still maintained some independent actions and traditions.  For example, whatever their connection to Yamato, the tombs at Itoshima also demonstrate a close connection to the peninsula.  The horizontal entry chamber style of tomb—something we saw a lot in Iki, and which seems to have been introduced from the continent—started to become popular in the latter half of the 4th century, at least in the west of the archipelago. This is well before we see anything like it in Yamato or elsewhere, though it was eventually used across the archipelago.  Itoshima appears to have been an early adopter of this tomb style, picking it up even before the rest of the archipelago caught on, making them the OG horizontal chambers, at least in Japan. Ultimately, the image we have of Ito-koku is of an apparently small but relatively influential state with some influence on the cross-strait trade, with close ties to Yamato. The history of the region seems a bit murky past the Kofun period.  There are earthworks of an old mountain castle on Mt. Raizan that could be from the Asuka period, and in the 8th century the government built Ito castle on the slopes of Mt. Takaso, possibly to provide some protection to the Dazaifu, which was the Yamato outpost in Kyushu, and eventually became the main administrative center for the island.  It seems, then, that whatever power the country of Ito may have once had, it was subsumed by the Dazai, which was built a little inland, east of the old Na territory.  Furthermore, as ships grew more seaworthy over time, they could make the longer voyages straight to Iki or Tsushima from Hakata.  For the most part, the area of the Itoshima peninsula seems to have been merely a set of districts in the larger Tsukushi and then the Chikuzen provinces.  The area of Na, meanwhile, which is said to have had 20,000 households in the 3rd century—much larger than nearby Ito—was completely eclipsed by the Dazaifu after the Iwai rebellion.  After the fall of Baekje, the Dazaifu took on even greater administrative duties, and eventually took over all diplomatic engagement with the continent.  They even set up a facility for hosting diplomatic envoys from the continent.  This would come to be known as the Kourokan, and they actually found the ruins of it near the site where Maizuru castle was eventually built in what is now Chuo-ku, or the central ward, of Fukuoka city. From the Heian period onwards, the Harada family eventually came to have some power in the area, largely subordinate to others, but they built another castle on Mt. Takaso, using some of the old Ito Castle earthworks, and participated in the defense of the nation during the Mongol invasions. The Harada family rose briefly towards the end of the Sengoku Period, pushing out the Otomo as Hideyoshi's campaign swept into Kyushu.  They weren't quite fast enough to join Hideyoshi's side, though, and became subordinate to Kato Kiyomasa and eventually met their end during the Invasions of Korea. The Ito district at some point after that became part of the So clan's holdings, falling under Tsushima's purview, along with a scattering of districts elsewhere, all likely more about the revenue produced than local governance.  In the Edo period, there were some efforts to reclaim land in Imazu bay, further solidifying links with the Itoshima peninsula and the mainland, but that also fits in with the largely agricultural lifestyle of the people in the region.  It seems to have remained largely a rural backwater up into modern times, when the Ito and Shima districts were combined into an administrative district known as “Itoshima city”. Meanwhile, the Dazaifu continued to dominate the region of modern Fukuoka.  Early on, worried about a Silla-Tang alliance, the Yamato state built massive forts and earthworks were built around the Dazaifu to protect the region from invasion.  As the Tang dynasty gave way to the Song and Yuan dynasties, however, and the Heian court itself became more insular, the Dazaifu's role faded, somewhat.  The buildings were burned down in the 10th century, during the failed revolt of Fujiwara no Sumitomo.  The government never rebuilt, and instead the center of regional government shifted to Hakata, closer to the bay. Appointed officials to the Dazai were known as the Daini and the Shoni.  Mutou Sukeyori was appointed as Dazai Shoni, the vice minister of the Dazaifu, in the late 12th century.  Though he had supported the Taira in the Genpei wars, he was pardoned and made the guardian of Northern Kyushu, to help keep the region in check for the newly established Kamakura Bakufu.  He would effectively turn that into a hereditary position, and his family became known as the “Shoni”, with their position eventually coming to be their family name.  They would provide commendable service against the Mongol invasion, and eventually became the Shugo Daimyo over much of western Kyushu and the associated islands, though not without pushback from others in the region. Over time, the power of the Shoni waned and various other daimyo began to rise up.  The chaos of the Sengoku period saw the entire area change hands, back and forth, until Hideyoshi's invasion of Kyushu.  Hideyoshi divided up control of Kyushu, and Chikuzen, including the areas of Hakata and modern Itoshima, was given to Kobayakawa Takakage.  Hideyoshi also began to redevelop the port of Hakata.  After the battle of Sekigahara, Kobayakawa Hideaki, Takakage's adopted son and nephew to the late Hideyoshi, was transferred to the fief of Okayama, and the area of modern Fukuoka city was given to Kuroda Nagamasa, creating the Fukuoka Han, also known as the Kuroda Han. Nagamasa would go on to build Maizuru Castle on the other side of the Naka river from the port of Hakata, creating two towns with separate administration, each of which fell under the ultimate authority of the Kuroda.  Hakata, on the east side of the river, was a city of merchants while Fukuoka was the castle town, and largely the domain of samurai serving the Kuroda.  The Kuroda would remain in control of the Fukuoka domain through the Edo period, and only lost control at the very start of the Meiji, as the domain system in general was dissolved. Over that time, Hakata remained an important port city, and the samurai of Fukuoka were known for maintaining their martial traditions. In the Meiji era, samurai from the Kuroda Han joined with other Kyushu samurai, rising up during Saigo Takamori's rebellion.  Later, it would be former samurai and others from Fukuoka who would form the Gen'yosha, an early right wing, nationalist organization that would greatly influence the Japanese government heading into the latter part of the 19th and early 20th century. But that is getting well into more modern territory, and there is so much else we could discuss regarding the history of this area, and with any luck we will get to it all in time.  For now, this concludes our Gishiwajinden Tour—we traveled from Kara, to Tsushima and Iki, and then on to Matsuro, Ito, and Na.  From here the envoys traveled on to Fumi, Toma, and then Yamato.  Fumi and Toma are still elusive locations, with various theories and interpretations as to where they were.   For us, this was the end of our journey. Next episode we will be back with the Chronicles and getting into the Taika era, the era of Great Change.  There we will really see Yamato starting to flex its administrative muscles as it brings the various polities of the archipelago together into a single state, which will eventually become known as the country of Nihon, aka Japan. Until then, thank you for listening.  If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to us at 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.

En esta ocasión hablamos de las dificultades de "ser uno mismo" cuando la identidad rompe con lo social en My Hero Academia y Kaiju No. 8

