Podcasts about Hosokawa

Wenn die Temperaturen auf 30, 35 oder sogar über 40 Grad steigen, fühlt sich Sport plötzlich ganz anders an. In dieser Folge sprechen wir darüber, warum Hitze Training und Ernährung so stark verändert, welche Fehler viele machen und worauf es wirklich ankommt, wenn man auch im Sommer leistungsfähig, gesund und sicher aktiv bleiben möchte. ------------------------------------------------------------------------ Dominiks Buch zur pflanzenbasierten Sporternährung im UTB-Verlag: https://www.utb.de/doi/book/10.36198/9783838560328 Dominiks Gesundheitscommunity: www.gsundes-hannover.de Dominiks Online-Knie-Kurs: https://gsundes-hannover.de/knieschmerzen/ Dominiks Online-Rücken-Kurs: https://copecart.com/products/34bd5abb/checkout Marcs veganes Online-Fitness-Coaching: https://vegainer-academy.com/ Marcs Online-Kurs: https://www.copecart.com/products/a50f88f2/checkout ------------------------------------------------------------------------ Dieser Podcast wird unterstützt von der Firma Watson Nutrition. Die Firma bietet als einzige umfassend laborgeprüfte Nahrungsergänzungsmittel für eine optimierte Nährstoffversorgung. Zum Angebot zählen Multi-Supplemente, Mono-Supplemente, Sportsupplemente wie Kreatin oder auch Proteinriegel, Shakes und essenzielle Aminosäuren Mit dem Code veganperformance erhältst du 5 % Rabatt auf deine Bestellung.  Zur Firmenwebseite: Watson Nutrition ------------------------------------------------------------------------ Quellen: Armstrong, L. E., Casa, D. J., Millard-Stafford, M., Moran, D. S., Pyne, S. W., & Roberts, W. O. (2007). American College of Sports Medicine position stand: Exertional heat illness during training and competition. Medicine & Science in Sports & Exercise, 39(3), 556–572. https://doi.org/10.1249/MSS.0b013e31802fa199  Baker, L. B. (2017). Sweating rate and sweat sodium concentration in athletes: A review of methodology and intra/interindividual variability. Sports Medicine, 47(Suppl. 1), 111–128. https://doi.org/10.1007/s40279-017-0691-5  Bongers, C. C. W. G., Thijssen, D. H. J., Veltmeijer, M. T. W., Hopman, M. T. E., & Eijsvogels, T. M. H. (2015). Precooling and percooling (cooling during exercise) both improve performance in the heat: A meta-analytical review. British Journal of Sports Medicine, 49(6), 377–384. https://doi.org/10.1136/bjsports-2013-092928  Casa, D. J., DeMartini, J. K., Bergeron, M. F., Csillan, D., Eichner, E. R., Lopez, R. M., Ferrara, M. S., Miller, K. C., O'Connor, F. G., Sawka, M. N., & Yeargin, S. W. (2015). National Athletic Trainers' Association position statement: Exertional heat illnesses. Journal of Athletic Training, 50(9), 986–1000. https://doi.org/10.4085/1062-6050-50.9.07  Costa, R. J. S., Gaskell, S. K., McCubbin, A. J., & Snipe, R. M. J. (2020). Exertional-heat stress-associated gastrointestinal perturbations during Olympic sports: Management strategies for athletes preparing and competing in the 2020 Tokyo Olympic Games. Temperature, 7(1), 58–88. https://doi.org/10.1080/23328940.2019.1597676  González-Alonso, J., Crandall, C. G., & Johnson, J. M. (2008). The cardiovascular challenge of exercising in the heat. The Journal of Physiology, 586(1), 45–53. https://doi.org/10.1113/jphysiol.2007.142158  Hew-Butler, T., Rosner, M. H., Fowkes-Godek, S., Dugas, J. P., Hoffman, M. D., Lewis, D. P., Maughan, R. J., Miller, K. C., Montain, S. J., Rehrer, N. J., Roberts, W. O., Rogers, I. R., Siegel, A. J., Stuempfle, K. J., Winger, J. M., & Verbalis, J. G. (2015). Statement of the Third International Exercise-Associated Hyponatremia Consensus Development Conference, Carlsbad, California, 2015. Clinical Journal of Sport Medicine, 25(4), 303–320. https://doi.org/10.1097/JSM.0000000000000221  Jeukendrup, A. (2014). A step towards personalized sports nutrition: Carbohydrate intake during exercise. Sports Medicine, 44(Suppl. 1), S25–S33. https://doi.org/10.1007/s40279-014-0148-z  McDermott, B. P., Anderson, S. A., Armstrong, L. E., Casa, D. J., Cheuvront, S. N., Cooper, L., Kenney, W. L., O'Connor, F. G., & Roberts, W. O. (2017). National Athletic Trainers' Association position statement: Fluid replacement for the physically active. Journal of Athletic Training, 52(9), 877–895. https://doi.org/10.4085/1062-6050-52.9.02  Mosler, S. C., Braun, H., Carlsohn, A., Großhauser, M., König, D., Lampen, A., Nieß, A., Oberritter, H., Schäbethal, K., Schek, A., Stehle, P., Virmani, K., Ziegenhagen, R., & Heseker, H. (2019). Flüssigkeitsmanagement im Sport: Position der Arbeitsgruppe Sporternährung der Deutschen Gesellschaft für Ernährung e. V. (DGE). Ernährungs Umschau, 66(3), 52–59. https://doi.org/10.4455/eu.2019.011  Nybo, L., Rasmussen, P., & Sawka, M. N. (2014). Performance in the heat—physiological factors of importance for hyperthermia-induced fatigue. Comprehensive Physiology, 4(2), 657–689. https://doi.org/10.1002/cphy.c130012  Périard, J. D., Eijsvogels, T. M. H., & Daanen, H. A. M. (2021). Exercise under heat stress: Thermoregulation, hydration, performance implications, and mitigation strategies. Physiological Reviews, 101(4), 1873–1979. https://doi.org/10.1152/physrev.00038.2020  Périard, J. D., Racinais, S., & Sawka, M. N. (2015). Adaptations and mechanisms of human heat acclimation: Applications for competitive athletes and sports. Scandinavian Journal of Medicine & Science in Sports, 25(Suppl. 