Podcasts about Hindu Kush

Few photographers have had the privilege of documenting history as closely as Pete Souza. As the Chief Official White House Photographer for both the Reagan and Obama administrations, Souza captured some of the most defining moments in modern political history. In this episode, we sit down with him to discuss the stark differences between the White House administrations he covered, the evolution of photojournalism, and what it takes to tell an honest and compelling visual story. From film to digital, from carefully curated moments to the instantaneous nature of modern media, Souza has witnessed firsthand how photography's role in shaping public perception has changed over the decades. Tune in as he shares behind-the-scenes insights, his approach to storytelling, and the lessons he's learned about patience, access, and the power of a single image. Whether you're a photographer, a history buff, or just love a good story, this episode is one you won't want to miss! Watch the video of this interview with the photos we discuss, exclusively available for the first 7 days to members of our YouTube channel - https://youtu.be/2kWSl1K9gqQ Episode Promos This episode contains promos for the following: Nerdy Photographer Photography Resources - https://nerdyphotographer.com/resources Nerdy Photographer YouTube Channel Memberships - https://youtube.com/@CaseyFatchett Casey Fatchett Photography Print Shop - https://caseyfatchettphotography.pic-time.com/art Support The Nerdy Photographer Want to help The Nerdy Photographer Podcast? Here are a few simple (and mostly free) ways you can do that: Subscribe to the podcast! Tell your friends about the podcast Sign up for the newsletter - https://nerdyphotographer.com/newsletter Buy a print from the print shop - https://caseyfatchettphotography.pic-time.com/art Follow on Instagram - https://instagram.com/thenerdyphoto Follow on Threads - https://threads.net/@thenerdyphoto Follow in Tiktok - https://tiktok.com/@thenerdyphoto Subscribe to our YouTube Channel - https://www.youtube.com/@CaseyFatchett Get some Nerdy Photographer merchandise - https://www.teepublic.com/stores/nerdy-photographer If you're feeling extra generous, check out our support page - https://nerdyphotographer.com/support-nerdy-photographer/ About My Guest Pete Souza is a best-selling author, speaker and freelance photographer. He is also Professor Emeritus of Visual Communication at Ohio University. For all eight years of the Obama administration, Souza was the Chief Official White House Photographer and the Director of the White House photo office. His book, Obama: An Intimate Portrait, was published by Little, Brown & Company in 2017, and debuted at #1 on the New York Times bestseller list. His 2018 book, Shade: A Tale of Two Presidents, also debuted at #1 on the New York Times bestseller list. Shade is a portrait in Presidential contrasts, telling the tale of the Obama and Trump administrations through a series of visual juxtapositions.It is one of the best-selling photography books of all time. In 2021, Souza was inducted into the International Photography Hall of Fame. In 2022, Souza was honored with the Lifetime Achievement Award from the Professional Photographers of America. Souza started his career working for two small newspapers in Kansas. From there, he worked as a staff photographer for the Chicago Sun-Times;  an Official Photographer for President Reagan; a freelancer for National Geographic  and other publications; the national photographer for the Chicago Tribune based in their Washington, D.C. bureau; and an assistant professor of photojournalism at Ohio University; before becoming Chief Official White House Photographer for President Obama in 2009. In addition to the national political scene, Souza has covered stories around the world. After 9/11, he was among the first journalists to cover the fall of Kabul, Afghanistan, after crossing the Hindu Kush mountains by horseback in three feet of snow.  Also while at the Tribune, Souza was part of the staff awarded the Pulitzer Prize in 2001 for explanatory reporting on the airline industry You can view Pete's work on his website - PeteSouza.com - or you can follow him on Instagram @petesouza About The Podcast The Nerdy Photographer Podcast is written and produced by Casey Fatchett. Casey is a professional photographer in the New York City / Northern New Jersey with more than 20 years of experience. He just wants to help people and make them laugh. You can view Casey's wedding work at https://fatchett.com or his non-wedding work at https://caseyfatchettphotography.com    If you have any questions or comments about this episode or any other episodes, OR if you would like to ask a photography related question or have ideas for a topic for a future episode, please reach out to us at https://nerdyphotographer.com/contact

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

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This episode we continue to follow the monk Xuanzang on his path along the silk road.  From Gaochang, he traveled through the Tarim Basin, up over the Tianshan Mountains, to the heart of the Western Gokturk Qaghanate.  From there, he traveled south, through the region of Transoxania to Bactria and the land of Tukhara.  He pushed on into the Hindu Kush, witnessing the stone Buddha statues of Bamiyan, and eventually made his way to the land of Kapisa, near modern Kabul, Afghanistan.  From there he would prepare to enter the Indian subcontinent: the home of the historical Buddha. For more discussion and some photos of the areas along this journey, check out our podcast blog at https://sengokudaimyo.com/podcast/episode-121   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 121: Journey to the West, Part 2   The cold winds blew through the travelers' doubled up clothing and thick furs.  Cold, wet ground meant that even two sets of boots were not necessarily enough after several days.  The frozen mist would often obscure everything except for the path immediately in front, hiding the peaks and making the sky a uniform white. In many places, the path would be blocked by rock, ice, or snow—the remnants of an avalanche, which could easily take an unsuspecting traveler.  And there was the elevation.  Hiking through the mountains, it was easy enough to reach heights of a mile or higher, and for those not accustomed to that elevation the thin air could take a surprising toll, especially if you were pushing yourself.  And the road was no less kind to the animals that would be hauling said travelers and their gear. And yet, this was the path that Xuanzang had agreed to.  He would continue to push through, despite the various deprivations that he would be subjected to.  No doubt he often wondered if it was worth it.  Then again, returning was just as dangerous a trip, so why not push on?   Last episode we introduced the monk Xuanzang, who traveled the Silk Road to India in the 7th century and returned to China.  He brought back numerous sutras to translate, and ended up founding a new school, known as the Faxian school—or the Hossou school in Japan.   As we mentioned last time, Xuanzang during his lifetime met with students from the archipelago when they visited the continent.  The records of his travels—including his biography and travelogue—are some of the best information we have on what life was like on the silk road around this time. In the last episode, we talked about Xuanzang: how he set out on his travels, his illegal departure from the Tang empire, and his perilous journey across the desert, ending up in Gaochang.  There, King Qu Wentai had tried to get him to stay, but he was determined to head out.  This episode we are going to cover his trip to Agni, Kucha, and Baluka—modern Aksu—and up to the Western Gokturk Qaghanate's capital of Suyab.  From there, we'll follow his footsteps through the Turkic controlled regions of Transoxania and into Tukhara, in modern Afghanistan.  Finally, we'll cover the last parts of his journey before he reached the start of his goal:  India. From Gaochang, Xuanzang continued on, through the towns he names as Wuban and Dujin, and into the country of Agni—known today as the area of Yanqi—which may also have been known as Wuqi.  The route was well-enough known, but it wasn't necessarily safe.  At one point, Xuanzang's caravan met with bandits, whom they were fortunately able to pay off.  The following night they encamped on a river bank with some merchants who also happened to be traveling the road.  The merchants, though, got up at midnight and headed out, hoping to get to the city early so that they could be the first ones to the market.  They only made it a few miles down the road, however, before they encountered more bandits, who slaughtered them and took their goods.  The following day, Xuanzang and his retinue came upon the merchants' remains lying in the road and saw the aftermath of the massacre. This was an unforgiving land, and the road was truly dangerous, even for those who traveled it regularly.  And yet Xuanzang was planning to travel its entire length until he reached India. So with little alternative, they carried on to the royal city of Agni. Agni, or Yanqi, sits on the southwestern edge of the basin, west of Bositeng lake, on the border between the Turfan basin and the larger Tarim Basin.  The name is thought to be a Tocharian—or Turfanian—name for the city, which is also known as Karashr. According to the biography by Huili, Xuanzang and his party didn't stay long in Agni.  Apparently Agni and Gaochang were not exactly on friendly terms, and even though the King of Agni and his ministers reportedly came out to greet Xuanzang and welcome him to their city, they refused to provide any horses.  They spent a single night and moved on. That said, Agni still made an impression on Xuanzang.  He noted how the capital was surrounded by hills on four sides, making it naturally defensible.  As for the people, he praises them as honest and straightforward.  They wore clothing of felt and hemp cloth, and cut their hair short, without hats or any kind of headwear.  Even the climate was pleasant, at least for the short time he was there.  He also notes that they used a script based on India—likely referring to the Brahmic script, which we find in the Tarim basin. However, as for the local lord, the King of Agni, he is a little less charitable.  Xuanzang claimed he was brave but “lacked resourcefulness” and he was a bit of a braggart.  Furthermore, the country had “no guiding principles or discipline and government orders are imperfect and not seriously implemented.”  He also mentioned the state of Buddhism in the country, noting that they were followers of Sarvastivada school, a Theravada sect popular along the Silk Road at the time.  Xuanzang was apparently not too pleased with the fact that they were not strict vegetarians, including the “three kinds of pure meat”.  From Agni, Xuanzang continued southwest, heading for the kingdom of Kucha.  He seems to have bypassed the nearby kingdom of Korla, south of Agni, and headed some 60 or 70 miles, climbing over a ridge and crossing two large rivers, and then proceeding another 200 miles or so to the land of Kucha. Kucha was a kingdom with over one hundred monasteries and five thousand monks following a form of Theravada Buddhism.  Here, Xuanzang was welcomed in by the king, Suvarnadeva, described as having red hair and blue eyes.  While Xuanzang was staying in Kucha, it is suspected that he probably visited the nearby Kizil grotto and the Buddhist caves, there, which include a painting of King Suvarnadeva's father, King Suvarnapuspa, and his three sons. You can still visit Kucha and the Kizil grottos today, although getting there is quite a trek, to be sure.  The ancient Kuchean capital is mostly ruins, but in the Kizil caves, protected from the outside elements, you can find vivid paintings ranging from roughly the 4th to the 8th century, when the site was abandoned.  Hundreds of caves were painted, and many still demonstrate vibrant colors.  The arid conditions protect them from mold and mildew, while the cave itself reduces the natural bleaching effect of sunlight.  The paintings are in numerous styles, and were commissioned by various individuals and groups over the years.  They also give us some inkling of how vibrant the city and similar structures must have been, back when the Kuchean kingdom was in its heyday. The people of Kucha are still something of a mystery.  We know that at least some of them spoke an Indo-European language, related to a language found in Agni, and both of these languages are often called Tocharian, which we discussed last episode.  Xuanzang himself noted that they used Indian writing, possibly referring to the Brahmi script, or perhaps the fact that they seem to have used Sanskrit for official purposes, such as the inscription on the cave painting at Kizil giving the name of King Suvarnapuspa.  The Kucheans also were clothed in ornamental garments of silk and embroidery.  They kept their hair cut, wearing a flowing covering over their heads—and we see some of that in the paintings. Xuanzang also notes that though we may think of this area as a desert, it was a place where rice and grains, as well as fruit like grapes, pomegranates, plums, pears, peaches, and almonds were grown.  Even today, modern Xinjiang grows some absolutely fantastic fruit, including grapes, which are often dried into raisins. Another point of interest for Xuanzang may have been that Kucha is known as the hometown of none other than Kumarajiva.  We first mentioned Kumarajiva back in episode 84.  Kumarajiva was one of the first people we know of who translated many of the sutras from India that were then more widely disseminated throughout the Yellow River and Yangzi river basins.  His father was from India and his mother was a Kuchean princess.  In the middle of the 4th century, when he was still quite young, he traveled to India and back with his mother on a Buddhist pilgrimage.  Later he would start a massive translation project in Chang'an.  His translations are credited with revolutionizing Chinese Buddhism. Xuanzang was initially welcomed by the king, his ministers, and the revered monk, Moksagupta.  They were accompanied by several thousand monks who set up tents outside the eastern gate, with portable Buddha images, which they worshipped, and then Xuanzang was taken to monastery after monastery until sunset.  At one of the monasteries, in the southeast of the city, there were several tens of monks who originally came from Gaochang, and since Xuanzang had come from there, they invited him to stay with them. The next day he met and feasted with the King, politely declining any meat, and then went to the monastery in the northwest to meet with the famous monk: Moksagupta.  Moksagupta himself had made the journey to India, and had spent 20 years there himself.  It seems like this would have been the perfect person for Xuanzang to talk to about his plans, but instead, the two butted heads.  Moksagupta seems to have seen Xuanzang's Mahayana faith as heretical.  He saw no reason for Xuanzang to travel all the way to India when he had all the sutras that anyone needed there in Kucha, along with Moksagupta himself.   Xuanzang's response seems to have been the Tang dynasty Buddhist version of “Okay, Boomer”, and then he went ahead and tore apart Moksagupta's understanding of his own sutras—or so Xuanzang relayed to his biographers.  We don't exactly have Moksagupta's side, and, let's face it, Xuanzang and his biographers are not necessarily reliable narrators.  After all, they followed Mahayana teachings, which they considered the “Greater Vehicle”, and they referred to the Theravada teachings as the “Hinayana” or “Lesser Vehicle”.  Meanwhile, Theravada Buddhists likely saw many of the Mahayana texts as extraneous, even heretical, not believing them to actually be the teachings of the Buddha. It must have been winter time, as the passes through the mountains on the road ahead were still closed, and so Xuanzang stayed in Kucha, spending his time sightseeing and meeting with various people.  He even went back to see Moksagupta, but the older monk shunned him, and would get up and exit the room rather than engaging with him, so they had no more conversations. Eventually, Xuanzang continued on his way west, following along the northern rim of the Tarim basin.  Two days out from Kucha, disaster struck.  Some two thousand or so Turkish bandits suddenly appeared—I doubt Xuanzang was counting, so it may have been more or less.  I imagine that memories of what had happened to the merchants near Agni must have gone through Xuanzang's mind.   Fortunately, for him, they were fighting over loot that they had pillaged from various travelers, and since they couldn't share it equally, they fell to fighting each other and eventually dispersed. He travelled for almost 200 miles after that, stopping only for a night at the Kingdom of Baluka, aka Gumo—the modern city of Aksu.  This was another Theravada Buddhist kingdom.  Xuanzang noted tens of Buddhist temples, and over 1000 Buddhist monks.  The country was not large—about 200 miles east to west and 100 miles north to south.  For reference that means it was probably comparable in size with Kyushu, in terms of overall area, or maybe the size of Denmark—excluding Greenland—or maybe the US state of Maryland.  Xuanzang described the country as similar to Kucha in just about every way, including the written language and law, but the spoken language was different, though we don't get many more details. From Baluka, he crossed northward through the Tianshan mountains, which are classified as an extension of the Pamirs known as the Ice Mountains.  Had he continued southwest, he would have hit Kashgar and crossed over between the Pamir and Tian Shan ranges into the Ferghana valley, but instead he turned north. We don't know exactly why he took this perilous option, but the route that may have been popular at the time as it was one of the most direct routes to the seat of the Western Gokturk Empire, which he was currently traveling through. The Tian Shan mountains were a dangerous journey.  Avalanches could block the road—or worse.  Xuanzang describes the permanent ice fields—indeed, it is the ice fields and glaciers of the Tian Shan that melt in the summer and provide the oasis towns of the Tarim Basin with water, even to this day.  In Xuanzang's day, those glaciers were likely even more prevalent than today, especially as they have been recorded as rapidly disappearing since 1961.  And where you weren't on snow and ice, the ground was probably wet and damp from the melt.  To keep warm, you would wear shoes over your shoes, along with heavy fur coats, all designed to reduce exposure. Xuanzang claims that 3 or 4 of every 10 people didn't survive the crossing—and that horses and oxen fared even worse.  Even if these numbers are an exaggeration, the message is clear:  This was a dangerous journey. After about seven days, Xuanzang came out of the mountains to the “Great Pure Lake”, the “Da Qing Hai”, also known as the Hot Sea or the Salt Sea, which likely refers to Issyk Kul.  The salt content, along with the great volume of water it possesses, means that the lake rarely freezes over, which is likely why it is seen as “hot” since it doesn't freeze when the fresh water nearby does.  This lake is the second largest mountain lake in the world, and the second deepest saltwater lake.  Traveling past the lake, he continued to Suyab, near modern Tokmok, in Kyrgyzstan, just west of the modern capital of Bishkek.  This was an old Sogdian settlement, and had since become the capital of the Western Gokturks.  Sogdians—like Xuanzang's guide, Vandak—were integral to the Gokturk kingdom. Their language was the lingua franca of the Silk Road, and at the time of the Gokturk Khaganate, it was also the official court language, and so when Xuanzang appeared at the court of the Great Khagan of the Western Gokturks, it was likely the language of diplomacy. When we think of Turkic people, many in the English speaking world think of Turkiye, and perhaps of the mighty Ottoman empire.  Some may think of Turkmenistan, Kazhakstan, Kyrgyzstan, or Uzbekistan, among others.  And of course, there are the Uyghur people in Xinjiang.  All of these people claim roots in the ancestral Turkic homeland in the Altai mountains, which sit largely in western Mongolia, north of China's Xinjiang region.  Much like the Xiongnu and the Mongols, they were pastoral nomads, moving their herds across the steppes, often covering great distances.  They would regularly move through different regions, perhaps returning each season, though sometimes not returning for years at a time.  They were often seen as barbarians by settled people living in cities, and yet their goods and horses were highly prized. Nomad and sedentary lifestyles would often collide.  Farmers would turn pastureland into fields, and when the nomadic people returned on their circuits, they would find walls and fences where there was once open land, and the people there would claim to “own” the land, a concept often foreign to people who were always on the move.  Nomadic people, such as the Gokturks, were not necessarily keeping vast libraries of records about themselves and their histories, and so much of what we get comes from external sources, which do not always have incredibly reliable narrators.  To many of the settled agriculturalists, groups like the Turks were marauders who raided their villages and farms.  They were a great bogeyman of the steppes, which required the firm hand of strong defenses to keep out—or so their opponents would want people to think. While they were known for their warfare, which incorporated their mobility, but they were keenly interested in trade, as well.  They understood the value of the trade routes and the various cities and states that they included in their empire.  Thus, the Sogdians and the Gokturks seem a natural fit: the Sogdians were more settled, but not entirely so, as demonstrated by their vast trade networks.  And the Sogdians also were part of the greater central Eurasian steppe culture, so the two cultures understood each other, to a degree.  They are even depicted similarly in art, with slight differences, such as long hair that was often associated with Turks over the Sogdians.  In some areas of the Gokturk empire, Sogdians would run the cities, while the Gokturks provided military aid and protection. Xuanzang's description of the people of Suyab, or the “City of Suye River”, doesn't pick out anyone in particular, and he even says that it was a place where traders of the Hu, or foreign, tribes from different countries mingle their abodes.  He mentions the people here as being called Suli, which is also the name given to the language—this may refer to “Sogdian” in general.  They write with an alphabet that is written vertically rather than horizontally—this may refer to a few scripts that were written this way, possibly based off Syriac or Aramaic alphabets that were adapted to Sogdian and other Iranian languages, but it isn't clear. We are told that the people dressed in felt and hemp clothing, with fur and “cotton” garments.  Their clothes fit tightly, and they kept their hair cut short, exposing the top of their heads—though sometimes they shaved it completely, tying a colored silk band around the forehead. He goes on to describe these people as greedy liars, possibly a reference to the mercantile nature of many of the people at the time. Something to note: The Turks of this time had not yet encountered Islam, which was just now starting to rise up in the Middle East.  The Prophet Muhammad is said to have been born around the end of the 6th century CE and was preaching in the early 7th century, though his teachings would begin to spread outward soon enough.  But that means that the Gokturks were not an Islamic empire.  Rather, their own traditions seem to have focused on the worship of Tengri, an Altaic personification of the universe, often simplified as a “sky god”.  Tengrism can be found amongst the Xiongnu, Mongols, and others, and it was the national religion of the Gokturks themselves, but there were many who also adopted other religions that they encountered, including Zoroastrianism, Christianity, Manichaeism, and Buddhism.  In fact, Xuanzang notes that the Turks he met in Suyab would not sleep or sit on beds made of wood because wood was thought to contain the spirit of fire, which he says they worshipped.  That sounds similar to Zoroastrian beliefs, where fire is associated with Ahura Mazda, who is also worshipped as a sky god.  These may have been beliefs inherited from their Eastern Iranian Sogdian partners. In Xuanzang's biography, we are given more details about his visit to Suyab.  Apparently, as he was headed to the city, he met a hunting party, which we are told was the retinue of Yehu Khan.  Hunting was an important part of life on the steppes, and it continued to be a favorite sport of the Gokturk nobility. Yehu Khan—possibly Yagbhu Khan, though that is up for some debate—is described as being dressed in a green silk robe, with his hair exposed, and wearing  a turban of white silk about ten feet long that wrapped his forehead and hung behind his back.  His “hunting” expedition wasn't just a couple of the guys.  It included about 200 officials, all with plaited hair and dressed in brocade robes—they weren't exactly out there roughing it.  He also had his soldiers, dressed in furs, felt, or fine woolen clothes, and there were so many cavalry that they stretched out of sight.  The Khan seemed pleased to meet Xuanzang, but his hunt was expected to last another couple of days, at least, so he sent an attendant named Dharmaja to take Xuanzang back to wait for the Khan to return. Three days later, Xuanzang was given an audience.  The khan was seated in a large yurt.  Xuanzang noted the seeming incongruity between the khan, sitting there in the tent, decorated with golden flowers, with the officials dressed in magnificent brocade garments sitting in two long rows in front of him and the armed guards behind him, compared to the simple felt walls of the tent. A ”yurt” is a common feature of nomadic life on the steppes.  It wasn't exactly a single person operation to haul them around, but they can be taken down and put up with relative ease.  And while yurts could be relatively simple, there are examples of much more elaborate structures.  There is little reason they couldn't be made larger, perhaps with some extra support.  In later centuries, there are examples of giant yurts that seem like real construction projects.  Use of tents, even in a city, where they had permanent palace buildings, was likely a means of retaining the nomadic steppe traditions, even while enjoying the benefits of city life. Whom exactly Xuanzang met with is a matter of debate.  His records seem to indicate that it was Tong Yabghu Qaghan of the Western Gokturk Khaganate, but other sources say that Tong Yabghu Qaghan died in 628, and the earliest Xuanzang could have been meeting with him was 630, two years later, so if that is the case, he must have met with Tong Yabghu's son, Si Yabghu Qaghan.  It is likely that Xuanzang, who was dictating his accounts years after, mentioned the Qaghan and then, when they looked up who it was, they simply made a mistake.  Remember, Xuanzang would have had everything translated through one or two languages.  He did know what he saw, however, and he recounted what he remembered. Tong Yabghu Qaghan oversaw the height of the Gokturk Qaghanate, and appears to have favored the Buddhist religion, though there were many different religions active in their territories at the time.  They oversaw an extremely cosmopolitan empire covering huge swaths of central Eurasia, including the lucrative silk road.  Xuanzang notes that at the court there were individuals from Gaochang and even a messenger from the Han—which is to say the Tang Empire.  One wonders if Xuanzang—or anyone at that time—realized just how tenuous the Khan'sposition was.  After Tong Yabghu's death, the Qaghanate would decline, and less than a decade later it would fall to the Tang dynasty, who took Suyab and made it their western outpost.  In fact, Suyab is thought to have been the birthplace, over a century later, of a young boy who would find a love of poetry.  That boy's name was Li Bai, or Ri Haku, in Japanese. He would become one of the most famous poets in Chinese history, and his poems were even known and studied in Japan.  And it was largely through Japanese study of Li Bai's poems that his works came to the English speaking world: first through Ernest Fenollosa, who had studied in Japan, and then by the celebrated Ezra Pound, who had used Ernest's notes to help with his own translations of the poems. This was, though, as I said, over a century after Xuanzang's journey.  At the time of our story, the Qaghan was throwing a feast, including Xuanzang and all of the foreign envoys.  Xuanzang comments on the food and drink—his hosts provided grape juice in lieu of wine, and cooked a special vegetarian feast just for him, while the other guests ate a feast of meat, such as veal, lamb, fish, and the like.  There was also the music of various regions along the Silk Road, which Xuanzang found to be catchy, but of course not as refined as the music he was used to, of course.  After dinner Xuanzang was asked to expound upon the Darma, largely about the basic principle that you should be kind to one another—I doubt he was getting into the deep mysteries of Buddhist philosophy. Xuanzang stuck around the court for three more days, during which time the Qaghan tried to get him to stay, but Xuanzang insisted that he had to make it to India.  And so the Qaghan relented.  He found men in his army who could translate for Xuanzang along his journey, and had letters of introduction written to at least as far as the state of Kapisa, in modern Afghanistan. And so, armed with the Qaghan's blessing and a fresh translator, Xuanzang struck out again.  They headed westward for over one hundred miles, eventually reaching Bingyul, aka the Thousand Springs.  This is the area where the Qaghan and his court would spend his summers, and the deer in the area were protected under his orders, so that they were not afraid of humans—which sounds similar to the situation with the deer in Nara.  Continuing on another fifty miles or so—the distances are approximate as Xuanzang's primary duty was not exactly to map all of this out—Xuanzang arrived at the city of Taras, in modern Kazakhstan, another place where the cultures of the Silk Road mixed and mingled.  Xuanzang didn't have much to say about Taraz, apparently, though it is one of the oldest cities in Transoxania, founded near the beginning of the Common Era.  A few miles south of there, Xuanzang reportedly found a village of re-settled ethnic Han that had been captured by the Gokturks and settled here.  They had adopted the dress and customs of the Turkic people, but continued to speak a version of Chinese. Southwest of that he reached the City of White Water, likely referring to Aksukent.  This is the same “Aksu” as the city in Xinjiang, both of which mean “White Water” in Turkic, but this one is in the south of Kazakhstan.  Xuanzang found the climate and products an improvement over what he had experienced in Taras.  Beyond that, he next arrived at the city of Gongyu, and then south again to Nujkend, and then traveling westward to the country of Chach, aka Tashkent.  Both Nujkend and Chach were large cities in nations of smaller, mostly autonomous city-states, which made up a lot of the political geography of Transoxania. I would note that Xuanzang's notes here are much more sparse than previously.  This may be because these were outside of the Tarim basin and therefore of less interest to individuals in the Tang empire.  Or perhaps he was just making his way more quickly and not stopping at every kingdom along the way. From Tashkent, he continued southeast to the Ferghana valley—the country of Feihan.  Oddly, this country doesn't appear in Xuanzang's biography, even though the Ferghana Valley seems to have been fairly well known back in the Tang Empire—it was known as the home of some of the best horses, which were one of its first major exports.  In fact, the Han dynasty even mounted a military expedition to travel to Ferghana just to obtain horses.  Xuanzang is oddly silent on this; however, he does talk about the fertile nature of the land.  He mentions that their language here is different from the lands he had been traveling through up to this point, and also points out that the people of the Ferghana valley were also visibly different from others in the area. From the Ferghana valley, Xuanzang headed west for about 300 miles or more to the land of Sutrushana—perhaps referring to the area of Ushrusana, with its capital of Bunjikat.  This country was also largely Sogdian, and described as similar to Tashkent.  From there, he traveled west through a great desert, passing skeletons, which were the only marker of the trail other than a view of the far off mountains.  Finally, they reached Samarkand, known as the country of “Kang” in Chinese, which was also the term used to mark Sogdians who claimed descent from the people of Samarkand. Samarkand is another of the ancient cities of Central Asia, and even today is the third largest city in modern Uzbekistan.  Human activity in the region goes back to the paleolithic era, and the city was probably founded between the 8th and 7th centuries BCE.  Samarkand was conquered by Alexander the Great, and during the Achaemenid Empire it was the capital of Sogdiana.  During Xuanzang's visit, Samarkand was described as an impenetrable fortress with a large population. For all of his travel, Samarkand was the first place Xuanzang notes as specifically not a Buddhist land.  In fact, there were two monasteries, suggesting that there had been Buddhists, but if any monks tried to stay there then the locals would chase them out with fire.  Instead, they worshipped fire—likely meaning Ahura Mazda and Zoroastrianism.  This leads to a story that I have to wonder about, given the reliability of our narrators. It is said that Xuanzang was met by the King with arrogance, but after staying the night Xuanzang was able to tell the King about Buddhism and its merits.  The king was intrigued, and asked to observe the Precepts, and treated Xuanzang with hospitality and respect.  So when two of Xuanzang's attendants went to the monasteries to worship, they were chased out with fire.  When the king heard about this, he had the people arrested and ordered their hands to be cut off.  Xuanzang could not bear to witness such suffering, however, and he intervened to have them spared.  So instead the king had them flogged and banished from the city.  Ever since then, all the people believed in Buddhism. Some parts of this strike true.  It was likely that the king would entertain this strange wanderer who had arrived with letters from the great Qaghan—that may have even explained why Xuanzang had been encouraged to make the dangerous journey to Suyab in the first place, so that he could obtain such permission.  And it would not be strange for the king to listen to his teachings.  If Xuanzang's attendants were attacked, that would have been a huge breach of hospitality, and however the King felt about it, he no doubt had to do something about it.  And so all of that sounds somewhat believable.  Does that mean everyone suddenly converted to Buddhism?  I don't know that I'm quite willing to go that far.  It is also likely that there were Buddhists there already, even if the majority religion was Zoroastrianism. From Samarkand, Xuanzang traveled farther southwest, to the country of Kasanna, which seems to have been the edge of what we might call Sogdiana.   According to his biographers, however, there was a little more to all of this.  Rather, he headed west to Kusanika.  Then he traveled to  Khargan, and further on to the country of Bukhara, and then to Vadi.  All of these were “An” in Chinese, which was the name element used for Sogdians from this region.  He then continued west to the country of Horismika, on the other side of the Amu Darya, aka the Oxus River of Transoxanian fame. From there he traveled further southwest, entering into the mountains.  The path here was often such that they had to travel single-file, and there was no food or water other than what you brought with you.  Eventually they came to a set of doors, known as the Iron Gate.  This was a Turkic fortress.  It was no doubt fortuitous that he had come from his meeting with the Qaghan, and likely had permission to pass through.  From there, they entered the country of Tukhara. As we noted in Episode 119, Tukhara was in the region of Bactria.  It was bordered by the Pamir range in the east, and the Persian empire in the west.  There were also the Great Snow Mountains in the south, likely referencing the Hindu Kush. Tukhara had been conquered by the Gokturks just within the past couple of decades, and Xuanzang notes that the country had been split into largely autonomous city-states as the local royalty had died without an heir many years before.  With the Gokturk conquest, it was now administered by Tardu Shad, the son of Tong Yabghu Qaghan.  “Shad” in this case was a local title. Here, Xuanzang's narrative gets a little dicey, especially between his biography and his records.  The records of the Western Regions denotes various countries in this area.  It is unclear if he traveled to all of them or is just recounting them from records he obtained.  He does give us at least an overview of the people and the region.  I would also note that this is one of the regions he visited, again, on his return trip, and so may have been more familiar with the region than those areas he had passed through from Suyab on down. For one thing, he notes that the language of the region was different from that of the “Suli”, which appears to refer to the Sogdians.  This was the old territory of the Kushan empire, and they largely spoke Bactrian.  Like Sogdian, it was another Eastern Iranian language, and they used an alphabet based largely on Greek, and written horizontally rather than vertically.  They also had their own coins. This region had plenty of Buddhist communities, and Xuanzang describes the cities and how many monasteries they had, though, again, it isn't clear if he actually visited all of them or not.  These are countries that Li Rongji translates as “Tirmidh”, “Sahaaniyan”, “Kharuun”, “Shuumaan”, etc. It does seem that Xuanzang made it to the capital city, the modern city Kunduz, Afghanistan. Xuanzang actually had something specific for the local Gokturk ruler, Tardu Shad.  Tardu Shad's wife was the younger sister of King Qu Wentai of Gaochang, whom we met last episode.  Qu Wentai had provided Xuanzang a letter for his younger sister and her husband.  Unfortunately, Xuanzang arrived to learn that the princess of Gaochang had passed away, and Tardu Shad's health was failing.  It does seem that Tardu Shad was aware of Xuanzang, however—a letter had already come from Qu Wentai to let them know that Xuanzang was on his way.  As I mentioned last episode, letters were an important part of how communities stayed tied together.  Of course, given the perils of the road, one assumes that multiple letters likely had to be sent just in case they didn't make it.  The US Postal Service this was not. Tardu Shad, though not feeling well, granted an interview with Xuanzang.  He suggested that Xuanzang should stick around.  Then, once the Shad had recovered from his illness, he would accompany Xuanzang personally on his trip to India.  Unfortunately, that was not to be.  While Xuanzang was staying there, he was witness to deadly drama.  Tardu Shad was recovering, which was attributed to the recitations by an Indian monk who was also there.  This outcome was not exactly what some in the court had wanted.  One of the Shad's own sons, known as the Tagin prince, plotted with the Shad's current wife, the young Khatun, and she poisoned her husband.  With the Shad dead, the throne might have gone to the son of the Gaochang princess, but he was still too young.  As such, the Tagin Prince was able to usurp the throne himself, and he married his stepmother, the young Khatun.  The funeral services for the late Tardu Shad meant that Xuanzang was obliged to stay at Ghor for over a month. During that time, Xuanzang had a seemingly pleasant interaction with an Indian monk.  And when he finally got ready to go, he asked the new Shad for a guide and horses.  He agreed, but also made the suggestion that Xuanzang should then head to Balkh.  This may have meant a bit of backtracking, but the Shad suggested that it would be worth it, as Balkh had a flourishing Buddhist community. Fortunately, there was a group of Buddhist monks from Balkh who happened to be in Kunduz to express their condolences at the passing of Tardu Shad, and they agreed to accompany Xuanzang back to their hometown, lest he end up getting lost and taking the long way there. The city of Balkh is also known as “Baktra”, as in “Bactria”, another name of this region.  A settlement has been there since at least 500 BCE , and it was already an important city when it was captured by Alexander the Great.  It sits at the confluence of several major trade routes, which no doubt were a big part of its success.  Xuanzang's biography notes that it was a massive city, though it was relatively sparsely populated—probably due to the relatively recent conquest by the Gokturks, which had occurred in the last couple of decades.  That said, there were still thousands of monks residing at a hundred monasteries in and around the city.  They are all characterized as monks of Theravada schools.  Southwest of the city was a monastery known as Navasamgharama, aka Nava Vihara, or “New Monastery”.  Despite its name, the monastery may have actually been much older, going back to the Kushan emperor Kaniska, in the 2nd century CE.  Ruins identified as this “New Monastery” are still visible south of Balkh, today. The monastery is described as being beautifully decorated, and it seems that it had a relic—one of the Buddha's teeth.  There are also various utensils that the Buddha is said to have used, as well.  The objects would be displayed on festival days.  North of the monastery there was a stupa more than 200 feet in height.  South of the monastery was a hermitage.  Each monk who studied there and passed away would have a stupa erected for them, as well.  Xuanzang notes that there were at around 700 memorial stupas, such that they had to be crammed together, base to base. It was here that Xuanzang met a young monk named Prajnaakara, who was already somewhat famous in India, and well-studied.  When questioned about certain aspects of Buddhism, Xuanzang was impressed by the monk's answers, and so stayed there a month studying with the young monk. Eventually, Xuanzang was ready to continue on his journey.  He departed Balkh towards the south, accompanying the teacher Prajnakara, and together they entered the Great Snow Mountains, aka the Hindu Kush.  This path was even more dangerous than the trip through the Tian Shan mountains to Suyab.   They eventually left the territory of Tukhara and arrived at Bamiyan.  Bamiyan was a kingdom in the Hindu Kush, themselves an extension of the Himalayan Mountain range.  It Is largely based around valley, home to the modern city of Bamyan, Afghanistan, which sits along the divide between Central Asia and the Indian subcontinent.  Today it is a major center for individuals of the Hazara ethnic group, one of the main ethnic groups in Afghanistan, which is a multi-ethnic state that includes, today, the Pashtun, Hazara, Tajik, and Uzbek people, along with a number of smaller ethnic groups.  Today they largely reside in the mountainous areas of the Hindu Kush. Bamiyan made an impact on our protagonist.   Their language was slightly different from that in Tukhara, but using the same—or similar enough—writing system.  Buddhism was thriving in the capital, and we are told of a rock statue of the standing Buddha, over a hundred feet in height, along with a copper statue of the standing Buddha nearby.    There was also another reclining Buddha a mile or two down the road.  There were multiple monasteries with thousands of monks, and the ruler of that kingdom received Xuanzang well. Xuanzang wasn't the first monk to travel to Bamiyan from the Middle Kingdom—in this he was, perhaps unwittingly, on the trail of the monk Faxian.  Faxian likely did not see these statues, though, as we believe they were built in the 6th and early 7th century—at least the stone Buddha statues.  They were a famous worship site until February 2001, when the Taliban gave an order to destroy all of the statues in Afghanistan.  Despite this, they were inscribed as UNESCO World Heritage Site in 2003. Fortunately, we have images from before their destruction.  These statues were a blend of Greco-Buddhist and Gandharan art styles—appropriate as it stands between the Hellenistic area of Tukhara and the ancient region of Gandhara—including the modern city of Kandahar and into the Indus Valley region of Pakistan. Continuing east through the mountains, Xuanzang eventually came out at the kingdom of Kapisa.  This may have had its capital around modern-day Bagram, north of modern Kabul, but the country seems to have been quite large.  Kapisa over saw some tens of other countries, and it is thought that at one time its influence extended from Bamyan and Kandahar to the area of modern Jalalabad.  Their language was even more different than that of Tukhara, but they were still using the same writing system.  The king of Kapisa is said to have been of Suli ethnicity—which would seem to indicate that he was Sogdian, or at least descended from people of the Transoxanian region.    Xuanzang notes that the ruler, as rough and fiery as he is described—as a true warlord or similar—he nonetheless made a silver image of the Buddha, eighteen feet in height, every year.  He also gave charity to the poor and needy in an assembly that was called every five years.  There were over one hundred monasteries and some 6000 monks, per Xuanzang's recollection, and notably, they were largely following Mahayana teachings. For the most part the monks that Xuanzang had encountered on this journey were Theravada—Xuanzang refers to them as “Hinayana”, referring to the “Lesser Vehicle” in contrast to Xuanzang's own “Mahayana”, or “Greater Vehicle”.  “Theravada” refers to the “way of the elders” and while Mahayana Buddhism largely accepts the sutras of Theravada Buddhism, there are many Mahayana texts that Theravada Buddhists do not believe are canonical.  We discussed this back in Episode 84. There was apparently a story of another individual from the Yellow River being sent as a hostage to Kapisa when it was part of the Kushan Empire, under Kanishka or similar.  Xuanzang recounts various places that the hostage, described as a prince, lived or visited while in the region.  Xuanzang's arrival likely stirred the imagination of people who likely knew that the Tang were out there, but it was such a seemingly impossible distance for most people.  And yet here was someone who had traveled across all of that distance.  One of the monasteries that claimed to have been founded because of that ancient Han prince invited Xuanzang to stay with them.  Although it was a Theravada monastery, Xuanzang took them up on the offer, both because of the connection to someone who may have been his countryman, but also because of his traveling companion, Prajnakara, who was also a Theravada monk, and may not be comfortable staying at a Mahayana monastery. Xuanzang spends a good deal of ink on the stories of how various monasteries and other sites were founded in Kapisa and the surrounding areas.  He must have spent some time there to accumulate all of this information.  It is also one of the places where he seems to have hit at least twice—once on the way to India, and once during his return journey. The King of Kapisa is said to have been a devotee of Mahayana Buddhism.  He invited Xuanzang and Prajnakara to come to a Mahayana monastery to hold a Dharma gathering.  There they met with several leading figures in the monastery, and they discussed different theories.  This gathering lasted five days, and at the end, the king offered Xuanzang and the other monks five bolts of pure brocade and various other gifts.  Soon thereafter, the monk Prajnakara was invited back to Tukhara, and so he and Xuanzang parted ways. And it was about time for Xuanzang to continue onwards as well.  From Kapisa, he would travel across the “Black Range” and into Lampaka.  This may refer to the area of Laghman or Jalalabad.  Today, this is in modern Afghanistan, but for Xuanzang, this would have been the northwestern edge of India.  He was almost there. And so are we, but we'll save his trip into India for next episode. 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.