This is Part 3 of our Gishiwajinden Tour--following the route of the Wei embassy through the land of Wa and looking at the various locations along the way.  So far we've looked at the old land of Gaya, as represented at Gimhae, the site of the old Geumgwan Gaya, and the island of Tsushima, on the border.  This episode we look at the next island:  Iki. It might be easy to overlook Iki--it was neither the center nor exactly the periphery.  From the point of view of those in the court or those outside it was rather "mid", in a literal sense.  However, it was certainly at the center of its own vibrant history, which was certainly important to everyone there, and hosted a thriving community. It is also a great place to visit in the modern day: something of a hidden gem for anyone looking for a slightly more out of the way place to visit, with a slower pace than cities like Tokyo. For more, see our blog page:  https://www.sengokudaimyo.com/podcast/iki-koku Rough Translation: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Gishiwajinden Tour Part 3: Iki-koku. As regular listeners know, we are currently taking a break from the Chronicles.  With the Isshi Incident of 645—see Episode 107—we are about to get into the time known as “Taika” or “Great Change”.  Spoiler alert: This is the rise of Naka no Oe, aka Tenji Tennou; Nakatomi Kamako, aka Nakatomi Kamatari, the progenitor of the Fujiwara family; and more.  It is the beginning of what is known as the Ritsuryo System, the idea of a state governed by laws and punishments similar to what we see on the continent, based largely on Confucian principles, but mixed with a healthy dose of local tradition.  There is a lot there, and I want to do it justice.  And so for now I have a little bonus content for you. Earlier this year, Ellen and I took a trip based on the account in the Gishiwajinden, the Wa section of the Weizhi, the section in the Wei Chronicles regarding the trip to visit Queen Himiko of Wa.  In Part 1 we talked about our trip to Gimhae, formerly known as Geumgwan Gaya, a part of the old Gaya—or Kara—confederacy, with close ties to the archipelago.  Part 2 we talked about our next stop, the island of Tsushima.  But we didn't just talk about it in the 3rd century, because if you visit there is so much more to see from an historical perspective. This episode we are talking about the island of Iki, aka Ikijima, though in the Weizhi it is known as its own country:  Iki-koku. Relative to Tsushima, Iki island is much smaller—about one fifth the overall landmass.  However, it is much flatter as well—the highest point is only 212 meters above sea level, compared to Tsushima, which rises to about 649 meters at Mt. Yatate.  This makes Iki an island with a lot of flat land or rolling hills—perfect for the kind of wet rice paddy agriculture that created the population boom in the Yayoi period, which we will talk about here in a minute.  However, I will note that even today the population of Iki is similar to that of Tsushima despite having much less space. The flora and fauna of the island is much closer to that of the rest of the archipelago—in fact, it is nearly identical to what you would find in southwest Kyushu.  This is not surprising given how close it is.  For reference, Hitakatsu, on Tsushima is under 50km from Busan, Korea, and about 147 km to Hakata port in Fukuoka, or 138 km if you depart from Izuhara port instead.  Comparatively, it is about 76 km from Hakata to Iki, and even less—just about 42km—from Iki to Karatsu, south of Fukuoka, and these routes are dotted with islands along the way.  At its closest point, Iki is probably only 20km from Kyushu, but the ferries only stop at certain ports.  Tsushima to Iki, on the other hand, is around 68 km, from Izuhara to Iki.  Iki is about as close to Karatsu as Tsushima is to Pusan, and they are both further away from each other than from their respective larger landmasses.  That makes this leg – Tsushima to Iki - the longest leg in the trip, realistically. Today, both Iki and Tsushima, along with the Goto islands to the south, are all part of Nagasaki prefecture, despite the fact that they are both closer to Saga and Fukuoka prefectures.  This is in part because Iki came under the jurisdiction of the Hirado domain, which also was heavily involved with foreign trade through Nagasaki. Today, Iki is broken up into roughly four areas.  This includes Katsumoto, Ashibe, Indoji, and Gonoura, based around the four main port towns on the island.  Three of these ports, Ashibe, Indoji, and Gonoura, have ferries that regularly travel to either Tsushima or Kyushu. And all of them have various boats to take people out the islands around Iki, one of the major draws for many people coming to the island being to see the natural beauty of its coastline and surrounding waters.  There is also a small airport. Although Iki is small—you can drive from one end to the other in 40 minutes or less—I highly recommend renting a car, much like Tsushima.  This will be helpful to get to various sites, although be aware that while the main roads are well cared for, there are plenty of roads where it is better to go on foot rather than get stopped by fallen trees and branches in a less well maintained area.  Taxis can be had, but aren't always convenient, and that adds cost and time.  A car will give you much more freedom to get around. Iki is a popular tourist destination, with more people coming during the summer months.  We were there in the off-season, which was somewhat nice, but also meant that many restaurants and the like were closed.  Also, similar to Tsushima, there isn't a konbini—a convenience store—on every street corner.  You can certainly find them, but just be aware.  That said, we never really had a problem finding what we needed. Iki is known for several things.  One, perhaps unsurprisingly, is the squid, and you can see the squid boats in the harbor or out at night.  They have arrays of lights set up, to help draw the squid to the surface, a common technique around the world that makes squid fishing quite distinctive. In addition, Iki island is quite proud of its beef, a much more recent addition.  The flat land allows them to raise cattle, and the Iki raised wagyu cattle, known as Iki-gyu, is highly prized.  You can find several yakiniku restaurants around the island, that particular Japanese style of Korean barbecue where you grill up thinly sliced beef on a hot skillet or even an open grill at your table. An older product is the barley shochu.  Iki island is said to be the birthplace of barley shochu, developing it in the 17th century.  Back then, taxes from the island had to be paid in rice, and there wasn't enough left to make much alcohol, such as traditional sake.  As such, the local farmers started using barley and koji, instead, to make the base alcohol that they then distilled into shochu.  Shochu itself goes back to at least the 16th century, as distilling techniques reached southern Japan via either the Ryukyu kingdom or via the Korean peninsula—records are unclear, as these techniques reached both places before Japan, and Kyushu had connections to each.  That said, early shochu was made with rice, and later it would be made with cheaper ingredients, such as barley, in the case of Iki, or sweet potato, in Satsuma, modern Kagoshima.  These methods spread to other parts of Japan. There are plenty of other food options available on the island as well, and I don't think we had a bad meal anywhere we went. And so we left Izuhara port, on Tsushima, early in the morning and arrived at Ashibe port around lunchtime.  We had arranged a car to meet us at the port, and after grabbing a bite at a locally renowned yakinikuya, we decided to start getting our historical bearings on the island.   Our main objective on Iki island was to see the Yayoi site of Harunotsuji and the Iki-koku Museum, the museum of the country of Iki. Quick note for anyone looking this up:  The “Haru” in “Harunotsuji” is typically pronounced “Hara” outside of Kyushu and Okinawa.  This affects a lot of placenames in Kyushu, including Iki, and likely comes from remnants of an old dialect of Japanese spoken in this area.  Whatever the reason, if you look up the site in Japanese you may want to type “Hara-no-tsuji” to help find the right kanji. Harunotsuji site is an incredible find in regards to the Yayoi period.  It was a large settlement built on flat land in the interior of the island.  Today it is surrounded by rice fields, and fortunately nobody else seems to have built up on the raised hills where the settlement once stood, allowing the site to remain for us to find years later.  This is one of the better preserved sites from the Yayoi period, and is often touted as the likely center of activity in Iki during that period.  Of course, as with other sites, like Yoshinogari, we can only see those sites  that were preserved—those that were built upon in later generations may not have left any trace.  However, in this case there's clear evidence that there was a thriving community here.  And because of that, and the tremendous effort they've put into reconstructing the site, as well as the excellent museum, we wanted to make sure that we gave Iki a visit. There aren't many museums on Iki island, but the Iki-koku museum ranks up there with some of the best we've visited.  The building itself is built to blend into the landscape, and from the observation tower you can look out over the Harunotsuji site.  The museum provides an automated introduction to the area, with a small film depicting what they believe life was probably like back in the Yayoi period.  From there you travel down a hallway that takes you through the history of Iki, but eventually deposits you in a room focused on the Yayoi period.  Here they show a reconstructed boat, as well as a large diorama of the Harunotsuji site. One of the major finds at Harunotsuji is what appears to be a dock, reinforced with rocks, similar to what they find on the continent.  This dock was at a small stream that was once larger, and was likely used to ferry goods and people from Harunotsuji to a settlement or outpost on the shore.  It gives greater insight into what trade and life looked like. Speaking of which, props to the museum for their excellent use of often comical figures in their diorama, which is clearly made to appeal to young and old alike.  They help humanize the figures, and each part of the layout that they created of the site tells a story about what was going on. In addition to the diorama of the site, and what it may have looked like, there were also actual Yayoi era pots that were there which you could pick up and handle yourself.  I have to admit that I did this with some trepidation, even knowing that these were not particularly special, and that there are many pots and shards that are found at sites like these.  Still, it was something to actually handle a pot that was made back in that time—something that was made by an actual person living back then and used for whatever purpose before it was discarded or lost, only to be found centuries later.  Besides the room on the site, there is another side to the museum in that it is a working archaeological center.  You can see the lab where people are working, and they also have a room where you can see the stacks—the giant shelves with all of the historical and archaeological bits and bobs that weren't on display for one reason or another.  That is something that many people don't always appreciate:  For many museums, only a portion of their collection is actually on display.  It was really great to see all of that out in the open. The museum also has a café and some function rooms, as well as a giant observation tower, from which it feels like you can see the entire island, and beyond.  You could definitely look down and see the site, but you could also see some of the more distant islands as well. From the museum we went down to see the actual Harunotsuji site.  There is another museum there, which was a little less impressive but still quite informative, and it was where you park and then walk over to the site itself.  And here I admit that it was getting late, so we came back to it another day, but it doesn't really take that long to see the site itself. Most of the site sits on a rise of land that sits just a little higher than the surrounding fields, with a gentle slope to it.  It is oddly shaped, likely because they used the natural contours of the land rather than explicitly building up a terrace.  There is another rise towards one end of the settlement, with what may have been a fence around the area, indicating that the buildings in that area were set aside as special.  There are also ditches that appear to have been purposefully dug to separate a part of the rise from the area of the settlement, as buildings were apparently found on one side but not the other.  What was found was a small area surrounded by a moat, generally thought to have been used for some kind of ritual. At the site today are reconstructed buildings of multiple kinds, based on the archeological findings.  There are pit buildings, buildings sitting flush on the ground, as well as raised buildings, all based likely on the arrangements and size of post-holes and the like.  There also appears to have been some kind of gate or barrier structure, also based on postholes, which they have physically reconstructed. It is always tricky to interpret what a building looked like other than guessing at its general shape and size.  Extremely large post-holes likely held larger posts, which would make particular sense if they were for a tall structure, like a watchtower, but exact architectural features such as doorways, roof structure, etc. are derived based on other examples as well as Shinto shrine architecture, which seems to originate from some of the early Yayoi buildings. There were also some finds in the surrounding areas, including what appears to have been a stone-lined dock for boats to pull up, some kind of guard post to inspect people entering or leaving the settlement, and moats, which likely surrounded the settlement as well. Harunotsuji is not the only Yayoi site that has been excavated on Iki island, but nothing else is quite so large.  Put in context with other archaeological sites from the same time period, Harunotsuji is thought to have been the most powerful, and therefore where the ruler, or the quote-unquote “King”, of Iki would have lived. Here I'd note that the interpretation of Harunotsuji as a kingly capital is quite prevalent in the local literature, but what exactly was a “king” in this sense isn't fully explored.  As we talked about two episodes back with Gimhae and the quote-unquote “Kingdom” of Gaya, Iki-koku probably better fits the English term of a large chiefdom, rather than a kingdom.  However, that would also likely apply to Queen Himiko, as well—even if her chiefdom dwarfed Iki-koku by comparison. That said, there certainly appears to be a social stratification of some kind going on at the site, especially with a special area clearly set aside at one end of the settlement.  Was that where a shaman-king—or queen—similar to Himiko carried out private, arcane rites on behalf of the entire settlement?  Perhaps the entire island?  Or is it something else? Unfortunately, we can't really know, at least not right now.  However, we do know that it was an important part of the trade routes from the continent out to the archipelago.  This isn't just because of the Weizhi, or the common sense that this is the clearest route between the two, but also because of artifacts found at the site, which include abundant goods from the continent.  In addition we found evidence of dogs, armor, shields, and various pots. One thing I didn't see evidence of was a large funkyubo, like at Yoshinogari, where they buried people in pots on a large, communal cemetery mound.  Here the highest elevations appear to have been used for living structures.  There were graves discovered, and some of these were the pot-style burials found at Yoshinogari and the continent, and others were rectangular, stone-lined coffins, similar to those used on the Tsushima kofun:  they are lined with large, flat slabs that define a rectangle, into which the body is placed, and then flat slabs of stone are used to cover it back up. Harunotsuji shows signs of habitation from the start of the Yayoi period to the beginning of the Kofun period.  After that, though, the trail grows a bit cold. We do know, however, that people were still living on Iki through the Kofun period—we assume they didn't just pack up their bags and leave—and that is thanks to the many kofun found across the island.  There are some 280 kofun preserved today, and Edo period accounts had that number at more like 340.  Indeed, Iki has one of the largest and best preserved collection of kofun of all of Kyushu.   Many are smaller kofun, but there are plenty of groups of large kingly kofun.  A group of the larger kingly kofun can be found in the border area between Katsumoto-cho and Ashibe-cho, due west of Ashibe port.  This includes the large Soroku Kofun, Oni-no-iwaya Kofun, the Sasazuka Kofun, as well as the Kakegi kofun and the Yurihata Kofun-gun.  Soroku kofun, a large, keyhole shaped tomb, boasts a length of 91 meters, making it not only the largest on the island, but the largest in all of Nagasaki prefecture.   Kofun culture on the island differed slightly from elsewhere.  For instance, there is evidence of multiple burials in the same tomb, suggesting that they were viewed more like family mausoleums than  simply a single tomb structure. The earliest kofun found on Iki so far can be dated to about the latter half of the 5th century, with most of them being built in the 6th to 7th centuries.  Many are stone chambers with a horizontal entryway, which in the case of the Kakegi and Sasazuka kofun, are open to those who want to get in and explore.  Be aware, though, as many signs tell you, various local residents have also made these tombs their homes, including bats, centipedes, snakes, and more.  Most of them are relatively harmless, but it is always good to know what you are getting into. With the earliest kofun on the island dating to about the 5th century, this does pose a slight question yet to be answered by the archaeological record:  Where were people living in the century between the end of Harunotsuji and the start of the kofun building period?  Heck, where were people living on the island at all?  We certainly know where the dead were buried. Looking at a map, one probably assumes that many of the kingly kofun would have been built somewhat near a population center.  After all, you don't build giant burial mounds just to hide them—these would have likely been visible to people in some way, shape, or form.  I would note that modern roads, likely built on earlier pathways, wind in between the kofun, even today. Personally, I can't help but notice that the Iki Kokubunji temple, the Provincial temple built in the 8th century, was quite close to some of the kingly kofun in Katsumoto.  It is said that this temple was originally built as the family temple of the Iki clan.  As one might guess from the name, the Iki were the traditional rulers of Iki, officially appointed by Yamato as the “Agata-nushi” or district lord, and later as “Shima no Miyatsuko”—the island equivalent of a “Kuni no Miyatsuko”.  Various biographies trace the Iki back to various lineages close to or intertwined with the Nakatomi.  However, this is not without some debate, and it is entirely possible that any such ties were fabricated to give the Iki clan greater clout and stature.  It is possible, and even likely, that the Iki clan grew out of the ruling elite on Iki island. In addition, we have the old Tsukiyomi Jinja, said to be the oldest on the island, and the Kunikatanushi shrine built right next to the Kokubunji site.  The Tsukiyomi shrine is dedicated to the moon god, who is said to be the god of navigation, among other things, and this is the clan shrine of the Iki clan. It is unclear, but seems plausible that the center of the Iki polity may have shifted north, to the modern Kokubun area.  If so, and if this continued to be the area of the regional government headquarters through the Nara period and beyond, then it is possible that any earlier settlements would have simply been covered up and even erased by later buildings and structures.  I don't think we'll ever truly know, though, unless something significant is uncovered. We do have some historical records of later Iki, quite understandable as it was where many of the envoys and expeditions to and from the mainland would have stopped. In the 11th century, Iki, along with Tsushima, was attacked by pirates from the mainland, thought to be of Jurchen descent, in an event called the Toi Invasion, which caused quite a bit of destruction.  After that we see the rise of the Matsura clan.  They arose in the Matsura area of Hizen province, just a little ways over from Karatsu.  That name may be related to “Matsuro”, but we'll talk more about that when we get to Karatsu. The Matsura largely came to power thanks to their navy—which was a navy to some and pirates to others.  They ended up gaining a foothold in Iki island. Whatever plans they had, however, met with a giant setback in 1274.  As we discussed last episode, that was when the first Mongol invasion hit Japan, and after steamrolling through Tsushima they began a bloody conquest of Iki.  The video game, Ghosts of Tsushima, which we talked about fairly extensively last episode for, well, obvious reasons, actually has an expanded Iki island area for those who want to try fighting off this invasion for themselves.  There are numerous reminders across the island of the invasions, both in 1274 and 1281.  The death toll was catastrophic, and even today parents will often tell their children that if they don't behave the Mongols will come back and take them away. In 1338, soon afer the Ashikaga shogun came to power, Ashikaga Takauji and his brother, Tadayoshi, directed the erection of temples in all 66 provinces, including Iki, to pray for the repose of those who died in battle during turbulent times, including the Mongol invasions and the later civil war.  That temple is still there, just a little ways north from the Harunotsuji site. The temple building itself only dates from the Edo period, as it burned down multiple times, but it is still said that it is the oldest extant temple building on the island.  There is a large cedar tree thought to be over a thousand years old, which may have even been there during the Toi and Mongol invasions.  There are also signs of Christian activity in some of the artwork, if you know what to look for. When Europeans arrived in Japan in the 16th century, they brought not only guns, but also a new religion:  Christianity.  Priests were given permission to set up churches and convert people.  Some daimyo converted—whether out of true faith or simply to get more lucrative trading deals with Europeans—and they often made their entire fief convert as well.  When Christianity was eventually outlawed, many Christian communities went underground, becoming known as “Hidden Christians.”  A lot of these communities continued, especially in the Iki and Goto islands, which were a little further away from shogunal authority.  They continued despite the lack of priests and Bibles, often using iconography that could be plausibly passed off as Buddhist or Shinto in nature.  Many remained in hiding throughout the Edo period, only revealing themselves after the Meiji government came in and issued a law protecting the freedom of religion, including Christianity.  Around Iki you will occasionally find little hints of such communities' existence. The 16th century saw more than just European traders and new religions.  The Matsura clan retained control over the island from their base in Hirado, even during the tumultuous era of Warring States.  Last episode we talked about how Toyotomi Hideyoshi, the new Taiko, came out of that time and declared war on the Joseon court, in Korea. To start with he built Nagoya castle on Kyushu and moved himself and all of his retainers out to it.  And before you ask, no, this probably isn't the Nagoya castle you are thinking of.  Similar name, but different kanji characters Anyway, from Nagoya on the coast of Kyushu, supply lines were run out to Tsushima, and then across to Busan.  To defend against a counterattack by Joseon forces, they built castles along the way as well.  In Iki, this meant building several, including Katsumoto-jo, at the northern end of the island, under the command of Matsura Shigenobu. Later, Tokugawa Ieyasu, eager to restore good will with the peninsula, would have the castles intentionally ruined, often by removing key stones so that they could no longer be considered defensible.  Today you can climb up to the Katsumoto-jo castle site and see the stones of the main gate and get a tremendous view from the observation platform. Katsumoto Castle isn't the only thing in Katsumoto that still remains from that time.  There is a local shrine, the Shomogu Shrine, which has a gate donated by Kato Kiyomasa, one of the generals who led troops on the invasion of Korea.  They also hold a cup that he is said to have donated. This shrine is certainly interesting and worth a visit.  Traditionally, they say that it was built on the site where Jingu Tennou departed from Iki during her legendary conquest of the Korean peninsula.  According to at least one source, at that time she called the place Kazamoto, the place where the wind comes from, and when she returned she changed it to Katsumoto, the place where her victory came from.  Of course, as we know, that whole narrative is rather suspect.  It is possible that the area was known as Kazamoto and that changed to Katsumoto. It also doesn't help that this is also where the Mongol army came ashore back in the 13th century, and I suspect that not much remained from before.  Still, there is a stone that is said to have the print of Jingu's horse's foot as she left, and it was at least connected to the ocean, given its location. There is a contention that this shrine may have once been known as “Nakatsu” shrine, literally “Middle port” shrine, one of the shrines listed in the Engi Shiki.  However, there is another Nakatsu shrine that also claims this distinction, also in Katsumoto-cho.  The Shomogu shrine theory holds that this was a branch shrine of Shomogu shrine, then known as Nakatsu.  This makes some sense as the current Nakatsu shrine is more inland, not exactly lending itself to being the “Middle Port” Shrine.  Then again, it would have referred to “Nakatsumiya”, meaning the “middle shrine” or “middle palace”, which puts us back at square one. More important than the actual history of this shrine, at least in the 16th century, is the fact that those generals heading off to conquer the Korean peninsula definitely would have appreciated praying to the spirit of Jingu Tennou before heading off to try it a second time.  Shomogu Shrine clearly had a link with her by then. By the way, slight side note, the “Shomo” of “Shomogu” literally means “Holy Mother”.  In this case it is referencing the “Holy Mother” Jingu Tenno, who was pregnant when she left Japan and didn't give birth until she came back—not quite a virgin birth.  “Shomo” was also the term that Christians, particularly hidden Christians, used to reference the Virgin Mary.  While I cannot find any evidence that Shomogu Shrine was connected with Christianity—its existence and worship there predates that religion coming to the archipelago by some time—it is still one of those things that the Hidden Christians could have used to their advantage, hiding their worship of the Virgin Mary and her holy child behind the name for Jingu Tenno. Now the town of Katsumoto, although only briefly a castle town, was still quite important through the Edo period, and the main street certainly recalls a time long past.  We stayed in a ryokan there that was over 100 years old, and there is both a sake brewery, and a craft beer brewery inside an old sake brewery, just down the street.  It isn't a big town, but it has character. In the Edo period, many of the Joseon envoys stopped in Katsumoto on their way to or from the archipelago.  These envoys typically had around 400 to 450 of their own people from Korea, but by the time they reached Iki they were joined by about 800 quote-unquote “guides” from Tsushima who were there to help them with whatever they needed.  Technically it was up to the Matsura daimyo, in Hirado, to provide for their needs, but it seems that more often than not that role more immediately fell to the wealthiest family on the island, the Toi family. The Toi family—not to be confused with the Toi invasion—made their money from capturing whales; a lucrative but dangerous enterprise, especially given the state of the boats at the time.  The stone wall of their mansion can still be seen in Katsumoto, though it is now wedged in between other buildings, as the mansion itself is otherwise long gone.  They may not have been daimyo, but they were apparently the rough equivalent for the people of Iki, and certainly Katsumoto. The envoys ended up calling at Katsumoto about 19 times between 1607 and 1811—11 times on the outbound trip and 8 times going the other direction.  For one mission, in the 18th century, we are even provided the amount of food that they required, which included 1500 sweet potatoes, 15,000 eggs, 7 and a half tons of abalone, 3 tons of squid, 7 and a half tons of rice, and 15 koku of sake, equaling about 1500 standard bottles, today.  A drawing of the 1748 envoy showed parts of Katsumoto that you can still visit, today, including the old boat launch, the Shomogu shrine and nearby streets, Shigayama, and what is today “Itsukushima Shrine”, related to the worship of Susano'o's three daughters, as are the Munakata shrines and the Itsukushima shrine on Miyajima with the famous torii in the water. Besides the historical sites, Iki island offers a plethora of other activities and attractions.  The famous monkey rock, or Saruiwa, is a famed natural feature, as are many others.  There are also beaches that people appear to enjoy—though we were there in the winter, so not great—or just getting out in a boat and seeing the natural beauty of the island.  There are also many more shrines and temples to visit; Iki has its own 88 temple pilgrimage based on the 88 temple pilgrimage of places like Shikoku.  You can also do a pilgrimage of the many Shinto shrines, some of which are mentioned in historical documents like the Engi Shiki and others that are more modern.  While many of the buildings are often newer, and things have of course changed over the centuries, these sites often still contain connections to history, and may even have historical treasures in their storehouses or on the grounds. We only had a limited time, so tried to keep our trip focused on more of the Yayoi and Kofun era stuff.  We both agreed we would gladly go back again in a heartbeat. Next up, we caught the ferry from Indoji on Iki over to Karatsu port on Kyushu, what is thought to be the site of the old Matsuro kingdom.  While others might point to the modern Matsuura city area, this region is may be more likely, and we'll talk about that next episode.  In addition, we'll talk about Karatsu, which literally means “Chinese port”, and about the nearby castle ruins of Nagoya castle—an area that was, for about seven brief years, in the late 16th century the de facto capital of Japan. But that will be next time. Until then, thank you for listening and for all of your support. If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to us at 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.