1), 20–38. https://doi.org/10.1111/sms.12408  Racinais, S., Alonso, J. M., Coutts, A. J., Flouris, A. D., Girard, O., González-Alonso, J., Hausswirth, C., Jay, O., Lee, J. K. W., Mitchell, N., Nassis, G. P., Nybo, L., Pluim, B. M., Roelands, B., Sawka, M. N., Wingo, J. E., & Périard, J. D. (2015). Consensus recommendations on training and competing in the heat. British Journal of Sports Medicine, 49(18), 1164–1173. https://doi.org/10.1136/bjsports-2015-094915  Racinais, S., Hosokawa, Y., Akama, T., Bermon, S., Bigard, X., Casa, D. J., Grundstein, A., Jay, O., Massey, A., Migliorini, S., Mountjoy, M., Nikolic, N., Pitsiladis, Y. P., Schobersberger, W., Steinacker, J. M., Yamasawa, F., Zideman, D. A., Engebretsen, L., & Budgett, R. (2023). IOC consensus statement on recommendations and regulations for sport events in the heat. British Journal of Sports Medicine, 57(1), 8–25. https://doi.org/10.1136/bjsports-2022-105942  Sawka, M. N., Burke, L. M., Eichner, E. R., Maughan, R. J., Montain, S. J., & Stachenfeld, N. S. (2007). American College of Sports Medicine position stand: Exercise and fluid replacement. Medicine & Science in Sports & Exercise, 39(2), 377–390. https://doi.org/10.1249/mss.0b013e31802ca597  Thomas, D. T., Erdman, K. A., & Burke, L. M. (2016). Position of the Academy of Nutrition and Dietetics, Dietitians of Canada, and the American College of Sports Medicine: Nutrition and athletic performance. Journal of the Academy of Nutrition and Dietetics, 116(3), 501–528. https://doi.org/10.1016/j.jand.2015.12.006  Tyler, C. J., Sunderland, C., & Cheung, S. S. (2015). The effect of cooling prior to and during exercise on exercise performance and capacity in the heat: A meta-analysis. British Journal of Sports Medicine, 49(1), 7–13. https://doi.org/10.1136/bjsports-2012-091739  

CW: Suicide This episode we are talking about Law and Order--where Ritsuryo system gets its name.  We are going to look at some of the underlying theory of how the government was set up and then some of the new laws people were expected to follow and examples of punishment--as well as pardons and general amnesties. For the blogpost, check out:  https://sengokudaimyo.com/podcast/episode-145 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 145:  Law and Order in the Reign of Temmu     The sound of struggle could be heard, as a man, hands bound behind him, was roughly brought into the courtyard by several sturdy men.  They thrust him roughly to the bare ground in front of the pavilion.  The man's clothes were disheveled, his hair was unkempt, and his right eye was swollen shut.  He was a stark contrast from the four officials standing over him, and even more from those who stood in the pavilion, above, prepared to dole out judgment.  A clerk was handling the paperwork at a nearby desk, but the court official already knew this case.  He had read the reports, heard the testimony of the witnesses and, to top it all off, he had read the confession.  It seems it had taken some coercion, but in the end, the criminal before him had admitted to his wrongdoing. And thus the official was able to pronounce the sentence with some sense of moral clarity.  After all, if this man was innocent, why would he confess?  On the other hand, if he were truly innocent, how would he even have come to their attention?  Even if he was not guilty of this crime, if he had been such an upstanding citizen, why would his neighbors have accused him in the first place?  One way or another, justice was being done.     We remain—for at least the next couple of episodes—firmly in the reign of Ohoama, aka Temmu Tennou.  There is a lot more in this reign, and we are reaching a period where we won't be able to cover nearly as much as previously, so we'll have to summarize some things, but there is still a lot here to discuss.  Last episode we looked at what was happening outside of the court.  This episode we turn our attention back to the center, and specifically, what law and order meant in Ohoama's time. This period is called the Ritsuryo period, and as the name indicates, it is characterized by the set of laws and accompanying penal codes, the ritsu and the ryo.  Most of these codes are no longer extant, only known to us by other sources which contain only fragments of the originals.  But it was this adoption of a continental style of law that seems to most characterize this period.  So this episode, we are going to look at the project Ohoama kicked off to establish  one such law code —possibly even the first actual—for Yamato, as well as some of the examples of how law and order were enforced. In Episode 143 we talked about Ohoama's  historiographical project, which kicked off in the third month of 681 and culminated in the very chronicles we have been poring over.  However, a month before that, we see the start of a different and likely more immediate project, as the sovereign ordered work to begin on a new legal code.  This task was decreed from the Daigokuden to all of the Princes and Ministers -- who were then cautioned to divide it up and take it in shifts, since after all, they still needed to administer the government.  And so this division of labor began. The code would take years to compile, so, like so many of the ambitious projects of this reign, it was not quite ready by the time of Ohoama's death in 686.  In fact, it wouldn't be promulgated until 689, and even then that was only the "Ryou" part of the "Ritsuryou"—that is to say it contained the laws, the "ryou", but no the penal code, or "ritsu".  Still, we are told that the total body of laws was some 22 volumes and is known today as the Asuka Kiyomihara Code.  It is unfortunately no longer extant—we only have evidence of the laws based on those edicts and references we see in the Nihon Shoki, but it is thought by some to be the first such deliberate attempt to create a law code for Yamato.  