This episode we are taking a trip down the Silk Road--or perhaps even the Spice Road--as we investigate references in this reign to individuals from "Tukara" who seem to have arrived in Yamato and stayed for a while. For photos and more, see our podcast webpage:  https://sengokudaimyo.com/podcast/episode-119 Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  This is episode 119: The Question of “Tukara”   Traveling upon the ocean was never exactly safe.  Squalls and storms could arise at any time, and there was always a chance that high winds and high waves could capsize a vessel.  Most people who found themselves at the mercy of the ocean could do little but hold on and hope that they could ride out whatever adverse conditions they met with.  Many ships were lost without any explanation or understanding of what happened to them.  They simply left the port and never came back home. And so when the people saw the boat pulling up on the shores of Himuka, on the island of Tsukushi, they no doubt empathized with the voyagers' plight.  The crew looked bedraggled, and their clothing was unfamiliar.  There were both men and women, and this didn't look like your average fishing party.  If anything was clear it was this:  These folk weren't from around here. The locals brought out water and food.  Meanwhile, runners were sent with a message:  foreigners had arrived from a distant place.  They then waited to see what the government was going to do.     We are still in the second reign of Takara Hime, aka Saimei Tenno.  Last episode we talked about the palaces constructed in Asuka, as well as some of the stone works that have been found from the period, and which appear to be referenced in the Nihon Shoki—at least tangentially.   The episodes before that, we looked at the expeditions the court sent to the far north of Honshu and even past Honshu to Hokkaido. This episode we'll again be looking past the main islands of the archipelago to lands beyond.  Specifically, we are going to focus on particularly intriguing references to people from a place called “Tukara”.  We'll talk about some of the ideas about where that might be, even if they're a bit  far-fetched. That's because Tukara touches on the state of the larger world that Yamato was a part of, given its situation on the far eastern edge of what we know today as the Silk Road.  And is this just an excuse for me to take a detour into some of the more interesting things going on outside the archipelago?  No comment. The first mention of a man from Tukara actually comes at the end of the reign of Karu, aka Koutoku Tennou.  We are told that in the fourth month of 654 two men and two women of “Tukara” and one woman of “Sha'e” were driven by a storm to Hiuga.  Then, three years later, the story apparently picks up again, though possibly referring to a different group of people.  On the 3rd day of the 7th month of 657, so during the second reign of Takara Hime, we now hear about two men and four women of the Land of Tukara—no mention of Sha'e—who drifted to Tsukushi, aka Kyushu.  The Chronicles mention that these wayfarers first drifted to the island of Amami, and we'll talk about that in a bit, but let's get these puzzle pieces on the table, first.  After those six people show up, the court sent for them by post-horse.  They must have arrived by the 15th of that same month, because we are told that a model of Mt. Sumi was erected and they—the people from Tukara—were entertained, although there is another account that says they were from “Tora”. The next mention is the 10th day of the 3rd month of 659, when a Man of Tukara and his wife, again woman of Sha'e, arrived.  Then, on the 16th day of the 7th month of 660, we are told that the man of Tukara, Kenzuhashi Tatsuna, desired to return home and asked for an escort.  He planned to pay his respects at the Great Country, i.e. the Tang court, and so he left his wife behind, taking tens of men with him. All of these entries might refer to people regularly reaching Yamato from the south, from a place called “Tukara”.  Alternately, this is a single event whose story has gotten distributed over several years, as we've seen happen before with the Chronicles.  .  One of the oddities of these entries is that the terms used are not consistent.  “Tukara” is spelled at least two different ways, suggesting that it wasn't a common placename like Silla or Baekje, or even the Mishihase.  That does seem to suggest that the Chronicles were phonetically trying to find kanji, or the Sinitic characters, to match with the name they were hearing.   I would also note that “Tukara” is given the status of a “kuni”—a land, country, or state—while “sha'e”, where some of the women are said to come from, is just that, “Sha'e”. As for the name of at least one person from Tokara, Kenzuhashi Tatsuna, that certainly sounds like someone trying to fit a non-Japanese name into the orthography of the time.  “Tatsuna” seems plausibly Japanese, but “Kenzuhashi” doesn't fit quite as well into the naming structures we've seen to this point. The location of “Tukara” and “Sha'e” are not clear in any way, and as such there has been a lot of speculation about them.  While today there are placenames that fit those characters, whether or not these were the places being referenced at the time is hard to say. I'll actually start with “Sha'e”, which Aston translates as Shravasti, the capital of the ancient Indian kingdom of Kosala, in modern Uttar Pradesh.  It is also where the Buddha, Siddartha Gautama, is said to have lived most of his life after his enlightenment.  In Japanese this is “Sha'e-jou”, and like many Buddhist terms it likely comes through Sanskrit to Middle Chinese to Japanese.  One—or possibly two—women from Shravasti making the journey to Yamato in the company of a man (or men) from Tukara seems quite the feat.  But then, where is “Tukara”? Well, we have at least three possible locations that I've seen bandied about.  I'll address them from the most distant to the closest option.  These three options were Tokharistan, Dvaravati, and the Tokara islands. We'll start with Tokharistan on the far end of the Silk Road.  And to start, let's define what that “Silk Road” means.  We've talked in past episodes about the “Western Regions”, past the Han-controlled territories of the Yellow River.   The ancient Tang capital of Chang'an was built near to the home of the Qin dynasty, and even today you can go and see both the Tang tombs and the tomb of Qin Shihuangdi and his terracotta warriors, all within a short distance of Xi'an, the modern city built on the site of Chang'an.  That city sits on a tributary of the Yellow River, but the main branch turns north around the border of modern Henan and the similarly sounding provinces of Shanxi and Shaanxi.  Following it upstream, the river heads north into modern Mongolia, turns west, and then heads south again, creating what is known as the Ordos loop.  Inside is the Ordos plateau, also known as the Ordos Basin.  Continuing to follow the Yellow river south, on the western edge of the Ordos, you travel through Ningxia and Gansu—home of the Hexi, or Gansu, Corridor.  That route eventually takes to Yumenguan, the Jade Gate, and Dunhuang.  From there roads head north or south along the edge of the Taklamakan desert in the Tarim basin.  The southern route travels along the edge of the Tibetan plateau, while the northern route traversed various oasis cities through Turpan, Kucha, to the city of Kashgar.  Both routes made their way across the Pamirs and the Hindu Kush into South Asia. We've brought up the Tarim Basin and the Silk Road a few times.  This is the path that Buddhism appears to have taken to get to the Yellow River Basin and eventually to the Korean Peninsula and eastward to the Japanese archipelago.  But I want to go a bit more into detail on things here, as there is an interesting side note about “Tukara” that I personally find rather fascinating, and thought this would be a fun time to share. Back in Episode 79 we talked about how the Tarim basin used to be the home to a vast inland sea, which was fed by the meltwater from the Tianshan and Kunlun mountains.  This sea eventually dwindled, though it was still large enough to be known to the Tang as the Puchang Sea.  Today it has largely dried up, and it is mostly just the salt marshes of Lop Nur that remain.  Evidence for this larger sea, however, can be observed in some of the burials found around the Tarim basin.  These burials include the use of boat-shaped structures—a rather curious feature to be found out in the middle of the desert. And it is the desert that was left behind as the waters receded that is key to much of what we know about life in the Tarim basin, as it has proven to be quite excellent at preserving organic material.  This includes bodies, which dried out and naturally turned into mummies, including not only the wool clothing they were wearing, but also features such as hair and even decoration. These “Tarim mummies”, as they have been collectively called, date from as early as 2100 BCE all the way up through the period of time we're currently talking about, and have been found in several desert sites: Xiaohe, the earliest yet discovered; Loulan, near Lop Nur on the east of the Tarim Basin, dating from around 1800 BCE; Cherchen, on the southern edge of the Tarim Basin, dating from roughly 1000 BCE; and too many others to go into in huge detail. The intriguing thing about these burials is that  many of them don't have features typically associated with people of ethnic Han—which is to say traditional Chinese—ancestry, nor do they necessarily have the features associated with the Xiongnu and other steppe nomads.  In addition they have colorful clothing  made from wool and leather, with vivid designs.  Some bodies near Hami, just east of the basin, were reported to have blonde to light brown hair, and their cloth showed radically different patterns from that found at Cherchen and Loulan, with patterns that could reasonably be compared with the plaids now common in places like Scotland and Ireland, and previously found in the Hallstadt salt mine in Central Europe from around 3500 BCE, from which it is thought the Celtic people may have originated. At the same time that people—largely Westerners— were studying these mummies, another discovery in the Tarim basin was also making waves.  This was the discovery of a brand new language.  Actually, it was two languages—or possibly two dialects of a language—in many manuscripts, preserved in Kucha and Turpan.  Once again, the dry desert conditions proved invaluable to maintain these manuscripts, which date from between the late 4th or early 5th century to the 8th century.  They are written with a Brahmic script, similar to that used for Sanskrit, which appears in the Tarim Basin l by about the 2nd century, and we were able to translate them because many of the texts were copies of Buddhist scripture, which greatly helped scholars in deciphering the languages.  These two languages were fascinating because they represented an as-yet undiscovered branch of the Indo-European language family.  Furthermore, when compared to other Indo-European languages, they did not show nearly as much similarity with their neighbors as with languages on the far western end of the Indo-European language family.  That is to say they were thought to be closer to Celtic and Italic languages than something like Indo-Iranian.  And now for a quick diversion within the diversion:  “Centum” and “Satem” are general divisions of the Indo-European language families that was once thought to indicate a geographic divide in the languages.  At its most basic, as Indo-European words changed over time, a labiovelar sound, something like “kw”,  tended to evolve in one of two ways.  In the Celtic and Italic languages, the “kw” went to a hard “k” sound, as represented in the classical pronunciation of the Latin word for 100:  Centum.  That same word, in the Avestan language—of the Indo-Iranian tree—is pronounced as “Satem”, with an “S” sound.  So, you can look at Indo-European languages and divide them generally into “centum” languages, which preserve the hard “k”, or “Satem” languages that preserve the S. With me so far? Getting back to these two newly-found languages in the Tarim Basin, the weird thing is that they were “Centum” languages. Most Centum languages are from pretty far away, though: they are generally found in western Europe or around the Mediterranean, as opposed to the Satem languages, such as Indo-Aryan, Iranian, Armernian, or even Baltic Slavic languages, which are much closer to the Tarim Basin.  So if the theory were true that the “Centum” family of Indo-European languages developed in the West and “Satem” languages developed in the East, then that would seem to indicate that a group of a “Centum” speaking people must have migrated eastward, through the various Satem speaking people, and settled in the Tarim Basin many thousands of years ago. And what evidence do we have of people who look very different from the modern population, living in the Tarim Basin area long before, and wearing clothing similar to what we associated with the progenitors of the Celts?  For many, it seemed to be somewhat obvious, if still incredible, that the speakers of this language were likely the descendants of the mummies who, in the terminology of the time, had been identified as being of Caucasoid ancestry.  A theory developed that these people were an offshoot of a group called the Yamnaya culture, which may have arisen around modern Ukraine as an admixture between the European Hunter Gatherers and the Caucasian Hunter Gatherers, around 3300-2600 BCE.  This was challenged in 2021 when a genetic study was performed on some of the mummies in the Tarim basin, as well as several from the Dzungarian basin, to the northeast.  That study suggested that the people of the Dzungarian basin had genetic ties to the people of the Afanasievo people, from Southern Siberia.  The Afanasievo people are connected to the Yamnayan culture. It should be noted that there has long been a fascination in Western anthropology and related sciences with racial identification—and often not in a healthy way.  As you may recall, the Ainu were identified as “Caucasoid” by some people largely because of things like the men's beards and lighter colored hair, which differ greatly from a large part of the Japanese population.  However, that claim has been repeatedly refuted and debunked. And similarly, the truth is, none of these Tarim mummy burials were in a period of written anything, so we can't conclusively associated them with these fascinating Indo-European languages.  There are thousands of years between the various burials and the manuscripts. These people  left no notes stashed in pockets that give us their life story.   And Language is not Genetics is not Culture.  Any group may adopt a given language for a variety of reasons.  .  Still, given what we know, it is possible that the ancient people of the Tarim basin spoke some form of “Proto-Kuchean”, but it is just as likely that this language was brought in by people from Dzungaria at some point. So why does all this matter to us?  Well, remember how we were talking about someone from Tukara?  The Kuchean language, at least, is referred to in an ancient Turkic source as belonging to “Twgry”, which led several scholars to draw a link between this and the kingdom and people called Tukara and the Tokharoi.  This leads us on another bit of a chase through history. Now if you recall, back in Episode 79, we talked about Zhang Qian.  In 128 BCE, he attempted to cross the Silk Road through the territory of the Xiongnu on a mission for the Han court.  Some fifty years earlier, the Xiongnu had defeated the Yuezhi.  They held territory in the oasis towns along the north of the Taklamakan dessert, from about the Turpan basin west to the Pamirs. The Xiongnu were causing problems for the Han, who thought that if they could contact the remaining Yuezhi they could make common cause with them and harass the Xiongnu from both sides.  Zhang Qian's story is quite remarkable: he started out with an escort of some 99 men and a translator.  Unfortunately, he was captured and enslaved by the Xiongnu during his journey, and he is even said to have had a wife and fathered a child.  He remained a captive for thirteen years, but nonetheless, he was able to escape with his family and he made it to the Great Yuezhi on the far side of the Pamirs, but apparently the Yuezhi weren't interested in a treaty against the Xiongnu.  The Pamirs were apparently enough of a barrier and they were thriving in their new land.  And so Zhang Qian crossed back again through Xiongnu territory, this time taking the southern route around the Tarim basin.  He was still captured by the Xiongnu, who spared his life.  He escaped, again, two years later, returning to the Han court.  Of the original 100 explorers, only two returned: Zhang Qian and his translator.  While he hadn't obtained an alliance, he was able to detail the cultures of the area of the Yuezhi. Many feel that the Kushan Empire, which is generally said to have existed from about 30 to 375 CE,was formed from the Kushana people who were part of the Yuezhi who fled the Xiongnu. In other words, they were originally from further north, around the Tarim Basin, and had been chased out and settled down in regions that included Bactria (as in the Bactrian camel).  Zhang Qian describes reaching the Dayuan Kingdom in the Ferghana valley, then traveling south to an area that was the home of the Great Yuezhi or Da Yuezhi.  And after the Kushan empire fell, we know there was a state in the upper regions of the Oxus river, centered on the city of Balkh, in the former territory of the Kushan empire. known as “Tokara”.  Geographically, this matches up how Zhang Qian described the home of the Da Yuezhi.  Furthermore, some scholars reconstruct the reading of the Sinic characters used for “Yuezhi” as originally having an optional reading of something like “Togwar”, but that is certainly not the most common reconstructed reading of those characters.  Greek sources describe this area as the home of the Tokharoi, or the Tokaran People.  The term “Tukhara” is also found in Sanskrit, and this kingdom  was also said to have sent ambassadors to the Southern Liang and Tang dynasties. We aren't exactly certain of where these Tokharan people came from, but as we've just described, there's a prevailing theory that they were the remnants of the Yuezhi and Kushana people originally from the Tarim Basin.  We know that in the 6th century they came under the rule of the Gokturk Khaganate, which once spanned from the Liao river basin to the Black Sea.  In the 7th and 8th centuries they came under the rule of the Tang Empire, where they were known by very similar characters as those used to write “Tukara” in the Nihon Shoki.  On top of this, we see Tokharans traveling the Silk Road, all the way to the Tang court.  Furthermore, Tokharans that settled in Chang'an took the surname “Zhi” from the ethnonym “Yuezhi”, seemingly laying claim to and giving validation to the identity used back in the Han dynasty.   So, we have a Turkic record describing the Kuchean people (as in, from Kucha in the Tarim Basin) as “Twgry”, and we have a kingdom in Bactria called Tokara and populated (according to the Greeks) by people called Tokharoi.  You can see how this one term has been a fascinating rabbit hole in the study of the Silk Roads and their history.  And some scholars understandably suggested that perhaps the Indo-European languags found in Kucha and Turpan  were actually related to this “Tokhara” – and therefore  should be called “Tocharian”, specifically Tocharian A (Kuchean) or Tocharian B (Turfanian). The problem is that if the Tokharans were speaking “Tocharian” then you wouldn't expect to just see it at Kucha and Turpan, which are about the middle of the road between Tokhara and the Tang dynasty, and which had long been under Gokturk rule.  You would also expect to see it in the areas of Bactria associated with Tokhara.  However, that isn't what we see.  Instead, we see that Bactria was the home of local Bactrian language—an Eastern Iranian language, which, though it is part of the Indo European language family, it is not closely related to Tocharian as far as we can tell. It is possible that the people of Kucha referred to themselves as something similar to “Twgry”, or “Tochari”, but we should also remember that comes from a Turkic source, and it could have been an exonym not related to what they called themselves.  I should also note that language is not people.  It is also possible that a particular ethnonym was maintained separately by two groups that may have been connected politically but which came to speak different languages for whatever reason.   There could be a connection between the names, or it could even be that the same or similar exonym was used for different groups. So, that was a lot and a bit of a ramble, but a lot of things that I find interesting—even if they aren't as connected as they may appear.  We have the Tarim mummies, which are, today, held at a museum in modern Urumqi.  Whether they had any connection with Europe or not, they remain a fascinating study for the wealth of material items found in and around the Tarim basin and similar locations.  And then there is the saga of the Tocharian languages—or perhaps more appropriately the Kuchean-Turfanian languages: Indo-European languages that seem to be well outside of where we would expect to find them. Finally, just past the Pamirs, we get to the land of Tokhara or Tokharistan.  Even without anything else, we know that they had contact with the court.  Perhaps our castaways were from this land?  The name is certainly similar to what we see in the Nihon Shoki, using some of the same characters. All in all, art and other information suggest that the area of the Tarim basin and the Silk Road in general were quite cosmopolitan, with many different people from different regions of the world.  Bactria retained Hellenic influences ever since the conquests of Alexander of Macedonia, aka Alexander the Great, and Sogdian and Persian traders regularly brought their caravans through the region to trade.  And once the Tang dynasty controlled all of the routes, that just made travel that much easier, and many people traveled back and forth. So from that perspective, it is possible that one or more people from Tukhara may have made the crossing from their home all the way to the Tang court, but if they did so, the question still remains: why would they be in a boat? Utilizing overland routes, they would have hit Chang'an or Louyang, the dual capitals of the Tang empire, well before they hit the ocean.  However, the Nihon Shoki says that these voyagers first came ashore at Amami and then later says that they were trying to get to the Tang court. Now there was another “Silk Road” that isn't as often mentioned: the sea route, following the coast of south Asia, around through the Malacca strait and north along the Asian coast.  This route is sometimes viewed more in terms of the “spice” road If these voyagers set out to get to the Tang court by boat, they would have to have traveled south to the Indian Ocean—possibly traveling through Shravasti or Sha'e, depending on the route they chose to take—and then around the Malacca strait—unless they made it on foot all the way to Southeast Asia.  And then they would have taken a boat up the coast. Why do that instead of taking the overland route?  They could likely have traveled directly to the Tang court over the overland silk road.  Even the from Southeast Asia could have traveled up through Yunnan and made their way to the Tang court that way.  In fact, Zhang Qian had wondered something similar when he made it to the site of the new home of the Yuezhi, in Bactria.  Even then, in the 2nd century, he saw products in the marketplace that he identified as coming from around Szechuan.  That would mean south of the Han dynasty, and he couldn't figure out how those trade routes might exist and they weren't already known to the court.  Merchants would have had to traverse the dangerous mountains if they wanted to avoid being caught by the Xiongnu, who controlled the entire region. After returning to the Han court, Zhang Qian actually went out on another expedition to the south, trying to find the southern trade routes, but apparently was not able to do so.  That said, we do see, in later centuries, the trade routes open up between the area of the Sichuan basin and South Asia.  We also see the migrations of people further south, and there may have even been some Roman merchants who traveled up this route to find their way to the Han court, though those accounts are not without their own controversy. In either case, whether by land or sea, these trade routes were not always open.  In some cases, seasonal weather, such as monsoons, might dictate movement back and forth, while political realities were also a factor.  Still, it is worth remembering that even though most people were largely concerned with affairs in their own backyard, the world was still more connected than people give it credit for.  Tang dynasty pottery made its way to the east coast of Africa, and ostriches were brought all the way to Chang'an. As for the travelers from Tukhara and why they would take this long and very round-about method of travel, it is possible that they were just explorers, seeking new routes, or even on some kind of pilgrimage.  Either way, they would have been way off course. But if they did pass through Southeast Asia, that would match up with another theory about what “Tukara” meant: that it actually refers to the Dvaravati kingdom in what is now modern Thailand.  The Dvaravati Kingdom was a Mon political entity that rose up around the 6th century.  It even sent embassies to the Sui and Tang courts.  This is even before the temple complexes in Siem Reap, such as Preah Ko and the more famous Angkor Wat.  And it was during this time that the ethnic Tai people are thought to have started migrating south from Yunnan, possibly due to pressures from the expanding Sui and Tang empires.  Today, most of what remains of the Dvaravati kingdom are the ruins of ancient stone temples, showing a heavy Indic influence, and even early Buddhist practices as well.  “Dvaravati” may not actually be the name of the kingdom but it comes from an inscription on a coin found from about that time.  The Chinese refer to it as  “To-lo-po-ti” in contemporary records.  It may not even have been a kingdom, but  more of a confederation of city-states—it is hard to piece everything together.  That it was well connected, though, is clear from the archaeological record.  In Dvaravati sites, we see coins from as far as Rome, and we even have a lamp found in modern Pong Tuk that appears to match similar examples from the Byzantine Empire in the 6th century.  Note that this doesn't mean it arrived in the 6th century—similarly with the coins—but the Dvaravati state lasted until the 12th century. If that was the case, perhaps there were some women from a place called “Shravasti” or similar, especially given the Indic influence in the region. Now, given the location of the Dvaravati, it wouldn't be so farfetched to think that someone might sail up from the Gulf of Thailand and end up off-course, though it does mean sailing up the entire Ryukyuan chain or really running off course and finding yourself adrift on the East China sea.  And if they were headed to the Tang court, perhaps they did have translators or knew Chinese, since Yamato was unlikely to know the Mon language of Dvaravati and people from Dvaravati probably wouldn't know the Japonic language.  Unless, perhaps, they were communicating through Buddhist priests via Sanskrit. We've now heard two possibilities for Tukara, both pretty far afield: the region of Tokara in Bactria, and the Dvaravati kingdom in Southeast Asia.  That said, the third and simplest explanation—and the one favored by Aston in his translation of the Nihon Shoki—is that Tukara is actually referring to a place in the Ryukyu island chain.  Specifically, there is a “Tokara” archipelago, which spans between Yakushima and Amami-Oshima.  This is part of the Nansei islands, and the closest part of the Ryukyuan island chain to the main Japanese archipelago.  This is the most likely theory, and could account for the entry talking about Amami.  It is easy to see how sailors could end up adrift, too far north, and come to shore in Hyuga, aka Himuka, on the east side of Kyushu.  It certainly would make more sense for them to be from this area of the Ryukyuan archipelago than from anywhere else.  From Yakushima to Amami-Oshima is the closest part of the island chain to Kyushu, and as we see in the entry from the Shoku Nihongi, those three places seem to have been connected as being near to Japan.  So what was going on down there, anyway? Well, first off, let's remember that the Ryukyuan archipelago is not just the island of Okinawa, but a series of islands that go from Kyushu all the way to the island of Taiwan.  Geographically speaking, they are all part of the same volcanic ridge extending southward.  The size of the islands and their distance from each other does vary, however, creating some natural barriers in the form of large stretches of open water, which have shaped how various groups developed on the islands. Humans came to the islands around the same time they were reaching the Japanese mainland.  In fact, some of our only early skeletal remains for early humans in Japan actually come from either the Ryukyuan peninsula in the south or around Hokkaido to the north, and that has to do with the acidity of the soil in much of mainland Japan. Based on genetic studies, we know that at least two groups appear to have inhabited the islands from early times.  One group appears to be related to the Jomon people of Japan, while the other appears to be more related to the indigenous people of Taiwan, who, themselves, appear to have been the ancestors of many Austronesian people.  Just as some groups followed islands to the south of Taiwan, some appear to have headed north.  However, they only made it so far.  As far as I know there is no evidence they made it past Miyakoshima, the northernmost island in the Sakishima islands.  Miyako island is separated from the next large island, Okinawa, by a large strait, known as the Miyako Strait, though sometimes called the Kerama gap in English.  It is a 250km wide stretch of open ocean, which is quite the distance for anyone to travel, even for Austronesian people of Taiwan, who had likely not developed the extraordinary navigational technologies that the people who would become the Pacific Islanders would discover. People on the Ryukyu island chain appear to have been in contact with the people of the Japanese archipelago since at least the Jomon period, and some of the material artifacts demonstrate a cultural connection.  That was likely impacted by the Akahoya eruption, about 3500 years ago, and then re-established at a later date.  We certainly see sea shells and corals trade to the people of the Japanese islands from fairly early on. Unlike the people on the Japanese archipelago, the people of the Ryukyuan archipelago did not really adopt the Yayoi and later Kofun culture.  They weren't building large, mounded tombs, and they retained the character of a hunter-gatherer society, rather than transitioning to a largely agricultural way of life.  The pottery does change in parts of Okinawa, which makes sense given the connections between the regions.  Unfortunately, there is a lot we don't know about life in the islands around this time.  We don't exactly have written records, other than things like the entries in the Nihon Shoki, and those are hardly the most detailed of accounts.  In the reign of Kashikiya Hime, aka Suiko Tennou, we see people from Yakushima, which is, along with Tanegashima, one of the largest islands at the northern end of the Ryukyu chain, just before you hit Kagoshima and the Osumi peninsula on the southern tip of Kyushu.  The islands past that would be the Tokara islands, until you hit the large island of Amami. So you can see how it would make sense that the people from “Tokara” would make sense to be from the area between Yakushima and Amami, and in many ways this explanation seems too good to be true.  There are a only a few things that make this a bit peculiar. First, this doesn't really explain the woman from “Sha'e” in any compelling way that I can see.  Second, the name, Kenzuhashi Tatsuna doesn't seem to fit with what we generally know about early Japonic names, and the modern Ryukyuan language certainly is a Japonic language, but there are still plenty of possible explanations.  There is also the connection of Tokara with “Tokan”, which is mentioned in an entry in 699 in the Shoku Nihongi, the Chronicle that follows on, quite literally to the Nihon Shoki.  Why would they call it “Tokan” instead of “Tokara” so soon after?  Also, why would these voyagers go back to their country by way of the Tang court?  Unless, of course, that is where they were headed in the first place.  In which case, did the Man from Tukara intentionally leave his wife in Yamato, or was she something of a hostage while they continued on their mission?   And so those are the theories.  The man from “Tukara” could be from Tokhara, or Tokharistan, at the far end of the Silk Road.  Or it could have been referring to the Dvaravati Kingdom, in modern Thailand.  Still, in the end, Occam's razor suggests that the simplest answer is that these were actually individuals from the Tokara islands in the Ryukyuan archipelago.  It is possible that they were from Amami, not that they drifted there.  More likely, a group from Amami drifted ashore in Kyushu as they were trying to find a route to the Tang court, as they claimed.  Instead they found themselves taking a detour to the court of Yamato, instead. And we could have stuck with that story, but I thought that maybe, just maybe, this would be a good time to reflect once again on how connected everything was.  Because even if they weren't from Dvaravati, that Kingdom was still trading with Rome and with the Tang.  And the Tang controlled the majority of the overland silk road through the Tarim basin.  We even know that someone from Tukhara made it to Chang'an, because they were mentioned on a stele that talked about an Asian sect of Christianity, the “Shining Religion”, that was praised and allowed to set up shop in the Tang capital, along with Persian Manicheans and Zoroastrians.  Regardless of where these specific people may have been from, the world was clearly growing only more connected, and prospering, as well. Next episode we'll continue to look at how things were faring between the archipelago and the continent. 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.  