Virginia dives into the world of Japanese New Wave with her guest Rachel. Join the conversation as Rachel and Virginia explore films like Kwaidan, Face of Another, Himiko, Woman in The Dunes and Double Suicide. And so many other topics. Follow @LosAngelesFilm_Club

Sailor Noob is the podcast where a Sailor Moon superfan and a total noob go episode by episode through the original Sailor Moon series!The other horseshoe drops this week as Pegasus's secrets are revealed! But there's no time to contemplate them when Usagi and Chibiusa finds their roles reversed...literally!In this episode, we discuss Himiko, Wa, Empress Jingu, and oni-do. We also talk about the Simple Jack cut, magical dream cancer, boob towers, Scrappy Doo-ing it, Chibi Usagi and Dai Chibi, drilling through rock bottom, dream giveaways, little moments of logic, candy lady balls, the sitcom plot of sci-fi, SBF on the stand, feeling like Apt Pupil, questionable situation fatigue, the Buzzsaw complex, and j'accusing yourself!The only way out is through!We're on iTunes and your listening platform of choice! Please subscribe and give us a rating and a review! Arigato gozaimasu!https://podcasts.apple.com/us/podcast/sailor-noob/id1486204787Answer this week's show question on Spotify!Become a patron of the show and get access to our Pretty Guardian Sailor Moon live-action show and our Animedification podcast!http://www.patreon.com/sailornoobPut Sailor Noob merch on your body!http://justenoughtrope.threadless.comSailor Noob is a part of the Just Enough Trope podcast network. Check out our other shows about your favorite pop culture topics and join our Discord!http://www.twitter.com/noob_sailorhttp://www.justenoughtrope.comhttp://www.instagram.com/noob_sailorhttps://discord.gg/49bzqdpBpxBuy us a Kōhī on Ko-Fi!https://ko-fi.com/justenoughtrope

On this spoopy episode, join Ed, Kate, and Dennis as we discuss the 1988 OVA series Vampire Princess Miyu. There's different vampire rules here than we're used to seeing. Though none of the standard weaknesses apply, Miyu's unaging is typical but granting eternal life is new. There's exorcisms, creepy dolls, not-Alphonse Elric, double sad backstory, and Himiko doesn't even need a warrant for any info. 0:00:00 - Intro & The Watchlist 0:18:10 - Some Anime News 0:30:33 - Production Notes 0:38:16 - EP1 - Unearthly Kyoto 1:00:26 - EP2 - A Banquet of Marionettes 1:17:03 - EP3 - Fragile Armor 1:34:00 - EP4 - Frozen Time 1:48:19 - Voices, Final Thoughts, & Kanpai  Support the show by donating to our Ko-Fi link below or by purchasing Vampire Princess Miyu on DVD through our Amazon affiliate links. Vol 1: https://amzn.to/46ZAL6I // Vol 2: https://amzn.to/46IL9Qx Dennis: @ichnob | Ed: @ippennokuinashi | Kate: @taikochan Website | Email | Facebook | Bluesky | Twitter | Instagram | RSS | Ko-Fi