We do have an earlier reference to Naka no Ohoye putting together a collection of laws during his reign, known as the Afumi Code, but there is some question as to whether that was actually a deliberate code or just a compilation of edicts that had been made up to that point.  These various codes are where the "Ritsuryo" period gets its name, and the Asuka Kiyomihara Code would eventually be supplanted in 701 by the Taihou code—which is one of the reasons why copies of previous codes haven't been kept around.  After all, why would you need the old law code when you now have the new and improved version? This also means that often, when we don't have other evidence, we look to later codes and histories to understand what might be happening when we get hints or fragments of legal matters.  The Chronicles often make note of various laws or customs, but they can be sparse on details.  After all, the main audience, in the 8th century, would be living the current law codes and likely understood the references in ways we may have to work out through other sources. As for the Kiyomihara Code, there are further notes in the Chronicles that seem to be referencing this project.  Besides the obvious—the new laws that were promulgated through various edicts—we see a few entries sprinkled throughout that appear to be related to this project.  First, I would note that in the 10th month of the same year that they started the project, 681, there was issued an edict that all those of the rank of Daisen on down should offer up their admonitions to the government.   Bentley notes that Article 65 of the Statutes on Official Documents provides a kind of feedback mechanism via this admonitions, where anyone who saw a problem with the government could submit it to the Council of the State.  If they had a fear of reprisals they could submit anonymously. This entry for the 10th month of 681 could just refer to a similar request that all those who had a problem should report it so it could be fixed, but in light of several other things, I would also suggest that it was at least in line with the ongoing efforts to figure out what needed to be figured out vis a vis the laws of the land.  Later, in the 8th month of 682 we see a similar type of request, where everyone from the Princes to the Ministers were instructed to bring forward matters suitable for framing new regulations.   So it looks like that first year or so there were, in a sense, a lot of "listening sessions" and other efforts going on to give deliberate thought to how the government should operate.  A few days later in 682 the Chronicles tell us that the court were working on drawing up the new laws, and as they did so they noticed a great rainbow.  Bentley suggests that this was an auspicious sign—even Heaven was smiling on the operation. So we know that there was lawmaking going on.  But what did these laws actually look like? This episode we are going to look at both criminal law – crimes and punishments, and gow they could be mitigated as well as those laws that were less about criminal activities and more about how the state itself was to be run. As I just stated, a lot of the laws and edicts are not necessarily about criminal activities.  Many of them are about the government and how it works—or at least how it is supposed to work.  Some of this helps to reveal a bit about the theoretical and philosophical underpinnings of this project.  That said, I'm not always sure that Ohoama and his officials were necessarily adherents to those philosophies or if they saw them more as justifications fro their actions.  And, in the end, does it matter?  Even if they weren't strict Confucianists, it is hard to argue that Confucian theory didn't loom large in their project, given its impact on the systems they were cribbing from.  Furthermore, if we need to extrapolate things that go unsaid, we could do worse than using Confucianism and similar continental philosophies as our guide, given what we see in the record.  A particularly intriguing record for understanding how that government was supposed to work is a declaration that civil and military officials of the central and provincial governments should, every year, consider their subordinates and determine what promotions, if any, they should receive.  They were to send in their recommendations within the first ten days to the judges, or "houkan".  The judges would compare the reports and make their recommendations up to the Daibenkan—the executive department of the Dajokan, the Council of State.  In addition, officers who refused orders to go on various missions for the court were ineligible for promotion, unless their refusal was specifically for genuine illness or bereavement following the loss of a parent. This feels like an important note on how the whole bureaucratic appointment and promotion system worked.  It actually follows early ideas of the meritocratic bureaucracy that was at the heart of how the government was supposed to work.  It isn't quite the same as magistrates roaming the land and seeking out talented individuals, but it still demonstrates a promotion system that is at least nominally about the merit of the individual and not solely based on personal patronage—though I'm sure the sovereign, the sumera no mikoto, or tennou, could still issue promotions whenever he so wished. And as cool as I find all that to be, I think the piece that I find particularly fun is the fact that they had to specify that only a "genuine" illness was a valid excuse.  That suggests to me that there were people who would feign illness to get out of work.  In other words, faking a sick day is nothing new and you could totally have a ritsuryo version of "Ferris Buehler's Day Off". This meritocratic idea seems to be tempered a bit a few years later, in 682.  