In der heutigen Folge wird der nächste Cannapendium-Trip geteasert und eine neue Kategorie eröffnet: Die Strainreviews! Wir besprechen die Herkunft von zwei Landrassen die jedem von euch etwas sagen sollten. Hört rein und lernt etwas zur Afghani und der Hindu Kush!

In this episode of 10x Your Team with Cam & Otis, Eileen Isola joins the conversation to discuss the power of perspective and the importance of eliminating the word "should" from our vocabulary. Eileen shares her insights on how shifting perspectives can lead to personal and professional growth, and how embracing change can enhance leadership effectiveness. The discussion also touches on the significance of celebrating milestones, such as the upcoming 50th anniversary of women attending military service academies. Tune in for an inspiring conversation that encourages listeners to rethink their approach to challenges and opportunities.More About Eileen:An international pilot, Eileen is also the Lead Author for USAFA Women Writers and a debut author of her own memoir who knows the transformative power of storytelling. Eileen was the first woman to serve as an Advance Agent to the President of the United States. A decorated US Air Force pilot, she flew high-performance jets, trained combat pilots and instructors to evade being missile-locked on combat missions, airlifted humanitarian relief to war-torn regions, resupplied radar sites on dirt strips in the Amazon jungles, cut the ribbon opening the Military Women's Memorial at Arlington National Cemetery, commanded a squadron, and crumbled barriers to women serving their country. Following her retirement from the Air Force, Eileen joined a Fortune 500® before founding and leading her own firm. She eventually divested it to focus all of her “Tenacious She-Warrior” life energies on surviving breast cancer.Remaining a sought-after consultant, she was brought into the C-suite of a Texas firm experiencing scaling challenges. While being treated and healing, she built and successfully executed Operation High Flight, her personal campaign to return to the flight deck. As she rejoined life, she was an active member of the North Texas General Aviation community, flight instructed, taught as a college adjunct, flew volunteer Angel Flight missions, and lent her considerable expertise to the organizing and executing of airlift relief operations to South Texas and Florida following Hurricanes Harvey and Irma. She subsequently returned to Virginia to fly Boeing 767s for a global charter enterprise, and now flies corporate executive aircraft. The daughter of an international airline pilot, Eileen grew up immersed in the cultures of our world across three continents, from British primary education and picnicking in the Hindu Kush; to sharing fish with Bedouins, tea with Kazakh merchants, and shopping in the sooqs of Jeddah; to thwarting the nuns while attending boarding school in Italy. She holds an undergraduate degree from the US Air Force Academy and two post-graduate degrees.All that said, she is happiest when lost amidst the giggles of her granddaughters, or cloud-chasing without spilling passenger drinks. When she's not at 40,000 feet in her front-row seat to the Universe, she makes her home in the Northern Shenandoah Valley of Virginia.#10xYourTeam #LeadershipEffectiveness #PerspectiveShift #EmbraceChange #CelebrateMilestones #WomenInLeadership #MilitaryService #StorytellingPower #PersonalGrowth #ProfessionalGrowth #InspiringConversations #EileenIsola #WomenInAviation #LeadershipJourney #OvercomingChallenges #TenaciousSheWarrior #AviationPioneer #GlobalPerspective #Empowerment #Resilience #BreakingBarriersChapters:Introduction and Eileen's BackgroundThe Impact of Perspective ShiftsTime: 00:00 - 05:00Description: Opening remarks and introduction of Eileen Isola, highlighting her journey and expertise.Eliminating "Should" from VocabularyTime: 05:01 - 15:00Description: Discussion on how changing perspectives can lead to growth and improved leadership.Celebrating MilestonesTime: 15:01 - 25:00Description: Eileen shares the importance of removing "should" from our language t

Last time we spoke about the Long March. Amidst escalating conflicts, the Red Army, led by the newly empowered Mao Zedong, faced immense pressures from the Nationalist Army. Struggling through defeats and dwindling forces, they devised a bold retreat known as the Long March. Starting in October 1934, they evaded encirclement and crossed treacherous terrain, enduring heavy losses. Despite dire circumstances, their resilience allowed them to regroup, learn from past missteps, and ultimately strengthen their strategy, securing Mao's leadership and setting the stage for future successes against the KMT. During the Long March (1934-1936), the Red Army skillfully maneuvered through treacherous terrain, evading the pursuing National Revolutionary Army. Despite harsh conditions and dwindling numbers, advances and strategic ploys allowed them to cross critical rivers and unite with reinforcements. Under Mao Zedong's leadership, they faced internal struggles but ultimately preserved their unity. By journey's end, they had transformed into a formidable force, setting the stage for future victories against their adversaries and solidifying their influence in China.   #131 The Complicated Story about Xinjiang Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. I've said probably too many times, but theres one last major series of events I'd like to cover before we jump into the beginning of the 15 year war between China and Japan. When I say Xinjiang I imagine there are two responses from you in the audience, 1) what the hell is Xinjiang or number 2) oh what about that place in northwest China. That pretty much sums it up, the history of this province, or region if you want to call it that is almost never spoken about. It was a place as we have seen multiple times in the series, where conflicts come and go like the weather. But in the 1930's things really heated up. What I want to talk about is collectively part of the Xinjiang Wars, but more specifically I want to talk about the Kumul Rebellion. There's really no way to jump right into this one so I am going to have to explain a bit about the history of Xinjiang.  Xinjiang in a political sense is part of China and has been the cornerstone of China's strength and prestige going back to the Han dynasty over 2000 years ago. In a cultural sense however, Xinjiang is more inline with the Muslim dominated middle-east. It's closer to th Turkic and Iranian speaking peoples of Central Asia. From a geographical point of view Xinjiang is very much on the periphery. It is very isolated from western asia by the massed ranks of the Hindu Kush, the Pamirs, the Tien Shan, the Indian Subcontinent of Karakoram, Kunlun, the Himalaya ranges and of course by the Gobi desert. It neither belongs to the east or west. As a province of China its the largest and most sparsely populated. It can be divided into two main regions, the Tarim Basin and Zungharia and then into two lesser but economically significant regions, the Ili Valley and Turgan Depression. The Tien Shan mountain range extends roughly eastward from the Pamir Massif, creating a formidable barrier between Zungharia and the Tarim Basin. This natural obstacle complicates direct communication between the two regions, particularly during winter. The Ili Valley, separated from Zungharia by a northern extension of the Tien Shan, is physically isolated from the rest of the province and can only be easily accessed from the west. This western area came under Russian control in the mid-nineteenth century and now forms part of the Kazakh Soviet Socialist Republic. Now it has to be acknowledged, since the formation of the PRC in 1949, Xinjiang changed in size and ethnic composition. The CCP drove a massive Han migrant wave over. Regardless, Han's make up a minority and according to some population statistics taken during the 1940s, Xinjiang was dominated by 7 Muslim nationalities, roughly 3.5 million people out of a total population of 3.7 million. 200,000 of these were Han settlers, while 75,000-100,000 were Mongols, Russians, Tunguzic peoples (those being Sibo, Solon and Manchu), a few Tibetans, Afghans and Indians. Among the various indigenous Muslim nationalities of Xinjiang, the Uighurs stand out as the most numerous and politically important. This Turkic-speaking group primarily consists of sedentary agriculturalists who reside in the oases of the Tarim Basin, Turfan, Kumul, and the fertile lowlands of the Hi Valley. In the late 1940s, the Uyghur population in Xinjiang was estimated to be approximately 2,941,000. Following the Uyghurs, the second-largest Muslim nationality in the region is the Kazakhs, with an estimated population of around 319,000 during the late Republican Period. Kirghiz come in third, with an estimated population of about 65,000 at the same time. Both the Kazakhs and Kirghiz in Xinjiang are nomadic Turkic-speaking peoples, with the Kazakhs primarily found in the highland areas of Zungharia and the Hi Valley, while the Kirghiz inhabit the upland pastures of the Tien Shan and Pamirs. There also exist a small group of Iranian-speaking 'Mountain' Tajiks living in the upland Sarikol region in the far southwest, with an estimated population of 9,000 in the mid-1940s; a primarily urban group of Uzbeks residing in larger oasis towns and cities of the Tarim Basin, numbering approximately 8,000 in the mid-1940s; and a smaller group of Tatars settled mainly in Urumqi and the townships near the Xinjiang-Soviet border, estimated at 5,000 during the same period. Lastly, it is important to mention the Hui, a group of Chinese-speaking Muslims dispersed throughout China, particularly in Zungharia and Kumul within Xinjiang, as well as in the neighboring northwestern provinces of Gansu, Qinghai, and Ningxia. Known as 'Tungan' in Xinjiang, the Hui population was estimated at around 92,000 in the mid-1940s and held significant political and military influence during the Republican Period. Excluding the Ismaili Tajik's of Sarikol, the Muslim population of Xinjiang, whether Turkic or Chinese speaking, are Sunni following the orthodox of Hanafi Madhhab.  As for the non Muslim population, excluding the Mongols who numbered roughly 63,000 and inhabit a narrow strip of land along the northeastern frontier between Xinjiang and the Mongolian People's Republic, Tien Shan, Ili Vally and Chuguchak, most were newcomers, migrants from the mid 18th century while the region was being conquered. Again according to the same statistics from the 1940s I mentioned, Hans represented 3-4 % of the population. Although the Han population disproportionately held power with the main administrative areas, they had no sizable territorial enclaves. The Han population can basically be divided into 5 groups; descendants of exiled criminals and political offenders; Hunanese settlers who came over after Zuo Zungtang's conquests; Tientsin merchants who were supplying Zuo's army; Shanxi caravaneers who came to trade and Gansu colonists. Lastly there were the Tunguzic Peoples and Russians. The Tunguzic speaking Sibo, Solon and Manchu settled mostly in the Ili region. The Russians also tended to live in the Ili region. These were mostly White Russian refugees from the civil war.  Xinjiang's first Republican governor was Yang Zengxin, a Yunnanese native. He had previously worked as the district magistrate in Gansu and Ningxia earning a reputation as a good manager of the local Tungan Muslim population. In 1908 he was transferred to Xinjiang and quickly found himself promoted to by the last Qing governor of Xinjiang. He held out his post after the Xinhai revolution and quelled a Urumqi rebellion soon after. Yang Zengxin's survived politically by always siding with whichever faction he thought was winning. For example in 1917, President Li Yuanghong dispatched Fan Yaonan to watch over Yang and try to replace him if possible. Yang recognized quickly whichever Warlord faction held power over the Beiyang government should be courted. Thus Yang held out for a long time and his province was comparably peaceful compared to most of warlord era China. To maintain his power, Yang enacted a divide and rule style, trying to placate the conflicts between certain groups within Xinjiang, but made sure to exclude Russian influence. Basically Yang tried his best to keep groups who could come into conflict away from each other, keeping the Uyghurs of southern Xinjiang away from the pastoral nomads of Zungharia and Tien Shan. Above all Yang considered the Bolshevik Russians to be the greatest threat to his regime, in his words “The Russians ... aimed at ... isolating the country from all outside influence, and at maintaining it in a state of medieval stagnation, thus removing any possibility of conscious and organised national resistance. As their religious and educational policy, the Russian administrators sought to preserve the archaic form of Islam and Islamic culture. . . Quranic schools of the most conservative type were favoured and protected against any modernist influence”. During his 16 year of power, Yang established himself as a competent autocrat, a mandarin of the old school and quite the capable administrator. Yet his economic policies were long term exploitative causing hardship and exhausting the province. Yang realized he was reached the threshold of what the population was willing to endure and endeavored to allow corruption to emerge within his administration provided it remained within acceptable limits. IE: did not spring forward a Muslim revolution. He opened junior positions in the administration to Muslims which had a duel effect. It made the Muslim community feel like they were part of greater things, but placed said officials in the path of the populations anger, insulating senior Han officials. Ironically it would be his fellow Han Chinese officials who would become angry with him. Some were simply ambitious of his power, others felt that Xinjiang should be more closely inline with China proper.  Rumors have it that after a dinnr party, Yang deliberately surrounded himself with opium addicts, stating to his subordinates “the inveterate opium smoker thinks more of his own comfort and convenience than of stirring up unrest among his subordinates”. Needless to say, Yang later years saw him seriously alienating senior officials. By 1926 he claimed “to have created an earthly paradise in a remote region” so he seemed to be quite full of himself. That same year he turned against his Tungan subordinates. He accused many of conspiring with Ma Qi, a Tungan warlord of Xuning in Qinghai, whom he also thought were driven by Urumqi. Deprived of his formerly loyal Tungans, Yang found himself increasingly isolated. A expedition was sent to Urumqi in 1926, whr G. N Roerich noted “The Governor's residence consisted of several well-isolated buildings and enclosed courtyards. The gates were carefully guarded by patrols of heavily armed men ... The Governor's yamen seemed to us to be in a very dilapidated condition. The glass in many of the windows on the ground floor was broken and dirty papers and rags had been pasted on the window frames. Numerous retainers roamed about the courtyards and villainous bodyguards, armed with mauser pistols, were on duty at the entrance to the yamen.” It seems likely Yang had decided to leave Xinjiang at that point. He had amassed a immense personal fortune and sent much of it to his family in China proper and also to Manila where he had a bank account. Further evidence of this was provided by Mildred Cable and Francesca French, two members of the China inland Mission who reported 'Wise old Governor Yang ... as early as 1926 ... quietly arranged a way of escape for his family and for the transference of his wealth to the security of the British Concession in Tientsin. Later in the same year, accompanied by several 'luggage cases of valuables', Yang's eldest son was sent out of Sinkiang, travelling incognito, in the company of these missionaries”. It was also at this time Yang erectd a statue of himself in th public gardens at Urumqi. According to Nicholas Roerich, this memorial was paid for with forced contributions 'from the grateful population'; by all accounts the statue was in execrable taste . While the NRA was marching upon Beijing in June of 1928, Yang ordered the KMT flag to be raised in Xinjiang. This gesture indicated to all, Yang was about to depart the province. One of Yang's most dissident subordinates, a Han named Fan Yaonan decided to act. Fan Yaonan was an ambitious modernist who received his education in Japan and someone Yang distruste from day one. Fan was appointed the post of Taoyin of Aksu by the Beijing government, an appointment Yang could have easily ingored, but was grudgingly impressd by Fans abilities. Fan proved himself very useful to Yang and was soon promoted to the Taoyin of Urumqi alongside becoming the Xinjiang Provincial Commissioner for Foreign Affairs. It seems Fan and Yang mutually disliked each other. At some point in 1926 Fan got together with a small group of like minded officials, such as the engineer at Urumqi's telegraph station and the Dean of the local school of Law, and Fan told them he wanted to assasinate Yang. Some believe Fan sought to gain favor with the KMT as motivation. Regardless on July 7th of 1928, 6 days after Yang took the post of Chairman of the Xinjiang Provincial Government under the KMT, Fan attacked. On that day, Yang was invited to a banquet to celebrate a graduation ceremony at the Urumqi law school. Fan had arranged the banquet, with 18 soldiers present, disguised as waiters wearing “red bands around their arms and Browning pistols in their sleeves”. During the meal, Fan proposed a toast to the health of Yang at which time “shots rang outsimultaneously, all aimed at the Governor. Seven bulletsin all were fired, and all reached their mark. Yang, mortally wounded, but superb in death, glared an angry defiance at his foes, 'who dares do this?' he questioned in the loud voice which had commanded instant obedience for so many years. Then he fell slowly forward, his last glance resting upon the face of the trusted Yen, as though to ask forgiveness that he had not listened to the advice so often given to him”. According to Yan Tingshan who was also wounded, Fan Yaonan finished Yang Zengxin off with two shots personally. After the assassination, whereupon 16 people were killed or wounded, Fan went to Yang official residence and seized the seals of office. He then sent a letter summonig Jin Shujen, the Commissioner for Civil Affairs in Xinjiang and Yang's second in command. Jin called Fan's bluff and refusing to come, instead sending soldiers to arrest the assassin. It seems Fan greatly miscalculated his personal support as a short gun battle broke out and he was arrested by Jin and shortly thereafter executed with his complices on July 8th. And thus, Jin Shujen found himself succeeding Yang, a less able man to the job. Jin Shujen was a Han Chinese from Gansu. He graduated from the Gansu provincial academy and served for a time as the Principal of a Provincial normal school. He then entered the Imperial Civil Service, where he came to the attention of Yang, then working as the district Magistrate at Hozhou. Yang took him on as district magistrate and Jin rose through the ranks. By 1927 Jin became the Provincial Commissioner for Civil Affairs at Urumqi. After executing Fan, Jin sent a telegram to Nanjing seeking the KMT's official recognition of his new role. Nanjing had no real options, it was fait accompli, they confirmed Jin into office and under the new KMT terminology he was appointed Provincial Chairman and commander-in-chief. In other words an official warlord.  Following his seizure of power, Jin immediately took steps to secure his newfound power. His first step was to double the salaries of the secret police and army. He also expanded the military and acquired new weaponry for them. Politically, Jin maintained the same old Qing policies Yang did, pretty much unchanged. Jin did however replace many of the Yunnanese followers under Yang with Han CHinese from Gansu. Jins younger brother, Jin Shuxin was appointed Provincial Commissioner for military affairs at Urumqi and his other brother Jin Shuqi was given the senior military post at Kashgar. His personal bodyguard member Zu Chaoqi was promoted to Brigade Commander at Urumqi. Jin maintained and expanded upon Yang's system of internal surveillance and censorship, like any good dictator would. According to H. French Ridley of the China Inland Mission at Urumqi “people were executed for 'merely making indiscreet remarks in the street during ordinary conversation”. Jin also introduced a system of internal passports so that any journey performing with Xinjiang required an official passport validation by the Provincial Chairman's personal seal, tightening his security grip and of course increasing his official revenue. Travel outside Xinjiang became nearly impossible, especially for Han officials and merchants seeking trade with China proper.  Under Jin Xinjiang's economy deteriorated while his fortune accumulated. Yang had introduced an unbacked paper currency that obviously fell victim to inflation and Jin upted the anty. Within a process of several stages, he expanded the currency, causing further inflation. Under Yang the land taxes had been a serious source of the provincial revenue, but Yang was not foolish enough to squeeze the Turkic peasantry too hard, he certainly was intelligent enough to thwart peasant revolts. Jin however, not so smart, he tossed caution to the win and doubled the land taxes, way past what would be considered the legal amount. Jin also emulated Ma Fuxiang, by establishing government monopolies over various profitable enterprises, notably the gold mine at Keriya and Jade mine at Khotan. He also monopolized the wool and pelt industry, using his police and army to force the sale of lambskins at a mere 10% of their market value. Just as with Yang's regime, wealth flowed out of the province in a continuous stream, straight into banks within China proper. According to George Vasel, a German engineer and Nazi agent hired to construct airfields in Gansu during the early 1930s, he knew a German pilot named Rathje who was secretly employed by Jin to fly a million dollars worth of gold bullion from Urumqi to Beijing. Jin did his best to keep all foreign influence out of Xinjiang and this extended also to KMT officials from China proper. Jin also of course did his best to conceal his corrupt regime from Nanjing. For all intensive purposes Jin treated Xinjiang like a feudal, medieval society. He tried to limit external trade to only be through long distance caravans. All was fine and dandy until Feng Yuxiang occupied Gansu and thus disrupted the traditional trade routes. Alongside this the Soviets had just constructed a new railroad linking Frunze, the capital of Kirghiz with Semipalatinsk in western siberia. This railroad known as the Turksib was aimed primarily to develop western Turkstan, integrating it within the new soviet system. The railroad was constructed 400 miles away from the Xinjiang frontier, on purpose to limit any activities with capitalists. When the railway was completed in 1930 it virtually strangled Xinjiang. China's share of Xinjiang's market dropped by 13% and the value of trade with the Soviets which had dropped to zero since the Russian civil war was not rising past 32 million roubles by 1930. The Soviet trade gradually was seizing a monopoly over Xinjiang and this of course affected the merchants and workers who were unable to compete. The revenue of the merchants and workers declined as new taxes were levied against them. Meanwhile alongside an increase in Soviet trade, the new railway also increased Soviet political influence over Xinjiang. It was also much faster and easier to travel from China proper to Xinjiang via Vladivostok, the trans-siberian railway and Turksib than across the North-West roads of China. For the Turkic speaking Muslims of Xinjiang, it was quite impressive and many wanted to do business and mingle with the Soviets. However to do so required a visa, and thus KMT officials in Nanjing held the keys. Jin's policies towards the Turkic Muslims, Tungans and Mongols were extremely poor from the very beginning. It seems Jin held prejudice against Muslims, some citing bad experiences with them in Gansu. Whatever the case may be, Jin rapidly antagonized both his Turkic speaking and Tungan Muslim citizens by introducing a tax on the butchering of all animals in Xinjiang and forbidding Muslims to perform the Hajj to Mecca. Some point out he did that second part to thwart a loophole on leaving Xinjiang for trade. Obviously the Muslim majority of Xinjiang and the military powerhouse of Torgut Mongols in the Tien Shan bitterly resented Jin. Despite wide scale hostility against him, the first challenges at his autocratic rule came not from various minority groups, but some ambitious Han officers under his command. Palpatin would say it was ironic.  In May of 1929 the Taoyin of Altai attempted a coup against Jin, but he was forewarned and able to confine the fighting to the Shara Sume area. In the spring of 1931 troubles broke out in Urumqi as discontented Han officers and soldiers attacked Jin's yamen. The attack failed, and the instigators of the plot were all executed. The same year, Jin annexed the Kumul Khanate, known to the Chinese as Hami, finally pushing the Turkic speaking Muslims into open rebellion. Going back in time, after Zuo Zengtangs reconquest of Xinjiang in the 1870s, a few local principalities were permitted to survive on a semi-autonomous basis. Of these Kumul was the most important and was ruled by a royal family dating back to the Ming Dynasty and descended from the Chaghatay Khans. The Khanate of Kumul dominated the chief road from Xinjiang to China proper and was therefore of strategic importance to the Chinese. It extended from Iwanquan northwards to the Barkul Tagh and along the mountains to Bai and south to Xingxingxia along the Xinjiang-Gansu border. During the Xinhai Revolution of 1911, Maqsud Shah was sitting on the throne of Kumul. He was known to the Chinese as the Hami Wang, to his subjects as Khan Maqsud or Sultan Maqsud and to Europeans as the King of the Gobi. He was the last independent Khan of Central Asia as the rest were tossing their lot in with the progress of the times. During Yangs regime he was content with allowing Kumul to train its semi autonomous status, mostly because Maqsud Shah was very friendly towards the Chinese. He spoke Turkic with a marked Chinese accent and wore Chinese clothes. On the other hand he had a long whit beard and always wore a turban or Uyghur cap. He was a staunch Muslim ruling a petty oasis kingdom from an ancient and ramshackle palace in Kumul proper, one of three towns making up the capital of Kumul, known to the Chinese as Huicheng. He had a bodyguard consisting of 40 Chinese soldiers armed with mausers and had a Chinese garrison billeted in fortified Chinese town. The third city in his domain was known as New City or Xincheng, populated by a mix of Chinese and Turkic peoples. By 1928, shortly after the assassination of Yang, it was estimated Maqsud Shah ruled over roughly 25,000-30,000 Kumulliks. He was responsible for levying taxes, dispensing justice and so forth. His administration rested upon 21 Begs, 4 of whom were responsible for Kumul itself, 5 others over plains villages and the other 12 over mountain regions of Barkul and Karlik Tagh. Maqsud Shah also maintained a Uyghur militia who had a reputation as being better trained than its Chinese counterpart at Old City. Throughout Yangs regime, Kumul remained relatively peaceful and prosperous. Maqsud Shah paid a small annual tribute to Urumqi and in return the Xinjiang government paid him a formal subsidy of 1200 silver taels a year. Basically this was Yang paying for the Sultans compliance when it came to moving through his strategic Khanate. For the Uyghurs of Kumul, they were free from the typical persecution under Chinese officials. The only tax paid by citizens of Kumul was in livestock, generally sheep or goats, given annually to the Khan. The soil of the oasis was rich and well cultivated. Everything was pretty fine and dandy under Yang, but now was the time of Jin. In March of 1930, Maqsud Shah died of old age. His eldest son Nasir should have inherited the throne of Kumul, but Jin and his Han subordinates stationed in Kumul Old City had other plans. Shortly after Maqsud Shah's death, Nasir traveled to Urumqi, most likely to legitimize his rise upon the throne. Nasir was not very popular amongst his people, thus it seemed he needed Jin's aid to bolster him. However there also was the story that it was Jin who ordered Nasir to come to Urumqi to perform a formal submission. Now at the time of Maqsud Shah's death, Li Xizeng, a Han Chinese divisional commander stationed in Kumul suggested to Jin that the Khanate should be abolished and annexed officially. There was of course a great rationale for this, if Jin took control over Kumul it would offer increased revenue and new positions for his Han Chinese officials. Thus Jin ordered a resolution be drawn up by his ministers to abolish the Khanate, dividing Kumul into three separate administrative districts, Hami centered around the capital, I-ho and I-wu. When Nasir arrived in Urumqi he was given the new position of Senior Advisor to the provincial government, but forbidden to return to Kumul. Basically it was the age old government via hostage taking. Meanwhile another official named Yulbars was sent back to Kumul with a group of Chinese officials to set up the new administration.  While the people of Kumul had no love for Nasir and were taxed pretty heavily by his father, this did not mean that they wanted the Khanate to end. For the Turkic Muslims the Khanate held a religious significance. For Uyghurs there was a question of national pride associated with it. Of course there were economic issues. Within Xinjiang Han were allowed to settle, but in the Khanate there were restrictions. In the words of the Nanjing Wu Aichen on the situation “subject peoples obstinately prefer self-government to good government”. Well Jin's government was definitely not good, so what outcome does that give? The newly appointed Han administration upset the people of Kumul from the very minute of its installation. When it was announced the privilege of being except from direct taxation by Urumqi was to be abolished, ompf. To add insult to injury, one years arrears of taxes were to be collected from the Uyghurs. On top of that, Kumul was tossed wide open to Han settlers who were incentivized to settle by giving them a tax exemption for two years. Yeah that be some wild policies. To add even more misery, Kumul being situated on the chief road from northwestern Gansu to Xinjiang saw an enormous flow of refugees from famine and warfare going on in Gansu. A column of these refugees were seen by Berger Bohlin of the Sino-Swedish Expedition of 1931. His account is as follows “During my stay at Hua-hai-tze I witnessed a curious spectacle. The Chen-fan region had for a number of years been visited by failure of the crops and famine, and large numbers of people therefore emigrated to more prosperous tracts. Such an emigration-wave now passed Hua-hai-tze. It consisted of a caravan of 100 camels, transporting 150 persons with all their baggage to Sinkiang, where it was said that land was being thrown open”. It seemed to Bohlin that the refugees looked carefree and happy and that the ruler of Xinjiang, Jin Shujen, a Gansu man himself was enthusiastic to have them come settle his province. Jin had his official in charge of I-ho district Lung Xulin provide land for the would-be settlers coming from Gansu. Lung Xulin responded by forcing his Uyghur population to leave their cultivated land and simply handed it over to the refugees. The expropriated Uyghurs were compensated for their land by being given untilled lands on the fringe of the desert where most soil was barren. The Uyghurs were also assessed for their land tax based on their old holdings. To make this even worse hear this, untilled land was exempt from taxation for two years, so they didn't even get that, while the Gansu refugees were excused from tax payments for three years. So yeah the Kumul people quickly organized a petition and sent it to the yamen in Urumqi. There was zero acknowledgement from the yamen it was received and nothing was done to address the long list of grievances, especially from the Uyghurs. Instead the Gansu settlers kept flooding in and with them the price of food skyrocketed, largely because of the enormous amount of provincial troops sent in to watch over everybody. Now for the moment the Turkic speaking Muslims in the region remained relatively peaceful, and this perhaps lulled Jin into a false sense of security. But according to Sven Hedin of the Sino-Swedish Expedition “Discontent increased; the people clenched their teeth and bided their time; the atmosphere was tense and gloomy. Inflammable matter accumulated, and only a spark was needed to fire the powder magazine.”  I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. The history of Xinjiang is unbelievably bizarre, complicated and quite frankly really fun. Before researching this I had no idea about anything and am really enjoying this as I write it. The next episode is going to be on the Kumul Rebellion, so buckle up buckaroo. 