This episode, we look at the rise of the Sui Dynasty and the famous interactions between Yamato and the Sui Dynasty, recorded in the histories of each state. For more, check out the podcast webpage:  https://sengokudaimyo.com/podcast/episode-96 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 96: From the Land Where the Sun Rises. Once again, we are still talking about the reign of Kashikiya Hime,   from the late 6th to early 7th century.  This time, though, we are going to take a quick diversion from Yamato and first look at what was going on over on the continent, in the  area of the Yellow and Yangzi River Basins—the area of the so-called “middle country”.  This is, after all, where a lot of the philosophy and other things that the archipelago was importing came from, so what was going on over there? Back in Episode 73, ee talked about the various northern and southern dynasties in the Yellow and Yangzi River Basins.  To sum up, during that period, the eastern area of modern China was split between a variety of dynasties, many of them short-lived, and many of them—especially in the north—were dynasties from outside of the main Han ethnic group. Up through the early 580's, the dynasty in charge of the Yellow River region was the Northern Zhou, one of the many dynasties in the north descended from the nomadic Xianbei ethnic groups.  Though their aristocracy was a mix of multiple ethnicities that had intermarried over the years, the Northern Zhou celebrated their Xianbei roots, often to the detriment of ethnic Han groups.  They had inherited the territory of the Western Wei, including much of the central Yangzi region down to Sichuan.  They then defeated the Northern Qi in 577 and claimed dominion over all of the Yellow River region in the north of modern China.  Their only rival was the Chen dynasty, along the eastern reaches of the Yangzi river, but the Chen themselves were relatively weak, and it was only the power struggles within the Northern Zhou court that kept them from wiping out the Chen completely. In 581, the Northern Zhou suffered a coup d'etat. Yang Jian was a Northern Zhou general, and his family, the Yang clan, had Han origins but had intermarried with the Xianbei as well, creating a truly mixed lineage. Jian also held some sway at court, and was known as the Duke of Sui—his daughter was the Empress Dowager, and her stepson was the young Emperor Jing.  In 581 Yang Jian usurped power from his step-grandson, the child emperor Jing, and placed himself on the throne, taking the name Emperor Wen of Sui, using his previous title as the name of the new dynasty. He killed off fifty-nine princes of the previous Northern Zhou, and began to consolidate his power.  By 587, he had strengthened his position, and by 588 invasion of the Chen territories began under Prince Yang Guang.  By 589, the Chen were defeated and any attempts at rebellion were put down, giving the Sui dynasty full control of northern and southern regions—from the Yellow and Yangzi Rivers down to the Sichuan basin.  Although, as I noted, the Yang family had intermarried with the Xianbei families of the Northern Zhou, they still retained some connection with their Han roots, and Emperor Wen won over the Han Confucian scholars with reforms to the rank system and at least a nod towards getting rid of nepotism and corruption that had taken hold in the Northern Zhou and previous dynasties.  He reinstituted Han dynasty titles and restored the nine rank system.  He also reinstituted a system of impartial judges to seek out talent and moved towards the idea of an examination system—something that would really take hold in later centuries. Furthermore, while he set himself up in the northern capital of Daxingcheng, aka Chang'an, he helped rebuild the southern capital, naming it Dayang.  He also supported Buddhism and Daoism.  He became a patron of southern Buddhist monasteries, and recognized major temples as state-sponsored institutions—a far cry from the suppression attempts in the north in 574 and 578. Emperor Wen also worked on repairing canals along the Yellow River.  These canals, which allowed easy transport of goods, regularly silted up without maintenance, and the dikes on either side could break, flooding the land on either side. They had been neglected during many of the short-lived reigns up to this point, with perhaps a few exceptions when things got really bad.  However, Emperor Wen began work to fix these old canals and thus improve the flow of goods and services. Given all of this - his patronage of Buddhism and Daoism, as well as his attempt to resurrect the Han dynasty and the Confucian principles that underlay its government, as well as the public works that he instituted, Yang Jian, aka Emperor Wen of Sui, is remembered as the Cultured Emperor—despite that fact the had started out as a blood-soaked general who had secured his usurpation with a not inconsiderable amount of murder.  Sima Guang, writing from the Song dynasty, centuries later, praised Emperor Wen for all he did to grow the Sui, uniting north and south, supporting the people, and helping the country to prosper as it rarely has before.  And yet, Sima Guang also says that in his personal life he was mean and stingy and paranoid—afraid that everyone was out to get him.  Given the life he'd lived, that would make some sense.  Still, he seems to have been good for his people, in the long run. But this wasn't to last.  In 604, Emperor Wen fell ill and died.  Or at least that is the official story.  Another says that he had grown angry over some event and was about to disinherit the crown prince, Yang Guang, who sent someone to kill his father.  That is a very abbreviated version of the story, and, as I said, it is not without controversy. However he died, his son, Yang Guang, succeeded him to the throne and became known as Emperor Yang.  Emperor Yang continued to expand the empire, and under his dynasty the Sui would attain their greatest extent yet.  He rebuilt parts of the Great Wall, and expanded the borders south, into modern Vietnam, as well as up to the borders with Goguryeo.  He also continued the work his father had begun on canals, eventually undertaking the creation of the Grand Canal, which would connect the Yellow and Yangzi Rivers.  No longer would the two be separate, forced to send goods out to sea or over treacherous land routes to get from one river basin to another.  Now they could sail ships straight from one river to the other—an impressive feat that you can still see today in parts of modern China.  The project would forever change the landscape of China, both literally and figuratively.  It connected the north and south, leading to greater political, economic, and cultural unity between the two regions.  It would connect the culture and economic resources of the south with the military institutions of the north.   Unfortunately, for all that this expansion may have been good for commerce, it came at a price.  The wars in Champa, in Southern Vietnam, saw thousands of Sui soldiers die from malaria.  And then, in the north, though they continuously pushed against Goguryeo, they were never quite able to overthrow them.  Finally, there was the Grand Canal.  Although it would truly be a wonder of the world, and become a part of the lifeblood of dynasties for centuries to come, it was built at a huge price both monetarily and in human lives.  We can assume a large number of people died as conscript labor working on the canals or on refurbishing the Great Wall, but also we are told that the monetary price largely bankrupted the empire, and for which later historians castigated the Sui dynasty But that was still to happen.  For our purposes, we should rewind a bit, to the very beginning of the 7th century.  As we touched on last episode, Yamato was just adopting their own twelve rank system and a seventeen article constitution shortly after Emperor Wen passed away and Yang Guang took the throne.  Now these 17 articles were almost all based on Confucian or Buddhist philosophy; clearly the Court was looking to the continent more and more for inspiration on how to govern, especially as it further expanded and solidified its grasp across the archipelago.  Up to this point, much of that innovation had come through the Korean peninsula, by way of Silla, Goguryeo, and, most prominently, their ally Baekje.  But no doubt they knew that much of what was influencing those kingdoms had, itself, come from even farther away.  And so, this reign, the Chronicles record that Yamato once again sent envoys beyond their peninsular neighbors all the way to the Middle Country itself.  This is significant as they were making direct contact with the mighty empire, the source of so many of the philosophical and scientific innovations that Yamato was trying to adopt.  This wasn't the first time this had happened, of course—we know of the cases of state of Na contacting the Han court, and then Himiko of the Wa during the Wei period, as well as several missions immediately after Himiko's death.  We also know of the five kings of Wa who reached out to the Liu Song court, though the Chronicles themselves are often silent on actual embassies, making it hard to tell exactly which reigns that occurred in, though it is generally agreed that one of those “Five Kings” was none other than Wakatakiru himself, Yuuryaku Tennou. There may have been other missions.  There seems to be some discussion amongst the Liang dynasty records that may indicate greater contact with Japan, but again, we don't necessarily see that in the records themselves.  Furthermore, with the fractured nature of the various dynasties since the Han period, and the various conflicts on the peninsula and in the archipelago, it would be understandable if there hadn't been much direct diplomatic contact since about the time of Wakatakiru. And so it is a pretty big thing that we not only have an envoy around the year 608, but that there appears to be agreement for it in the Sui history—though there is one glaring mistake: in the Nihon Shoki they clearly say that they sent envoys to the “Great Tang”, and not the Sui.  However, this is fairly easily explained.  By the 8th century, as the records were being compiled, the Tang dynasty was, indeed, in control of the Chinese court.  In fact, the Tang dynasty was so admired by the Japanese of the day that even now the term “Karafu”, or “Chinese style”, uses the character for the Tang dynasty, rather than the Han.  On the one hand it seems as though the scholars of the 8th century would surely have known of the Sui dynasty coming before the Tang, but it is also understandable that anyone would have just thought of the successive courts as a single continuity.  Either way, I'll talk about the Sui dynasty, and it is in the Sui dynasty records that we find the corresponding description of this embassy. It starts on the 3rd day of the 7th month of 607.  The Chronicles tell us that Wono no Omi no Imoko was sent to the Sui court, taking along Kuratsukuri no Fukuri as an interpreter.  You may recall that the Kuratsukuri, or saddle-makers, claimed a descent from Shiba Tattou, himself from the continent.  It would make sense to take someone on this diplomatic exhibition who could actually speak the language or, failing that, read and write it - a peculiar function of the Chinese language, since the various dialects, though often mutually unintelligible, still use the same characters. Imoko, by the way, may have also had important connections, but in this case it was to the Soga.  We are told in the Nihon Shoki that Imoko was known in the Sui Court as “So Imko”, and the “So” character is the same as the first character in the name “Soga”.  It is possible that Imoko was, indeed, a Soga family member, and the name Wono no Omi may have come later.   Or it is possible that he was forgotten for some reason. On the Sui side, we are told that in the year 607 there was an envoy sent with tribute from King Tarashihoko, which may have been another name for Kashikiya Hime, or perhaps it was simply an error caused by the problems with attempting to record foreign names in Sinitic characters. The arrival of the embassy must have been something else, especially as they came upon the capital city.  Wen's capital city, that of Daxingcheng, was a new city, built just southeast of the ancient city of Chang'an, which was in a sad state of decay, despite hosting so many rulers over the centuries, including the Northern Zhou themselves.  Wen had laid out a new plan of a permanent, rectangular city, with the royal palace taking up the northern central district.  Buddhist and Daoist temples were scattered throughout the city.  The city itself was five to six miles a side, and so it would take time to truly build it out.  However, first the walls were set up, and then the palace area, so that Wen effectively moved into an empty city when he arrived in 583.  Many people were forcibly resettled, and members of the new royal family were encouraged to set up their own palaces, but it would take time to truly fill up—by the end of the Sui dynasty, and the beginning of the Tang, the city was still being built, and it wouldn't see its ultimate heyday as a vibrant urban capital until the Tang dynasty. And so when the Yamato delegation arrived in 608, they would have seen the impressive walls and the immense palace, but in all likelihood, much of the city was still being built, and there was likely construction on every block.  Nonetheless, the sheer size would have to have made an impression on them—nothing like this existed in the archipelago in the slightest. On the other hand, the Sui had their own curiosities about Yamato.  The history of the Sui, written only twenty to thirty years afterwards, starts out its account with a description of the Land of Wa.  Some of it is taken directly from the Wei histories, recounting what was previously known about these islands across the eastern sea—we talked about that back in episodes 11 to 13.  The Sui history summarizes these previous historical accounts, including mention of envoys that came over during the Qi and Liang dynasties—between 479 and 556—though little more is said. Then the Sui history mentions an envoy that is said to have arrived in the early part of the Sui—the Kaihuang era, between 581-600.  We are told that this was for a “King” whose family name was Ame and his personal name was Tarashihiko, with the title of Ohokimi—at least, assuming we are transliterating correctly, as the characters used have slightly different pronunciations.  That could easily be attributed to just mistranslations.  Even the family and personal name are familiar, but not exactly attributed in the Chronicles—though we have seen the elements elsewhere in the royal family, and it may be that they were also titles, of a sort.  Also, they mention a King, but that could also just be due to the fact that the Ohokimi was not a gendered title, and as such the Sui simply assumed a male ruler.  There is no evidence of this in the Chronicles for this, however it is said that at that time they looked into the ways of the Wa and they were told that “The King of Wa deems heaven to be his elder brother and the sun, his younger.  Before break of dawn he attends the Court, and, sitting cross-legged, listens to appeals.  Just as soon as the sun rises, he ceases these duties, saying that he hands them over to his brother.” This is likely a misunderstanding, once again, but it rings with some truth.  Even if we discard some of the legends about Amaterasu as later additions, there is plenty of linguistic and cultural evidence that the sun held a special place in Wa culture.  There is also the article in the new constitution about starting early to work that might just be referenced here. We aren't sure when, exactly, the Sui collected this information—though given that it was written within living memory of many of the events, a lot of the information is considered to at least be plausible, if perhaps a bit misunderstood at times. The Sui history specifically mentions the twelve court ranks—in fact, it is possible that the Chronicles, compiled in the 8th century, were actually referencingthis earlier history about the ranks, though we know that ranks continued in one way or another.  It also makes the comment that there were no regulated number of officials in each rank—that would certainly be the case later, and makes sense when the ranks also dictated how much of a salary that one could expect from the court.  Then, outside of the court they mention the “kuni”—the kuni no miyatsuko—and then claimed that each kuni no miyatsuko oversaw about 10 inaki, officials in charge of the royal granaries, who each oversaw 80 families.  It is doubtful that these numbers were that precise, but it gives an interesting concept of scale. The Sui history also tells us about other things that the Chronicles tend to leave out.  We are told that the men wore both outer and inner garments, with small (likely meaning narrow) sleeves.  Their footgear was like sandals, painted with lacquer, which sounds not unlike geta, which we do have evidence for going back into the Yayoi, at least, though this was only for the upper crust—most people just went barefoot, wearing a wide piece of cloth tied on without sewing. We do get a hint at the headgear that was instituted along with the court rank system, by the way, but only a glimpse.  We are told that it was made of brocade and colored silk and decorated with gold and silver inlaid flowers, which does correspond to some of what we know from the Chronicles. As for the women of Yamato, we are told that they arrange their hair on the back of the head, and they wear outer garments and scarves with patterns.  They have decorative combs of bamboo as well.  They also wore tattoos, as did the men.  Much of this, including the tattoos, accords with what we have evidence of in the Haniwa from the 6th century and later. For sleeping arrangements we are told that they weave grass into mattresses—possibly the origin of the later tatami that would originally just be woven mats but eventually turned into a type of permanent flooring.  For covers we are told they used skins lined with colored leather—a curious blanket, and one wonders if this was for everyone or just the upper crust. We are given some discussion of their weapons and armor, including their use of lacquered leather and the fact that they made arrowheads out of bone.  We also know they used metal, but bone was likely the more prevalent material, as losing a metal arrowhead was much more costly than losing a bone one. Interestingly we are told that, though there is a standing army, wars are infrequent—which may have been accurate in relation to what the Sui themselves had gone through and seen, since it seems like they were almost constantly fighting somewhere along their borders.  But Yamato was far from peaceful, and it is telling that the court was accompanied by music and displays of military might. As for the justice system, we talked about this a little bit in previous episodes, based on various punishments we've seen in the archipelago, though the Sui history gives us a slightly more direct description.  It claims that there were some high crimes punished by death.  Others were punished with fines, often meant to make restitution to the aggrieved.  If you couldn't pay you would be enslaved to pay for it instead.  They also mention banishment and flogging.  All of this is in line with some of what we've seen in the Chronicles, though it also seems like some of this may have also depended on other factors, including the accused's social status.  After all, not everyone had rice land that they could just turn over to wipe out their misdeeds. Then there were the various judicial ordeals.  We've mentioned this idea , with the idea that somehow the righteous would be protected from injury.  These included things like pulling pebbles out of boiling water, or reaching into a pot to grab a snake and hoping he doesn't bite you.  There are also various tortures designed to get one to confess. In discussing literacy, the Sui histories mention that the Wa have no written characters—and at this point, the writing would have been some form of Sinic characters, assuming one could read and write at all.  Instead, the Sui anthropologists said that the Wa used notched sticks and knotted ropes as a means of conveying messages.  How exactly that work, I'm not sure, but there are certainly cultures that we know used things like knotted rope for various math and conveying numbers, etc. In regards to religion, the Sui noticed that Buddhism had taken hold, but it had not gotten rid of other practices.  Thus we know they practiced forms of divination and had faith in both male and female shamans. In their free time, people would enjoy themselves.  On New Year's day, they would have archery tournaments, play games, and drink—the Sui said that it was very much like how they themselves celebrated. Coromorant fishing and abalone diving—well, diving for fish—are both noted already.  Again, these are activities that continue into the modern day. At dinner we are told that the people do not eat off of dishes or plates, but instead use oak leaves.  We've seen mention of this kind of practice, and that may have just been a particular ritual or ceremony that made its way back. Finally, there are the rituals for the dead.  We are told people wear white—white is often considered the color of death in Japan, even today.  They would have singing and dancing near the corpse, and a nobleman might lay in state—in a mogari shelter or temporary interment—for three years.  Certainly, we've sometimes seen it take a while, especially if the kofun isn't ready to receive the body, yet.  Commoners apparently would place the body in a boat which was pulled along from the shore or placed in a small palanquin—though what happens after that is somewhat of a mystery. The Sui envoys writing about this also apparently experienced an active period of Mt. Aso—or another mountain so-named—as they said it was belching forth fire from the rocks.  As we've mentioned, the archipelago is particularly active, volcanically speaking, so I'm not surprised that an envoy might have had a chance to get to know a little more about that first hand. Having described the country thus, the Sui Chronicles go on to describe the embassy that came over in the year 607.  According to the history as translated by Tsunoda Ryusaku and L. Carrington Goodrich, the envoy from Yamato explained the situation as such: “The King has heard that to the west of the ocean a Boddhisattva of the Sovereign reveres and promotes Buddhism.  Accompanying the embassy are several tens of monks who have come to study Buddhism.” This is great as we see some of the things that the Japanese scholars left out—that there were Buddhists on this mission.  For many, getting to the monasteries and temples of the Middle Kingdom was almost as good as making the trip all the way to India. Over all, the embassy appears to have been largely successful in their mission.  The ambassador, Imoko, came back with an envoy from the Sui, Pei Shiqing, along with twelve other individuals.  It is thought that this may have been the same embassy that then reported back to the court all of the various details that the later Sui history  captured. According to the Sui dynasty history, the embassy first headed to Baekje, reaching the island of Chiku, and then, after seeing Tara in the south, they passed Tsushima and sailed out in to the deep ocean, eventually landing on the island of Iki.  From there they made it to Tsukushi, and on to Suwo.  They then passed through some ten countries until they came to the shore.  Now, Naniwa no Kishi no Wonari had been sent to bring them to court and they had a new official residence erected for them in Naniwa—modern Ohosaka.  When they arrived, on the 15th day of the 6th month of the year 608, Yamato sent out thirty heavily decorated boats to meet them—and no doubt to make an impression as well.  They met them at Yeguchi, the mouth of the river and they were ensconced in the newly built official residence. Official entertainers were appointed for the ambassadors—Nakatomi no Miyatoko no Muraji no Torimaro, Ohohoshi no Kawachi no Atahe no Nukade, and Fume no Fumibito no Oohei.  Meanwhile, Imoko continued on to the court proper to report on his mission. Unfortunately, for all of the goodness that came from the whole thing, the trip had not been completely flawless.  The Sui court had entrusted Imoko with a letter to pass on to the Yamato court, but the return trip through Baekje proved… problematic, to say the least.  We are told that men of Baekje stopped the party, searched them, and confiscated the letter.  It is unclear whether these were Baekje officials or just some bandits, but the important thing was that Imoko had lost the message, which was a grave offense.  The ministers suggested that, despite all of his success, Imoko should be banished for losing the letter.  After all, it was the duty of an envoy to protect the messages between the courts at all costs. In the end, it was agreed that, yes, Imoko should be punished, but that it would be a bad look in front of their guests.  After all, he had just represented them to the Sui Court, and so Kashikiya Hime pardoned Imoko of any wrongdoing. A couple months later, on the 3rd day of the 8th month, the preparations had been made and  the envoys formally approached the palace.  There were met on the Tsubaki no Ichi road by 75 well-dressed horses—the Sui history says two hundred—and there Nukada no Muraji no Hirafu welcomed them all with a speech. After finally reaching the location of the palace, it was nine more days before the Sui envoys were formally summoned to present themselves and state their reason for coming.  Abe no Tori no Omi and Mononobe no Yosami no no Muraji no Idaku acted as “introducers” for the guests, announcing who they were to the court.  Then Pei Shiqing had the various diplomatic gifts arranged in the courtyard, and then presented his credentials to the court.  Then, bowing twice, he gave his own account of why he had been sent—he announced greetings from the Sui emperor, recognized the work of Imoko, and then provided an excuse that the emperor himself could not make it due to his poor health.  That last bit I suspect was a polite fiction, or perhaps an erroneous addition by the Chroniclers.  After all, it isn't like the Sui emperors were in the habit of just gallivanting off to an unknown foreign land—especially one across the sea. After delivering some polite niceties, Shiqing also provided a detailed list of all of the diplomatic gifts that they had brought. The dance that happened next is telling.  In order to convey Pei Shiqing's letter to the sovereign, it wasn't like they could just hand it.  There were levels of protocol and procedure that had to be observed, and so Abe no Omi took the letter up and handed it to Ohotomo no Kurafu no Muraji, who in turn placed it on a table in front of the Great gate where Kashikiya Hime could then get it.  This setup is similar to the later court, where only certain individuals of rank were actually allowed up into the buildings of the palace, whereas others were restricted to the ground. After that formal introduction, there was a month or more of parties for the envoys, until finally they had to return to the Sui court.  When they departed, they were sent with eight students and Imoko, who was bringing another letter back to the Sui Court.  The students were all scheduled to study various disciplines and bring the knowledge back to the Yamato court. But that wasn't quite so special, or at least we aren't given much more on the specifics of what the students brought back..  What really stands out in the Sui histories is the contents of the formal letter that Imoko was carrying, as it had a phrase that will be familiar to many students of this period of history, and which really connects across the Japanese and Sui histories, despite other inconsistencies.  It read: “The Son of Heaven in the land where the sun rises addresses a letter to the Son of Heaven in the land where the sun sets.  We hope you are in good health.” Or at least, that is how the Sui histories record it.  In the Nihon Shoki they say something similar, “The Emperor of the East respectfully addresses the Emperor of the West.”  Here, rather than using “Child of Heaven”, the author made use of the term “Tennou” when referring to the Yamato sovereign, and then different characters were used for the Sui emperor.  At the same time, that is one of the reasons that I give more credence to the Sui history. Of course, however you slice and dice this thing, there are some major airs being taken by the Yamato sovereign.  Thus it is no wonder that, when the Sui emperor heard this, he was displeased, to say the least, and he told his minister that the letter was discourteous and should never again be brought to his attention.  So that's a whole mood. The reason for this offense may be obvious, as the letter paints the sovereign of Japan as equal to the emperor of the Sui dynasty.  That was indeed a bold claim. As we mentioned towards the top of the episode, the Sui were just about at their zenith.  They had defeated their enemies, taken control of both the northern and southern regions, expanded to their south and north, and they were using their vast reserves on massive public works.  They were a large, established and still growing empire.  Comparatively Yamato had, what, 100,000 households?  No writing system.  They were eating off of oak leaves.  And yet they were taking on airs and claiming that they were equal to the Sui.  That had to garner more than a few eyerolls, and I really wonder at the temerity of the officer who presented it up the chain, especially as they would have seen what the Sui was really like—a reality that most of envoys to the Sui court would have seen firsthand. There is also the fact that they claim to be the land where the sun rises while the Sui are the land where the sun sets, which may have just been referencing east and west in a poetic fashion, but on another level it is almost as if they were talking about the rise of Yamato and the fall, or setting, of the Sui. I would note that we still don't see the term “Land of the Rising Sun”, or “Nihon”, used for the name of the country yet—one of the reasons I continue to refer to Yamato and not just “Japan”.  However, all of this is in keeping with the traditions of the Wa people as we know them—the sun was given a special place in their worldview, as demonstrated linguistically, and not just through the legends curated in the 8th century. By the way, this  exchange is mentioned in both the Sui History and the Nihon Shoki, but they place it in slightly different contexts.  According to the Sui History, this was one of the first things that envoys said, whereas the version in the Nihon Shoki it was actually sent with the second mission.  In either case, however, the content is relatively the same.  Certainly, as Japan continued to take on more and more trappings of the continental courts, they would eventually even take on the term Tennou—also read in Japanese as Sumera no Mikoto—to refer to the sovereign.  This is basically saying that the sovereign is, indeed, a Heavenly Son, and which they would come to translate as “emperor”, in English.  There would be other terminology and trappings that would reinforce this concept, which placed the sovereign of Japan in a position that at least locally seemed to be much more prestigious. Imoko came back from this last diplomatic mission and was well beloved—some later sources even suggest that he may have been promoted for his diplomatic efforts.  Oddly, however, we don't really hear more, if anything, about Imoko, and he fades back into the past. And so that covers much of the story of what Yamato was borrowing from the Sui and others during this period.  Next episode—well, I'm honestly not sure what we'll be covering next, as there is just so much going on during Kashikiya-hime's reign.  But stick around. Until next time, then, thank you for listening and for all of your support.  If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.   