We see an edict that not only describes the language and character of the court ritual, but also talking about verifying the lineage and character of anyone who applies for office.  Anyone whose lineage was found to be less than sufficient would be declared ineligible, regardless of whatever else they had done. And this is the tension of trying to overlay a theoretical system, based on the idea of merit, on a hereditary aristocracy.  In a meritocracy, one wouldn't blink twice at a person from a "lesser" ranked family making their way up and above those of "superior" families.  Then again, you probably wouldn't have families ranked in a hierarchy, anyway.  I feel like we've touched on this in a past episode, somewhere, but it isn't the last time we'll be talking about this.  After initially adopting the system as it theoretically should be, the cultural pressures of the elite nobles would start to shape the government into something that was not quite so threatening to the power of those elite families.  After all, those families held a lot of power—economic, political, and otherwise—and, as elites throughout history have done, they would do whatever they could to hold onto that power. This is actually something we see on the continent.  Whatever sense of justice or equality may have lay at the heart of the theory behind good governance, it was always going to be impacted by those with resources and the familial connections that bind people together.  For instance, it was the wealthy who would have the money and leisure time to be able to hire tutors, acquire books, and spend time studying and learning—something that is hard to do if you have to help your family work in the fields.  And the court would always be a place of politics, which was fueled by wealth and connections.  No doubt, if you asked someone of the time, they would say that the "correct" thing to do would be to work your way up from the bottom, starting from a low ranked position and climbing up based on their good deeds.  That's all well and good, but then we see preference given to the highest nobles, with their own progeny getting a jump on things by being automatically placed higher in rank.  With only a finite number of positions in the government, this meant  that climbing through the ranks would be almost impossible at some point, as there just weren't enough positions for those qualified to take them. This is an all-too-common problem, regardless of the actual system of government.  The powerful and wealthy have always had a leg up—though sometimes more than others. That isn't to say that those less fortunate were always ignored.  For instance, early in his reign, Ohoama made a decree to divide the common people—those who were not members of the royal family, so not princes or princesses—into three different classes, Upper, Middle, and Lower, all based on their wealth or financial status.  Only the two lower groups were eligible for loans of seed rice, should they need it.  That isn't so different than a lot of modern, means-tested government assistance programs, when you think about it.  The idea of breaking up groups into an "Upper", "Middle", and "Lower" category is found elsewhere—Bentley notes Article 16 of the Statutes of Arable Land dividing up families who planted mulberry.  "Ryou no Shuuge", a 9th century commentary on the Yoro law-code, notes that, at least by that time, the three categories were based on the number of people in a given household, not just the total wealth, it would seem.     Other decrees help us understand the make-up of the court, such as decree in the 8th month of 679, with the sovereign requesting that various houses send women to work in the court.  Bentley notes that this is very similar wording to Article 18 of the statutes of the Rear Palace, where the sovereign's consorts lived.  He also mentions a note in Ryou no Shuuge stating it was specifically women from noble families in the capital city and nearby who were employed for low-level tasks in the palace.     Continuing with the ordering of the government, in the third month of 681, Ohoama went to the well of the New Palace—the Nihi no Miya—and he ordered the military drums and other instruments to be played.  In the continental style, music was an important part of the military, with certain instruments and tunes that would be played for a variety of purposes.  It is unclear that the archipelago had such a detailed history of military music, and so it seems that this is in emulation of the continental practice. Then, in the 5th month, Ohoama had to crack down on another practice that was apparently taking off with the various public functionaries.  As we noted, earlier, public functionaries were reliant on their superiors, the judges, and then the Council of State for their promotion.  However, some appear to have found another way to garner favor, and that was through female palace officials—those working in the private quarters.  Those palace officials would have access to the sovereign and his families—his queen and various consorts.  And of course, if Ohoama heard good things about a person, then perhaps he would put them forward for promotion.  At the very least, if that person's name came forward, it might be well thought of.  And so public functionaries had taken to paying their respects to the women working in the palace.  Sometimes they would go to their doors and make their case directly.  Other times they would offer presents to them and their families.  This was clearly not how the system was intended to work.  