The Himalaya are just one, albeit the longest and highest, of several mountain ranges between India and Central Asia. By world standards, these are massive ranges with some of the highest peaks on the planet.  The Karakoram boasts four of the world's fourteen 8,000-meter peaks, and the Hindu Kush, the Pamir, the Kunlun Shan, and the Tien Shan each have many peaks above 7,000 meters.  No mountain ranges outside this region have such high mountains.  Yet we seldom hear much about these ranges.  In the podcast, Mike Searle describes the origin and geology of six central Asian ranges and how they relate to the Himalaya and the collision of India with Asia. India continues to plow into Asia to this day. How is this movement accommodated? Searle explains the extrusion and crustal shortening models that have been proposed and describes the detailed mapping he and his colleagues conducted in the field in northern India that showed that both mechanisms are operating. Searle is Emeritus Professor of Earth Sciences at the University of Oxford.

Pakistán es el hogar de miles de refugiados climáticos. Si bien el país contribuye con menos del 1% de las emisiones globales de gases de efecto invernadero, se ve fuertemente afectado por el calentamiento global. Una de las áreas más afectadas es Gilgit-Baltistán, región conocida por sus impresionantes paisajes formados por los picos del Karakoram, el Himalaya y las cordilleras del Hindu Kush. 

Interview with Dan Flores, retired United States Army, Customs and Border Protection and EMS pilot.Years of Service: 1985-2022Daniel Flores is a lifelong Texan. He enlisted in the U.S. Army in 1985, attending Infantry training at Ft. Benning Ga. He then served in the 4th Infantry Division in Colorado Springs, Colorado. After his active-duty time, he then served in the Texas Army National Guard's special operations unit; Company G. 143rd Infantry LRRP (Long Range Reconnaissance Patrol). In 1990 Mr. Flores went to Army flight school to become an Apache helicopter pilot with 7th Squadron 6th Cavalry Regiment, based in Conroe Texas.In 2006 he was deployed as the attack asset for the 10th Mountain Division. He was in the infamous Korengal Valley and numerous outposts in the Hindu Kush mountains and along the Pakistani border.He wrote a #1 bestselling book telling of his experience flying the Apache helicopter in combat and was instrumental in the success of the movie "Apache Warrior" as a Co-Executive producer.The title of his book is “South of Heaven, My Year in Afghanistan”. From his book the film “Above the Best” was made. The film uses actual footage taken from his Apache helicopter in combat.He received the “The Air Medal” and “Bronze Star” and retired after 26+ years in the Army. He also flew airplanes and helicopters for 21 years, for U.S. Customs and Border Protection, as an Air Interdiction Agent before retiring in July 2020. He has been deployed to the U.S./Mexico border and South America on numerous occasions for operations against the Drug Trafficking Cartels and the illegal immigrant surge.He currently flies Helicopters as an EMS pilot, in the Houston area.

Pakistan is home to thousands of climate refugees. While the country contributes less than 1 percent of global greenhouse gas, it is heavily impacted by the warming climate. One of the most affected areas is the autonomous province of Gilgit-Baltistan, located in northern Pakistan. It is known for its breath-taking landscapes made up of the majestic peaks of the Karakoram, the Himalayas, and the Hindu Kush mountain ranges. The province has thousands of glaciers that supply water to the valley floors and their millions of inhabitants, but the accelerated melting of the glaciers due to climate change has turned these ice giants into a threat. In recent years, thousands of people have been forced to leave their homes to seek refuge in cities across the province while hundreds of thousands still live under the constant threat of melting glaciers. Report by Shahzaib Wahlah with the collaboration of Nazim Baig and Sonia Ghezali.

Dakota Pacific responds to critics as vote on Kimball Junction development nears, Summit County Manager Shayne Scott discusses the agenda for Wednesday's county council meeting, Director Ben Sturgulewski and Producer Katie Stjernholm discuss the homegrown ski culture of the Hindu Kush mountains in their new film "Champions of the Golden Valley," and People's Health Clinic's Women's Health team discuss their prenatal care with certified nurse midwives.

Find out more about writer Robert Norris at robertwnorris.com where you can also order his book The Good Lord Willing and the Creek Don't Rise: Pentimento Memories of Mom and Me.Sign up for Michelle Redo's free newsletter, The Redo at michelleredo.comAnd if you enjoyed this episode you might also enjoy Daring to Tell's episode with Chris Woolf reading from his book Bumbling Through the Hindu Kush.Listen to more of Phil Redo's music at Bandcamp or on Spotify.

Send us a textWhat's your next mission when the military ends? How do you find your tribe, your purpose, and that way to support yourself while a part of a growing community? Would you make a go at it by forming a military podcast? Roger and Dan, hosts of the Tracer Burnout podcast, join the S.O.S. podcast to tell the deeply personal story of how, as they left the uniform behind, they picked up microphones to ensure that other veterans' stories were never forgotten. Join us on this “collab” episode (I consider us a tight-knit community of military creators) with two incredible hosts bridging the civilian-military divide and humanizing serving people. We'll also share tips for others interested in sharing their stories or thinking of starting their podcast. An Army brat, Roger grew up in exotic locales such as El Paso, Texas; West Germany; Colorado Springs, Colorado; and Fayetteville, North Carolina. He entered the Army in 2004 as a Field Artilleryman, including deployments to Iraq and Afghanistan. Roger's career consisted of traveling to many countries and enjoying his overseas adventures. Still, he would die happy if he never had to experience another Hindu Kush or Manchurian winter. After growing up in an Army family, Dan spent over 20 years in the US Army from the late 1990s into the 2020s. Stationed in both the US and Europe, he's held positions ranging from infantry rifleman to Platoon Sergeant and from Drill Sergeant to Observer/Controller. A lover of history, travel, and food, Dan has been assigned to Fort Irwin, California, Fort Drum, and New York. After spending several years in Afghanistan, Dan swore that upon retirement, he would never be clean-shaven again and never, ever take a hot shower for granted. Now happily retired, Dan greatly enjoys sitting by the fireplace, enjoying the fine distilled exports of Scotland, and turning the pages of an actual book.Tracer burnout podcast - https://tracerburnout.com/Visit my website: https://thehello.llc/THERESACARPENTERRead my writings on my blog: https://www.theresatapestries.com/Listen to other episodes on my podcast: https://storiesofservice.buzzsprout.comWatch episodes of my podcast:https://www.youtube.com/c/TheresaCarpenter76

Everything you want to know about travelling to Pakistan! Get ready to be transported to one of the most beautiful and fascinating countries that is incredibly close to our hearts. Often lauded as one of adventure travel's best-kept secrets, Pakistan is also where Wild Frontiers was born over 25 years ago. Listen to our founder, Jonny, talk about his adventures in Pakistan, and visit to the valleys of the Kalash – the last of the pagan tribes to inhabit the Hindu Kush – where he was so taken with these warm and welcoming people that he stayed for three months and ended up setting up Wild Frontiers on their advice. Jonny speaks to Marc, our Director of Product and Operations, to discuss security in Pakistan and how we use our contacts and experience to ensure the safety of all of our visitors. As part of our 'Just Back From' series, Jonny interviews some of our travellers he joined in Pakistan last month at their stop in Hunza to find out why they wanted to visit Pakistan and their thoughts on their trip so far. He also speaks to Natasha, our Operations Manager who handles our tours to Pakistan and recently returned from a trip there, to discuss the practicalities of travelling to this culturally rich and diverse destination. Hosted on Acast. See acast.com/privacy for more information.

The Parthians were heavyweights of ancient Mesopotamia. Hailing from what is now modern day Iran, they charged onto the scene by destroying the Seleucid Empire and became one of Rome's most formidable enemies. They are perhaps most famous for capturing Crassus - Rome's spider-like tycoon - at the Battle of Carrhae, and pouring gold down his throat. But what else do we know about them?In today's episode of The Ancients, Tristan Hughes is joined by Dr Adrian Goldsworthy to explore who the Parthians really were, to delve into what the sources can tell us about them, and to discover how these horse-warriors managed to forge a superpower-like empire that stretched from the northern reaches of the Euphrates to the Hindu Kush.  This episode was produced by Joseph Knight and edited by Max Carrey.Enjoy unlimited access to award-winning original documentaries that are released weekly and AD-FREE podcasts. Get a subscription for £1 per month for 3 months with code ANCIENTS - sign up here.Vote for The Ancients in the Listeners Choice category of British Podcast Awards here.You can take part in our listener survey here.

In the 1st century AD, the nomadic Kushans settled in what is now Afghanistan and established settlements and trade. From here, they moved down over the Hindu Kush and took large sections of Northern India. Within their new kingdom, Buddhism flourished under the patronage of the ruling class. Before Kushan rule, the Buddha had never been represented as a human, only as a tree or an empty throne. Yet through the empire's trade connections with Rome, Buddhist symbols took on a more classically western form, and so the Buddha began to be depicted in Apollo-like statues. By the 3rd century AD, the Kushan Empire was dwindling, but Buddhism would not be stopped. It began to spread even further along the Golden Road, right to the borders of China. Listen as Anita and William explore the Kushan Empire and its role in the spread of Buddhism. For bonus episodes, ad-free listening, reading lists, book discounts, a weekly newsletter, and a chat community. Sign up at https://empirepod.supportingcast.fm/ Pre-order William's book below: UK: https://www.amazon.co.uk/Golden-Road-Ancient-India-Transformed/dp/140886441X India: https://www.amazon.in/dp/140886441X/ Australia: Available 17th September 2024 US: Available Spring 2025 Waterstones edition: https://www.waterstones.com/book/the-golden-road/william-dalrymple/9781526681256 Twitter: @Empirepoduk Email: empirepoduk@gmail.com Goalhangerpodcasts.com Assistant Producer: Anouska Lewis Producer: Callum Hill Exec Producer: Neil Fearn Learn more about your ad choices. Visit podcastchoices.com/adchoices

We head back to the Hindu Kush this week with Fedor Bondarchuks 2005 Soviet Afghan war epic…9th Company!Facebook -https://www.facebook.com/ScuttlebuttMovieReviewsInstagram- https://www.instagram.com/scuttlebuttreviews/?hl=enYouTube -https://www.youtube.com/channel/UCwbgZzUyQc--6MUwA_CtFvQPatreon -https://www.patreon.com/Scuttlebuttpodcast

Time to work on getting the holiday decorations put away and listen to another episode of Smoking Out the Closet. This week Asmodeus and Rayven talk about Pennsylvania dispensaries mislabeling THC potency on their websites, celebrities that came out in 2023, states that are gearing up to have cannabis or psychedelic legislation in some facet in 2024, and more. Product of the episode: Strane's Hindu Kush 1g with their new High Terpene Fomula is Certified Slapz! Asmodues: 4.5/5 Rayven: 4.5/5 Intro by Steven Biddle Outro By Jospeh McDade at https://josephmcdade.com/ Wanna reach out to Alex and Rayven hit them up at their email smokingoutthecloset@gmail.com Instagram @smokingoutthecloset Twitter @smokingoutpod TikTok @smokingoutthecloset Affiliates: Thee Hemp Co.: https://www.theehempco.com/ and use SOTC20 for 20% off your order Blazy Susan: Use BGSOTC20 for 20% off on us!! Go to https://www.davincivaporizer.com/ with the coupon SOTC15 for 15% off Site Wide!! As well as the affiliate link for Dr. Dabber https://www.drdabber.com/?rfsn=6858556.e90079&utm_source=refersion&utm_medium=affiliate&utm_campaign=6858556.e90079 --- Send in a voice message: https://podcasters.spotify.com/pod/show/smokingoutthecloset/message Support this podcast: https://podcasters.spotify.com/pod/show/smokingoutthecloset/support

THE DOOMED & STONED SHOW ~Season 9, Episode 13~ In this edition, Billy Goate (Doomed & Stoned), John Gist (Vegas Rock Revolution), and Bucky Brown (The Ripple Effect) sift through their favorites from the November rankings at DoomCharts.com, including a countdown of the Top 10 and related banter! PLAYLIST: INTRO - November Doom Charts Countdown (00:00) 1. Asteroid Witch (#27) - "Time Crystal/Mind Prism" (00:31) HOST SEGMENT I (03:47) 2. Jerky Dirt (#25) - "Tether" (17:20) 3. Super American Eagle (#28) - "Gone" (21:03) 4. Phantom High (#20) - "Mt. Tequila" (25:40) HOST SEGMENT II (30:06) 5. Psychic Trash (#26) - "Underlings" (44:10) 6. Mountain of Misery (#11) - "Climb By The Sundown" (48:54) 7. Modder (#40) - "Doom Denker" (53:49) HOST SEGMENT III (59:28) 8. Orphans of Doom (#10) - "Awakening" (1:10:13) 9. Svartanatt (#9) - "Child of the Devil" (1:14:53) 10. Supertzar (#8) - "Styx" (1:19:09) HOST SEGMENT IV (1:28:50) 11. Spidergawd (#7) - "Dinosaur" (1:42:01) 12. Robots of the Ancient World (#6) - "Hindu Kush" (1:46:23) 13. Wet Cactus (#5) - "My Gaze Is Fixed Ahead" (1:51:12) HOST SEGMENT V (1:56:17) 14. Burn Ritual (#4) - "Grave Watcher" (2:25:25) 15. Almost Honest (#3) - "Laughter of the Deer Owl" (2:29:45) 16. Ritual King (#2) - "Landmass" (2:34:12) 17. Green Lung (#1) - "Mountain Throne" (2:41:27) BONUS TRACKS: 18. Chief of Smoke (#15) - "Embracing The Serpent" (2:47:00) 19. Honeygiant (#14) - "Remain Where You Were Found" (2:54:58) 20. Ancient Days (#21) - "The Shape" (2:58:47) OUTRO (3:05:42) CREDITS: Theme Song: Dylan Tucker Incidental Music: Hellvetika (https://akitevlleh.bandcamp.com/) Thumbnail Art: Richard Wells/Green Lung

We head back to the Hindu Kush this week with Guy Richies 2023 Afghan war epic, The Covenant!Facebook -https://www.facebook.com/ScuttlebuttMovieReviewsInstagram- https://www.instagram.com/scuttlebuttreviews/?hl=enYouTube -https://www.youtube.com/channel/UCwbgZzUyQc--6MUwA_CtFvQPatreon -https://www.patreon.com/Scuttlebuttpodcast

This episode is all about Tirich Mir in Pakistan's High Hindu Kush. This past summer, two Japanese climbers completed an ascent of the secretive north face of this 7,708-meter mountain—an isolated wall that probably had never been attempted before. For the last decade, Kazuya Hiraide and Kenro Nakajima have formed one of the most successful partnerships in the world for lightweight, alpine-style new routes on high 7,000-meter peaks. Kazuya had dreamed of climbing Tirich Mir for more than 20 years, and the route they pieced together was a creative and committing solution to a very complex mountaineering problem. We'll also hear about their next goal: an audacious attempt on an alpine-style ascent of K2's west face. To introduce Tirich Mir and its long history, we spoke with AAJ senior editor Lindsay Griffin, an expert in the climbing history of the Greater Ranges. Among other things, we learn why a member of the first ascent party carried a huge rock to the summit! The Cutting Edge is presented by Hilleberg the Tentmaker, with additional support from Bivouac Coffee and Blue Ice. This podcast is hosted and produced by AAJ editor Dougald MacDonald and is published by the American Alpine Club.

While Cyrus the Great built the Persian Empire from the ground up, his successors expanded it until the new state stretched from the Indus Valley of Pakistan to the Upper Nile, Kazakhstan to the Aegean, the Balkans to the Hindu Kush. This new Persia was built not just to expand through conquest but to endure, becoming an empire that would last for 200 years.Patrick's book is now available! Get The Verge: Reformation, Renaissance, and Forty Years that Shook the World in hardcopy, ebook, or audiobook (read by Patrick) here: https://bit.ly/PWverge. And check out Patrick's new podcast The Pursuit of Dadliness! It's all about “Dad Culture,” and Patrick will interview some fascinating guests about everything from tall wooden ships to smoked meats to comfortable sneakers to history, sports, culture, and politics. https://bit.ly/PWtPoDListen to new episodes 1 week early, to exclusive seasons 1 and 2, and to all episodes ad free with Wondery+. Join Wondery+ for exclusives, binges, early access, and ad free listening. Available in the Wondery App https://wondery.app.link/tidesofhistorySee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

⭐️ THE SEVENTH PILLAR by bestselling author Alex Lukeman ⭐️

⭐️ THE SEVENTH PILLAR by bestselling author Alex Lukeman ⭐️

⭐️ THE SEVENTH PILLAR by bestselling author Alex Lukeman ⭐️

⭐️ THE SEVENTH PILLAR by bestselling author Alex Lukeman ⭐️

⭐️ THE SEVENTH PILLAR by bestselling author Alex Lukeman ⭐️

A warming world is transforming some major snowfalls over mountains into extreme rain, worsening both dangerous flooding as well as long-term water shortages, a new study has found.一项新研究发现，全球变暖正在将山区的强降雪转变成特大暴雨，从而引发危险的洪灾和长期的缺水问题。Using rain and snow measurements since 1950 and computer simulations for future climate, scientists calculated that for every degree Fahrenheit the world warms, extreme rainfall at higher elevation increases by 8.3% (15% for every degree Celsius), according to a study in journal Nature.根据发表在《自然》杂志上的这项研究，科学家查看了1950年以来的雨雪测量结果以及电脑模拟未来气候的数据，估算出这样一个结果：全球温度每升高1华氏度/1摄氏度，高海拔地区发生特大暴雨的几率就会增加8.3%/15%。Heavy rain in mountains causes a lot more problems than big snow, including flooding, landslides and erosion, scientists said. And the rain is not conveniently stored away like snowpack that can recharge reservoirs in spring and summer.科学家指出，相比山区的强降雪，强降雨引发的问题多得多，包括洪水、滑坡和侵蚀。因为雨水不像积雪那么容易储存，积雪融化以后还能在春夏充盈水库。"It is not just a far-off problem that is projected to occur in the future, but the data is actually telling us that it's already happening and we see that in the data over the past few decades,” said lead author Mohammed Ombadi, a Lawrence Berkeley National Laboratory hydrologist and climate scientist.该研究的首席作者、劳伦斯伯克利国家实验室的水文学家、气候学家穆罕默德·翁巴迪称：“这不是未来可能发生的遥远的问题，而是已经在发生，从过去几十年的数据就能看到。”The study looked at only the heaviest rains each year over six decades in the northern hemisphere, finding that as altitude rose, so did the turbocharging of rain. The biggest increase in rains were noticed at about 10,000ft (3,000 meters). That includes much of the American west, where Ombadi said “it's very pronounced”, as well as parts of the Appalachian Mountains. Another big hotspot in Asia is the Himalayas, Tian Shan and Hindu Kush mountains, with the Alps also affected.这项研究考察了北半球60年来每年最强降雨的数据后发现，海拔越高，雨下得越大。降雨量增幅最明显的地方海拔高度约为3000米，其中包括美国西部的大部分地区（翁巴迪表示“降雨增幅非常显著”）以及阿巴拉契亚山脉的部分地区。另外一个降雨增幅明显的地区是亚洲的喜马拉雅山、天山山脉和兴都库什山脉。阿尔卑斯山脉的降雨量也受到了气候的影响。About one in four people on Earth live in an area close enough to the mountains or downhill that extreme rain and flooding would hit them, Ombadi said.翁巴迪称，地球上大约有四分之一的人口生活在可能遭遇特大暴雨或洪水的山区或山脚附近。The flooding also can hurt food production, Ombadi said. He pointed to California department of agriculture estimates of $89m in crop and livestock losses from this year's torrential rains.翁巴迪表示，洪水还会损害粮食生产。他指出，美国加州农业部估计今年的暴雨将造成8900万美元（约合人民币6.45亿元）的农作物和牲畜损失。But in the long term, another problem is water supply. When the American west gets heavy snowfall in the winter, that snow melts slowly in spring and summer, filling reservoirs where it can be useful when it is needed later.但是长期来看，供水也是一个问题。通常美国西部地区冬天下大雪时，积雪会在来年春天和夏天慢慢融化填充到水库中，以供不时之需。"It's going to decrease your snow, your water supply in the future,” said study co-author Charuleka Varadharajan, a lab climate scientist and hydrologist.该研究的合著者、实验室气候科学家、水文学家查如乐卡·瓦拉德哈拉詹表示：“降雪将会减少，未来供水也会不足。”Heating英/ˈhiːtɪŋ/ 美/ˈhiːtɪŋ/n.（尤指从经济角度考虑的）供暖，暖气供应；供暖系统，暖气设备Flooding英/ˈflʌdɪŋ/ 美/ˈflʌdɪŋ/n.泛滥

Edward J. Hudson has traveled the world since childhood and recently decided to combine his love of nature, hunting, and international travel. During his childhood, Ed remembers stories of how there used to be more deer, more sheep, and more game. He grew tired of these stories and became an avid wildlife conservationist because of stories from the past like these. Since 2017, Ed has hunted the rainforest and savanna of Cameroon, the Pamir Mountains of Tajikistan, the Hindu-Kush and Karakoram Mountains of Pakistan, the Altai and Hangai Mountains of Mongolia, the Zambezi escarpment of Zimbabwe, the Austrian Alps and even the Danube Valley of Hungary.Ed's passion for conservation drove him to educate others in the creation of Wild Strongholds, a film production company geared to entertain and educate the public about conservation efforts around the world. Wild Strongholds offers a unique perspective on the conservation efforts involving local communities, hunting companies, biologists, professional hunters, and governments around the world. The majority of hunters are misinterpreted and portrayed poorly by a very loud, vocal, and small subset of the world's population. People in this world tend to listen to the loudest voices and it's hard to ignore someone that's screaming in your face. Ed's mission is to sway public opinion and portray what beneficial impact hunting has on game around the world. It's his hope that one day, there will be more snow leopards, more brown bears, more lynx, ibex, and sheep so that, one day when his daughter, asks him “Daddy is this how it used to be?” He can reply “No. it's not. It's much better now.”

The Pashtuns are perhaps the largest ethnic group in the world without a country of their own. They inhabit a continuous stretch of land from the Hindu Kush to the Indus, across Pakistan and Afghanistan. Pakistan used the Pashtun-dominated areas in Federally Administered Tribal Areas (FATA) as a launching pad against the Soviet occupation of Afghanistan in the 1980s and later during the US-led War on Terror. In the process FATA was kept in a constitutional and informational black hole. The discontent finally burst in 2018 when the extra-judicial killing of a Pashtun youth led to widespread protests. In this episode of BIC Talks, veteran analyst Tilak Devasher speaks to Ambassador PS Raghavan, chairperson of the National Security Advisory Board of India about his book The Pashtuns in an attempt to fill the gap in the geopolitical understanding of South Asia, given the US withdrawal from Afghanistan and the shifting power equations in the region. This conversation was part of the Bangalore Literature Festival 2022. Subscribe to the BIC Talks Podcast on your favourite podcast app! BIC Talks is available everywhere, including iTunes, Spotify, Google Podcasts, Castbox, Overcast and Stitcher.

The quake, with a magnitude of 6.5, was centred in the Hindu Kush mountains. Also: UK defends sending shells made with depleted uranium to Ukraine after Putin warning, and Gwyneth Paltrow in court as ski crash trial begins.

The ex-paratrooper, author and TV personality talks about how he covers so much ground, physically and creatively, with the publication of his eleventh book. He unpicks the role of a modern-day explorer, taking us from the desert to the Hindu Kush.

Tonight live, The Outer Realm Welcomes the return of Hamilton White and Richard Stanley who will be picking up where they left off in their last segment in December. Topics to include The Tim Wallace Murphy Tomar Hoard Book, More on the Henry Lincoln Library, A Showing of Hamilton's Prehistoric Goddess Figures and so much more!!! About the Guests: Richard Stanley is a South African filmmaker, known for his work in the horror genre. He began his career making short films and music videos, and subsequently directed the feature films HARDWARE (1990) and DUST DEVIL (1992), both of which are considered cult classics. ‘COLOR OUT OF SPACE' (2020), written and directed by Stanley, starring Nicolas Cage and based on a short story by H.P.Lovecraft, opened to rave reviews and according to Netflix's global ‘most viewed' list was the single most popular stand-alone sci-fi horror feature of the Covid era. Stanley has also directed four documentaries: VOICE OF THE MOON (1980), THE SECRET GLOTY (2001), THE WHITE DARKNESS (2002) and L'AUTRE MONDE (The Otherworld - 2013). A trained anthropologist with a keen interest in protecting natural lands for their beauty, folklore and traditions, Stanley has always been a defender of the underdog; from the tribal people of the Hindu Kush in war-torn Afghanistan to his support for Haiti's Voudou societies during the US occupation of 1999. As a journalist he has covered events in Rwanda and Uganda, including the plight of the mountain gorilla and is a frequent contributor to the UK's ‘FORTEAN TIMES', the world's leading journal of cryptozoology and the paranormal. He lives and works in Montségur, France. Hamilton White is a collector of a large and eclectic selection of pieces that range from the Prehistoric age, to the 1960's. He began collecting as a child using his pocket money. His long- term fascination has been the study of weapons and associated items from the Celtic, Viking and early medieval periods. Like any collector, he has a selection of cars and motorcycles which are currently undergoing restoration. The History changing “Tomar Hoard” has been an intense journey for Hamilton, and has led to the hit TV Series “The Lost Relics of the Knights Templar” which currently airs in the UK , and on The Discovery Channel in the USA. To Purchase Books : http://thealchemistsfurnace.com

Today's guest, former White House photographer Pete Souza, is a bucket-list item for me. I started Behind the Shot because I am a fan of great photography, or more specifically great photographers. Through the over six years I have been doing the show, I have had a range of guests, in a range of genres, from legends, to people I wasn't aware of before asking them to be on the show. While I have discovered many amazing creatives through doing this podcast, when I started there were a few specific people I hoped would someday be on the show. Joe McNally checked off one of those boxes last year when he came on for the show Master of Light, and again when he helped with the show on the Best Photo Advice You've Been Given. Scott Kelby has now been on a few times, with Insights From Scott Kelby and Timeless Photography. Trey Ratcliff stopped by twice, for Raise Your Dynamic Range and Documenting Burning Man, Christie Goodwin did Fireworks, Ed Sheeran: Memories We Made, and also helped with the Best Photo Advice You've Been Given show, and Rick Sammon, David Bergman, and Don Komarechka each have been here too many times to list. Well, today checks off the name I never thought I would get, and excited doesn't begin to cover what I am feeling. Often described as the White House photographer for the eight years of the Obama administration, Mr. Souza's career, and influence on the industry, is so much more than that. Pete Souza is a best-selling author, speaker and freelance photographer. His actual title during the Obama years was Chief Official White House Photographer and the Director of the White House photo office. That job alone would instill fear in most photographers, but Souza has done it more than once! He was also the Official White House Photographer for Ronald Reagan. As an author, Pete has written some of the definitive books related to White House photography. His book, Obama: An Intimate Portrait, was published in 2017, and debuted at #1 on the New York Times bestseller list, and to date it is one of the best-selling photography books of all time. His 2018 book, Shade: A Tale of Two Presidents, also debuted at #1 on the New York Times bestseller list. Shade is a portrait in Presidential contrasts, telling the tale of the Obama and Trump administrations through a series of visual juxtapositions. His most recent book, The West Wing and Beyond: What I Saw Inside the Presidency, was published in September 2022. This book lets us behind the scenes of the West Wing — and into the Oval Office, the Situation Room, aboard Air Force One, and beyond — in intimate detail. Based on his best-selling books, Souza became the subject of a documentary film, The Way I See It, in November 2020.  If you haven't seen it, I can't recommend it enough. It is absolute fantastic. The film takes an unprecedented look behind the scenes of two of the most iconic Presidents in history, Barack Obama and Ronald Reagan, as seen through Souza's eyes and camera. As Official White House Photographer for both these Presidents, Souza was an eyewitness to the unique and tremendous responsibilities of being the most powerful man in the world. The film also reveals how Souza transformed from a respected White House photographer and photojournalist to a searing commentator on the importance of having someone with empathy and dignity in the office of the Presidency. In addition to the national political scene, Souza has covered stories around the world. After 9/11, he was among the first journalists to cover the fall of Kabul, Afghanistan, after crossing the Hindu Kush mountains by horseback in three feet of snow. While at the Chicago Tribune, Souza was also part of the staff awarded the Pulitzer Prize in 2001 for explanatory reporting on the airline industry. As an educator, Pete Souza is Professor Emeritus of Visual Communication at Ohio University, and as a lecturer he is in high demand. He has lectured on his photography at the Smithson...