In this episode, we discuss HIMIKO (1974; dir. Masahiro Shinoda).

For more see: https://www.sengokudaimyo.com/podcast/episode-95 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 96: From the Land Where the Sun Rises. We are still talking about the reign of Kashikiya Hime, aka Suiko Tenno, from the late 6th to the early 7th century.  We've been covering discussions of the continental influences on the archipelago, especially as they adopted more and more continental practices—both religion and government.  This episode we are going to continue the discussion regarding Yamato's interactions, specifically a notably famous trip to the continent and Yamato's apparent assumption of equality between their ruler, the Ohokimi, and the Emperor of the Sui dynasty—the Son of Heaven.  We'll also touch on the changes Japan was adopting in their own government as a result of greater adoption of continental philosophy.  These are largely seen as a Sinification—a trend towards a more “Chinese” style system—but I want to emphasize that a lot of this was filtered through the lens of the states on the Korean peninsula: Baekje, Goguryeo, and Silla.  This is one of the reasons I hesitate to just call it “Chinese”, as Yamato was really blending aspects of several cultural influences, as well as adding their own spice to the sauce.   Hence, last episode we talked about Yamato's contact with the continent—specifically the Korean Peninsula—and the various diplomatic gifts, often put in terms of “tribute”, that came over.  Besides a small menagerie of exotic animals and Buddhist statues, there were learned monks and various books conveying continental teachings.  At the same time that Yamato was starting to experiment with a new, foreign religion—Buddhism—they began to experiment with other foreign concepts as well.  They had members of the court studying specific disciplines, and presumably passing those on to others.  I want to go more in depth into just what Yamato did and how they trans (Touch on the Rank System and the 17 Article Constitution once again) Now these 17 articles were almost all based on Confucian or Buddhist philosophy; clearly the Court was looking to the continent more and more for inspiration on how to govern, especially as it further expanded and solidified its grasp across the archipelago.  Up to this point, much of that innovation had come through the Korean peninsula, by way of Silla, Goguryeo, and, most prominently, their ally Baekje.  But no doubt they recognized that much of what was influencing those kingdoms had, itself, come from even farther away.  And so, this reign, the Chronicles record that Yamato once again sent envoys beyond their peninsular neighbors all the way to the Middle Country itself.  This is significant as they were making direct contact with the mighty empire, the source of so many of the philosophical and scientific innovations that Yamato was trying to adopt.  This wasn't the first time this had happened, of course—we know of the cases of state of Na contacting the Han court, and then Himiko of the Wa during the Wei period, as well as several missions immediately after Himiko's death.  We also know of the five kings of Wa who reached out to the Liu Song court, though the Chronicles themselves are often silent on actual embassies, making it hard to tell exactly which reigns that occurred in, though it is generally agreed that one of those “Five Kings” was none other than Wakatakiru himself, Yuuryaku Tennou. There may have been other missions.  There seems to be some discussion amongst the Liang dynasty records that may indicate greater contact with Japan, but again, we don't necessarily see that in the records themselves.  Furthermore, with the fractured nature of the various dynasties since the Han period, and the various conflicts on the peninsula and in the archipelago, it would be understandable if there hadn't been much direct diplomatic contact since about the time of Wakatakiru. And so it is a pretty big thing that we not only have an envoy around the year 608, but that there appears to be agreement for it in the Sui history—though there is one glaring mistake: in the Nihon Shoki they clearly say that they sent envoys to the “Great Tang”, and not the Sui.  However, this is fairly easily explained.  By the 8th century, as the records were being compiled, the Tang dynasty was, indeed, in control of the Chinese court.  In fact, the Tang dynasty was so admired by the Japanese of the day that even now the term “Karafu”, or “Chinese style”, uses the character for the Tang dynasty, rather than the Han.  On the one hand it seems as though the scholars of the 8th century would surely have known of the Sui dynasty coming before the Tang, but it is also understandable that anyone would have just thought of the successive courts as a single continuity.  Either way, I'll talk about the Sui dynasty, and it is in the Sui dynasty records that we find the corresponding description of this embassy. It starts on the 3rd day of the 7th month of 607.  The Chronicles tell us that Wono no Omi no Imoko was sent to the Sui court, taking along Kuratsukuri no Fukuri as an interpreter.  As you may recall, the Kuratsukuri, or saddle-makers, claimed a descent from Shiba Tattou, himself from the continent.  It would make sense to take someone who could actually speak the language or, failing that, read and write it.  This was a peculiar function of the Chinese language, since the various dialects, though often mutually unintelligible, still use the same characters. Imoko, by the way, may have also had connections, but in this case it was to the Soga.  We are told in the Nihon Shoki that Imoko was known in the Sui Court as “So Imko”, and the “So” character is the same as the first character in the name “Soga”.  It is possible that Imoko was, indeed, a Soga family member, and the name Wono no Omi may have come later.   Or it is possible that he was forgotten for some reason. In the Sui history, we are told that in the year 607 there was an envoy sent with tribute from King Tarashihoko, which may have been another name for Kashikiya Hime, or perhaps it was simply an error caused by the problems with attempting to record foreign names in Sinitic characters. According to the history as translated by Tsunoda Ryusaku and L. Carrington Goodrich, the envoy from Yamato explained the situation as such: “The King has heard that to the west of the ocean a Boddhisattva of the Sovereign reveres and promotes Buddhism.  Accompanying the embassy are several tens of monks who have come to study Buddhism.” This is great as we see some of the things that the Japanese scholars left out—that there were Buddhists on this mission.  For many, getting to the monasteries and temples of the Middle Kingdom was almost as good as making the trip all the way to India. Over all, the embassy appears to have been largely successful in their mission.  The ambassador, Imoko, came back with an envoy from the Sui, Pei Shiqing, along with twelve other individuals. According to the Sui dynasty history, they first headed to Baekje, reaching the island of Chiku, and then, after seeing Tara in the south, they passed Tsushima and sailed out in to the deep ocean, eventually landing on the island of Iki.  From there they made it to Tsukushi, and on to Suwo.  They then passed through some ten countries until they came to the shore.  Now, Naniwa no Kishi no Wonari had been sent to bring them to court and they had a new official residence erected for them in Naniwa—modern Ohosaka.  When they arrived, on the 15th day of the 6th month of the year 608, Yamato sent out thirty heavily decorated boats to meet them—and no doubt to make an impression as well.  They met them at Yeguchi, the mouth of the river and they were ensconced in the newly built official residence. Official entertainers were appointed for the ambassadors—Nakatomi no Miyatoko no Muraji no Torimaro, Ohohoshi no Kawachi no Atahe no Nukade, and Fume no Fumibito no Oohei.  Meanwhile, Imoko continued on to the court proper to report on his mission. Unfortunately, for all of the goodness that came from the whole thing, the trip had not been completely flawless.  The Sui court had entrusted Imoko with a letter to pass on to the Yamato court, but the return trip through Baekje proved… problematic, to say the least.  We are told that men of Baekje stopped the party, searched them, and confiscated the letter.  It is unclear whether these were Baekje officials or just some bandits, but the important thing was that Imoko had lost the message, which was a grave offense.  The ministers suggested that, despite all of his success, Imoko should be banished for losing the letter.  After all, it was the duty of an envoy to protect the messages between the courts at all costs. In the end, it was agreed that, yes, Imoko should be punished, but that it would be a bad look in front of their guests.  After all, he had just represented them to the Sui Court, and so Kashikiya Hime pardoned Imoko of any wrongdoing. A couple months later, on the 3rd day of the 8th month, the preparations had been made and  the envoys formally approached the palace.  There were met on the Tsubaki no Ichi road by 75 well-dress horses—the Sui history says two hundred—and there Nukada no Muraji no Hirafu welcomed them all with a speech. After finally reaching the location of the palace, it was nine more days before they were formally summoned to present themselves and state their reason for coming.  Abe no Tori no Omi and Mononobe no Yosami no no Muraji no Idaku acted as “introducers” for the guests, announcing who they were to the court.  Then Pei Shiqing had the various diplomatic gifts arranged in the courtyard, and then presented his credentials to the court.  Then, bowing twice, he gave his own account of why he had been sent—he announced greetings from the Sui emperor, recognized the work of Imoko, and then provided an excuse that the emperor himself could not make it due to his poor health.  That last bit I suspect was a polite fiction, or perhaps an erroneous addition by the Chroniclers.  After all, it isn't like the Sui emperors were in the habit of just flouncing off to an unknown foreign land—especially one across the sea. After delivering some polite niceties, Shiqing also provided a detailed list of all of the diplomatic gifts that they had brought. The dance that happened next is telling.  In order to convey Pei Shiqing's letter to the sovereign, it wasn't like they could just hand it.  There were levels of protocol and procedure that had to be observed, and so Abe no Omi took the letter up and handed it to Ohotomo no Kurafu no Muraji, who in turn placed it on a table in front of the Great gate where Kashikiya Hime could then get it.  This setup is similar to the later court, where only certain individuals of rank were actually allowed up into the buildings of the palace, whereas others were restricted to the ground. After that formal introduction, there was a month or more of parties for the envoys, until finally they had to return to the Sui court.  When they departed, they were sent with eight students and Imoko, who was bringing another letter to the Sui Court.  The students were all scheduled to study various disciplines and bring the knowledge back to the Yamato court. But that wasn't quite so special, or at least we aren't given much more on the specifics of what the students brought back..  What really stands out in the Sui histories is the contents of the formal letter that Imoko was carrying, as it had a phrase that will be familiar to many students of this period of history, and which really connects across the Japanese and Sui histories, despite other inconsistencies.  It read: “The Son of Heaven in the land where the sun rises addresses a letter to the Son of Heaven in the land where the sun sets.  We hope you are in good health.” Or at least, that is how the Sui histories record it.  In the Nihon Shoki they say something similar, “The Emperor of the East respectfully addresses the Emperor of the West.”  Here, rather than using “Child of Heaven”, the author made use of the term “Tennou” when referring to the Yamato sovereign, and then different characters were used for the Sui emperor.  At the same time, that is one of the reasons that I give more credence to the Sui history..  Of course, however you slice and dice this thing, there are some major airs being taken by the sovereign.  Thus it is no wonder that, when the Sui emperor heard this, he was displeased, to say the least, and he told his minister that the letter was discourteous and should never again be brought to his attention.  So that's a whole mood. The reason for this may be obvious, as the letter paints the sovereign of Japan as equal to the emperor of the Sui dynasty.  That was indeed a bold claim.  There is also the fact that they claim to be the land where the sun rises while the Sui are the land where the sun sets, which may have just been referencing east and west in a poetic fashion, but on another level it is almost as if they were talking about the rise of Yamato and the fall, or setting, of the Sui. I would note that we still don't see the term “Land of the Rising Sun”, or “Nihon”, used for the name of the country yet—one of the reasons I continue to refer to Yamato and not just “Japan”.  However, all of this is in keeping with the traditions of the Wa people as we know them—the sun was given a special place in their worldview, as demonstrated linguistically, and not just through the legends curated in the 8th century.  The Nihon Shoki mentions this letter, but not for this first Certainly, as Japan continued to take on more and more trappings of the continental courts, they would eventually even take on the term Tennou—also read in Japanese as Sumera no Mikoto—to refer to the sovereign.  This is basically saying that the sovereign is, indeed, a Heavenly Son, and which they would come to translate as “emperor”, in English.  There would be other terminology and trappings that would reinforce this concept, which placed the sovereign of Japan in a position that at least locally seemed to be much more prestigious. Imoko came back from this last diplomatic mission and was well beloved—some later sources even suggest that he may have been promoted for his diplomatic efforts.  Oddly, however, we don't really hear more, if anything, about Imoko, and he fades back into the past. And so that covers much of the story of what Yamato was borrowing form the Sui and others during this period.  Next episode—well, I'm honestly not sure what we'll be covering next, as there is just so much.  But stick around. Until next time, then, thank you for listening and for all of your support.  If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Queen Himiko (c. 200) was the first known queen of Japan. She was a mysterious shamaness who was descended from the Shinto sun goddess, and who used her magic to rule over her kingdom. This month, we're talking about Folk Heroes. People whose lives and stories took on mythic proportions. History classes can get a bad rap, and sometimes for good reason. When we were students, we couldn't help wondering... where were all the ladies at? Why were so many incredible stories missing from the typical curriculum? Enter, Womanica. On this Wonder Media Network podcast we explore the lives of inspiring women in history you may not know about, but definitely should. Every weekday, listeners explore the trials, tragedies, and triumphs of groundbreaking women throughout history who have dramatically shaped the world around us. In each 5 minute episode, we'll dive into the story behind one woman listeners may or may not know–but definitely should. These diverse women from across space and time are grouped into easily accessible and engaging monthly themes like Educators, Villains, Indigenous Storytellers, Activists, and many more.  Womanica is hosted by WMN co-founder and award-winning journalist Jenny Kaplan. The bite-sized episodes pack painstakingly researched content into fun, entertaining, and addictive daily adventures.  Womanica was created by Liz Kaplan and Jenny Kaplan, executive produced by Jenny Kaplan, and produced by Grace Lynch, Maddy Foley, Brittany Martinez, Edie Allard, Lindsey Kratochwill, Adesuwa Agbonile, Carmen Borca-Carrillo, Taylor Williamson, Ale Tejeda, Sara Schleede, and Abbey Delk. Special thanks to Shira Atkins. Original theme music composed by Miles Moran. Follow Wonder Media Network: Website Instagram Twitter See omnystudio.com/listener for privacy information.