As such, Ohoama told everyone to knock it off—should he hear about anyone trying this in the future, then the offenders would be punished according to their circumstances. Of course, I would note that this only would be a problem if the individuals were caught.  If the rest of Japanese history—heck, world history—is anything to go on, then humans are going to human and the court was no doubt deeply steeped in political maneuvering of all kinds.  I imagine that this practice never fully stopped, but it probably stopped being quite as blatant—for now. Continuing with the development of how the government operated, we get the entry for the 28th day of the 3rd lunar month of 682.  It starts with various sumptuary laws, with Princes down to public functionaries no longer wearing specialized caps of office—effectively getting rid of the idea of "cap-rank".  They also would no longer wear the aprons, sashes, or leggings that were part of the previous outfit.  Likewise the Uneme and female palace officials would no longer wear the elbow-straps or shoulder-scarves.  This appears to have moved the court closer to what the continent was wearing at the time, with belted garments based on clothing not too dissimilar from what was found across the Silk Road, to be honest.  They also discontinued all sustenance-fiefs for Princes and Ministers.  Those had to be returned to the State.  Presumably their salaries would then come from any stipends associated with their rank, instead.  This doesn't seem all that connected with the other edict, focused on clothing and rank, except that is part of the further centralization of power and authority—all taxes were to go to the central government and then get parceled out, and everyone—or at least those in the court—were to conform to a standard uniform.  That said, for all that it may have been the intent, as we shall see, the court would never fully get rid of the idea of privately held tax land—it would just take different forms over time. Later, we get more sumptuary laws, some about what the people of the court would wear, but others that were more general.  Sumptuary laws are laws specifically focused on controlling things such as expenditures or personal behavior—including what one wore and how they expressed themselves--and they are generally made to help order society in some way.  There were a lot of cultures where purple, for instance, was reserved for royalty—often because of how expensive it was and difficult to make.  Wearing an expensive purple fabric could be seen as an expression of wealth—and thus power—and that could feel like a challenge to those in power themselves.  It probably also meant that there was enough dye for the royal robes and it was not nearly so scarce. In other instances, we see sumptuary laws to call out people of certain groups.  Some laws are to distinguish an in-group, and others to call out a group to be set apart from society.  Other such laws were made to distinguish between social constructs such as caste or gender.  Even today we have a concept of "cross-dressing" as we have determined that certain clothing or styles are seen as either more masculine or feminine, and there are those who call out such things as somehow perverting society.  And yet, the clothing is simply pieces of fabric, and what may have been considered masculine or feminine in one time or place may not bee seen as such in another. In this case, the sumptuary laws in question focused on hairstyles.  Ohoama decreed that all persons, male or female, must tie up their hair—they couldn't leave it hanging down. This was to be done no later than the last day of the year—the 30th day of the 12th lunar month, though it could be required even before that.  We are also told that women were expected to ride horses in the saddle similar to the way men did. This appears to mean they would sit astride a saddle, with their legs on either side, and not in something akin to side saddle.  This also likely meant that women riding horses would want trousers, similar to what men wore, at least for that part of it.  Trying to wear a long skirt with your legs on either side of a horse does not strike me as the most comfortable position to put yourself in, not that people haven't figured it out over the centuries in various ways.  Indeed, in some Tang statuary, women are often depicted riding horseback with trousers.   In the 9th month of 682 we get a fun entry.  Well, I find it amusing.  We are told that the practice of ceremonial crawling and kneeling was to be abolished and that they would adopt the ceremonial custom of standing, as had been practiced in the Naniwa court.  And a part of me thinks of some old courtier who was having trouble with all of the kneeling who was suddenly very happy with this new ordinance.  On the other hand, it is fascinating to think of the other implications. First, we are being told that there was a custom of standing at the Naniwa court, while in Asuka there was a tradition of ceremonial crawling and kneeling.  Bentley's translation makes it apparent that this was specifically as you entered through the gates: that you would bow and then crawl through the entranceway. I'm assuming that the standing custom was based on continental tradition, since that seemed to be what the Naniwa palace was built to emulate, and that in returning to Asuka they were partaking in a more local ritual—though I'm not entirely certain as I just don't have enough information to know at this point.  Aston does claim that it was custom in the Tang court, though I'm not sure of his source for that. In 683 we get more information on how the court functioned.  