This episode we look at some of the physical evidence from this period.  In particular, since we are talking about the sovereign known as Ankan Tenno, we will look at a glass bowl, said to have come from his tomb, which appears to have made its way all the way from Sassanid Persia to Japan between the 5th and 6th centuries CE.  Along the way we'll take a brief look at the route that such an item may have taken to travel across the Eurasian continent all the way to Japan. For more on this episode, check out https://sengokudaimyo.com/podcast/episode-79 Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 79:  Ankan's Glass Bowl. We are currently in the early part of the 6th century.  Last episode was our New Year's wrapup, but just before that we talked about the reign of Magari no Ōye, aka Ohine, aka Ankan Tennō.   According to the Chronicles, he was the eldest son of Wohodo, aka Keitai Tennō, coming to the throne in 534.  For all of the various Miyake, or Royal Grannaries, that he granted, his reign only lasted about two years, coming to an unfortunate end in the 12th month of 535.  The Chronicles claim that Ohine was 70 years old when he died, which would seem to indicate he was born when his father, Wohodo, was only 13 years of age.  That seems rather young, but not impossibly so. It is said that Ankan Tennō was buried on the hill of Takaya, in the area of Furuichi.  And that is where my personal interest in him and his short reign might end, if not for a glass bowl that caught my eye in the Tokyo National Museum. Specifically, it was the Heiseikan, which is where the Tokyo National Museum hosts special exhibitions, but it also hosts a regular exhibition on Japanese archaeology.  In fact, if you ever get the chance, I highly recommend checking it out.  I mean, let's be honest, the Tokyo National Museum is one of my favorite places to visit when I'm in Tokyo.  I think there is always something new—or at least something old that I find I'm taking a second look at. The Japanese archaeology section of the Heiseikan covers from the earliest stone tools through the Jomon, Yayoi, Kofun, and up to about the Nara period.  They have originals or replicas of many items that we've talked about on the podcast, including the gold seal of King Na of Wa, the Suda Hachiman mirror, and the swords from Eta Funayama and Inariyama kofun, which mention Wakatakiru no Ōkimi, generally thought to be the sovereign known as Yuuryaku Tennō.  They also have one of the large iron tate, or shields, on loan from Isonokami Shrine, and lots of bronze mirrors and various types of haniwa. Amongst this treasure trove of archaeological artifacts, one thing caught my eye from early on.  It is a small, glass bowl, round in shape, impressed throughout with a series of round indentations, almost like a giant golf ball.  Dark brown streaks crisscross the bowl, where it has been broken and put back together at some point in the past.  According to the placard, this Juuyo Bunkazai, or Important Cultural Property, is dated to about the 6th century, was produced somewhere in West Asia, and it is said to have come from the tomb of none other than Ankan Tennō himself. This has always intrigued me.  First and foremost there is the question of provenance—while there are plenty of tombs that have been opened over the years, generally speaking the tombs of the imperial family, especially those identified as belonging to reigning sovereigns, have been off limits to most archaeological investigations.  So how is it that we have artifacts identified with the tomb of Ankan Tennō, if that is the case? The second question, which almost trumps the first, is just how did a glass bowl from west Asia make it all the way to Japan in the 6th century?  Of course, Japan and northeast Asia in general were not strangers to glassmaking—glass beads have a long history both on the Korean peninsula and in the archipelago, including the molds used to make them.  However, it is one thing to melt glass and pour it into molds, similar to working with cast bronze.  These bowls, however, appear to be something different.  They were definitely foreign, and, as we shall see, they had made quite the journey. So let's take a look and see if we can't answer both of these questions, and maybe learn a little bit more about the world of 6th century Japan along the way. To start with, let's look at the provenance of this glass bowl.  Provenance is important—there are numerous stories of famous “finds” that turned out to be fakes, or else items planted by someone who wanted to get their name out there.  Archaeology—and its close cousin, paleontology—can get extremely competitive, and if you don't believe me just look up the Bone Wars of the late 19th century.  Other names that come to mind:  The infamous Piltdown man, the Cardiff Giant, and someone we mentioned in one of our first episodes, Fujimura Shin'ichi, who was accused of salting digs to try to claim human habitation in Japan going back hundreds of thousands of years. This is further complicated by the fact that, in many cases, the situation behind a given find is not necessarily well documented.  There are Edo period examples of Jomon pottery, or haniwa, that were found, but whose actual origins have been lost to time.  Then there are things like the seal of King Na of Wa, which is said to have been discovered by a farmer, devoid of the context that would help to otherwise clear the questions that continue to surround such an object.  On top of this, there are plenty of tombs that have been worn down over the ages—where wind and water have eroded the soil, leaving only the giant stone bones, or perhaps washing burial goods into nearby fields or otherwise displacing them. So what is the story with the tomb of Ankan Tennō, and this glass bowl? To answer this, let's first look at the tomb attributed to Ankan Tennō.  The Nihon Shoki tells us in the 8th century that this tomb was located at Takaya, in the area of Furuichi.  This claim is later repeated by the Engi Shiki in the 10th century.  Theoretically, the compilers of both of these works had some idea of where this was, but in the hundreds of years since then, a lot has happened.  Japan has seen numerous governments, as well as war, famine, natural disaster, and more.  At one point, members of the royal household were selling off calligraphy just to pay for the upkeep of the court, and while the giant kofun no doubt continued to be prominent features for locals in the surrounding areas, the civilian and military governments of the intervening centuries had little to no budget to spare for their upkeep.  Records were lost, as were many details. Towards the end of the Edo period, and into the early Meiji, a resurgence in interest in the royal, or Imperial, family and their ancient mausoleums caused people to investigate the texts and attempt to identify mausoleums for each of the sovereigns, as well as other notable figures, in the Kojiki and the Nihon Shoki.  Given that many of those figures are likely fictional or legendary individuals, one can see how this may be problematic.  And yet, the list that eventually emerged has become the current list of kofun protected by the Imperial Household Agency as imperial mausolea. Based on what we know, today, some of these official associations seem obviously questionable.  Some of them, for instance, are not even keyhole shaped tombs—for instance, some are circular, or round tombs, where the claim is often made that the other parts of the tomb were eroded or washed away.  Still others engender their own controversy, such as who, exactly, is buried in Daisen-ryō, the largest kofun, claimed to be the resting place of Ōsazaki no Mikoto, aka Nintoku Tennō.  Some people, however, claim that it is actually the sovereign Woasatsuma Wakugo, aka Ingyō Tennō, who is buried there, instead.  What is the truth?  Well, without opening up the main tomb, who is to say, and even then it is possible that any evidence may have already been lost to the acidic soils of the archipelago, which are hardly kind to organic matter. By the way, quick divergence, here—if you look up information on Daisen-ryō, aka Daisen Kofun, you may notice that there are drawings of a grave, including a coffin, associated with it.  That might get you thinking, as I did at one point, that Daisen kofun had already been opened, but it turns out that was a grave on the slopes of the square end of the kofun, and not from the main, circular burial mound.  Theoretically this may have been an important consort, or perhaps offspring or close relative of the main individual interred in the kofun, but most likely it is not for the person for whom the giant mound was actually erected.  So, yes, Daisen kofun remains unopened, at least as far as we know. As for the kofun identified for Ankan Tennō, today that is the tomb known as Furuichi Tsukiyama Kofun, aka Takaya Tsukiyama Kofun.  While the connection to Ankan Tennō may be somewhat unclear, the kofun has had its own colorful history, in a way.  Now most of the reports I could find, from about '92 up to 2022, place this kofun, which is a keyhole shaped kofun, in the correct time period—about the early to mid-6th century, matching up nicely with a 534 to 535 date for the reign given to Ankan Tennō.  But what is fascinating is the history around the 15th to 16th centuries.  It was just after the Ounin War, in 1479, when Hatakeyama Yoshihiro decided to build a castle here, placing the honmaru, the main enclosure, around the kofun, apparently incorporating the kofun and its moats into the castle design.  The castle, known as Takaya Castle, would eventually fall to Oda Nobunaga's forces in 1575, and most of the surrounding area was burned down in the fighting, bringing the kofun's life as a castle to an end. Some of the old earthworks still exist, however, and excavations in the area have helped determine the shape of the old castle, though there still have not been any fulsome excavations of the mound that I have found.  This makes sense as the kofun is designated as belonging to a member of the imperial lineage. There are, however, other keyhole shaped kofun from around the early 6th century that are also found in the same area, which also could be considered royal mausolea, and would seem to fit the bill just as well as this particular tomb.  In addition, there are details in the Chronicles, such as the fact that Magari no Ohine, aka Ankan Tennō, was supposedly buried with his wife and his younger sister.  This is, however, contradicted by records like the 10th century Engi Shiki, where two tombs are identified, one for Ankan Tennō and one for his wife, Kasuga no Yamada, so either the Chronicles got it wrong, or there were already problems with tomb identification just two centuries later.  So we still aren't entirely sure that this is Ankan Tennō's tomb. But at least we know that the glass bowl came from a 6th century kingly tomb, even if that tomb was only later identified as belonging to Ankan Tennō, right? Well, not so fast. The provenance on the bowl is a bit more tricky than that.  You see, the bowl itself came to light in 1950, when a private individual in Fuse, Ōsaka invited visiting scholar Ishida Mosaku to take a look.  According to his report at the time, the bowl was in a black lacquered box and wrapped in a special cloth, with a written inscription that indicated that the bowl had been donated to a temple in Furuichi named Sairin-ji. There are documents from the late Edo period indicating that various items were donated to Sairin-ji temple between the 16th to the 18th centuries, including quote-unquote “utensils” said to have been washed out of the tomb believed to be that of Ankan Tennō.  Ishida Mosaku and other scholars immediately connected this glass bowl with one or more of those accounts.  They were encouraged by the fact that there is a similar bowl found in the Shōsōin, an 8th century repository at Tōdai-ji temple, in Nara, which houses numerous artifacts donated on behalf of Shōmu Tennō.  Despite the gulf of time between them—two hundred years between the 6th and 8th centuries—this was explained away in the same way that Han dynasty mirrors, made in about the 3rd century, continued to show up in burials for many hundreds of years afterwards, likewise passed down as familial heirlooms. Still, the method of its discovery, the paucity of direct evidence, and the lack of any direct connection with where it came from leaves us wondering—did this bowl really come from the tomb of Ankan Tennō?  Even moreso, did it come from a 6th century tomb at all?  Could it not have come from some other tomb? We could tie ourselves up in knots around this question, and I would note that if you look carefully at the Tokyo National Museum's own accounting of the object they do mention that it is quote-unquote “possibly” from the tomb of Ankan Tennō. What does seem clear, however, is that its manufacture was not in Japan.  Indeed, however it came to our small group of islands on the northeastern edge of the Eurasian continent, it had quite the journey, because it does appear to be genuinely from the Middle East—specifically from around the time of the Sassanian or Sassanid empire, the first Iranian empire, centered on the area of modern Iran. And it isn't the only one.  First off, of course, there is the 8th century bowl in the Shousoin I just mentioned, but there are also examples of broken glass found on Okinoshima, an island deep in the middle of the strait between Kyushu and the Korean peninsula, which has a long history as a sacred site, mentioned in the Nihon Shoki, and attached to the Munakata shrine in modern Fukuoka.  Both Okinoshima and the Shōsōin—at least as part of the larger Nara cultural area—are on the UNESCO register of World Heritage sites, along with the Mozu-Furuichi kofun group, of which the Takaya Tsukiyama kofun is one.. Okinoshima is a literal treasure trove for archaeologists. However, its location and status have made it difficult to fully explore.  The island is still an active sacred site, and so investigations are balanced with respect for local tradition.  The lone occupant of the island is a Shinto priest, one of about two dozen who rotate spending 10 days out at the island, tending the sacred site.  Women are still not allowed, and for centuries, one day a year they allowed up to 200 men on the island after they had purified themselves in the ocean around the island.  Since then, they have also opened up to researchers, as well as military and media, at least in some instances. The island is apparently littered with offerings.  Investigations have demonstrated that this island has been in use since at least the 4th century.  As a sacred site, guarding the strait between Kyushu and the Korean peninsula, fishermen and sailors of all kinds would make journeys to the island and leave offerings of one kind or another, and many of them are still there: clay vessels, swords, iron ingots, bronze mirrors, and more.  The island's location, which really is in the middle of the straits, and not truly convenient to any of the regular trading routes, means that it has never really been much of a strategic site, just a religious one, and one that had various religious taboos, so it hasn't undergone the centuries of farming and building that have occurred elsewhere. Offerings are scattered in various places, often scattered around or under boulders and large rocks that were perhaps seen as particularly worthy of devotion.  Since researchers have been allowed in, over 80,000 treasures have been found and catalogued.  Among those artifacts that have been brought back is glass, including glass from Sassanid Persia.  Pieces of broken glass bowls, like the one said to have come from Ankan's tomb, as well as what appear to be beads made from broken glass pieces, have been recovered over the years, once more indicating their presence in the trade routes to the mainland, although when, exactly, they came over can be a little more difficult to place. That might be helped by two other glass artifacts, also found in the archaeological exhibit of the Heiseikan in the Tokyo National Museum: a glass bowl and dish discovered at Niizawa Senzuka kofun Number 126, in Kashihara city, in Nara. This burial is believed to date to the latter half of the 5th century, and included an iron sword, numerous gold fittings and jewelry, and even an ancient clothes iron, which at the time looked like a small frying pan, where you could put hot coals or similar items in the pan and use the flat bottom to help iron out wrinkles in cloth.  Alongside all of this were also discovered two glass vessels.  One was a dark, cobalt-blue plate, with a stand and very shallow conical shape.  The other was a round glass bowl with an outwardly flared lip.  Around the smooth sides, the glass has been marked with three rows of circular dots that go all the way around, not dissimilar from the indentations in the Ankan and Shōsōin glass bowls. All of these, again, are believed to have come from Sassanid Persia, modern Iran, and regardless of the provenance of the Ankan bowl, it seems that we have clear evidence that Sassanian glassworks were making their way to Japan.  But how?  How did something like glass—hardly known for being the most robust of materials—make it all the way from Sassanid Persia to Yamato between the 5th and 8th centuries? To start with, let's look at Sassanid Persia and its glass. Sassanid Persia—aka Sassanid or Sassanian Iran—is the name given to the empire that replaced the Parthian empire, and is generally agreed to have been founded sometime in the early 3rd century.  The name “Sassanid” refers to the legendary dynastic founder, Sassan, though the first historical sovereign appears to be Ardeshir I, who helped put the empire on the map. Ardeshir I called his empire “Eran sahr”, and it is often known as an Iranian or Persian empire, based on their ties to Pars and the use of the Middle Persian, or Farsi, language.   For those not already well aware, Farsi is one of several Iranian languages, though over the years many of the various Iranian speaking peoples would often be classified as “Persian” in English literature.  That said, there is quite a diversity of Iranian languages and people who speak them, including Farsi, Pashto, Dari, Tajik, and the ancient Sogdian language, which I'm sure we'll touch on more given their importance in the ancient silk road trade.  Because of the ease with which historical “Iranian” ethnic groups can be conflated with the modern state, I am going to largely stick with the term Persian, here, but just be aware that the two words are often, though not always, interchangeable. The Sassanid dynasty claimed a link to the older Achaemenid dynasty, and over the subsequent five centuries of their rule they extended their borders, dominating the area between the Caspian Sea and the Persian Gulf, eastward to much of modern Afghanistan and Pakistan, running right up to the Hindu Kush and the Pamir mountains.  They held sway over much of Central Asia, including the area of Transoxiana.  With that they had access to both the sea routes, south of India and the overland routes through the Tianshan mountains and the northern and southern routes around the great Taklamakan desert – so, basically, any trade passing between Central and East Asia would pass through Sassanid territory. The Persian empire of the Sassanids was pre-Islamic—Islamic Arab armies would not arrive until about the 7th century, eventually bringing an end to the Sassanid dynasty.  Until that point, the Persian empire was largely Zoroastrian, an Iranian religion based around fire temples, restored after the defeat of the Parthians, where eternal flames were kept burning day and night as part of their ritual practice.  The Sassanids inherited a Persian culture in an area that had been dominated by the Parthians, and before that the Hellenistic Seleucids, and their western edge bordered with the Roman empire.  Rome's establishment in the first century BCE coincided with the invention of glassblowing techniques, and by the time of the Sassanid Empire these techniques seem to have been well established in the region. Sassanid glass decorated with patterns of ground, cut, and polished hollow facets—much like what we see in the examples known in the Japanese islands—comes from about the 5th century onward.  Prior to that, the Sassanian taste seems to have been for slightly less extravagant vessels, with straight or slightly rounded walls. Sassanid glass was dispersed in many different directions along their many trade routes across the Eurasian continent, and archaeologists have been able to identify glass from this region not just by its shape, but by the various physical properties based on the formulas and various raw materials used to make the glass. As for the trip to Japan, this was most likely through the overland routes.  And so the glass would have been sold to merchants who would take it up through Transoxiana, through passes between the Pamirs and the Tianshan mountains, and then through a series of oasis towns and city-states until it reached Dunhuang, on the edge of the ethnic Han sphere of influence. For a majority of this route, the glass was likely carried by Sogdians, another Iranian speaking people from the region of Transoxiana.  Often simply lumped in with the rest of the Iranian speaking world as “Persians”, Sogdians had their own cultural identity, and the area of Sogdia is known to have existed since at least the ancient Achaemenid dynasty.  From the 4th to the 8th century, Sogdian traders plied the sands of Central Eurasia, setting up a network of communities along what would come to be known as the Silk Road. It is along this route that the glassware, likely packed in straw or some other protective material, was carried on the backs of horses, camels, and people along a journey of several thousand kilometers, eventually coming to the fractious edge of the ethnic Han sphere.  Whether it was these same Sogdian traders that then made their way to the ocean and upon boats out to the Japanese islands is unknown, but it is not hard imagining crates being transferred from merchant to merchant, east, to the Korean Peninsula, and eventually across the sea. The overland route from Sogdia is one of the more well-known—and well-worn—routes on what we modernly know as the Silk Road, and it's very much worth taking the time here to give a brief history of how this conduit between Western Asia/Europe and Eastern Asia developed over the centuries.  One of the main crossroads of this area is the Tarim Basin, the area that, today, forms much of Western China, with the Tianshan mountains in the north and the Kunlun Mountains, on the edge of the Tibetan plateau, to the south.  In between is a large desert, the Taklamakan desert, which may have once been a vast inland sea.  Even by the Han dynasty, a vast saltwater body known as the Puchang Sea existed in its easternmost regions.  Comparable to some of the largest of the Great Lakes, and fed by glacial run-off, the lake eventually dwindled to become the salt-marshes around Lop Nur.  And yet, researchers still find prominent boat burials out in what otherwise seems to be the middle of the desert. Around the Tarim basin were various cultures, often centered on oases at the base of the mountains.  Runoff from melting ice and snow in the mountains meant a regular supply of water, and by following the mountains one could navigate from watering hole to watering hole, creating a natural roadway through the arid lands.  In the middle of the Basin, however, is the great Taklamakan desert, and even during the Han dynasty it was a formidable and almost unpassable wasteland.  One could wander the sands for days or weeks with no water and no indication of direction other than the punishing sun overhead.  It is hardly a nice place and remains largely unpopulated, even today. While there were various cultures and city-states around the oasis towns, the first major power that we know held sway, at least over the northern route, were the Xiongnu.  Based in the area of modern Mongolia, the Xiongnu swept down during the Qin and early Han dynasties, displacing or conquering various people. An early exploration of the Tarim basin and its surroundings was conducted by the Han dynasty diplomat, Zhang Qian.  Zhang Qian secretly entered Xiongnu territory with the goal of reaching the Yuezhi—a nomadic group that had been one of those displaced by the Xiongnu.  The Yuezhi had been kicked out of their lands in the Gansu region and moved all the way to the Ferghana valley, in modern Tajikistan, a part of the region known as Transoxiana.  Although Zhang Qian was captured and spent 10 years in service to the Xiongnu, he never forgot his mission and eventually made his way to the Yuezhi.  By that time, however, the Yuezhi had settled in to their new life, and they weren't looking for revenge. While Zhang Qian's news may have been somewhat disappointing for the Han court, what was perhaps more important was the intelligence he brought back concerning the routes through the Tarim basin, and the various people there, as well as lands beyond.  The Han dynasty continued to assert itself in the area they called the “Western Regions”, and General Ban Chao would eventually be sent to defeat the Xiongnu and loosen their hold in the region, opening up the area all the way to modern Kashgar.  Ban Chao would even send an emissary, Gan Ying, to try to make the journey all the way to the Roman empire, known to the Han court as “Daqin”, using the name of the former Qin dynasty as a sign of respect for what they had heard.  However, Gan Ying only made it as far as the land of Anxi—the name given to Parthia—where he was told that to make it to Rome, or Daqin, would require crossing the ocean on a voyage that could take months or even years.  Hearing this, Gan Ying decided to turn back and report on what he knew. Of course if he actually made it to the Persian Gulf—or even to the Black Sea, as some claim—Gan Ying would have been much closer to Rome than the accounts lead us to believe. It is generally thought that he was being deliberately mislead by Parthian merchants who felt they might be cut out if Rome and the Han Dynasty formed more direct relations.  Silks from East Asia, along with other products, were already a lucrative opportunity for middlemen across the trade routes, and nobody wanted to be cut out of that position if they could help it. That said, the Parthians and, following them the Sassanid Persians, continued to maintain relationships with dynasties at the other end of what we know as the Silk Road, at least when they could.  The Sassanid Persians, when they came to power, were known to the various northern and southern dynasties as Bosi—possibly pronounced something like Puasie, at the time, no doubt their attempt to render the term “Parsi”.  We know of numerous missions in both directions between various dynasties, and Sassanian coins are regularly found the south of modern China. And so we can see that even in the first and second centuries, Eurasia was much more connected than one might otherwise believe.  Goods would travel from oasis town to oasis town, and be sold in markets, where they might just be picked up by another merchant.  Starting in the fourth century, the Sogdian merchants began to really make their own presence known along these trade routes.  They would set up enclaves in various towns, and merchants would travel from Sogdian enclave to Sogdian enclave with letters of recommendation, as well as personal letters for members of the community, setting up their own early postal service.  This allowed the Sogdian traders to coordinate activities and kept them abreast of the latest news.     I'm not sure we have a clear indication how long this trip would take.  Theoretically, one could travel from Kashgar to Xi'an and back in well under a year, if one were properly motivated and provisioned—it is roughly 4,000 kilometers, and travel would have likely been broken up with long stays to rest and refresh at the various towns along the way. I've personally had the opportunity to travel from Kashgar to Turpan, though granted it was in the comfort of an air conditioned bus.  Still, having seen the modern conditions, the trip would be grueling, but not impossible back in the day, and if the profits were lucrative enough, then why not do it—it is not dissimilar to the adventurers from Europe in the 16th century who went out to sea to find their own fortunes.  And so the glass bowl likely made its way through the markets of the Tarim basin, to the markets of various capitals in the Yellow River or Yangzi regions—depending on who was in charge in any given year—and eventually made its way to the Korean peninsula and from there to a ship across the Korean strait. Of course, those ships weren't simply holding a single glass vessel.  Likely they were laden with a wide variety of goods.  Some things, such as fabric, incense, and other more biodegradable products would not be as likely to remain, and even glass breaks and oxidizes, and metal rusts away.  Furthermore, many of the goods had likely been picked over by the time any shipments arrived in the islands, making things such as these glass bowls even more rare and scarce. Still, this bowl, whether it belonged to Ankan or not, tells us a story.  It is the story of a much larger world, well beyond the Japanese archipelago, and one that will be encroaching more and more as we continue to explore this period.  Because it wasn't just physical goods that were being transported along the Silk Road.  The travelers also carried with them news and new ideas.  One of these ideas was a series of teachings that came out of India and arrived in China during the Han dynasty, known as Buddhism.  It would take until the 6th century, but Buddhism would eventually make its way to Japan, the end of the Silk Road. But that is for another episode.  For now, I think we'll close out our story of Ankan and his glass bowl.  I hope you've enjoyed this little diversion, and from here we'll continue on with our narrative as we edge closer and closer to the formal introduction of Buddhism and the era known as the Asuka Period. 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 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.      

Topics to be included: -Hamilton's Acquisition of the Henry Lincoln Library ( and Research) -( Henry-Think, Holy Blood, Holy Grail, DaVinci Code) -Collaboration between Hamilton and Richard (upcoming Book) -Richard: "a New Year's status report on current conditions in the 'Zone', the Holy Grail, Otto Rahn, the ongoing quest, the greening of the laurel and the Lincoln legacy. Be there or be square" About the Guests: Hamilton White is a collector of a large and eclectic selection of pieces that range from the Prehistoric age, to the 1960's. He began collecting as a child using his pocket money. His long- term fascination has been the study of weapons and associated items from the Celtic, Viking and early medieval periods. Like any collector, he has a selection of cars and motorcycles which are currently undergoing restoration. The History changing “Tomar Hoard” has been an intense journey for Hamilton, and has led to the hit TV Series “The Lost Relics of the Knights Templar” which currently airs in the UK , and on The Discovery Channel in the USA. Richard Stanley is a South African filmmaker, known for his work in the horror genre. He began his career making short films and music videos, and subsequently directed the feature films HARDWARE (1990) and DUST DEVIL (1992), both of which are considered cult classics. ‘COLOR OUT OF SPACE' (2020), written and directed by Stanley, starring Nicolas Cage and based on a short story by H.P.Lovecraft, opened to rave reviews and according to Netflix's global ‘most viewed' list was the single most popular stand-alone sci-fi horror feature of the Covid era. Stanley has also directed four documentaries: VOICE OF THE MOON (1980), THE SECRET GLOTY (2001), THE WHITE DARKNESS (2002) and L'AUTRE MONDE (The Otherworld - 2013). A trained anthropologist with a keen interest in protecting natural lands for their beauty, folklore and traditions, Stanley has always been a defender of the underdog; from the tribal people of the Hindu Kush in war-torn Afghanistan to his support for Haiti's Voudou societies during the US occupation of 1999. As a journalist he has covered events in Rwanda and Uganda, including the plight of the mountain gorilla and is a frequent contributor to the UK's ‘FORTEAN TIMES', the world's leading journal of cryptozoology and the paranormal. He lives and works in Montségur, France If you enjoy the content on the channel, please support us by subscribing: Thank you All A formal disclosure: The opinions and information presented or expressed by guests on The Outer Realm Radio are not necessarily those of the TOR Hosts, Sponsors, or the United Public Radio Network and its producers. We will however always be respectful and courteous to all involved. Thank you, we appreciate you all!

Richard Stanley is a South African filmmaker, known for his work in the horror genre. He began his career making short films and music videos, and subsequently directed the feature films HARDWARE (1990) and DUST DEVIL (1992), both of which are considered cult classics. ‘COLOR OUT OF SPACE' (2020), written and directed by Stanley, starring Nicolas Cage and based on a short story by H.P.Lovecraft, opened to rave reviews and according to Netflix's global ‘most viewed' list was the single most popular stand-alone sci-fi horror feature of the Covid era. Stanley has also directed four documentaries: VOICE OF THE MOON (1980), THE SECRET GLOTY (2001), THE WHITE DARKNESS (2002) and L'AUTRE MONDE (The Otherworld - 2013). A trained anthropologist with a keen interest in protecting natural lands for their beauty, folklore and traditions, Stanley has always been a defender of the underdog; from the tribal people of the Hindu Kush in war-torn Afghanistan to his support for Haiti's Voudou societies during the US occupation of 1999. As a journalist he has covered events in Rwanda and Uganda, including the plight of the mountain gorilla and is a frequent contributor to the UK's ‘FORTEA

I mere end 100 år er vi danskere rejst ud i verden på cykel. Den første europæer, der cyklede jorden rundt var dansk. Det samme var den første kvinde til at cykle jorden rundt og den første på cykel gennem Sibirien. Men kun de færreste havde rekorder for øje – de var drevet af eventyrtrang og udlængsel og ønskede selv at tegne stregerne på kortet. De ville selv bestemme tempoet. At rejse ud i verden på cykel – at være verdenscyklist – er en ufortalt dansk tradition. Cyklen demokratiserede eventyret. Fra de store økonomisk tunge ekspeditioner støttet af Kongehuset og store private firmaer, kunne verdenscyklisterne noget helt andet. Besad man blot modet og viljen, så var det op på jernhesten og ud på alverdens bagveje. I dette afsnit dykker vi ned i nogle af pionererne, nogle af de mest vilde og mest originale danske verdenscyklister.Vært: Bjørn Harvig. Medvirkende: Tore Grønne, journalist, chefredaktør på Opdag Verden og med forfatter til bogen VELO – De danske verdenscyklister. Tore er selv verdenscyklist med mere end 50.000 km i sadlen. Han har cyklet Andesbjergene på langs, trampet fra Kina til Danmark, gennem USA, Mellemamerika og Centralasien samt brugt år på at zigzagge over utallige himmelstræbende bjergpas i Himalaya, Karakoram, Hindu Kush og Pamirbjergene.