Kensei el samurai y Ayame la ninja son la única esperanza frente a la amenaza de Amaterasu y su discípula la emperatriz Himiko, quienes tiranizan el Japón feudal con su temible ejército de yokai. Reseñas disponibles: https://uncafeconnintendo.wordpress.com/resenas/ APÓYANOS por lo que cuesta un café en https://uncafeconnintendo.wordpress.com/apoyanos/ Para estar informado del programa síguenos en nuestra cuenta de Twitter @cafeconnintendo Únete también a nuestra comunidad en Telegram https://t.me/uncafeconnintendo

Espacio de A Link To the Podcast en el que realizamos análisis muy breves. En este espacio las reviews nunca duran más de 5 minutos. Destacaremos los puntos fundamentales de un juego en cuestión y dejaremos claro si merece o no la pena. Hoy hablamos de Chronicles of 2 Heroes: Amaterasu's Wrath, un juego de plataformas con esencia 8 bits desarrollado por Infinity Experience y publicado por Catness Game Studios. Análisis realizado por Daniel Samperio "DSC". (https://twitter.com/DSamperio84) Sobre Chronicles of 2 Heroes: Amaterasu y su discípula, la emperatriz Himiko, tiranizan el Japón feudal con su temible ejército de yokai. Kensei el samurai y Ayame la ninja son la única esperanza. Cada uno se controla de un modo distinto. Kensei domina el combate cuerpo a cuerpo, pero no puede saltar. Ayame es mucho más ágil y puede atacar a distancia. Alterna entre ambos y combina sus habilidades para superar duros retos de plataformeo y épicas batallas contra jefes finales. Síguenos en las redes: https://allmylinks.com/alinktothepodcast

Eric and Jason are back looking at the cinematic work of Masahiro Shinoda with a look at three of his most mysterious and beautiful films, Under the Blossoming Cherry Trees, Himiko and Demon Pond. These complex dives into Japanese history provide the guys with fertile ground to discuss the role of nature in the Japanese tradition, female independence, and the terror of mass murder along with much, much, much more. Really, dear listener, Shinoda's films are absolutely fascinating and we hope we tap into even a small amount of what makes them so terrific. --- Send in a voice message: https://podcasters.spotify.com/pod/show/jason-sacks/message

Japanese boxer Takuma Inoue claimed the WBA bantamweight by defeating Venezuela's Liborio Solis, while China and Japan will hold high-level talks in Tokyo today. Miyajima Island will be closed to tourists during the G7 summit in Hiroshima this May. And researchers from Japan's Chiba University have observed a pair of supermassive black holes. And with the Japanese manga artist Rumiko Takahashi, known for "Urusei Yatsura" and "Maison Ikkoku," awarded the title of Knight in the French Order of Arts and Letters last Thursday, Notebook takes a short walk along the Sumidagawa river, catching sight of the Himiko river cruiser designed by another manga artist, Leiji Matsumoto, then heads towards Sensō-ji Temple in Asakusa before heading home. — Get in touch: notebook.podcast@gmail.com Leave a message: speakpipe.com/notebook Substack: notebookpodcast.substack.com Instagram: @notebook_pod Twitter: @notebook_pod — Learn more about your ad choices. Visit megaphone.fm/adchoices

Una sesión intensa de METADATA, el podcast de tecnología de RPP y NIUSGEEK. En esta edición194, te explicamos los detalles de la "Ley de IA" que la Unión Europea busca implementar en respuesta al desarrollo de IA generativa como ChatGPT y otras. Hablamos de la presentación del CEO de TikTok ante el Congreso de los Estados Unidos. Además, compartimos la sesión de METALIVE en donde un seguidor denunció la presencia de HIMIKO DATA, el bot de Telegram que expone datos sensibles de los peruanos.

Una sesión intensa de METADATA, el podcast de tecnología de RPP y NIUSGEEK. En esta edición194, te explicamos los detalles de la "Ley de IA" que la Unión Europea busca implementar en respuesta al desarrollo de IA generativa como ChatGPT y otras. Hablamos de la presentación del CEO de TikTok ante el Congreso de los Estados Unidos. Además, compartimos la sesión de METALIVE en donde un seguidor denunció la presencia de HIMIKO DATA, el bot de Telegram que expone datos sensibles de los peruanos.

This episode SPOILS through Chapter 2 of V3! International Suicide Hotlines: https://blog.opencounseling.com/suicide-hotlines/ It's BUG TIME BABY and the Ultra Hope Girls are here for it! Except Meryn...bugs eat her alive like Himiko. Become a patron at https://www.patreon.com/ultrahopegirlspod to get access to extra content for as little as $2/month! Learn more about the Ultra Hope Girls: http://ultrahopegirls.com Twitter: https://twitter.com/ultra_podcast Facebook: https://www.facebook.com/ultrahopegirls/ TikTok: https://www.tiktok.com/@ultrahopegirls?lang=en Send us a voice message: https://anchor.fm/ultra-hope-girls/message --- Send in a voice message: https://anchor.fm/ultra-hope-girls/message

You aren't very proud of your quirk as maybe it could scare her… but she finds out accidentally when you two get sent on a mission together. Story not mine! https://www.quotev.com/story/14309578/My-Hero-Academia-Oneshots-Requests-Closed/39 --- Send in a voice message: https://anchor.fm/animecomfort/message

A team of Japanese scientists has developed a new method for reducing abnormal amounts of protein believed to trigger Alzheimer's Disease. Meanwhile, a newspaper poll last weekend shows that 72% of voters believe Japan should legalize same-sex marriages, compared with 18% who don't. In Tokyo, the Himiko, Hotaluna, and Emeraldas river cruisers travel a stretch of the river from Asakusa to Odaiba Seaside Park, all designed by Reiji Matsumoto (1938-2023), the manga artist known for “Space Battleship Yamato,” “Galaxy Express 999" and videos for Daft Punk who died last Monday aged 85. — Get in touch: notebook.podcast@gmail.com Leave a message: speakpipe.com/notebook Instagram: @notebook_pod Twitter: @notebook_pod — Learn more about your ad choices. Visit megaphone.fm/adchoices

Recordamos el capítulo 68 de la primera temporada. Laura y Hira de @japonesconnipponismo nos explicaban quien era Himiko, la primera y única reina que ha tenido Japón. --> Síguenos en nuestro instagram @stories.radiocastellar --- Send in a voice message: https://anchor.fm/stories-de/message

I'm back from my test week!! Thank you so much for sending voice messages! They really make my day! Also don't forget to ask me questions for the upcoming Q&A --- Send in a voice message: https://anchor.fm/animecomfort/message

Bienvenidos al Expreso de Medianoche OFICIAL Esta noche tenemos a Iñigo de la Guardia Rey que nos presenta su ultimo libro: "Escocia y los días del sol" un libro ensayo sobre Nostradamus. Se puede adquirir de forma totalmente gratis en este correo electrónico: idlrey@yahoo.es Al final del viaje Miguel Rodríguez presenta: Misterios en la Antigüedad. Dirige y Presenta: José Paredes Tlf / +34 600 088391 Contacto@expresodemedianoche.com Youtube: Expreso Live https://www.youtube.com/channel/UCV9PdMmFZKQz5v71zyz7T8Q Instagram: @exprsomedia https://www.instagram.com/expresomedia/?hl=es Twitter: @expresomedia https://twitter.com/expresomedia Telegram: @expresodemedianoche Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

TW: knives, kn!fepl@y, etc. This is Toga so you should kind of expect these things from a yandere type. Weeeeee enjoy --- Send in a voice message: https://anchor.fm/rosie-rae/message

El periodo YAYOI (300 a.c. - 250 d.c.) tiene entre sus tantos chismes a HIMIKO, una de las mujeres más místicas y poderosas en la historia del archipiélago japonés, a quien la gran Otredad CHINA reconoció como la REINA de WA.

Happy Women's History Month!! To kick off this year's Women's History Month we will be traveling to Japan to learn about some ancient Japanese history. Before Japan was even Japan, before the Japanese people even had a written language, we're going back almost 3,000 years to talk about a shamen queen who could control demons! Queen Himiko is now one of the most famous and recognizable figures in Japanese history however her story was almost lost. But it lost on accident or was her story purposefully hidden by sexism and patriarchal society? Find out this and more in this week's episode of For the Love of History Podcast! https://www.instagram.com/ (Instagram) https://www.patreon.com/fortheloveofhistorypodcast?fan_landing=true (Patreon) https://linktr.ee/fortheloveofhistory (Link Tree) Email: fortheloveofhistory2020@gmail.com https://www.fortheloveofhistorypodcast.com/home (www.fortheloveofhistorypodcast.com) Further Reading https://www.routledge.com/Japan-Emerging-Premodern-History-to-1850/Friday/p/book/9780813344836 (Japan Emerging Premodern History to 1850) https://www.jstor.org/stable/2385316 (In Pursuit of Himiko. Postwar Archaeology and the Location of Yamatai) https://heritageofjapan.wordpress.com/yayoi-era-yields-up-rice/the-advent-of-agriculture-and-the-rice-revolution/who-was-queen-himiko/ (Queen Himiko and the mystery of Yamatai-koku) http://afe.easia.columbia.edu/ps/japan/wei_history_wa_pimiko.pdf (EXCERPTS FROM THE HISTORY OF THE KINGDOM OF WEI (WEI ZHI) ) https://www.worldhistory.org/Queen_Himiko/ (Queen Himiko) https://www.tofugu.com/japan/queen-himiko/ (QUEEN HIMIKO: BADASS WOMEN IN JAPANESE HISTORY) https://www.youtube.com/watch?v=wTlQtSiZTX0 (Video Lecture)

This week on JFD, the boys are left to their own devices to pick whatever they want and as expected, we end up with three very different but very unique cult flicks! Up first, we dive deep into the surreal world of Japanese folklore with the colorful Himiko from 1974 about a three tribes at odds with one another, complicated by the arrival of a mysterious traveler.Then, we get to see the once-thought-lost vanity project The Astrologer from 1975 about a fortune teller who uses his powers to travel the globe and build an empire. And finally, one of the best titles and posters in 80's cult cinema, Slave Girls from Beyond Infinity from 1987 stars Elizabeth Kaitan and Cindy Beal as a pair of scantily-clad space babes being hunted by a weirdo and his robots .All this plus Sean's TV dies, Parker sees Red Rocket, Robert from Sweden drops some knowledge, the Foo Fighters horror movie, Ti West tries to mix porno and horror, Disney ruins Kevin's werewolf dreams and so much more.LISTEN NOW:MP3 Direct DonloydAlso, if you like the show, please take a minute and subscribe and/or comment on us on iTunes, Stitcher, Blubrry or Podfeed.net. Check us out on Facebook and Twitter! We'd love to see some of your love on Patreon - it's super easy and fun to sign up for the extra bonus content. We'll get our  astrology business off the ground with your love and support.