We are told that there was a decree that all persons of rank in the Home Provinces were expected to present themselves at Court at some point in the first month of each quarter.  You were only excused if you were sick, at which point an official would need to send a report up to the judicial authorities.  So every noble in the Home Provinces had to travel to the court once every four months.  And if they couldn't, they need to be able to produce the equivalent of a doctor's note, saysing so. We aren't told why this was implemented.  I suspect that there had to be some compromise between nobles being at and working at the court and going back to their hometown to also keep an eye on things there.  It is possible that there were plenty of people who just weren't coming to the court unless they had to—living off their stipend, but not necessarily doing the work.  So this may have been a "return to office" type order to make sure that people were there, in the "office" of the court at least once every four months. This brings to mind the Edo period practice of alternate attendance, or Sankin-koutai, where daimyo would have to attend on the Shogun for a time and then could return home.  Of course, that was also done as a means to drain their coffers, and I don't believe this was meant in quite so punishing a manner. Having a permanent city, where the nobles had houses in the city, would likely fix these issues, allowing the court to be more regularly staffed.  Sure enough, that same decree included the decree that there would be a Capital City at Naniwa as well as other places, while the work at Nihiki, on what would become the Fujiwara capital, was already underway. Speaking of the capital, that work would require labor and people to oversee it.  In 10th month of 684, we see a note that gives us a glimpse into the management of corvee labor, as Prince Hatsuse and Kose no Asomi no Umakahi, as well as officials down to facilities managers, 20 people in all, were set up as corvee labor managers for the royal region.      Next, let's talk criminal matters.  What kinds of things were people being accused of or what laws were being set up to constraing the activities of individuals.   We'll start by looking at how justices was handled, generally speaking.  Some of it seems almost obvious, like in 675, when we are told that the sovereign ordered that nobody—whether a minister, a functionary, or a citizen—should commit an offense lest they be punished accordingly.  'But what was happening previously to make such a proclamation necessary? On the one hand, I suspect that this was a warning to the elites of the archipelago more than anything else, especially those who might not have been in direct fealty to the Yamato sovereign previously.  Those elites farther out in the provinces were probably used to a looser hand, and fewer consequences for their actions.  Back in Taika years, in the late 640s, just as everything was kicking off, the court had had to bring the hammer down on the governors and various kuni no miyatsuko, local elites who had been doing things their own way.  I suspect this was just a similar attempt to bring people into line and a reminder of who actually wore the hakama in this administration.  It also seems to be a straightforward statement that the law applied to every person—or at least every person outside of the sovereign, himself. That was likely a novel idea for many people, where those in positions of power were likely able to get away with murder, quite literally, because who was going to stop them?  We've seen how many of the more powerful families controlled what were essentially private armies. At the same time, 675 is before these new formal law codes and punishments were in place.  Presumably there was tradition in place and some understanding that the sovereign could declare laws and punishment, but I also wonder if this isn't part of the reason that they felt that centralized, authoritative, written law codes were required in the first place.  After all, communicating laws and punishments verbally across the archipelago, even with the potential for written edicts, likely relied a lot on local administrators to interpret the edicts and figure out what was going on. This seems to align with an edict from the 10th month of 679, which decried that there were many people guilty of crimes and violence hanging around the capital.  This was blamed on the Princes and Ministers, since the edict claimed that these high officials heard about it but didn't do anything, instead treating it like a nuisance that was too much trouble—or perhaps too personally expensive—to do anything about.  Alternatively, those same princes and ministers would see people that they knew were guilty, but they didn't want to go through the trouble of actually reporting them, and so the offenders could get away with it.  The proposed solution was to exhort those in higher stations to punish the offenses of those beneath them, while those of lower stations were expected to remonstrate with their superiors when those superiors were rude or violent.  In other words, if everyone just held everyone else accountable, then things would work out. This seems like a great sentiment, but I have to imagine that there was something more beyond the high-minded ideals. Again,  I suspect that it was probably as much Ohoama putting people on notice.  Still, this seems aspirational rather than definitive.      A clear example of the kind of thing that was being prohibited is likelye the decree about fishermen and hunters, who were forbidden from making pitfalls or using spear traps or similar devices.  