The Silk Road, or roads more appropriately, has been in use for thousands of years. Horses, jade, gold, and of course silk flowed across the trade routes. As did spices - and knowledge. The term Silk Road was coined by a German geographer named Ferdinand van Richthofen in 1870 to describe a network of routes that was somewhat formalized in the second century that some theorize date back 3000 years, given that silk has been found on Egyptian mummies from that time - or further. The use of silk itself in China in fact dates back perhaps 8,500 years. Chinese silk has been found in Scythian graves, ancient Germanic graves, and along mountain ranges and waterways around modern India gold and silk flowed between east and west. These gave way to empires along the Carpathian Mountains or Kansu Corridor. There were Assyrian outposts in modern Iran and the Sogdia built cities around modern Samarkand in Uzbekistan, an area that has been inhabited since the 4th millennium BCE. The Sogdians developed trading networks that spanned over 1,500 miles - into ancient China. The road expanded with he Persian Royal Road from the 5th century BCE across Turkey and with the conquests of Alexander the Great in the 300s BCE, the Macedonian Empire pushed into Central Asia into modern Uzbekistan. The satrap Diodotus I claimed independence of one of those areas between the Hindu Kush, Pamirs, and Tengri Tagh mountains, which became known as the Hellenized name Bactria and called the Greco-Bactrian and then Into-Greek Kingdoms by history. Their culture also dates back thousands of years further.  The Bactrians became powerful enough to push into the Indus Valley, west along the Caspian Sea, and north to the Syr Darya river, known as the Jaxartes at the time and to the Aral Sea. They also pushed south into modern Pakistan and Afghanistan, and east to modern Kyrgyzstan. To cross the Silk Road was to cross through Bactria, and they were considered a Greek empire in the east. The Han Chinese called them Daxia in the third century BCE. They grew so wealthy from the trade that they became the target of conquest by neighboring peoples once the thirst for silk could not be unquenched in the Roman Empire. The Romans consumed so much silk that silver reserves were worn thin and they regulated how silk could be used - something some of the Muslim's would do over the next generations.  Meanwhile, the Chinese hadn't known where their silk was destined, but had been astute enough to limit who knew how silk was produced. The Chinese general Pan Chao in the first century AD and attempted to make contact with the Roman's only to be thwarted by Parthians, who acted as the middlemen on many a trade route. It wasn't until the Romans pushed East enough to control the Persian Gulf that an envoy was sent by Marcus Aurelius that made direct contact with China in 166 AD and from there, spread throughout the kingdom. Justinian even sent monks to bring home silkworm eggs but they were never able to reproduce silk, in part because they didn't have mulberry trees. Yet, the west had perpetrated industrial espionage on the east, a practice that would be repeated in 1712 when a Jesuit priest found how the Chinese created porcelain.  The Silk Road was a place where great fortunes could be found or lost. The Dread Pirate Roberts was a character from a movie called the Princess Bride, who had left home to make his fortune, so he could spend his life with his love, Buttercup. The Silk Road had made many a fortune, so Ross Ulbricht used that name on a site he created called the Silk Road, along with Frosty and Attoid. He'd gotten his Bachelors at the University of Texas and Masters at Penn State University before he got the idea to start a website he called the Silk Road in 2011. Most people connected to the site via ToR and paid for items in bitcoins. After he graduated from Penn State, he'd started a couple of companies that didn't do that well. Given the success of Amazon, he and a friend started a site to sell used books, but Ulbricht realized it was more profitable to be the middle man, as the Parthians had thousands of years earlier. The new site would be Underground Brokers and later changed to The Silk Road. Cryptocurrencies allowed for anonymous transactions. He got some help from others, including two that went by the pseudonyms Smedley (later suspected to be Mike Wattier) and Variety Jones (later suspected to be Thomas Clark). They started to facilitate transactions in 2011. Business was good almost from the beginning. Then Gawker published an article about the site and more and more attention was paid to what was sold through this new darknet portal. The United States Department of Justice and other law enforcement agencies got involved. When bitcoins traded at less than $80 each, the United States Drug Enforcement Agency (DEA) seized 11 bitcoins, but couldn't take the site down for good. It was actually an IRS investigator named Gary Alford who broke the case when he found the link between the Dread Pirate Roberts and Attoid and then a post that included Ulbricht's name and phone number. Ulbricht was picked up in San Francisco and 26,000 bitcoins were seized, along with another 144,000 from Ulbricht's personal wallets. Two federal agents were arrested when it was found they traded information about the investigation to Ulbricht. Ulbricht was also accused of murder for hire, but those charges never led to much. Ulbricht now servers a life sentence. The Silk Road of the darknet didn't sell silk. 70% of the 10,000 things sold were drugs. There were also fake identities, child pornography, and through a second site, firearms. There were scammers. Tens of millions of dollars flowed over this new Silk Road. But the secrets weren't guarded well enough and a Silk Road 2 was created in 2013, which only lasted a year. Others come and go. It's kinda' like playing whack-a-mole. The world is a big place and the reach of law enforcement agencies limited, thus the harsh sentence for Ulbricht.

================================================== ==SUSCRIBETEhttps://www.youtube.com/channel/UCNpffyr-7_zP1x1lS89ByaQ?sub_confirmation=1================================================== == DEVOCIÓN MATUTINA PARA ADOLESCENTES 2022“UN SALTO EN EL TIEMPO”Narrado por: DORIANY SÁNCHEZDesde: PERÚUna cortesía de DR'Ministries y Canaan Seventh-Day Adventist Church 05 DE OCTUBREUN RASEO POR EL MUNDO«He peleado la buena batalla, terminó la carrera y permanecieron fiel» (2 Timoteo 4:7, NTV).El 5 de octubre de 1974, un estadounidense llamado David Kunst se convirtió en la primera persona en completar una vuelta al mundo a pie. El viaje apareció L cuatro años, desgastó veintiún pares de calzado y se rompió 23,300 kilómetros (14,500 millas) para cruzar continente cuatro. David comenzó el viaje en unión de 1970 en su ciudad natal de Waseca, Minnesota.Después de caminar desde Waseca hasta Nueva York, David sumergió su mano en el Océano Atlántico como gesto simbólico. A continuación, cruzó el Atlántico en avión hasta Lisboa, Portugal, y continuó por Europa y Asia hasta Calcuta, India. Cuando por fin llegó al Océano Índico, voló hasta Perth, en Australia Occidental, y cruzó a pie el continente hasta Sydney. Un vuelo a través del Pacífico lo llevó a Los Ángeles, California, donde comenzó la última etapa de su viaje. Volvió a pie desde California hasta Waseca, Minnesota, el lugar donde había comenzado todo.David llevó consigo un rollo de plástico para documentar la caminata. Hizo que el alcalde de cada ciudad y pueblo donde pernoctaba sellara y firmara el rollo. Al final de la caminata tenía seis hojas enrolladas, de 30 por 150 centímetros [12 por 60 pulgadas] totalmente cubiertas de sellos y firmas de funcionarios de todo el mundo. El hermano de David, John, lo acompañó en la primera mitad del viaje.Unos bandidos atacaron a los muchachos en las estribaciones de las montañas Hindu Kush de Afganistán, sin duda pensando que iban a obtener mucho dinero. David herido resultó y John murió de un disparo. Tras recuperarse con la ayuda del personal de la embajada estadounidense, David y otro hermano, Pete, partieron del lugar exacto donde habían matado a John y continuaron hacia Pakistán.Durante su recorrido por Australia, David conoció a una maestra australiana llamada Jenni. Se enamoraron, y David volvió para casarse con ella tras completar su vuelta al mundo.Al igual que David, ha sido desafiado a realizar una caminata histórica, pero esto es para Jesús, y sus efectos durarán por la eternidad. David ganó un poco de fama por su aventura, y una esposa. Cuando completes tu caminata para Jesús, tu recompensa será una corona de vida.

THE LAST CRUSADE - the quest for SS Obersturmführer Otto Wilhelm Rahn' Richard's 32 years of research into the real life basis to the Indiana Jones films and a deep insight into the modern day quest for the Holy Grail. Who was Otto Rahn? Richard Stanley is a South African filmmaker, known for his work in the horror genre. He began his career making short films and music videos, and subsequently directed the feature films HARDWARE (1990) and DUST DEVIL (1992), both of which are considered cult classics. ‘COLOR OUT OF SPACE' (2020), written and directed by Stanley, starring Nicolas Cage and based on a short story by H.P.Lovecraft, opened to rave reviews and according to Netflix's global ‘most viewed' list was the single most popular stand-alone sci-fi horror feature of the Covid era. Stanley has also directed four documentaries: VOICE OF THE MOON (1980), THE SECRET GLOTY (2001), THE WHITE DARKNESS (2002) and L'AUTRE MONDE (The Otherworld - 2013). A trained anthropologist with a keen interest in protecting natural lands for their beauty, folklore and traditions, Stanley has always been a defender of the underdog; from the tribal people of the Hindu Kush in war-torn Afghanistan to his support for Haiti's Voudou societies during the US occupation of 1999. As a journalist he has covered events in Rwanda and Uganda, including the plight of the mountain gorilla and is a frequent contributor to the UK's ‘FORTEAN TIMES', the world's leading journal of cryptozoology and the paranormal. He lives and works in Montségur, France WEBSITE :https://theofficialrichardstanley.com/

Alex expands further and further into Asia. Into a world previously unknown to the Hellenic states. Where people eat spicy curry, ride giant ants and smoke the dankest nugs!