After selling over $145 Million Dollars in real estate Himiko Sadiki has been able to systematize her success after 14 years. Her approach to the industry is unique and extremely visionary. In our time together we discuss: - The difference between having a real estate license and being a real estate agent ( and the monumental effect it can have on your career). - What 2 things are essential to having a strong foundation as a R.E. Professional. - How she was able to take home $200K in real estate her first year. - Why your power to STOP CHASING MONEY will unlock your next level in your business. - The power of having a HEART TO SERVE as a coach and consultant. - Her secret sauce for personal development. and so much more! Connect with Himiko: https://www.instagram.com/himikosadiki/ Available on Youtube: http://bit.ly/RealEstateProverbs-YouTube As always we can connect as well: https://www.instagram.com/thepeopleslender/ #HimikoSadiki #OpenHouse #RealEstateSecrets

Himiko Cloud is a Wenatchee-base instrumental rock band. They released the AWESOME album “Telomeres” this past summer. I chatted with the band about the Wenatchee music scene, recording during the pandemic and much more. This interview includes songs from the album “Telomeres.” Turn it up and explore some Himiko Cloud.

The early powerful ruler who summoned spirits as well as armies. Christopher Harding portrays the lives of five colourful characters from Japan's past to answer the question, "Who are the Japanese"? Beginning in the twentieth century, he works backwards through time to reveal different dimensions of Japanese identity, encompassing sport, art, culture, politics, warfare and religion. In his final essay, Dr Harding reveals his sense of the transience of life inspired by Mount Fear on the northernmost tip of Japan's main island of Honshu. It prompts him to recall the first known named person in Japanese history, the shaman-queen Himiko. "By the time of Himiko's birth, attempts to grapple with the strangeness of life and to find ways of belonging in the world had resolved into the role of the shaman. Himiko was likely regarded, by dint of family or force of personality, as a shaman of particular potency." She received lavish gifts from the Wei Emperor in China and, "It seems ...that alongside mustering small armies she could also summon spirits. It may have been these that her enemies feared more." Dr Christopher Harding is Senior Lecturer in Asian Studies at the University of Edinburgh. His books include, "The Japanese: A History in Twenty Lives" and "A History of Modern Japan: In Search of a Nation, 1850 – the Present". Producer: Sheila Cook Editor: Hugh Levinson

“人生100年時代、エコロジーで身体に優しいウェルネスライフ”を目指すオーガニックCBDオイル・ブランドを創られたハワイ在住 桃子さんへのロングインタビュー。東京での会社員時代を経て、なぜハワイに至ったのか？、ブランドに込める想いとは？、桃子さんの描く理想の社会、日本の女性へのメッセージなどをお伝えします！さらに、7月22日(木)日本時間16時にUCLDオンラインサロンにてライブ対談を予定しています。ライブ配信(アーカイブ有り)を視聴ご希望の方はメンバー登録をお願い致します。 ◉卑弥呼 Himiko Organics Japan: 日本公式サイト himiko-organics.co.jp、インスタグラム @himikoorganicsjpn, ◉eBook「人生を動かす７つのセオリー・Unleash your charm, Live your dream」：https://yumikosugita.wixsite.com/ebook ◉UCLDオンラインサロン：https://www.facebook.com/groups/210850720832482 ◉インスタグラム：https://www.instagram.com/diaryofyumenoko/

Himiko Sadiki (408-489-4758), a serial entrepreneur and single mom, now shares her wealth of experience in real estate and finances with a range of consultancy services and public speaking engagements. Go to https://www.himikosadiki.com (https://www.himikosadiki.com) for more information!

I read 3 chapters. You got kidnapped. Overhaul put a syringe in your arm and knocked you out for almost a week. You escaped and finally got back home everyone was very emotional. If you want to read it: https://www.wattpad.com/story/241328858?utm_source=android&utm_medium=link&utm_content=story_info&wp_page=story_details_button&wp_uname=Bakusimp90&wp_originator=0XaEcdg932uTvgXi9gYaUEUNYUtrl0hfNHt8PpFknz0dbJnz4qrMzG69WlQ%2BKxFpdkqgVABaS7tPT976ytUb1PWSLvdw%2FPDbJUas4hw086IcDJKCWOyjlAEgS4kQm5DI --- Send in a voice message: https://anchor.fm/demon-life-3/message Support this podcast: https://anchor.fm/demon-life-3/support

In Episode 68, I interview Himiko Cloud! https://himikocloud.bandcamp.com/ https://www.instagram.com/himikocloudband/ https://www.facebook.com/himikocloudband https://www.youtube.com/c/HimikoCloud/ - - - https://www.youtube.com/thecastthatendscreation https://www.facebook.com/thecastthatendscreation https://www.instagram.com/thecastthatendscreation https://www.twitch.tv/thecastthatendscreation https://www.twitter.com/thecastthatends https://thesoundthatendscreation.bandcamp.com

GetBackers is what our podcast is about today! "FINALLY!", Says Bru. GetBackers, written by Yuya Aoki and illustrated by Rando Ayamine is a classic, inspiring a lot of modern shounen troupes GetBackers is about two men who have a recovery service. Amano Ginji, who can control and amplify electricity, and Midou Ban, who has a 200 KG grip and a unique eye trick called the 'Jagan'. These two together are the successful GetBackers, the recovery service with a nearly 100% success rate! They have a lot of cool adventures and a lot of cool friends. There's threadmaster Kazuki, who uses threads and weaves them intricately to restrict the movements of his enemies while attacking them at the same time. There's the beastmaster Shido, who can control animals by whistling to them. There is Dr. Jackal, who isn't really an ally but is a madman. A very cool madman. He hides knives inside him and pulls them out to attack people. He's so fast with his attacks that his enemies don't realise that they are cut, that is, until a giant 'J' pops up on their front and back. There's also Himiko, AKA Lady Poison, who controls 7 deadly poisons and uses them in battle, rivalling anyone in the series in terms of power. And the main storyline takes place in the Limitless Fortress. A huge construction project that was abandoned and became the home of all those who were rejected by the city, attracting people to come inside to seek refuge and also hosting abandoned kids like Ginji and his friend, Makubex. The Limitless Fortress is one of the coolest settings in anime! Beautiful art and an imaginative mind explode together to form a labyrinth of urban hell where anyone could get lost. Want to make it better? The upper floors of the Limitless Fortress are called 'Babylon City'. Without spoiling anything, Babylon City is a high tech building with a lot of super strong and super smart people housed inside. The lower floors refer to the leader of Babylon City as 'The God of the Limitless Fortress'. Need we say more? Check out GetBackers right away so that you can follow the discussion! Let us know your thoughts in the comments down below! Enjoy! Like, Subscribe and Share. Let us know what you think in the comments. Check out our other channels - Last Take - https://www.youtube.com/channel/UC42Kr3FAvaDVA45Z0ekMBtg Podcast Highlights - https://www.youtube.com/channel/UCw9e-K-w91FgFSYHo9poLJw Listen to the audio version - Anchor - https://anchor.fm/weeb101 Apple Podcasts - https://podcasts.apple.com/in/podcast/weeb-101/id1533775571 Spotify - https://open.spotify.com/show/5IowiKxUz7F0iuk7OJ7GDn Google Podcasts - https://www.google.com/podcasts?feed=aHR0cHM6Ly9hbmNob3IuZm0vcy8zMTk4ZjljOC9wb2RjYXN0L3Jzcw== Watch us live - Twitch - https://www.twitch.tv/weeb101pod Follow us on Twitter and Instagram to keep up with both Weeb 101 news and some cool anime releases. Let us know what you think too! We love conversations! Twitter - https://twitter.com/weeb101pod Instagram - https://www.instagram.com/weeb101pod/ We are also on TikTok - https://www.tiktok.com/@weeb101podcast Support us on Patreon - Patreon - https://www.patreon.com/weeb101pod Intro and Outro Music - Dancing On My Own - Outgoing Hikikomori https://www.youtube.com/watch?v=axD-6qdmLus Crew - Hosts - Bru and Sid Producer - Audi https://twitter.com/marim0ss1 Camera Operator - Mickey https://twitter.com/Miggydota #getbackers#manga #anime #podcast

PATREON: https://www.patreon.com/animeuproar / Follow our Twitch here: https://www.twitch.tv/animeuproar / / Follow us on Twitter: https://twitter.com/AnimeUproar / Like us on Facebook: https://www.facebook.com/animeuproar/ / And we're on Instagram: https://www.instagram.com/animeuproar/ / Outro Music: Dex Arson & MDK - Resolution / Link: https://www.youtube.com/watch?v=yyz2DXlear8 / Subscribe to Dex Arson : https://tinyurl.com/ycawejee / Subscribe to MDK : https://tinyurl.com/yc32kxug / Background Music:Title: RaptureArtist : Ross Bugdenhttps://www.youtube.com/channel/UCQKGLOK2FqmVgVwYferltKQ /

Esta semana con Glòria Ribas hemos visitado parte de la península peloponesa, una zona de Grecia llena de sorpresas y de ruinas grecoromanas, y Glòria nos ha recomendado que visitemos Mistrás y Messene. Por otra parte Laura y Hira de @nipponismo nos han explicado quien fue Himiko, la reina bruja de Japón. ¿Te crees la historia de Himiko? ¿La conocías? ¡Cuéntanos! ¡Síguenos en instagram @stories.radiocastellar y participa en el programa! Music: https://www.silvermansound.com --- Send in a voice message: https://anchor.fm/stories-de/message

The Han Dynasty collapse occurs in it‘s final hour and swan song; and what can we know of Japan’s elusive Queen Himiko? The post Han Dynasty Death Rattle & The Mystery of Queen Himiko | 191AD-200AD appeared first on TGNR.

PATREON: https://www.patreon.com/animeuproar / Follow our Twitch here: https://www.twitch.tv/animeuproar / / Follow us on Twitter: https://twitter.com/AnimeUproar / Like us on Facebook: https://www.facebook.com/animeuproar/ / And we're on Instagram: https://www.instagram.com/animeuproar/ / Outro Music: Dex Arson & MDK - Resolution / Link: https://www.youtube.com/watch?v=yyz2DXlear8 / Subscribe to Dex Arson : https://tinyurl.com/ycawejee / Subscribe to MDK : https://tinyurl.com/yc32kxug / Background Music:Title: RaptureArtist : Ross Bugdenhttps://www.youtube.com/channel/UCQKGLOK2FqmVgVwYferltKQ /

Two sisters trying to convince the listeners which character deserves the title of best Crazy Woman. Is it Himiko the blood draining villain or Amy the "cool" calm and calculating psychopath?

Today Dan tells Katy all about Himiko (c. 170–248 AD), the first Queen of Japan.  Want to skip our chatter at the start and get right to the history? Skip to 6:35.  Tune in every week to hear Katy and Dan talk about people from history you may or may not have heard of.  You can follow them on Twitter here: https://twitter.com/HaveYouEverPod and on Instagram @haveyoueverpod. Please do subscribe, wherever you're listening to this.

This episode we finally have some seeming correlation between the Chronicles and some of our historical and archaeological data.  So let's take a look at the 10th sovereign, Mimaki Iribiko, and his aunt, the female shaman,Yamato Totohi Momoso Hime--is this perhaps the elusive Himiko herself? In the third century there was considerable activity around the base of Mt. Miwa, where Ōmononushi no Kami was enshrined. Join us as we try to weave this story together.

In this special bonus episode, I will read aloud a translation of the Gishi-Wajinden. This is the portion of the Records of Wei that involves third-century Japan.You can read a translation of it here.Supplementary post is here.Support the show (https://www.patreon.com/AHistoryOfJapan)

So witchesThis week is all about the mysterious shaman queen Himiko. Ruling over Yamatai in ancient Japan - very little is known about her and what we do know is steeped in mystery and magic. Join me and discover who this enigmatic figure is. Check out my shop where I stock witchy wares to deepen your craft. Please leave a review if you've enjoyed the show. If you wish to support the show and/or join my sugar pot spell click here. You can also follow me on Instagram.Thanks!Michael Get bonus content on PatreonSupport this show http://supporter.acast.com/themageswell. See acast.com/privacy for privacy and opt-out information.

According to the Records of Wei, a leader emerged at the end of the Yayoi Period who successfully united thirty of Japan's chiefdom under her own leadership. Who was Queen Himiko, and where was her elusive capital of Yamatai located?Check out the supplemental post for a pretty cool statue of Queen Himiko in modern-day Saga prefecture.Merch Store open now: https://ahistoryofjapan.threadless.com/Support the show (https://www.patreon.com/AHistoryOfJapan)

Himiko is perhaps the first historical Japanese person whose name is recorded, thanks to the Chinese histories. Check out her story, as Jonathan is joined by Tracy Wiedman.Check out Chelsea Bernard's article over on Tofugu.

Hvenær byrjuðu Japanir að borða súshí? Af hverju er Japan kallað Japan? Og hver er þessi Himiko, nornadrottning sem kínversk sagnarit skrifa um og drottnar yfir eyjum í austri skammt frá löndum nakta fólksins, dverganna og mannanna með svörtu tennurnar? Þessum spurningum og fleirum verður svarað í þessum þætti sem gerist undir lok Yaoyoi tímabilsins milli 50-300 eftir krist þegar fyrstu rituðu heimildir um mannfólk í Japan eru ritaðar. Persónur og leikendur eru keisarinn af Cao Wei, konungurinn af Na og að sjálfsögðu Himiko, goðsagnakennda drottningin sem hugsanlega var fyrsta konan til að stýra Japan.