Also, from the beginning of the 4th month until the 13th day of the 9th month, no one was to set fish-weirs, or himasakiri—an unknown device, but probably another type of fish trap.  Ohoama also prohibited the eating of cattle, horses, dogs, monkeys, or chickens.  Other animals, including boar, deer, fish, etc., were all fair game, as it were. The prohibition on traps is likely because they were a hazard to anyone walking through the area.  In the Tang dynasty they did something similar, but they did make exceptions for hunters in the deep mountains, who were supposed to put up signs warning any travelers.  As for the weirs and himasakiri, whatever that might be, I have less context, but likely it did have some reasoning—possibly similar to our modern concepts of having certain seasons for various types of fishing.  Fish weirs do create obstructions, and between the 4th and 9th lunar months Japan does see the summer monsoon rains—could that be the reason?  Tsuyu, or rainy season, is often around July to mid-June, today.  Or perhaps there is another motivation for that particular prohibition. As for the eating of various animals—of the animals listed, all but the monkeys are domesticated animals who generally weren't considered as food animals.  Cattle were used for working the fields, horses were ridden, and dogs were used for hunting.  I wonder if monkeys were just too close to people. The chicken prohibition may seem odd to us, today.  The word for chicken, "niwatori", literally means garden bird, though the Nihon Shoki uses something more like "barn door bird".  We know that cock-fighting was a thing in later periods, and that chickens were associated with Amaterasu, possibly for their legendary habit of crowing as the sun comes up.  We can also note the lack of some animals, like cats, from the list.  Perhaps cats were never in danger of being seen as a food source, or perhaps cats just weren't as prevalent at the time—we know cats were around from at least the Nara period, but there isn't much evidence before that.  There are examples of bones thought to be from a cat from the Yayoi period found on Iki island, but it is hard to say from that if they were fully established across the archipelago. Still,  I do find it curious they are not on the list.Continuing on, we later see where see the court issued an edict that prohibited the cutting of grass or firewood on Mt. Minabuchi and Mt. Hosokawa.  Furthermore they prevented any indiscriminate burning or cutting on all of the mountains in the Home Provinces.  This feels somewhat religious—after all, the mountains were often considered the domain of the kami.  Perhaps there were some religious restrictions.  On the other hand, some of it sounds like they were trying to just ensure that with a growing population they didn't denude the mountains around the capital. This whole incident brings to mind problems that occurred in and around Chang'an, the western Tang capital.  The palace itself—not to mention all of the houses and temples—took so much wood that it was a drain on the nearby forests.  And that is without taking into account the simple harvesting of wood for cooking fires, tools, etc.  In fact, the logging industry of that time devastated the local environment, meaning that they had to travel farther and farther to find suitable wood for the monumental buildings they wished to create.  It is also thought to have contributed to various natural disasters in and around the capital.  Perhaps Yamato was worried that unrestricted logging in the Home Provinces could likewise cause problems?  Or was that simply an added benefit gained from the idea that mountains were sacred spaces?   Later in the 10th month of 679, there was an edict determining sumptuary rules for monks clothing, as well as what kind of retinue could accompany them when they went out.  We talked about this back in Episode 142.  That same month, there was an edict that, while monks and nuns might normally be expected to stay at a temple—such as in the quarters identified in the ruins of Kawaradera—that it became a problem when older monks became bed-ridden.  After all, if they couldn't leave their bed, then one can only imagine how it must have been.  Not to get overly graphic, but they couldn't exactly make it out to the latrine at that point, either.  So it was determined that if an elderly monk were to reach the stage that they were bed-ridden, and unlikely to recover, then the temple would seek out relatives or laypersons to help build a hut or two in vacant spaces on the temple grounds.  There, the sick and bed-ridden monks could be cared for in a more sanitary manner. Now the way this is written, on the one hand it seems they were worried about ritual purification as much as anything, but I imagine that this was also practical.  After all, as you get all of those monks living together, one can only imagine that disease and illness could easily spread in those close quarters.  So separating those who were quite sick only makes sense, like an early form of quarantine. A lot of these prohibitions seem to be fairly practical.  Don't put traps where people could accidentally fall into them.  Don't chop down the nearby forest—we may need that later.  And even: don't leave a sick or elderly monk in a crowded dormitory situation.But what about the penal codes? If you lived in the latter part of Temmu's reign and you did violate one of the rules mentioned above, or one of the many others at play, what would happen to you, and how did that vary based on your place in society? Unfortunately, most of what we get on this is kind of bare bones.  We often see the punishment, but not t he crime.  We are just told that someone was found guilty, or condemned.  