In this episode of Red Pill Revolution, we discuss the unbelievable stories of 5 Medal of Honor recipients. Dakota Meyer, Kyle Carpenter, Salvatore Giunta, John Chapman; All Heros with their own incredible stories that we dive into and discuss. Listen in and pay homage to these remarkable men.   Subscribe and leave a 5-star review today!   Protect your family and support the Red Pill Revolution Podcast with Affordable Life Insurance. This is attached to my license and not a third-party ad!   Go to https://agents.ethoslife.com/invite/3504a now!   Currently available in AZ, MI, MO, LA, NC, OH, IN, TN, WV Email redpillrevolt@protonmail.com if you would like to sign up in a different state   Leave a donation, sign up for our weekly podcast companion newsletter, and follow along with all things Red Pill Revolution by going to our new website: https://redpillrevolution.co   Full Transcription:   Hello, and welcome to red pill revolution. My name is Austin Adams. Thank you so much for listening today. This is episode number 30 of the red pill revolution podcast. And again, thank you so much for listening. Uh, pretty excited about this conversation we're going to have today. It is all surrounding, you know, a little bit in the Memorial day theme here, we are going to be discussing all of, uh, some really incredible stories surrounding some of the medal of honor recipients from our great nation here in the United States of America.   Um, I know we have some people listening abroad, but there's some really incredible stories. Some really incredible people that we're going to highlight to. Uh, so I'm really excited to get into this. A few of the names that we're going to be going over is Kyle Carpenter, Dakota Meyer Salvatore. Gianatta John Chapman, Thomas Paine.   And then we got a sprinkle of some Jocko Willink in here to bowl the, get us into the episode and an outro to the episode. So I think that's the, I don't think you can get any more American than jockowillink. So let's go ahead and jump into this clip here. A little bit of a, some Memorial day United States pride here, here is Jocko Willink   in a country that most people would struggle to find on a map in a compound that few possess the courage to enter men from my previous life. Took the fight to our enemy in that compound, they found men that pray five times a day for your destruction. Those praying men don't know me. They don't know you.   And they don't know America. They don't understand our compassion, our freedoms and our tolerance. I know it may seem as if some of those things are currently missing, but they remain at our core and always will. Those men don't care about your religious beliefs. They don't care about your political opinions.   They don't care if you sit on the left or the right liberal or conservative pacifist or war. They don't care. How much you believe in diversity, equality or freedom of speech. They don't care. Sorry. You've never felt the alarm bells ringing in your body. The combination of fear and adrenaline as you move towards the fight instead of running from it.   Sorry, you've never heard someone cry out for help or cried out for help yourself. Relying on the courage of others to bring you home.   I'm sorry. You've never tasted the salt from your own tears. As you stand at flag draped, coffins bearing men, you were humbled to call your friends.   I don't wish those experiences on you.   But I do wish them had them.   if you had them, it would change the way you act, who would change the way you value. It would change the way you appreciate. You would become quick to open your eyes and slow to open your mouth.   Most will never understand the sacrifice required to keep evil men like those from that distant compound away from our doorstep. But it would not hurt you to try and understand would not hurt you to take a moment to think of the relentless drain on family, friends, and loved ones that are left behind sometimes for weeks, sometimes for months, sometimes for years.   Sometimes forever   ideas are not protected by words, paper and ink may outline the foundation and principles of this nation, but it is blood only blood that protects it   in that dusty compound. A man you have never met, gave everything he had so that you have the freedom to think, speak and act. However you choose.   He went there for all of us, whether you loved or hated what he stood for. He went there to preserve the opportunity and privilege, to believe, to be, and to become what we want.   this country, every single person living inside of its borders and under the banner of its flag. Oh, that man, we owe that man, everything. We owe him the respect that his sacrifice deserves saying, thank you is not enough. We send our best and lose them in the fight against the worst evil this world has to offer.   If you want to respect and honor their sacrifice, it needs to be more than words. You have to live. Take a minute and look around, soak it in the good, the bad and the ugly. You have the choice every day as to which category you want to be in, in which direction you want to move, you have that choice because the best among us, the best we ever had to offer, fought, and bled and died for it.   Don't ever forget that.   Wow. Well, what a way to start the show today? Uh, definitely hit me in my fields, Jocko Willink. They're just kind of outlining what this day is about, right? Th th the Memorial day is, is, you know, shrouded with barbecue grills and, and beach parties with the family and, you know, and all that's amazing and all of that's great.   And I'm sure every soldier who has ever sacrificed his, his life would have wanted it that way. Right? We're, we're, we're celebrating life, not just, you know, being, uh, having sorrow for those that we have lost, but it doesn't take away from the fact that we have to remember what the day's about. You know, we have to remember the reason that we are able to even have this type of weekend and the true reason behind that, which is soldiers who have lost their lives for us to have the freedoms that we have here in the United States.   Now over the last few episodes that, you know, I'm sure it seems like we've had, we've had a tough go here in the United States, you know, the last, the last several months, the last couple of years, even. Um, but I don't think that takes away from, from something that I found pretty powerful in that statement that Jocko Willink just said was that the, the piece of paper is what defines who our country is.   But the blood of the individuals who are willing to defend it is truly what matters in that really rings true. And I think we're going to see that today with a lot of the individuals that we're going to hear their stories and know that they're just everyday people, everyday people just like you and me who decided to go into the military for one reason or another.   Um, but generally, because they're a Patriot because they believe in what our country stands for. And this is something that I've had to wrestle with recently. Right? I am a veteran myself. I am not a combat veteran, so I did not have the experience that these individuals have had. Um, but you know, something that we, we have to remind ourselves during this time is that there is truly a unique individual who's willing to run to the fight.   And every single story that we hear of here is not only the individuals who signed that line, not only the individuals who picked up a weapon and went overseas and left their families, left their children, left their, their, their significant others left everything behind, just so they could S could go and fight for what they believe in.   Right. And that's kind of what I was getting at before, which is that, you know, it's, it's difficult. It's, it's easy to look at all of the flaws that we have in the United States here today. It's easy to look at, you know, the, the political divide in the partisan divides that we have in, in kind of just, uh, you know, diminish what these great men have done for us.   But, but that's, that's such a shallow viewpoint. Right? And, and the reason that these men signed that, that line is not because they believe in the politicians. It's not because they believe. You know, they, they believe in who we are as a nation. They believe in the individuals that are around them. They believe in the, that piece of paper that Jocko Willink just talked about, right.   The constitution, which was written as a, a literal divide between totalitarianism, that we're seeing all across the world right now in almost every so many. So many countries are dealing with, with this totalitarian states, you look at China, you, you look at the way that they're just ripping people off of their streets and like these like home alone, white jumpsuits and, and you know, for how long we've looked at these different countries and thought that just, it could never be like that here.   Well, why is that? Well, that's because of two reasons, two reasons why that is. And the first reason. We have our constitution. Our constitution is, is the founding document of our nation that allows us to have a, a literal defense against individuals who are in the political system, who are trying to take as much power as possible.   The constitution stops us from having people who can go in and become the system. There was already a set system that is out there. There was already a outline of the way that we have to act in the separation of powers and all of these individual things that make it, that, that were pre thought out, knowing that politicians are.   Dirty knowing that politicians are generally corruptible, knowing that people are flawed, right. And that's truly what it is, is people are flawed. And to know that people are flooding and to implement an institution in a piece of paper, a founding document with our constitution, which will allow us to have a literal divide, a literal wall, a defense against those corruptible individuals who seek power in the easiest way to go find it, which is through the political system.   So that is number one. We have our constitution, which is a actual defensive wall against those corruptible individuals on the inside. And that is the number one thing that we have to protect ourselves from. If we're going to remain a free country. Now, number two, which is equally as important is to have, is that what we have the fortune of having here in the United States is the greatest military power in the world.   The greatest military power in the history of. Right. And that doesn't protect us from the inside more than it protects us from the outside. So to allow us to maintain this organization, to maintain this, this ongoing freedom away from other totalitarian individuals who are wanting to come in and push their political agendas, whether they're from, you know, foreign or domestic, right.   Is, is that what you raise your hand? I promise to defend in the country from foreign and domestic enemies, the foreign aspect of that is where the military comes into play. Right. And, and the military is just a broken. A list of individual names who are willing to put themselves, put their lives on the line to make these things happen.   So let's go ahead and let's jump into the very first clip here that we have, which is actually the, so let's do a little bit of background on the, the medal of honor. So all of these individuals that we're highlighting today, our medal of honor recipients. Now it is Memorial day. Some of these individuals, I believe even most of them are not deceased, which is definitely a positive thing.   Um, but just so you know, that. And this is Memorial day, but I am highlighting medal of honor. Right? So the medal of honor is the very first, uh, it was, it was the very first, um, distinguishing factor for the American military  so, uh, Abraham Lincoln implemented the medal of honor, and it's kind of just, it been the most distinguished honor that you can have, uh, being a part of the military.   All right. Now the structure of this with the medal of honor is that you actually have to either get a congressional, um, a Congressman has to put your name down for the medal of honor or your chain of command. So those are two different ways that you can get a medal of honor. So far there's been around 3,500 medal of honor recipients.   Most of those medal of honor recipients were at the very beginning. Like I think it's like 80% of the medal of honor recipients were towards the very, very beginning of when the medal of honor was, uh, was made. And so since then the requirements to receive the medal of honor has gone up and, and become much more, uh, Distinguished in, in there's a lot more, um, I guess, uh, I dunno, there's a lot, there's a lot more, um, specific things that you have to boxes.   You have to check to get the medal of honor, as opposed to what it was like before. So a vast, vast majority came at the very beginning of when the medal of honor was made in the early 18 hundreds. Okay. So there's the background for it now, since then the most recent, uh, requirements change was in 1963, I believe where they began to make these requirements more stringent and you see less and less of these medal of honors today.   So the very first one that we're going to watch here is of Kyle Carpenter. Kyle Carpenter is an incredible story. He's actually the youngest medal of honor recipient ever. Um, it's truly, truly an incredible story. I don't want to take anything away from it for you guys here, so let's go ahead and listen to it.   And then we will discuss.   I joined the Marine Corps because I wanted to devote my life. My body, if need be to something greater than myself or any one individual   in 2010, I deployed with second battalion ninth Marines to Marsha Afghanistan. We were constantly attacked, just like we were every single day for the entire deployment. The fighting was very intense and it wasn't a matter of okay. Is it going to happen, but just a matter of when   myself and amazing friend and fellow Marine, when it scroll up on NICU Fazio, we were on top of that roof together. We were near the end of our four hour post position on top of the roof. When the enemy initiated a daylight attack with hand grenades   I felt like I got hit really hard in the face. My vision was as if I was looking at a TV with no connection, it was just white and gray static. I thought about my family and how devastated they were going to be. Especially my mother that didn't make it home from Afghanistan. And I closed my eyes and I faded out of consciousness for what I thought was going to be my last time on this earth.   my injuries were so severe that still nine years later,   it's hard to comprehend that I survived.   all right. So what it's saying here, I'm going to pause it real quick because it's, it's, it's saying some stuff that's pretty important. Basically. What ended up happening is, uh, Kyle actually jumped on a Brittany. Um, and it says that he has very little recollection of what actually happened during this event.   Um, but according to the information that they had here, he, uh, I'll just read it to, you says, says to this day Kyle's memory of what happened on November 21st, 2010, it remains blurry, but a military review of the incident determined that he had covered the grenade with his body to save the life of corporal Nick, you phrase you on June 19th, 2014, Kyle was awarded the medal of honor.   The nation's highest and most prestigious personal military decoration. All right. I just wanted to read that to you guys. I mean, that's pretty, I mean, literally the, the, um, captain America story right there for you and in a real individual, and, and we feel the need to create false idols, to be able to idolize somebody and think that somebody would have the capabilities or the, the mindfulness or, or the courage to do something during this, in, in that type of situation.   And that's why it's outlined in a movie in captain America, uh, an individual, you know, captain America goes on to jump on the grenade, right? This guy, Kyle Carpenter actually did that in the state of war to save his friends. How truly incredible. And like, you know, it gives me goosebumps just thinking about it.   That's it's amazing. Um, so let's, let's finish this, if there's anything else that comes up, I'll go ahead and read it to you guys. So.   All right. So while one second, while that loads up for us. Um, but yeah, really incredible story. The fact that, you know, that he, this individual actually did, so it says that several grenades were tossed onto the roof where he was at, and one of them, um, would take an enormous toll. It says Kyle was certain that he was going to die when that happened.   Um, it says Kyle is often asked, uh, what the medal of honor means to him. Um, and let's see if we can get this clip going here to discuss what he actually says there for that. Here we go.   We're just here because we're here. No, we got here because of incredible amounts of courage and sacrifice.   the metal represents all whoever raised their right hand and sworn to give their life if called upon for their country, represents those who have never made it home to receive the things and recognition. They deserve. Those who charged the beaches and world war II froze while fighting in Korea. Bled out across the lush fields of Vietnam and those who never made it home because of another deadly blast in the battlefields of Iraq and Afghanistan, those who were tortured for years in prisoner of war camps and those who still rest and just didn't lands forever remaining missing an action.   The metal represents the parents, husbands wives, and loved ones who have heard the dreaded knock on their front doors to find a telegram or service member delivering the unbearable news. This is where the true weight of the metals caring being a medal of honor. Recipient is a beautiful burden, but one, I am honored to carry   all right. And at the end of the video there, what they show is Kyle going ahead and putting on his medal of honor. So, um, really an incredible story, unbelievable story. And one that will, we'll go on in history as the, you know, the, the real captain America courage here with Kyle Carpenter. Um, you know, I almost feel like there should have been his name in the credits of the captain America movie, that they, you know, stole, stole that scene from something that actually happened with a true hero, um, with Kyle Carpenter there.   So what an incredible story. Um, now the next one that we're going to discuss here is going to be a Dakota Meyer. Now Dakota Meyers is a somewhat of a large figure when it comes to combat veterans who have spoken out, he's been on Joe Rogan, I believe once or twice, I think twice where the first time he went on and discussed his story directly in his story is.   A hard one to listen to and in a pretty gruesome one at that. And then, you know, that's kind of the thing that you hear about the differences between war. I don't know, you know, the way that our modern wars are fought is, is a lot of times, you know, you think of a gunfight and you're pressing a button from afar land, or like from, from hundreds of yards away and shooting it, you know, enemy fire zones and, and, you know, you're seeing small areas where you're shooting at and that didn't use to be the case.   Right. You think back to like the way that they fought in, I dunno, think of like, you know, 17 hundreds was like swords and stuff. That's not that far removed from where we are. So there's some really gruesome stories that come out of like older wars and we, we don't have as many hand-to-hand combat stories.   And Dakota Meyer is one of those stories where it really just reminds you of. The real gritty, terrible aspects of even modern war. And, um, we'll hear a little bit more about it when he discusses it here, but he talks about, um, in, in this clip, he not only discusses what he actually went through, what he did.   Um, but Dakota Meyer is an incredible story where I believe he was the only one of his team that made it out of a situation where, um, they basically left them stranded. So I don't want to take away too much of his stories surrounding it. Um, but it's a, it's a really incredible story. That's a little, you know, he, I believe he ends up, um, he gets in the hand-to-hand combat situation with somebody and ends up killing them with a rock man.   Like that's a tear. I can't even imagine what these guys carry around with them. Right. In, in that Kyle Carpenter story, not only the fact that he jumped on a grenade, but the fact that he lived to tell about it, he has very little recollection of what happened. Must be a really difficult thing. To try and wrestle with right.   To try. And you know, how often does that come up in his mind and into not even remember what actually happened? One of the curd must be really, I don't know, I guess a blessing in some ways, but also frustrating because it's such a pivotal moment in your life, right? Like you have how many days of your life that, that, you know, thousands and thousands of days in your life.   And, and to have this one most impactful day, like whether it's with what happened with Kyle Carpenter, where he jumps on that grenade and lives to tell the tale, or whether it's about Dakota Meyer, where he ends up having to take this other man's life. And he talks about not only having to take this man's life, but like the humanity behind it.   And then looking into this man's eyes and knowing that he's just another. Uh, another person just like him, who has a family and kids. And, um, it's, it's, it's tough, but I think it's necessary. We have to know what these people go through to properly be able to memorialize, you know, the other soldiers who actually did fall in these types of situations.   But, um, let's go ahead and listen to the Dakota Meyer story now. Well, I think sometimes people need to hear it from somebody like you, you know, or someone like Jocko or, you know, the, the, the beautiful thing about these podcasts is that you get to hear people's perspective. And a lot of them are eye-opening, you know, they, they they're, they literally can change the world because they changed the way you behave and you interact with people when you listen to it.   Yeah. And that podcast that you did with Jocko, when I was listening to me, it changed my whole day. It changed like how I was going to look at my day. I was, you know, instead of like looking at my day, like up it's a normal day, I was thinking, God damn, I'm lucky. God damn, I'm lucky and goddamn. Imagine.   Experiencing what you, and how old were you at the time? I was 21, 21 years old. And experiencing what you experienced in that insane firefight being locked down. And I mean, how many guys did you wind up engaging with? I don't know. I, you know, I don't know. I mean, everyone that I got an opportunity with.   Right. And it just, you know, it was just, uh, you know, it was so chaotic. I mean, I, you know, I still, I look, I think about all the time, obviously. Um, it's something I could have never experienced. I mean, I trained for war every single day when I was in the Marine Corps. I mean, it was what it was, what my job was and I still could have never imagined that day, the way it was or anything to turn out.   I could've never pictured it. I could've never, and, and I think every day it goes by, I think there's a reckoning of it, right. The way that I seen it that day is not the way I see it today. And, uh, I think that comes with, you know, just, just sharpening and just your body, you know, you change and you, you see different things in perspective, but yeah, I mean, you know, I, I, I, you know, that day, I mean, it's still, I mean, it still is just, you know, just, it's just there and, and, and literally I walked out of there and I, I just think about all the time today.   I just think about all the time of how many generations, just that day were changed. How many generations of, of people's lives were changed? You know, all my teammates died, so don't ever have kids that generations stopped their families forever. So many lives were changed that day by that, that, that piece.   And guess what? And everybody in America had no clue it was going on. Like right now, there are us. Somebody wondering if they're going to be able to come home and see their family again, that's reality, whether you want to ignore it or not like that's reality. And that was me September 8th, 2009. And it was just, um, gosh, it was a chaotic day.   I think that's an important thing to highlight too, is like, you know, what percentage of people that are going into these actual firefight, what is their average age like the, the, the military at that level is primarily made up of, you know,  may be some staff Sergeant like the primary, primary bulk of the individuals who are going in and fighting.   These wars are 18 to 22 year old kids. Right? Like you listen to, uh, you know, all of these conversations around, you know, gun control and, and, you know, should he be able to purchase a gun or not at 18 years old and all this stuff of like the recent events. So the tragic events that have happened. And you don't even remember the fact that worse, our government literally arms 18 olds and sends them to fight on their behalf.   And the 18 year olds that are signing up to go into the military. Don't don't have the big picture in mind. They barely paid attention in government class if like me. Um, and, and they, they really don't even know how our political system works, let alone geopolitics, and what's happening around the world.   And like what's actually going on, um, they're 18 to 22 year old kids who are going to fight the wars of these 85, 70 year old politicians who they don't have a clue what they're actually fighting for other than, you know, what you'll hear a lot in, in these kinds of videos is you'll, they'll hear them talking about who they're with, right.   Their team, um, saving their buddy next to them. That's what they fight for. And the fundamental ideal that they have surrounding what the United States is and what it means to be a Patriot and what the constitution stands for and being the, you know, um, th th the freest country in the world, right? And that's what these 18 year olds, the ideals that they're fighting for in their head at this age, besides the actual, like geopolitical situation of why we're actually going in there, what we're actually doing and why we're doing it, they're kids going into these situations.   And what you'll find is like, this is kind of an interesting conversation. This, you know, he talks about, you know, they were married and they had didn't, weren't old enough yet to have kids, right. They weren't old enough to be able to see what life is actually about when you, when you look at your child's eyes, when they're born, and they didn't get any of that.   And, and not only that, but their, their family lineage has gone. They did, they, they will not reproduce. There will be no duplication of that DNA because of these wars that they were sent to fight at. It's such a young age, And so, you know, to me, it's like these conversations running like is an 18 year old able to carry a gun.   Well, if you're going to allow people to sign up for the military and to go fight on behalf of our government and wars that these 18 year olds don't even understand, yet you gotta, you can't, you can't like have your cake and eat it too. As people say, right? Like you can't not allow an 18 year old to protect his own home because he can't purchase a weapon, but then send him to Afghanistan to go fight the Taliban in the same breath, because you think that it's okay for them to do that under their scenario.   Right. And under your, your reasoning. Right. Because, you know, and that's kind of how you have to look at that gun situation. I guess we'll, we'll take a little skirt side sidetrack here, you know, to me the gun, situation's an interesting one. And especially with the most recent events and things. That, you know, the, if you look at the government from a large standpoint is the government is its own entity, right?   It's its own, uh, household, right? It's a household of 300 million people, and then you break it down to the state level, right? And the state is just a smaller organization of that same family, right? That it breaks down to a smaller number. And inside that you have counties and inside that you have cities and inside that you have subdivisions and inside that you have households, but what the country is, is just its own family entity that has decided that we're on the same team.   Right. And we all live around each other, so we should be kind to each other and we should have some rules and that type of deal. Right. So when you break it down to like the, the household level, the, the, the government in the sense stands when it comes to gun control is basically. The government wants to be able to control weapons for its own personal reasons to defend itself.   Right? As a country, as a country family, it wants to defend its property, right? It wants to be able to do that. And it does that through military action right now, when you break that to the state level, you have sheriffs in the national guard and you have state entities that want to be able to defend itself against its enemies.   And then you have the households, right? You have, you have actual physical subdivisions, you're home in that subdivision, and you need to be able to do what the government does. You need to be able to do what the federal government does, what the state, they all know that they have to do it. It's the same reason.   Joe Biden has a security guard, armed security, all around him at all times. Same thing with celebrities, same thing. You know, all of these people that are preaching gun control are constantly surrounded by their own security who are all. Right, but, but you're, you're the peasant. You don't need that stuff.   You, what do you have to worry about? You're not famous. And like, I am, you're not a political elite. Like me, what do you have to worry about? Right. So they want to strip your right away. But if there's no guns that are allowed, right. If they strip your right to own a handgun or the purchase without, you know, extreme background checks where they get to say whether, you know, you get it or not.   If, if that's allowed, you know, that, that allows them to be, you know, when, when the constitution was written and we're getting on a little bit of a rant here, when the constitution was written, the idea for, for the second amendment was not was, was generally not yet for hunting. Right? Sure. You should be able to have a gun.   Right. But it's also protection of person and protection of property. And it's also protection from a totalitarian government. Right? So, so in the same way that they want to defend themselves against other countries, they want to defend themselves against their enemies. There are people, there are bad individuals, bad countries out there who want to harm.   There are also bad people out there who want to harm the president. There are bad people who want to harm celebrities and there's bad people who want to harm me and you. And so why should it be any different if the government is okay, I can much rather get on the page of the government. If they want to say that nobody gets guns, we don't get guns.   We're going to, we're going to sign a treaty with the UN where everybody just throws all of their weapons in a circle, and we're going to go back to the stone age. And we're just going to beat the shit out of each other with sticks, because that's, you know, we don't like guns anymore. If everybody agrees that we're on the same page and there's no longer going to be gun manufacturers that every single gun that's ever distributed, it has been rightfully returned and checked next to a box so that we know there are zero guns that are out there.   We can have a conversation about that, but if, but if the government wants to be armed, if our president wants armed security, if our celebrities get armed security, if everybody, but the peasants gets to have guns and then they want to take away your rights. No, I'm on, I'm not, I can't buy into that. Right.   Because it, for in the same way as it's, it's, um, it's a microcosm, the family household is a microcosm of what the government is. And so to strip the family of, of their ability to defend themselves, this doesn't work, right. It's the same reason our government will never lay down their arms and just give it to the UN and say, all right, right.   If we're all going to throw in our weapons on an individual level, why don't we do it on the government level? Well, because we all know that there's sneaky ass people out there who want to do you harm there's countries who want to kill American soldiers. Right. We know that we also know that there's individuals out there who are going to break into somebody's house tonight and murder somebody.   It's just, it's just, unfortunately, the side-effect of humanity is there is bad people that are. And that in that you see that in that macro level of our government, our government is not going to just throw their guns into the middle with every other government say, oh, all right, we're all safe. We're going to go back to using sticks, to beat the shit out of each other.   No, they're not going to do that. They know that the power is in the weaponry. The power is in the individual who holds the, the, the most deadly weapon. Right. And so why would we as individuals give that up? All right. Anyways, side note, everybody who goes into the military, if you're going to say 18 is too young to own a weapon to go into a, um, a gun store and purchase an AR to protect yourself, to protect your family, to go hunting, whatever the hell.   Then you have to change the military age. You can't just, you, you can't just allow them to shed blood on your behalf, but not allow them to protect their own home. It makes no sense. So anyway, so let's, let's continue this Dakota Meyer clip. It's amazing how you could have, uh, thousands of days in your life in one day changes the way you look at everything.   One day, it changes the way you look at everything and, you know, and like the further I go on, I look at it different. You know, I always talk about the story of, um, you know, whenever this guy came up behind me and I ended up, I ended up killing him with a rock and I always remember just like, I remember it.   Like I see it every night. Like I remember like I just see his face and I got just, cause there was a point, there was a point that I, I feel like that anybody that when they, whether they're injured or anything, like they realized that. Like they like it. Like, I don't know. I just think there's a point when you look at somebody and they know they're going to die and on there, forget that.   And I, you know, now I look at it and I see it and how we sank that, like   this guy is a son to somebody, his mother and father are gonna miss him. This guy, he believes in his cause as much as I do, he doesn't believe he's wrong. This guy, this guy, he, he could have had a wife or kids that are never going to see their father. Again, just like, you know, my dad, might've never seen me again if it was switched and really, I don't even know.   I don't hate him. I don't even know this guy. We're just here at this place right now, because we were born in two different. When you add a weapons, were you out of, out of him? So my, no, he had came up and he started choking me. Uh, I had shot him once before and he, I was trying to pick my buddy, Donna Lee, my, my, my, one of my closest Afghans daughter.   Lee had been shot. He, he got killed. He had been killed and I came around this terrorist to get him and I was on my knee and this guy came up behind me. And, um, so he didn't have a weapon either. He was, he did, he, he had a weapon and I ended up shooting him from the ground. And I thought he was dead when he fell on the ground.   And I kind of moved down and got down with Donna Lee because I was still getting shot at, from this machine gun up on this hill. And I was trying to make myself small as I could. And, um, this guy ends up coming up with choking me. Like I thought he was, I thought he was dead and he ends up choking me out.   He starts trying to choke me out and eventually led up a little bit and I ended up getting around. And I just got, we were fighting back and forth and I can remember all of us thinking about it was like, don't let his legs to get on me. Like, you know, these guys, their legs are, I mean, they've been crawling up mountains our whole life.   And he was a, he was a pretty big dude. And, um, I just remember getting on top of him, finally got on top of him and I ended up, I was rolling on top of him. He didn't have all the gear on I did. And, um, I ended up, I remember getting on top of him, like, like I was straddling him and I'm just reaching up, trying to grab for anything I can and I'm holding him and I'm holding him down with my throat, with my forearm and I'm just grabbing anything I can.   And finally, I ended up grabbing a rock and I just started beating this dude space in and I started beating and beaten and beaten. And I remember, I remember just like finally, like after hitting him, you know, I don't know, three or four times four or five times, whatever. I remember him, like finally just kind of looking at me and like, just it's it's like, he's like just, I'm just looking at him in the eyes, like obviously closer than me to you right now.   You just see all the, you can tell, like he knows where this is going. And I always think about that, you know, um, obviously I would kill him a million times over again. Right. He, he was the enemy. Like, I don't feel bad about that part of it, but I just think about like, in that moment, if I can find a way to relate to him in that moment, uh, man, I'm taking his life.   We all in America can find a way to connect with each other. If we don't connect with each other because we choose not to, I don't care what your differences are. Like. Don't like find a reason to why we can get along, not why we should not get along. Right. Wow. So that's pretty, um, like I was saying a little, a little intense, right?   That's it's a truly a horrific situation that this man found himself in and how unfortunate to have to be. In a situation where you have to take somebody's life or it's your own. Right. And you said that he said that I would do it a thousand times over if I had to, because he was the enemy. Right. He was going to do that to me.   He came up to me to choke me. There's nothing that I could've done to put, put, put myself out of the situation, besides not go in the military. You know, however many years ago he had been in three years. Um, but, but he was positioned in, in somewhere where he had to defend himself and had to defend the people around him.   And you know, what, what he didn't talk about there was the, what led up to that, but I'm believe none, nobody on his team made it out. It was just him in that situation. And, uh, you know, that's, that's something that's easy to forget too. It's easy to like glorify them. It's easy to like put them on a pedestal because they went off and fought.   But like, man, it's such a mixed emotion. That should be such a powerful thing on Memorial day to like look back at what they actually went through. Right. What, what they actually had to endure both in the, in the moment and then for the rest of their life, after these actions, after defending themselves, after, you know, um, positioning, being positioned in a way where they had to go through this and, and do these things to other people.   And it's probably not very often, well, maybe it is maybe, you know, but, but it's, it's, it's refreshing to hear someone, you know, I guess refreshing and then an interesting to hear somebody go from speaking about. Beating someone's face in with a rock four or five times in, in, in seeing them really just like, decide that they're okay.   Not okay with it, but just decide that like, oh, this might be it right to like, actually have to look at the humanity of an individual in that moment and realize, you know, that maybe this is the end of your life, that you're not going to see your children and, and on both sides of it. Right. It's like the, I don't know.   I think the more developed we get as a world, right? As a consciousness, as an individual, the more we realize that, like these wars, at least from, you know, uh, uh, human aspect, or like just makes no sense to be fought in these manners. Like literally neither of those men knew the geopolitics down to the core of what they were there fighting for.   They were positioned by people in power who had agendas in mind that they wanted to accomplish on the backs of this man losing his life. In this situation where he went to, you know, go choke Dakota Meyer, um, either which way it's like it's a horrific event because he just as easily see whoever picked up that rock first, right?   Whoever was put in a position where they could have walked away alive would have seized that chance. But they were only in that position because of the individuals who put them there. But anyways, let's not take away from that. There were always CISM, heroism, heroism is a word heroic CISM. Let's not take away from their heroism of that individual in that moment who faced their fears and had the courage to fight in this situation.   And, and, and now it, like I said, it's a, it's a mixed emotion. You can't just like throw them up on a pedestal. And you know, you have to have empathy is still right. It's not just like, look at the heroes. It's like, man, what these people had to endure to allow us to. Enjoy our lives, the way that we do allow us to maintain our freedom in our S our sovereignty from other nations and, and how easily it is to forget the horrific actions when just putting them on that pedestal.   When just looking at them as a hero, it's easy to forget everything that they had to go through. And like I said, everything they're going to have to endure from here on out, but it's, it's important to understand how deeply complex these things are, even for an 18 and 19 and 20 year old to have to handle, and to not even be in your head like your adult life, right?   Like you're a 17, 18, 19 years old. You signed that dotted line and then you go off and you have to experience such trauma, and then take that into what you believe to be normal everyday adult life, when you're 24. And you, you have your DD two 14 in your hand, and you're ready to like take on the world.   If you're one of these individuals who went through this, like you don't, you don't have the same lens as everybody. You have such a heavier burden to take into everyday life, to take into your first marriage, to take into your, you know, to, to, to parenting your children. And you have such a different vantage point of what, you know, what it means to, to go into the military and what it means to protect your country and what it means to have a constitution, the way that we do and be willing and able to protect and defend it.   Um, it's heavy, right? Like that, that, that that's a kid 19 years old as a kid. And then they carry that burden into every other year, every other decade, every engagement, every family reunion that whatever it is like to you, you carry that with you. Um, so, you know, it's, it's something that's refreshing too, is looking at all these people and looking at how normal they are, right?   Like every single one of these guys could just be right next to you on a plane. They're, you know, talk to you at the, at the bar or. So, you know, it, it speaks to human resiliency too, right. To be able to experience something that horrific and then to come out and still be able to just leave your house, let alone form a sentence or get on a Joe Rogan interview.   Right. Like man. So the next one we're going to listen to is Salvador. Jiante I hope I'm pronouncing that correctly, but Salvador Gionta um, we will go ahead and listen to this clip and then we will discuss it too. This is a pretty incredible story. I haven't read too deep into it. Um, but I'm, I'm interested to hear it.   So here we go. I grew up in Cedar rapids, Iowa. I'm the oldest of three children. It was the Midwest middle-class sunshine, rainbows green grass. You don't have to lock the door kind of neighborhood. That was where I grew up in Iowa. I was about to graduate high school and I heard a radio commercial come on.   And I said, you know, come on down, see the recruiter. Who doesn't want a free t-shirt I'm working, but I want a free t-shirt of course I want a t-shirt. So I went down and I, uh, I talked to the recruiter and kind of the things that he said started making sense, you know, we're we're country at war. This was 2003.   We just jumped into Iraq. We we've been in Afghanistan since 2001. This is my chance. I can make a difference if this is what I want to do, and I can do it everywhere, but not in Cedar rapids, Iowa. My great grandparents came over from Italy in 1904. No one that I know of in my immediate family served in any sort of military.   This is my chance to say, you know, the juniors are going to go serve. I'm going to do it. Salvatore, Giunta enlisted in the U S army in November of 2003, after excelling in basic training and infantry school, he was deployed to Afghanistan in 2005. And again, in 2000. The second tour would station him at a remote fire base and the deadly Corrine gal valley.   I remember being so excited to go. I wasn't just excited. I was ready. I'm going to go there and kick in doors and solve this, wrap it up. We'll go home. We'll drink some beers and say, you know what? I served in the United States army. I'm proud of that every day. And within three months of being in country, an IED took out a truck and killed four and gunner lost both of his legs.   These are people in their prime of their life. There will never be stronger than they were that day to no longer have it tomorrow. That was when I truly felt that it was in the army. My second deployment was the corn gold valley. It was like nothing that I had never seen in Afghanistan before we were at the bottom of the valley with mountains, just cheer straight, straight up and down on every single side.   And every single place you're going to fight. You are at the bottom and there's no spot you can choose because you don't get to choose a spot. They get to choose the spot. So operation, rock avalanche when he go to, and I guess that's something that's fair to mention too, is they don't even get to pick where they go or like some of the tactical disadvantages that they've been pulled into.   Like, there's a, there's a movie that came out surrounding. Uh, there was a group of Marines who basically did a bunch of home videos, like early in the, you know, like literal, uh, cam corridor mode. Like I think it was like early mid nineties. Uh, there was a group of Marines. I need to think of the name of the movie because it's a true, unbelievably, incredible depiction.   Um, and it really seems like the whole movie that the depiction of it that they ended up doing seemed like a, um, like they took a lot of the scenes of this home movies that they made. And I think there was like four or five medal of honor recipients. I should have clipped that together for you guys too, but really unbelievable.   A movie that, that came out about this specific, it might, it might be this specific area that he's mentioning here where basically there was a big, um, mountain area surrounding the entire, like a full circle mountain. And then down, down in the valley here, um, there was a, uh, a military base that they were put in a forward operating base, right in the middle of these mountains at the very, very bottom where they were at a complete disadvantage from every single point that you could look at, they were at a disadvantage from, and, uh, there was, uh, many, many, uh, soldiers from the U S who died.   Um, and, and every single day in this area that they were, they were fighting. And in this forward operating base, they would receive gunfire just from the mountains and they could barely even see where it was coming. But the vantage point that they were, they were fighting from was just like, imagine, like, I dunno if you've ever seen, like, I guess that's a bad example, but if there's a, there's just a complete circle of mountains around this area, there's a base at the very, very, very circle middle bottom.   So there's nowhere to hide. There's nowhere to run. Um, there's nowhere to, to even cover, to, to, to reload your weapon besides the, you know, the buildings. And so, um, this movie is truly incredible depiction. So I wonder if this is the same base that they were talking about. There is like the, it might've been, um, like he might've said it, but I think it was like they coined it like death valley, um, but a horrific, horrific, uh, tactical disadvantage vantage that these men were in from the beginning.   Like it's not even like they, they, none of them choose to this either like higher up chain of command guy writes a fucking sticky note and hands it to a corporal and says, all right, start a base at the bottom of this mountain without ever actually visiting. And how many people died on the decisions, like on the backs of that decision, how many these young soldiers lives were lost because of this like terrible tactical disadvantage that they were given from the very beginning.   Like they, they didn't even have a chance from the beginning. And, and so whatever this movie is, you gotta find it. It's a, it's a great, it probably one of my favorite military movies of all time. Um, and, and it truly like captures the humanity. Like the essence of what being in the military is, and all the shit-talking and comradery and all the, you know, difficult situations that you find yourself in.   Um, it's a really incredible story. So, um, but if that's not the place that he's talking about, the fact that they're putting our soldiers in these areas over and over again, now I know that there's been like since then, like statements that they came out and said, yeah, there's no, absolutely no reason that we should have actually put a base in this area.   Uh, I dunno, it's crazy, but I'll, I'll find the name of that hopefully before the end of this podcast. And, and, uh, we'll, we'll see if I can give the shout out and let you have a, a good movie to go watch. Cause it's a really, really incredible movie. Um, but let's, let's continue on this clip again. This is Salvador gianatta, um, discussing his, uh, the time that he received the medal of honor for, we had no idea.   Well, we had Intel and there's Intel. It was lots of bad guys. That's what we came here to do.   the first day we got some contact a couple of times, each day, usually small mines, RPGs. There's some bad guys in the shot at us. And we dropped some orders and other things. Apparently there was a lot of people that they deemed innocent that died. Then they're not. We came to help, but now he pissed off everyone.   I'm here still, other than our little areas that we've been watching for the last, you know, day and half, we don't know what's outside of this. We left where we were headed, headed to another village. It's probably only enough, maybe another street kilometers. And we set up for doing listening posts for going in and engaging the villages saying, Hey, you know, what do you need?   What would, what would make your lives better? And how let's let's talk to offer to all of this is to Bravo radio check over. That was a team leader. So I have a radio so I can click over and I can hear what's going on with the other guys. And we started hearing on the radio chaos shooting. Doesn't make chaos to hear chaos from people who'd been doing this restraint.   And we started hearing they're missing people. They're missing things. There's there's Kia's we have, we have Americans killed there. It was bad. We just stayed waiting, listening to a million bad things, happen to our brothers kilometer away. You've never been more ready than you were right there. And we couldn't do anything right over here.   They over overran a scout team position and they overran a gun team. And second tune was going to go into the village. And then we were going to be on one of the side peaks over watching the village. So if anything, anyone started coming from the outside to come and attack them in the village. We already have the high ground above them and we sat there 12 hours, 14 hours just watching and waiting.   And nothing happened. Commander said, we're going to pull out. We'll go back as it was probably two and a half hours. And the sun was down to the moon was big and that moon really does make a, just a huge amount of difference in what you can. And can't see, there was Sergeant Brennan specialist, sack road, the squad leader, staff, Sergeant Gallardo, myself.   Uh, Casey was my solid gunner. And then clarity was my two or three gunner. We went about 200 meters from where we sat. And that was when I I've never seen before or since anything like what, what happened?   The tracers coming, usually one tracer, four balls. So every time you see one that glows, there was four somewhere in between there and absolutely everything. Every single inch of the air in front of us behind you. Was filled with tracers thousands of bullets in the air going both ways at this point, I think within the first five seconds, I think pretty much everyone had been shot somewhere.   Casey and Clary were behind me and Casey had the 2 49 squad. Automatic weapons saw and searched can shoot about a thousand bullets per minute. Clary was shooting is 2 0 3, which shoots a 40 millimeter grenade. But the guys were so close. She couldn't the grenade. He was just making a lot of booms, but it wasn't on them, but he was doing exactly that.   That was a good thing for him to be doing. And so I looked towards my leader, Sergeant Gallardo, I saw Gallardo coming back and I just saw his head Twitch. And it wasn't like a, what was that Twitch? He was like, something just hit his head Twitch and he dropped, sorry. I just ran out and I grabbed, he was kind of flipped over on his back, but he was okay.   So I kind of grabbed him, was pulling him and he was jumping up and we got back and I went to a little bit of desolate. I probably gave us maybe six to eight inches of relief in the ground. And I, we were both there. And when that happened, I got hit Largo's here and I'm here and they're shooting at us from here.   And I just got hit over here, which the people over here can't shoot over here. That is a very serious thing to figure out incredibly quick, why that bullet came from over here, they set up in an L shape, which if we were to do it, we would do it exactly like that. We were trained from from day one in basic training.   It was a battle drill that a near ambush. What do you do if your ambush happens? Well, you charged the line. You're going to win or lose on that, but you're going to win or lose stain where you're at. And if you stay where you're at, you're probably gonna lose. We threw your name. And we ran forward, that road was on the ground and he said, he'd been shot.   Brennan said he was shot as well. He's somewhere up ahead. I can hear this. As I'm running and Garda went for acro Gallardo is the man. I trust the lardo. There's no more grenades. And I was already running forward. So pointless to stop and Gallardo had that growed and chasing and Claire were doing everything they could and they were, they were keeping their heads down.   And when I ran up and I couldn't, I couldn't find Brinton where it should've been   this part haunts my dreams.   Now it's interesting to think in this situation like that, like everything that's going on. You know, all of the intensity of the moment, like gunfire from here, gunfire, from there, you, you like, it's easy to, it's easy to let it escape from, from your mind if you've never been in a situation like that, not I've never been in a situation like that.   So it just, just interesting. The the real time chess match that is happening in a firefight. And so, you know, in, in the stakes are so high. And for him to say that like, you know, in this next moment was one that will stick with me forever, you know, in the intensity of that moment to have a moment that even like within that however many minutes that this firefights happening and you're seeing people drop to your left into your right and to have something significant enough in that moment to, to, to stand out to you and to have to also not only like comprehend everything that's going on around you.   Um, but to, to, to react, analyze strategize, and then take action is like, it, it truly is a special type of individual who can find themselves in a position to gain this medal of honor, because every single one of those decisions has to be correct. Right? The, the, the analyzing the situation, the reaction to the situation, the, you know, calm, cool, and collected, and then the actual action itself, everything had to Evelyn.   You know, perfectly for these men to do what they did. Um, so, you know, just speaks to the intensity of the moment and the intensity of what he's must be talking about coming up here. The fact that there's an individual moment within all of this, that, that sticks with him specifically. So here's that I came out and there was two guys carrying one   crazy. I don't know how anyone else got up here before me. I mean, this all happens like this. I was like a little bit closer. I realized what was going on. I deployed with Berlin before we, the year before we were in Afghanistan for a year. So I'd been with Brendan for maybe four years. He's smarter than me, stronger than me.   He's smaller than me too, but he's faster than me. He's a better shot.   And that's, who's getting carried away June to immediately charged through the persistent enemy fire toward the two insurgents carrying Joshua Brennan. He killed one and wounded. The other Ben carried Brennan to a position of relative safety until medevac helicopters could arrive   25, 2007 30 supportive operation during freedom is unwavering courage. You don't find out if you did the right thing or wrong thing until later. Sometimes maybe if you did the wrong thing, maybe you don't ever find out lardo. My squad came up, I was talking to captain Kearney. He said, you're going to get put in for a middle of,   I said a lot of things, none of which were very happy or, or should be told that. Mendoza had died and Brandon had died. The other guys were going to be okay, they're all in surgery or getting some bullets out. You're going to congratulate me. You're going to pat me on the back and say, thanks stupid the day at the white house.   When the president put around my neck and the front row, I had my family had my wife and my mom and dad and brother and sister. And the second row, I had some aunts and uncles, but the road behind my family was Britain's family. Next to them was windows is family. When, as I felt this light silk ribbon go around my neck, I felt the weight of the sacrifices of those two and the sacrifices of several of the people in that audience.   No one did anything special. I, every single one of us were fighting for our absolute life. If I didn't do that was my. Congratulate and pat it on the back and everyone thinks I'm such a great guy when there's people that will never get a congratulations. Thank you. Or you're the man ever again, or see their family, the mother, the father, the children.   And yet you're gonna congratulate me on the keeper of it stays at my house at night, put it around my neck when I need to, but this is not mine. This is not for me. This represents so much more. This represents not just my boys, not just bringing, not just Mendoza, not, not rugal who died the day before. Not all the guys who, who have been wounded, not all the people who have suffered, not the families that will pay the price for this country.   It's not for any one of those people. It's for all of those people. And if I got to do it, I'm going to do it for them. And there's nothing they wouldn't do for me. So how could I not do this for them?   Yeah, that's heavy. Is he, you know, can't imagine being in that situation, like he said, like getting your metal of honor, while you sit out and watch the families of your friends that didn't have the opportunity to come home, let alone sit there from, in front of the president of the United States being congratulated, right?   Like that, you know, it's like, I'm such a weird, you know, status to obtain because all of the things that came with that, right? Like I wonder how many of those men who have the medal of honor even, you know, look at it in, in a way other than how he looks at it, which is just like, you know, it's not this, like, it's not the Stanley cup, right.   It's not like, it means horrible tragedy happened and you witnessed horrific things in likely your friends or dad and, or seriously wounded. And then too, like. This like celebrity type event where the president is putting a, a necklace around your neck about it. And he can't comprehend the fraction of the agony that you went to, to be standing on that stage, or to look in, to look out and see your friend's parents.   There is cash that's heavy, you know? And, and, and so the Mo the movie I was mentioning earlier was called the outpost. I believe it's, it's, uh, it came out in like 2019. I don't know if this specifically talking about this one place, it might be. Um, I'll have to look deeper into that for you guys, but the corn golf valley is what is where, um, Gionta served, where he got his metal event of a medal of honor.   And so here, here's what it talked about. I was talking about that earlier, like the base at the very like, um, the very bottom of this like mountainous area. And so here's six reasons why the Korengal valley was one of the most dangerous places in Afghanistan. So it says nestled between the high mountains of the Afghan side of the border with Pakistan, the Korengal valley has the most has one of the hardest fought over patches of ground in the war on terror, 54 Americans have been killed in four medal of honors were earned in the valley or its vis immediate vicinity while the case for a fifth is under review.   One of that, um, one was that of the first living recipient of the reward of awards since Vietnam staff, Sergeant Salvatore. That's who we're discussing here today, the American military rarely moves into the valley, but handpicked, Afghan commandos, some trained by the CIA fight constantly with militants there, the Afghan government maintains offices at the Peck river valley, the entryway to Korengal, their police execute raids and patrols, and the continuing attempt to shut down or limit the shadow government operating there.   When the American military was there, they face the same challenges the Afghan forces do today. Some of these dangerous of some of these dangers are common across Afghanistan while others, um, only existed in Korengal valley and the other branches of the pack river valley. So it says the terrain is a nightmare.   Steep mountains, loose shale thick forest is an open patches of land, made the area in nightmare for an occupying force. Command outposts were built in relatively open areas so that defenders could see approaching militias. However, this meant patrol is returning to the base, had to cross the open.   Sometimes under heavy military arms fire from nearby wooded areas and houses, the thick trees in the area allowed fighters to attack us forces from covering concealment. The attack would then hide there. The attackers would then hide their weapons in the forest and return to the civilian population.   The steep hillside allowed snipers to climb above outposts and fire into the bases. As soldiers slept loose rocks on the steep land led to injuries from falls and trips. It says building new bases and keeping them supplied, presented constant challenges, probably just, they show that in the outpost again, I don't know if that's the exact movie.   I'll have to I'll look at that before we're done here, but in the outpost, they showed that like when they would actually go to get supplies, they would drive their Humvees up these mountains. Like right on the cliffs, like horrifying to try, like, you know, you ever drive through like Colorado going up to, uh, like Vail or Breckenridge or something.   And so it's like how I felt, but it's like, not even close to that. It was like this small, small patch of area that yo

In today's episode our hosts Myke and Ryan are joined by their barber friend Forbus to sample Mancera's Hindu Kush! Please help us grow the podcast by leaving a 5 star review on your favorite streaming platform.One Night Stand Review: Southern Peach Tea by Coastal Carolina ParfumsScent of the Day: Hindu Kush by ManceraTheColognePodcast.com

In this episode Tibet House US | Menla President & Co-Founder Robert A.F. Thurman sits down for a heart-centered talk about Buddhist perspectives on the environment, Earth Day and the importance of rallying the modern environmental movement's understanding of the too often overlooked crisis on the Tibetan plateau, the Hindu Kush, and the Himalayas, known as "the Third Pole," due to its containing the world's largest collection of glacial ice after the Arctic and Antarctic poles. The Third Pole crisis comes from the ice melting four to six times faster than other global overheating sites, due to widespread mismanagement and exploitation, threatening the water resources flowing down the Yellow, Yangtse, Mekong, Irawaddy, Brahmaputra, Ganges, and Indus rivers, among others, the lifelines of over a billion people during long dry seasons between annual monsoons Using personal anecdotes, statistics from Al Gore's Climate Reality Project, as well as insights from the historical Buddha's teachings and life story, Thurman weaves an inspiring call to action for intelligent beings of all faiths, backgrounds, political beliefs and stances. This podcast includes: an extended re-telling of the Buddha's enlightenment under the Bodhi tree, introductions to the histories of Earth Day, The Climate Reality Project and Tibet House US | Menla, as well as simple ways anyone, anywhere can employ to shift their perspective to begin making a difference both in their own lives and in their communities. The episode concludes with an invitation to the Third Pole Hybrid Online & In-Person Conference, happening in the Fall of 2022 at Menla Retreat and Dewa Spa as well as a frank discussion on the importance of direct engagement and democratic participation in saving the planet for this and all future generations. About Earth Day: Every year on April 22, Earth Day marks the anniversary of the birth of the modern environmental movement in 1970. In the decades leading up to the first Earth Day, Air pollution was commonly accepted as the smell of prosperity. Until this point, mainstream America remained largely oblivious to environmental concerns and how a polluted environment threatens human health. However, the stage was set for change with the publication of Rachel Carson's New York Times bestseller Silent Spring in 1962. The book represented a watershed moment, selling more than 500,000 copies in 24 countries as it raised public awareness and concern for living organisms, the environment and the inextricable links between pollution and public health. Senator Gaylord Nelson, the junior senator from Wisconsin, had long been concerned about the deteriorating environment in the United States. Then in January 1969, he and many others witnessed the ravages of a massive oil spill in Santa Barbara, California. Inspired by the student anti-war movement, Senator Nelson wanted to infuse the energy of student anti-war protests with an emerging public consciousness about air and water pollution. Senator Nelson announced the idea for a teach-in on college campuses to the national media, and persuaded Pete McCloskey, a conservation-minded Republican Congressman, to serve as his co-chair. They recruited Denis Hayes, a young activist, to organize the campus teach-ins and they chose April 22, a weekday falling between Spring Break and Final Exams, to maximize the greatest student participation. Text via the official Earth Day website: www.earthday.org. To learn more about The Climate Reality Project, please visit: www.climaterealityproject.org. To sign up to receive updates about the upcoming Tibet House US | Menla "Third Pole" in-person and online program, please visit: www.menla.org.

HBH is thrilled to welcome back our good friend, Omar Kahn. Today, Omar tells us of an operation he undertook as a private investigator against the vast smuggling network of Ayub Afridi, the single largest funding source for Al-Qaeda.Dating back to the 1970s and through the early 2000s, Afridi ran one of the biggest smuggling operations the world has ever seen. With Afghanistan's infamous opium trade as its bedrock, Afridi's organization traded tens of billions of dollars in contraband and cash. Despite the nature of his business, like Pablo Escobar in Colombia, Afridi was beloved, and was even elected to Pakistan's National Assembly. The Khyber Pass leads through the towering Hindu Kush mountains of northwest Pakistan and is the gateway to eastern Afghanistan. These mountains once stopped Alexander the Great and sheltered Osama bin Laden. For nearly 40 years they were controlled by Ayub Afridi. Omar's mission would lead him into those very mountains.If you missed Omar's previous episode ‘Destroying a $50 Billion Chinese Mob Smuggling Operation'. You'll find it at Episode 2 on the HBH page, on whichever platform you listen.Omar Kahn worked as an international private investigator for many years, where he was hired by dozens of intelligence organizations and private security firms. He now works full-time as a psychic medium where he uses his intuitive abilities to advise high-profile clients around the world.