JefeTalk delivers for women's history with EP7 titled " Budgeting on a Boss Level. Christian Interviews special guest "Himiko Sadki" Realestate and financial expert. With the world in turmoil and chaos fighting off the corona virus. Listen in for a very detail conversation about budgeting with some exclusive stock perspectives. Himiko shares some very valuable lessons and perspectives to survive the pandemic and being financially healthy. Himiko has produced millions in real estate and dominated the industry with precise execution and resilience. Check out this very eye-opening interview. Tune in for your weekly dose of boss conversations to dominate your week and be the Boss that you are! Act || Think || Live~ Boss. --- Support this podcast: https://podcasters.spotify.com/pod/show/jefetalk/support

We're finally here!  Queen Himiko.  In this episode we tell the story of Queen Himiko--or at least what we know of it.  From her rise to power as the paramount of the Wa to her missions to the Wei court in Luoyang and dealing with the commandery in Daifang. This was a particularly tumultuous time in northeast Asia, and the story dives into not just the Wa, but their interaction with the other polities that were developing into their own states and kingdoms on the peninsula. For more details, check out our blogpost at http://www.sengokudaimyo.com/podcast/episode-13-queen-himiko

CW:  In this episode there will be some mention of slavery, as well as reference to wars and warlords. We continue our journey into the culture of the Wa, looking at the social conventions and society.  The past may often be a foreign country, but there are also a lot of things that look familiar.  We'll look at how society was structured as well as the rituals we know about to give us more perspective on this time in history.

Early in Japanese history, nomadic hunter gatherers settle what would eventually become Japan. A shamaness Queen named Himiko unites the warring factions under one banner, her Kingdom of Yamatai, and diplomats from China observe not only the rulers, but the daily life of the people in a fledgling Kingdom. Hope you enjoyed the episode! Please feel free to leave a review, rating, or even subscribe! Every bit helps the podcast grow and is a great encouragement to keep this show going. Send us your questions, comments, or suggestions for future topics at: https://twitter.com/SagaofJapan I personally read all of them! Sources for this episode include: The Nihon Shoki The Kojiki The Cambridge History of Japan Vol. 1 A Concise History of Japan by Brett Walker The History of Japan to 1334 by George Sansom Historians of China and Japan by W.G. Beasley and E.G. Pulleybank _ _A History of East Asian Civilization, Vol. 1 by John Fairbank Prehistory of Japan, by C.M. Aikins and Higuchi T. The Prehistory of Japan, Gerard J. Groot. Support The Saga of Japan by donating to their Tip Jar: https://tips.pinecast.com/jar/the-saga-of-japan Find out more at https://the-saga-of-japan.pinecast.co

In this episode we follow the footsteps of the Chinese emissaries on their way to archipelago.  There had been plenty of travel back and forth, based on the various artifacts we've found, but it wasn't until the History of the Wei that we get our first look at the paths and directions to the countries in the island.  It is also when we get our first look at the people and customs of the people known as  the "Wa", including their sovereign:  A Queen known as "Himiko", and her home country, known as "Yamato". So come with us as we take a look at the lands of the Wa.

Kyle, Feds and Jay are talking episode 80 of My Hero Academia, Relief for License Trainees! We admire the student heroes dealing with a bunch of jerk little kids and discuss Aoyama's weird cheese behavior.  Subscribe on Apple Podcasts Subscribe on YouTube Follow on Spotify Subscribe on Stitcher Support the show on Patreon Twitter: @DBSuperDope1 Instagram: @DBSuperDope  

Kyle, Feds and Imondi are talking episodes 78 and 79 of My Hero Academia - Smoldering Flames and Win Those Kids' Hearts! We talk more about Mirio's recovery and Deku's guilt. We also get to watch Bakugo deal with little kids and Endeavor and All Might have a discussion on what it means to the be The Symbol of Peace. Subscribe on Apple Podcasts Subscribe on YouTube Follow on Spotify Subscribe on Stitcher Support the show on Patreon Twitter: @DBSuperDope1 Instagram: @DBSuperDope 

PATREON: https://www.patreon.com/animeuproar / Top 10 Himiko Toga Facts! (My Hero Academia / Boku no Hero Academia) / SUBSCRIBE for more videos on My Hero Academia Season 4, Attack on Titan Season 4, The Seven Deadly Sins Season 3, and more! / TWITCH: https://www.twitch.tv/animeuproar / Follow us on Twitter: https://twitter.com/AnimeUproar / Like us on Facebook: https://www.facebook.com/animeuproar/ And we're on Instagram: https://www.instagram.com/animeuproar/ Outro Music: Dex Arson & MDK - Resolution / Link: https://www.youtube.com/watch?v=yyz2DXlear8 / Subscribe to Dex Arson : https://tinyurl.com/ycawejee / Subscribe to MDK : https://tinyurl.com/yc32kxug / Background Music: SONG : MOB BATTLE / ARTIST : SILENT PARTNER / GENRE : ALTERNATIVE, PUNK / FEEL : BOUNCY, FAST / LINK : https://www.youtube.com/watch?v=yoPc5oAtaTw / #MyHeroAcademia #MHA #AnimeUproar

Kyle, Feds and Jay are talking episode 77 of My Hero Academia, Bright Future! We're cleaning up from the finale of the Overhaul arc, but not before we have to say a tough goodbye to Nighteye and ponder Mirio's future. We also talk about the Highway Scene, and how crazy badass Shigaraki is. Subscribe on Apple Podcasts Subscribe on YouTube Follow on Spotify Subscribe on Stitcher Support the show on Patreon Twitter: @DBSuperDope1 Instagram: @DBSuperDope  

Kyle welcomes back the Flyin Federico Brothers, Feds and Jay, to discuss My Hero Academia episode 75 Unforeseen Hope and Episode 76 Infinite 100%! The final battle of the arc is here and Deku is doing his best SSJ2 Goku impression versus a Tetsuo looking Overhaul. I also grill Jay on his inability to identify My Hero Academia opening songs based off of my singing 4 seconds of them.  Subscribe on Apple Podcasts Subscribe on YouTube Follow on Spotify Subscribe on Stitcher Support the show on Patreon Twitter: @DBSuperDope1 Instagram: @DBSuperDope  

Kyle and Feds check in for the last podcast of 2019 and catch up on episodes 73 and 74 of My Hero Academia. Toga is not having it with these organized crime goons and Lemillion fights his ass off... all with way too many flashbacks for me to keep straight.  Subscribe on Apple Podcasts Subscribe on YouTube Follow on Spotify Subscribe on Stitcher Support the show on Patreon Twitter: @DBSuperDope1 Instagram: @DBSuperDope  

This week, the ladies talk binging old episodes of "24" and "The Wire" before diving into the impressive academic career of presidential candidate, Elizabeth Warren and the Historical monarchy of ancient Japanese monarch, Queen Himiko of Yamatai.

For our third interview of Anime Central 2019 we got to interview the one of our favorite Voice Actors, Brittney Karbowski! She has worked on a ton of anime including Black Star in Soul Eater, Pride in Fullmetal Alchemist Brotherhood, Ryou in Clannad, Yuri in AngelBeats, Ikaros in Heaven’s Lost Property, Nanami in Chaos Head, Eve in Needless, Yamada in B Gata H Kei: Yamada’s First Time, Chizuru in Hakuoki, Mikoto in A Certain Magical Index, Wendy In Fairytale, Rin in Little Busters,Himiko in Btooom, Manami in Cat Planet Cuties, Arisu in High School of the Dead, Cecilia in Infinite Stratos, Hitch in Attack on Titan, Sanae in Love Chunibyo and Other Delusions, Aria in Akame Ga Kill, Migi in Parasyte the Maxim, Cecil in Wizard Barristers, Vivian in Cross Ange, Cian in Project Itoh Harmony, Lute in Monster Hunter Stories:Ride On!, Ithea in World End, Karen in Gamers, Farin in The Silver Guardian, Popuko in Pop Team Epic, Pochi in Deathmarch to a Paralell World, Hisako in Food Wars, Hitoka Yachi in Haikyuu , Papika in Flip Flappers, Machi in Doreiku, Nanachi in Made in Abyss, Ravel in High School DxD,Karen in Revue Starlight, Metatron in The Seven Heavenly Virtues, Byakko in Release the Spyce, Koyomi in Bloom Into You, Nanachi in Made In Abyss, Rimuru in that Time I got Reincarnated as a Slime, and Camie in My Hero Academia! Our Links!Website: https://getjumped.blogspot.com/Instagram: https://www.instagram.com/bandsgetjumped/Twitter: https://twitter.com/BandSGetJumpedFacebook: https://www.facebook.com/BlakeandSpencerGetJumped/Support the show: https://www.patreon.com/BlakeAndSpencerGetJumpedSupport the show (https://www.patreon.com/BlakeAndSpencerGetJumped)

Welcome to episode 48 of the My Villain/Academia Podcast! We have the return of Kendra! The episode starts with a recount of her trip to Japan and the MHA news. At 22.30 we read through and review manga chapter 227. myheropod@gmail.com www.mhapod.com  @MHAPod

This week on the My Hero Academia Podcast we are joined by Nick and Gary! We start with some news followed by rapid fire  questions for first time guest Nick. At 21:15 we being the manga review fr chapter 226, arguably the darkest chapter of the series yet! At 1hr 3 minutes we finale with a devious version of the My Hero Academia Podcast Game! myheropod@gmail.com

Made in Japan : On explore le cinéma du Japon à travers ses sons, ses voix, ses ambiances et bien sur sa musique. Montages sonores puisant dans les films Pastoral Hide and Seek, Harakiri, Tetsuo the iron man, Himiko, August in the Water, Hausu.. et bien d'autres. Musiques de Toru Takemitsu, J.A. Seazer, Toshiaki Tsushima, Meiko Kaji.. et bien plus dans ce nouveau spécial "Made in" qui va ici de la musique traditionnelle au rock psychédélique, de l'ambiant électronique au classique contemporain. Extraits de films inclus.

Made in Japan : On explore le cinéma du Japon à travers ses sons, ses voix, ses ambiances et bien sur sa musique. Montages sonores puisant dans les films Pastoral Hide and Seek, Harakiri, Tetsuo the iron man, Himiko, August in the Water, Hausu.. et bien d'autres. Musiques de Toru Takemitsu, J.A. Seazer, Toshiaki Tsushima, Meiko Kaji.. et bien plus dans ce nouveau spécial "Made in" qui va ici de la musique traditionnelle au rock psychédélique, de l'ambiant électronique au classique contemporain. Extraits de films inclus.

We went on a field trip this month, to Wampa Stomp Farm! We had lots of fun visiting with Ila and all of her adorable alpacas! News Giveaway from BaH Yarns (Brenda and Heather) 6 beer bottle cap stitch markers Aurora by Cetus Knits winner is Torrendiella! Ambrosian pattern released Giveaway for Wampa Stomp Farm Alpaca yarn FO Natural Corriedale yarn Art yarn Toxic Oreo Geodesic Cowl Marauders Map socks Blue Sword yarn Marvel yarn Woven Scarfs WIP Scrap Blanket Granny Done Did't More Erin Socks Madtosh MKAL shawl 2018 Galadriel Socks Marceline the Vampire Queen Cables and Stripes Rainbow Babby Fade Socks Magrathea New Projects Veritaserum Hippogriff Sunset Highway Stash Enhancement Madelinetosh Euro Sock in "Himiko", "Button Jar Blue", "Death By Elocution", and "Fragile"

Here it is – the new Tomb Raider movie starring Alicia Vikander as Lara Croft! Directed by Roar Uthaug, Tomb Raider is based on the successful video game series of the same name, adapting a lot of elements from the 2013 version of the game “Tomb Raider”, and essentially reboots the Tomb Raider film series. Lara Croft (Alicia Vikander) is the fiercely independent daughter of an eccentric adventurer (Dominic West) who vanished years earlier. Hoping to solve the mystery of her father’s disappearance, Lara embarks on a perilous journey to his last-known destination – the tomb of Himiko, on a mythical island somewhere off the coast of Japan. Thrown in amongst a villainous plot, Lara must rely on her sharp mind, blind faith and stubborn spirit to venture into the unknown. Is this a better interpretation of Tomb Raider? Is Alicia Vikander a better Lara Croft than Angelina Jolie? Is the curse of bad video game movies finally over?

Im Jahre 2009 bricht der Vater von Lara Croft auf, um auf einer verschollenen Insel den Bannort der 1. Königin von Japan, Himiko, Mutter des Todes, zu suchen, um seine Frau wieder zum Leben zu erwecken. Seither gilt er als … Weiterlesen → The post Tomb Raider 2018 (MCPM) appeared first on Gebbis MCPM.

Video game movies in the past do not have a good record of translating well from the console to the big screen. Does the new Tomb Raider starring Alicia Vikander continue that same trend or carve a new path as a successful video game movie? Listen in to hear Cameron and Trevor's review on the new movie.

Libby Jackson is the Human Spaceflight and Microgravity Programme Manager for the UK Space Agency, and she chats to Dan all about what she does, how she got into her job and all about what scientists want to achieve in space in the future. Plus Dangerous Dan is looking at the Himiko cloud - the largest object in the known universe, France are upping their wolf population and Professor Hallux is looking at skin. Join Fun Kids Podcasts+: https://funkidslive.com/plusSee omnystudio.com/listener for privacy information.

More Ex-Aid hype this week, along with some more Ghost movie news. Himiko makes her "shocking pink" entrance in Ghost, and Kaidou serenades us at sunset. Then we discuss our listeners' opinions on Kamen Rider movies and side stories.   Website: www.riderlovepodcast.com Twitter: www.twitter.com/RiderLOVEcast Email: riderlovepodcast@gmail.com   Theme song provided by Eric Skiff through Creative Commons License. For more great 8-bit tunes visit www.glitchnyc.com/music

Today I meet a new ghost living in the house who apparently likes to smoke weed, travel through space and listen to Jazz. Jazz Johnny takes me (Geoffrey didn't want to go) on a cosmic adventure through Space Jazz, Spy Jazz, and some really chill tunes!

This week, we're going to take a look at the first figure in recorded Japanese history: Himiko, queen of Yamatai. Despite the fact that the records on her are extremely brief, she's assumed a position of tremendous importance in our thinking about the early history of Japan. We'll look at our records of her life, and her legacy in Japanese history and self-identity.

-In this episode: Toshi and Himiko come up with a desperate plan to try to obtain the Asano's attention

-In this episode: Himiko lets Toshi know things may have turned for the worse.

-In this episode: Toshi meets Lord Asano's daughter, Himiko.