Hear how anthropology can send your business zooming to the top I love to read the Financial Times. It provides a very different perspective of the world from our US papers. As I was browsing recently, I came upon a story about Gillian Tett, FT's US Managing Editor, and her new book, Anthro-Vision. Curious as I am, my question was, What is a journalist doing writing a book about anthropology, and promoting AI (Anthropology Intelligence)? My joyful discovery was that Gillian is an anthropologist who became a journalist, a bit by chance and then by design. Her book is about the power of observation. Whether in Tajikistan as an aspiring anthropologist studying marriage rituals or reporting on a major conference before the financial crisis of 2008, she mastered the art of listening to the stories being told, the resistance to change that people demonstrate, and the wisdom an anthropologist can offer—if only others are willing to listen. As a fellow anthropologist, I am fascinated and I know you will be too. Enjoy. Watch and listen to our conversation here As anthropologists, our job is to see what is unseen Anthropologists love to observe, and by capturing the real lives of people, we offer insights that other data capture methods might complement or even might ignore. We know that people don't really know what they are doing and often tell you what they think you want to hear. It's their stories that offer opportunities to better ascertain the meaning of their daily lives and see the patterns that their cultures command.  In Gillian's book Anthro-Vision, there are wonderful stories about how cell phones have become the way in which kids growing up in the pandemic have built social lives, and why this is probably not going away. There is a great story about Bad Babysitters and how an anthropologist could open up their eyes to why they were messaging incorrectly to potential customers. She and I spoke at length about the social silence that gives us a view into what people are thinking. You will enjoy listening to her and love her book as I did. Our interview was at times deep and at others filled with humor, as we shared our journeys and who we are, not what we do. You can contact with Gillian onn LinkedIn.      Gillian's 5 big ways Anthropology Intelligence (AI) could help you:  Recognize that we are all creatures of our environments. Accept that there is no natural cultural frame. As humans, we create this diversity. Find ways to immerse ourselves in the minds and lives of others to gain empathy. Look at ourselves through the lens of an outsider to see ourselves more clearly. Listen to what is not said, that social silence.  To learn more about how we at SAMC apply corporate anthropology to businesses to help them get off the brink and soar, read the first chapter of my book, On the Brink: A Fresh Lens to Take Your Business to New Heights. For a deeper dive into anthropology and how it can help your business thrive:         Blog: Will You Adapt Or Die? How Cultural Anthropology Can Transform Your Business Strategy Blog: What is Corporate Anthropology and Why Should I Try It? Podcast: Rita Denny—Maybe You Need Anthropology To See Yourself In New Ways Additional resources for you My award-winning second book: Rethink: Smashing The Myths of Women in Business My award-winning first book: On the Brink: A Fresh Lens to Take Your Business to New Heights Simon Associates Management Consultants    Read the transcript of our podcast here Andi Simon: Welcome to On the Brink with Andi Simon. Hi, I'm Andi Simon. I'm your host and your guide and my job is to get you off the brink. So I try to find people who are going to give you a fresh perspective, see things through a clear lens. Let's just step back and take a moment to be a little anthropological and begin to understand that you really don't know what's happening until you pause and think about it differently. And as you know, in my books, I help you see things through the eyes of my clients who all got stuck or stalled because their stories were so great that they couldn't see all the things that were going on around them. And that's why a little anthropology can help you change, grow and your companies get unstuck. As you know, I myself am a corporate anthropologist, which is why I'm so excited to bring to you today's guest. Today, Gillian Tett is with me. Let me tell you about why she's so special, and why you're going to enjoy watching her or listening to her. Listen carefully to the stories she has to tell. Gillian serves as the Chair of the Editorial Board and Editor at Large in the US of the Financial Times. Forgive me for reading this, but it's very important that you hear it. She writes weekly columns covering a range of economic, financial, political and social issues. She's also the co-founder of Financial Times Moral Money, a twice weekly newsletter that tracks the ESG revolution in business and finance, which has since grown to be a staple FT product. In 2020, Moral Money was the SABEW best newsletter. I'll tell you, it's a great newsletter. Previously, Gillian was a Financial Times US managing editor. And she's also served as assistant editor for the Financial Times markets coverage, and a lot of other things of great importance. I love to read theFinancial Times and I bet you do as well. She's the author of The Silo Effect, which looks at the global economy and financial system through the lens of cultural anthropology. She's also authored Fool's Gold: How Unrestrained Greed Corrupted a Dream, Shattered Global Markets and Unleashed Catastrophe, a 2009 New York Times bestseller and Financial Book of the Year at the inaugural Spirits Book Awards. I must tell you she has written really good books. I brought her here today because she has a new book out called Anthro-Vision. And as you might imagine, it touched me and my heart. And I read right through it. I couldn't stop because it was all about how, what she's calling AI, not artificial intelligence, but anthropological intelligence, more intelligence and a whole new perspective. And what I would like you to understand is how a little anthropology can, in fact, help you and your business see things through a fresh lens and why it's so important. Gillian, thank you for joining me today. Gillian Tett: Well, thank you for interviewing me. And it sounds like we not only have a lot in common, but a lot to learn from each other. I'm interested in your own career and your own story because it sounds fascinating. Andi Simon: Well, I have enjoyed reading about yours. But I'd like you to tell the listeners or the audience about who Gillian is because you've had a great journey that's taken you to many places. And as an anthropologist, I smiled. Just a little aside, I took my daughters when they were four and five to Greece to study Greek women. And I know you'd appreciate this, I learned a whole lot about the Greek woman through my children. I'm not sure what my children learned, but they still love me. And so that's all that matters. Tell us about yourself. Gillian Tett: Anyone who reads my biography would think that I'm thoroughly weird. That has been the reaction of many business leaders, political leaders, economists, grown-ups who pretend to run the world, when they hear about my background because most people who work in high finance or business assume that if you're going to be a journalist writing about them, you should have a PhD in economics or an MBA, or some kind of training in quantitative intellectual pursuits. And my background is actually in cultural anthropology. And I did a BA and then a PhD at Cambridge University in the UK. And what anthropology really is about is looking at human cultures and systems, and what makes people and societies tick, not just in terms of the obvious things that we recognize, but most importantly, the things that we tend to ignore around us all the time. Just like psychologists look at our hidden biases in our brains, anthropologists look at our hidden biases and patterns and assumptions in society. So in my case, I went into anthropology because I was fascinated by the rest of the world. I've always loved to explore and travel. And as a child, I dreamed of going to wacky weird places or places that seem weird to me. But like Indiana Jones, if you like the intellectual world, and cultural anthropology pretty much came out of that impetus in Victorian England, the idea that people would go off to other cultures to find the essence of what it meant to be human. And a lot of what anthropologists did in that way mid-century was indeed to go and travel. That's changed a lot in the 21st century. I'll come on to that in a moment. But I went off in my case to a place called Soviet Tajikistan in 1989. And I spent about a year and a half of my life up in the high mountains in Tajikistan living with a group of wonderful villages. I imagine most people listening are saying, I've got no idea where Tajikistan is on the map, or what it's like there. But basically, if you imagine the scenes you might have seen of Afghanistan on the news, and take out the black veils and put on very brightly colored clothes, then you roughly have the idea of what my village was like. It was in the high, high mountains of the Hindu Kush. And I was studying Tajik wedding rituals there. But I wasn't just studying wedding rituals, I was looking at these rituals and symbols and ceremonies, and all the economic exchanges associated with weddings as a key to try and understand how the Soviet Tajiks reconciled their identities of being Islamic and communist at the same time. Now, after I did my PhD, I then left Tajikistan. I actually became a journalist, originally a war reporter. And then I joined the FT and became an economics correspondent. And for the first few years, it felt as if all my training in cultural studies was completely irrelevant. But it's funny how life works. Because a few years after I started writing about finance, I suddenly realized that actually human beings are humans wherever they are. And in just the same way that I went studying Tajikistan wedding rituals in the Hindu Kush, and looked at how they use symbols and ceremonies to express ideas about their world. To give you an example, two investment bankers get together for gigantic ritualistic ceremonies called investment banking conferences, where they have all kinds of rituals like PowerPoints, and bar meetings, and golf tours. And those rituals and ceremonies and symbols also create social networks, and express all kinds of assumptions which could and should be studied through an anthropologist lens. So the latter part of my career has been all about trying to use this anthropological vision, and apply it to the world of business and finance and economics. And frankly, I think it's something that anybody could benefit from, particularly now, given that COVID has ripped up our normal lives and has thrown us all into culture shock. And we can all benefit by thinking about what makes us really tick. Andi Simon: When you think about that, you in your book play out some of the stories in there. You've provided us with a broad range of fascinating illustrations of the application of anthropology to different situations. Whether it was to a childcare center that wasn't doing well, or getting into pet care, or to the economic crisis of 2008 or what happened with Cambridge analytics, give us some illustrations, some case studies that are some of your favorites. The reason I ask is that, as you were describing, I could imagine being in the highlands of Russia. I took my kids to see what it was like to be a woman in Greece, and I studied the Greek immigrants and they returned to migration. But if you haven't done that, there's no way you know what it's like. And when you do it in modern society, in our businesses, people say, Well, what do you really do? I say, Well, I hang out a lot. And I listen a lot. And I'm looking for all the gaps that are on the sides of what people assume to be true. The only truth is, there's no truth, I tell people, and then they get really frustrated because it's all an illusion that we're living. So some illustrations, some great stories that you enjoy sharing about the ones that really make a difference. Gillian Tett: Well, one of the problems with anthropology and trying to communicate it in a corporate setting is that the corporate world likes to see things in shades of black and white, and things on PowerPoints. And anthropologists say, well life is grey and subtle and often contradictory. And in reality it is, that's really the only way to understand situations. But it's not always easy to boil down into a single chart. But for me, one of the most important moments in my own career was when I realized that actually the same tools I looked at Tajikistan weddings with in terms of analyzing and symbols could and should be applied to investment banking conferences. I went down to the Mediterranean in 2005 to an event called the European Securitization Board and looked at those rituals as if I was seeing them like an anthropologist. It showed me that the bankers that were engaged in that securitization business back in 2005 had all kinds of assumptions that they were barely aware of themselves which were distorting their vision of finance quite significantly and laying the seeds for the subsequent 2008 financial crisis. So when I looked at the bankers at play in their conference, I can see that they were a tribe set apart with a strong sense of their own identity. And like any social group that has a tight network, that was birthed and being reflected and reproduced in the banking conference. And they had a creation mythology. You know, every group has a creation mythology. Their creation mythology was that perfectly liquid markets, so called liquefaction of financial markets, was the ultimate perfect gold, the Holy Grail. And they were so addicted to this idea of a perfect free market. So they kind of failed to see all the contradictions in their creation mythology, like the fact that, although they were creating these innovations supposedly to make markets more innovative and more safe and more prone to perfect trading, most of these new products were so complex, they weren't being traded at all. And they weren't even able to value them with free market prices. Because it wasn't at the market prices, they had these models, the tools they were using to disburse risk were actually introducing new risks in the system because they were too complex for people to know where the risks were. And they said that these tools were done entirely to help people. But there were no faces in their PowerPoints. It was all Greek letters that indicated it wasn't just an accident that there were no faces. And their PowerPoints reflected a mentality that the end user had been kind of screened out of the way they saw finance. And you can say, well, that's kind of a pity. But actually, it had a really practical implication because what it meant was that the people creating new financial products were so caught up with the creation process, they couldn't actually see how the products were being used on the ground at the end of the financial chain. There's a wonderful scene in the movie, The Big Short, where a hedge fund trader goes and meets a pole dancer in Florida. Great scene. The financier, the hedge fund guy, goes, Holy crap, these people are doing this with subprime mortgages. And it was a real shock. And the thing that was shocking was not the fact that subprime mortgages were being used and abused on the ground, it was the fact that so few financiers could see what the end result was because they were so detached. So I came back from my conference, having spotted all this in terms of how the bankers were conducting their rituals, and it's one thing that led me to later warn that there was going to be a financial crisis. And I kept issuing those warnings over and over again. So that's one example where you can use anthropology tools to look at how a social group is blinkered and has blind spots that don't see, which can be dangerous. But in my book, I talk about ways that consumer industry groups can use anthropology to try and understand consumers, to try and understand what really drives fashions and trends to try. And also I've talked about how businesses can use anthropologists to see what's going wrong in their companies. General Motors did that very effectively several times. And you can also use anthropology to understand how other offices really work, or how they don't work. So almost any sphere of life where people are operating can benefit from some anthropology. Andi Simon: Often, I'll take a client with me out to their clients, to go spend a day in the life of their clients. So I'm going to teach you a little anthropology, I say. Let's go watch and see what's going on. You sell them solutions that you think are perfect. Let's watch how they're actually using them. Because to your point, if I went out and looked and came back, they would delete me. You didn't hear it, right? You didn't see it, right? So we go with them. And the two of us watch in the same factory exactly how it's being used. A sensor that's actually measuring the color of something or some technology that's being applied. Then we go out and we write down everything we saw. And the two of us were in two different places at the same time. We were each seeing completely different things. The conversation that follows is fascinating to me, because they're still trying to figure out what it was I was looking at and listening to. To your point, this is about listening and seeing and what they were listening to and why they were trying to fit it into their box. Like, you're a wonderful economist, we're trying to fit it into their illusion of reality, and what the reality actually was and I might claim as mine in a better reality, but I'm looking for the gaps for you and you're looking to fit it into your box, which may no longer be the right box anymore. And that's so important now, coming out of the pandemic The way we used to do things isn't any longer the way we're doing it. So people are hiring us to figure out, what do we do now? What's happening out there? Come watch with us. So as you were putting together your book, I have a hunch each of the stories touched you in some of the same ways.  Gillian Tett: I mean, the power of anthropology, in many ways I would argue, is essentially what you're doing is trying to engage in a three part journey. And the way I put it, that basically you are trying to simultaneously immerse yourself into the minds and lives of others so that you can understand them better. You're trying to not just immerse yourself in the mind of others, but really trying and seeing the world through their eyes in a kind of humble, open-minded way and to collide with the unexpected. You're trying to then use that knowledge to look back at yourself. Because, there's this wonderful Chinese proverb that a fish can't see water. None of us can see the assumptions that shaped us unless we periodically jump out of our fishbowl, go with other fish and talk to other fish and then look back at ourselves again with clarity of vision. And then you use that inside-outside perspective. The experience of being a stranger in your own land to not just look at the parts of the world that you talk about, the visible parts, but also the parts of the world that you don't talk about, or the assumptions that you ignore because they seem boring or geeky or dull or taboo or obvious. And that sort of three-part journey can be really powerful. An example: General Motors brought in an anthropologist to look at why some of its meetings were going so badly wrong, why some merging initiatives were going so badly wrong. There was an attempt in the latter part of the 20th century to create a sort of joint car between German and American engineers.They tried and tried for about two years to create a joint small car by bringing this team of engineers together. And at the time, they assumed the problem was because of linguistic differences. I know the tendency to think oh, those Germans don't understand the Americans and Americans didn't ask the Germans, because that was the obvious difference and distinction that was in everyone's faces. But some anthropologists observed the group and realized that actually it wasn't a straight story of German versus American clash. There was a bigger clash between different teams of Americans between Tennessee and Detroit. And because they all had very different cultures in their factories. And the really interesting thing was they kept calling meetings to try and resolve the problems without realizing that all three different groups had different ideas about what a meeting was and what the whole point of it was. The Germans thought it was basically to rubber stamp a decision that had already been taken and that it was very hierarchical  Their meeting didn't really count as work because work was what you did elsewhere. The Tennessee group thought that a meeting was there to kind of brainstorm and you had to have some kind of collaborative consensus-based system and they thought meetings were work. And the Detroit group had another idea all over again. So all of the people were coming into that meeting with different expectations, and because they weren't actually talking to each other in advance, and they weren't looking at the story behind the story, which is basically what were their different cultures, and what were their expectations of meetings, they kept wrongly describing it as a German-American thing, and it wasn't. So those patterns played out over and over again in offices. And it's really important to think about that now for two reasons. Firstly, most businesses right now are in the grips of radical tech transformation, as automation and digitization takes off. And that's creating a whole different bunch of cultural clashes, because the way that a group of techies in San Francisco are trained to think about meetings is not the same as say, a group of metal bashers in Detroit. But secondly, COVID and the pandemic and lockdown has challenged all of our ideas about how offices and work and meetings should happen. And we haven't been together in groups to kind of learn from each other and thrash it out. We've all been scattered and isolated. So within every company, the longer that COVID and lockdown has gone on for, the more you've created micro subcultures, who may be totally talking past each other all the time. And often exasperated senior managers who are middle aged, go, Oh, these millennials, they're so weird. But what about the age gap between different generations? Or maybe just the fact that different subcultures are growing up inside companies as we're scattered. And as we return hopefully to the office, different cultural patterns will develop all over again, and we need to think about it. Andi Simon: Well, you're not Malinowski, and you're not going off like Margaret Mead to a small island. To some degree, that's just what's happened during this pandemic, islands have been created. And as we're watching them...for example, I have a wonderful client that I'm going on my fifth year with them all in transformation. And they used to give remote work as a benefit to their partners and their employees, until the pandemic hit and everyone went remote. All 70 employees. Now they can't get them back into the office. And they said, Well, what was valued before as a benefit, it's now a penalty. And how do you take the same thing: remote work one minute is wonderful and in one minute it's awful. What are the values that are coming, and the partners are lonely. And the reason they want them back together is for human companionship. And what's so interesting for me is to watch the dynamics going on. Because they don't find a way to articulate what really matters here. It isn't about having them come back in the office, and that's not bad, and people decide with feelings. Their logic is, Well, I don't have to commute for an hour plus, I can get so much work done. Why do I have to be there to have lunch together, we're not going to do that. I mean, it's so interesting to watch the head and the hearts here at odds with each other on this island that I'm not quite sure was perfect before. And I'm not quite sure it's so bad right now, but nobody's quite sure what we should do to build coming out of it. And I have a hunch this is the proliferation of islands that all of us are watching happen across the country and across different industries. It's really interesting as an anthropologist to step back and just observe and laugh a little and cry a little bit too. Gillian Tett: I guess the point that you know very well that you've seen in your own kind of work, which is so important, is that we need to talk not just about what people are obviously talking about all the time, that's in your face, but also we need to always ask ourselves in any context, whether we're in an office or any other setting, What are we not talking about? What are we missing? What is the story behind the story? What's the context? And one of the ways I try to illustrate that point is through an issue that isn't to do with work. Practically, everyone who's middle aged with teenage kids is grappling with why are teenagers so addicted to their cell phones? And if you ask people that question, they go, it's because of cell phone technology. Or is it because of those wretched teenagers or it's because you know, evil tech companies are busy designing algorithms, which are addictive? Certainly that's true to some degree. But the reality is that you can't understand teenage cell phone usage without stepping back and looking at what people don't talk about, which is how teenagers move in the real physical world. And if you go back 100 years, teenagers had a lot of opportunities to physically roam, to meet their friends on the streets, even 50 years ago, they went to the shopping mall. They cycled to school. They would hang out with their friends on the fields, without parents watching every move. But in the 21st century, and even before lockdown, you had a whole generation of middle class American teenagers, particularly in suburbs, who essentially are overscheduled. They are driven everywhere by their parents constantly being monitored. And then you go into the pandemic, and suddenly this sense of physical constraint is even more extreme. So is it any surprise that you have a generation of people who think that the only place as a teenager that you can test boundaries, congregate spontaneously, explore the world without parents watching is online, in cyberspace? You can't talk about cyberspace experience without looking at the physical world. That's the social silence, to use a word that anthropologists sometimes use. And that model or metaphor applies over and over again to almost any aspect of modern life. Andi Simon: You said something very profound and well worth emphasizing. The times make the man or the man makes the times. Here we have a transformation of trust and of safety. When I was a kid growing up, we would go outside and play stickball on the street, and get on my bike and ride to the mall to go shopping with nobody. As my kids grew up, we began to realize how much more structured their lives were without thinking about the implications of it. I don't think we spend our time saying that's good or that's not good. We sort of flow with what society is doing and then you have all of the after effects of transformation. I've had several university clients who are frustrated because they couldn't get their Gen Ys, now the Gen Zs, to come in and play athletics. They spent their days on video games. And they were much happier playing a video game and not coming in to go play baseball or basketball or watch them. And socializing with more challenges. I actually had a grownup client, a professional, who spent his weekends playing games. His whole friendship network was there. And as an observer, I said, Oh, this is really a pure point, a transformation of our society without much intentionality here, if you know the world he was in, he never met any of the folks that he played with, which by itself was sort of an interesting and new and bizarre society in which we're in. You know, as you're thinking about what's coming next, I don't know when the pandemic is really going to end or if we're going to live in a COVID world for a while. Are you? As this is a futurist podcast, I would like to ask what are the signs you're seeing? What do you hear coming through? I have a hunch, you're picking up little signals already that you're curious about? Because I know I am. What do you see? Gillian Tett: Well, I think that people have been forced to re-examine how they're living. And what is fascinating was the late 20th century was a time when people had quite rigid boundaries between home and work in many professional contexts. Not always, but most western professionals thought that the office was a place you worked in, you might bring work back to home. But that was separate, you had a work time and a home time. You had your office colleagues, your friends, your family, they all sat in different buckets and we took that for granted. The reality is that actually that pattern of the 20th century is an absolute aberration throughout most of human history, and even throughout many parts of the world today. And what COVID has done has tossed most of us back into a state of being something like a peasant farmer, where your house is your locus of work, and your family is mixed up with your colleagues and everything else. And we may not like it, but it certainly challenged our boundaries. I don't think it'd be that easy for people to recreate those boundaries in such a rigid way going forward. A second change that's happened, which is not so bad, is because we've been locked down in our own groups, I think maybe we've become myopic. We've basically been locked down with people just like us, our pod, our friends. And people thought initially that when we went online, we would somehow break down our tribalism. Quite the reverse has happened because the key thing to understand about the internet is that it allows us to customize our identities and experiences in a way that's never been possible before. And I think it's changed our vision of how we as individuals relate to society. You know, most societies in human history have seen the individual as a derivative of society.  We're a cog that fits into a machine with identities that are pre-assigned. You know the enlightenment in Europe and this idea that we are the center of our society.  The "me generation." "I think, therefore I am." Society's derivative of me. 21st century with digital tools has given us the capability to basically customize our world as we want to know. We customize our coffee choices, our media sources, our friendship groups, and identities online. We customize our music tastes. Today's generation doesn't want to have a vinyl record, which has been pre-assembled with someone else. We want our own pick of a mix of music to listen to when we want, exactly what we want. And that's really a shift that's been exacerbated by the pandemic because we've been so reliant on cyberspace. And it's made us even more tribal, I think, in a very bad way. Another shift that's happened is that people's sense of the future, being a predictable, rigid path that goes in one direction has been shaken by the pandemic. Late 20th century was a time where most Westerners had lived a pretty stable life, pretty predictable life...no longer. And it was also a world where people thought okay, so I have business economics in one bucket, and sort of a do-gooding environment, social issues in another. And I think, again, that's breaking down. And you can see that in the corporate world where, essentially, companies are realizing that environmental, social and governance issues aren't just about activism, they're about risk management, about making sure that you don't suffer reputational risks, or the loss of assets that lose value if the regulatory climate change changes, and you don't alienate your customers and your employees. So people are no longer seeing business in just such a rigid tunnel vision way, it's more about lateral vision. And that's very, very important. And last but not least, I'd say that another shift has been in terms of cryptocurrencies and finance. In some ways, the move into cryptocurrencies, the move into meme stocks, is also part of this pick and mix culture. Patterns of trust are changing. As anthropologists, we used to say there was either vertical trust, or horizontal trust, where people trusted each other in peer-to-peer groups. This provides a social group glue to keep groups together. Or, you had vertical trust, which was trust in institutions and leaders on a large scale. It was presumed that when you had big groups, you couldn't have horizontal trust. Digital platforms have enabled something called distributed trust to explode. Suddenly, huge groups of people can do things on the basis of trusting each other via digital tools. That's how Airbnb operates. It's also how most cryptocurrencies operate. You trust the crowd through a digital platform, but not through an organizational hierarchy. And that's, again, changing people's attitude toward money and value and exchanges in a fascinating way. Andi Simon: If we write about this in about five years, we will have captured a major catalytic moment transforming society. If you listen to the multipliers of what we've just described, when I work with my own CEOs, mostly mid-market size clients, they are becoming far more stuck, stalled and immobilized than they've ever experienced in the past. They don't know what to do. And what's so fascinating to me is that they really don't know what to do. And they're not willing to go out of their corner office, out of their comfort zone to begin to see. And so they're really struggling with whether or not their businesses are going to survive. And there's no reason why they can't survive, they just have to change. And all of a sudden, that entrepreneurial spirit that got them there is stalled. And the certainty you spoke about, I'm not sure that was true, or an illusion that humans prefer certainty versus being fragile. But in fact, it's really raising up those people who can see opportunity in being agile, and I'm willing to change. The brain hates me when I go into a company to say, You're going to change and immediately all that cortisol is produced, and they go, Oh, please get out of here. But in fact, I do think there's going to be a training ground now for the agility that's needed for the next phase. Because as we come out of this, it's not going to be certain either, and nobody can really plan the way they might have thought. And I don't think that you should plan anything. I think you should try to be nimble, agile, adaptive, and talk to people. You speak about the silence, it's a great time to start listening. Just talk to people and you don't have to do it in person if you don't want to, but you can try. But I do think it's a time to listen to each other and not decide anything, just pull it in and just be anthropologists. Just listen to the conversations. Judith Glaser has a wonderful book on conversational intelligence, that you start by saying all of society are conversations. And I truly think that's a simple way of saying, Yep, just listen to each other. But the conversations are hanging out, and begin to think about what's really going on in those conversations. It's a little like that picture of that scene when they say, Who's doing the subprime mortgages. What are we missing? You have some great five big things in Anthro-Vision. Do you want to share them with our audience? I guess I'm pushing people to bring a little anthropology into your life. It's important and one of those five things. Gillian Tett: Absolutely. Well, having said you can't boil anthropology down to a PowerPoint, here's my PowerPoint. Lesson one: recognize that we're all creatures of our own environment. In a cultural sense, we're all fundamentally shaped by a set of assumptions that we inherit from our surroundings that we never usually think about. And they matter. Lesson two: recognize that just because we are shaped by sort of assumptions, that doesn't mean they're universal. It sounds very obvious, but the reality is that it's human nature to assume that the way that we live and operate and function is not just inevitable, but natural and proper, and that everyone else would kind of live like us. And guess what, there's a multitude of different ways to live and think, and if you think that yours is the only right way, you're going to suffer badly in business. Lesson three: coming out of this is to take time to immerse yourself periodically in the minds and lives of people who seem different from you. In my case, I went to Tajikistan, which for someone having grown up in England, it was very, very different indeed. But you don't have to go to the other side of the world of Hindu Kush. Just go talk to someone down the end of your road who lives in a different world. Go talk to someone in a different department, go take a different route to work, go swap a day with someone with a different profession. And if you can't do it physically, because of the pandemic, get online and basically explore another tribe online. And then mentality: I mean, just change the people you follow on Twitter, say for a week, and you'll see a completely different perspective on life. And then lesson five: for us, the experience of immersing yourself in the minds of others to become a stranger in your own land, and to look back at yourself with fresh eyes, and see what a stranger would consider to be weird or shocking, or impressive about how you live and your assumptions. And think about what you're not thinking about. What are the parts of your life that you're ignoring, the social silences, often thinking about the rituals that you're using in your everyday life, the symbols, the patterns that you use to organize your space, and your family groups, or your time. Those can often be very revealing, if you step back and look at them with an inside or outside his eyes. You know, why would you consider it to be odd to keep your hairbrush in the fridge? What does that mean? I mean, what are you missing? Well, what is one of your ideas about different body parts and about your mouth versus your hair, or you know all these inbuilt assumptions, which you take for granted, but are often very revealing. There's nothing wrong with the patterns we inherit from our surroundings, unless we remain prisoners of them and cannot imagine alternatives. And right now, as we come out of the pandemic, try to reimagine the world and recover and rebuild. It really is time to have an open mind, particularly after a pandemic that's kept us locked down mentally and physically, and in danger of being captured by tribalism. Andi Simon: What a beautiful ending, Gillian. Thank you so much. I've had such fun. It's fun to wander with you. Any last thoughts? How can they reach you? And how can they buy your book?  Gillian Tett: First, let me say what a great joy it has been to do this with you. And I greatly salute what you've done in your own career, which is fascinating. I write for the Financial Times, twice a week with columns. I also oversee a platform called Moral Money, which is the ESG sustainability platform at the FT, which is a newsletter that goes out three times a week. And my new book, Anthro-Vision, is out on sale. I should say last but not least, as another sign of culture, if you're listening to this in America, you can find my book Anthro-Vision, with a bright red jacket cover, and a picture of me on the back wearing a bright red top looking like Fox TV because that sells in America. If you pick up my book in the UK, or any part of the former Commonwealth as they say, you'll find my book is sold with a nice white understated cover with a picture of me on the back, wearing a blue shirt on a stoop clutching a cup of coffee. The British publishers thought that a picture of me looking like a Fox TV babe was too scary for the British market. And therein lies a story about why culture matters. Andi Simon: And you hope they're right. Well, I think that for the listeners, and our audience, whether you're watching this or listening to us, it's been truly a special time to share the essence of On the Brink with Andi Simon, our podcast, but my job is to help you get off the brink helping you to see, feel, and think through a fresh lens. There is so much going on today that's going to expand in a positive way the possibilities that are before you. It's the art of possibilities now. And rather than trying to go back...people say, I can't wait till the old comes back. It's not coming back because I don't even know what the old was and you don't either. But you also know that the new is giving you opportunities that are tremendous. Think about them in a positive way and you'll see them turning lemons into lemonade or limes into margaritas as somebody said to me recently. It's a great time. Gillian, thank you for joining me today. And for our listeners, don't forget, here's what I'd like you to do. I get emails from across the globe at info@Andisimon.com. You send me your ideas, you send me people whom you want me to interview. Send them to me, give me some ideas about topics that would be cool for you. I actually am doing a Leadership Academy and one of the gentlemen there, a physician, said, You know, my sons are listening to your podcast, and I laughed, and I said, How old? Eight and ten! I said, so that's my target audience. And I will keep talking to them, but they should listen because I think they and you will really benefit from understanding how a little anthropology can help you and your business soar. Bye bye now. Stay well. Bye bye.

You may have heard of the weed strain ChemDog, but you may not know ChemDog is also a person! In this episode, Brit talks to Greg “ChemDog” Krzanowski, the legendary grower behind one of the world's most important cultivars of marijuana. In the early 90s, when Chem's incredibly high-quality flower hit America's underground market, pot growers across the nation used its genetics to produce less stringy, seed-ridden weed, marking the start of the so-called 'Kind-Bud' movement. From Chem91 came some of the country's most iconic cannabis cultivars like Sour Diesel, OG Kush, Skywalker, Trainwreck, GMO, Northern Lights, Hindu Kush and Girl Scout Cookies. Now, he is one of Massachusetts' most revered growers of legal marijuana, working above ground as head of cultivation at Canna Provisions in central Mass (cannaprovisions.com)Find all issues of Different Leaf magazine at differentleaf.com. Follow us on social media @differentleaf and @different_leaf and find our host Brit Smith at @BritTheBritish.