Take, for example, the Buddhist Priest, Fukuyou, of Asukadera, who was condemned and thrown into prison.  We aren't told what he did to deserve confinement, but it wouldn't last long.  Apparently Fukuyou cut his own throat, ending his life, rather than face other consequences or live with the shame of whatever crime he had committed. By the way, the term "prison" here is interesting.  We certainly see people being imprisoned in some way, shape, or form—locked up and unable to freely travel.  That isn't exactly the same, however, as a prison complex or system.  There may have been buildings used a jail—a temporary holding facility while the actual punishment was determined.  And we also see the equivalent of house arrest.  Later, there would be formal "prisons" set up for the detention of individuals, who were often then forced to labor as part of their punishment.  However, they had many other forms of punishment, many of which required much fewer staff.  After all, a prison requires that you have guards constantly watching the prisoners to make sure nothing gets out of hand.  Instead, you could just exile them to an island or even just another province, with a lot less manpower. A less drastic punishment was handed out back in the 4th month of 675, when we are told that Tahema no Kimi no Hiromaro and Kunu no Omi no Maro were both forbidden from attending the court—for what purpose we aren't immediately told.  However, six days later, Kunu no Maro was held accountable for offering resistance to a royal messenger—maybe the one who communicated that he was banished from the court.  As a punishment, he was stripped of all of his offices and dignities.  Both Tahema no Hiromaro and Kunu no Maro appear to have been pardoned at a later date, though we aren't sure when.  It could have been one of the various general amnesties—and we'll talk about that in a moment.  Hiromaro passed away in 685, but he was provided a posthumous promotion in rank and is noted for his efforts supporting Ohoama during the Jinshin no Ran.  Meanwhile, Kunu no Maro—also known as Abe no Kunu no Maro is seen delivering a eulogy in 686.  Perhaps somewhat ironically, he did so on behalf of the Office of Punishments—later the Keimu-shou, or Ministry of Punishment.  These actions certainly seem to be at odds with them being punished, let alone banished from the court. We also see an example where  Prince Womi, who was of the 3rd princely ranks—even higher than Prince Kurikuma, whom we discussed last episode—was guilty of some kind of offense and banished to Inaba.  One of his children was also banished to Izushima and the other to Chikashima.  Aston suggests that this means Ohoshima and Chikashima may be in Hizen.  Again, very little to go on as to what was happening, though it seems that all three were punished together and sent away from each other, perhaps so that they could not plot or scheme together.  Later amnesties would probably have resulted in pardons for them.   Speaking of pardons—the punishments that we are speaking about all appear to be permanent, other than imprisonment, which may have been more of a temporary situation.  It wasn't like being sent away for so many years.  However, on the other side of the coin was the option for a pardon or amnesty.  While I imagine that the sovereign could always provide a pardon directly, we more regularly see general amnesties declared, sometimes with very specific guidelines. One of the most illuminating such instances, and possibly where Kunu no Maro and Tahema no Hiromaro were pardoned, came in the 7th month of 676.  That month the court issued a general amnesty, likely to increase the merit accrued to the State through an act of mercy and forgiveness, given the drought and famine that had been reported earlier that summer.  Perhaps paradoxically, this act of leniency gives us an interesting view into the types of punishments that were made, as well as how severe each was considered.    The amnesty mitigated all sentences of death, enforced servitude, or the three classes of banishment, and they would all be mitigated by one degree.  So anyone sentenced to death would instead just become enslaved.  Those who were sentenced to enslavement would be banished to a distant province.  Those banished to a distant province would only be banished to a province at a medium distance.  Banishment to a medium province would be downgraded to a nearer province.  And Banishment to a nearer province would be downgraded to banishment—or removal—to a place in the same province.  For anyone who committed a crime for which they would be removed to a place in the same province—or for any lesser crime—would be completely pardoned, whether or not the crime was actually known.  So you couldn't be held responsible, retroactively. This gives us a kind of hierarchy to use as far as the kinds of punishment that might be handed out.  Of course, there are also a few others, which I generally assume were considered lesser.  For instance: banishment from the court, or being stripped of government rank, that sort of thing. There was a caveat that this amnesty would not apply to those who had already left for their place of banishment—nor, obviously, to those who had already been executed.  So if you had already settled in to your new life, this amnesty didn't exactly matter.  This could be where Tahema no Hiromaro and Kunu no Maro were pardoned and thus allowed to find their way back into the court's good graces.  On the other hand, others probably wish that this amnesty happened a bit later—one month later, to be exact.  We are told that Prince Yagaki, the current viceroy of the Dazaifu, was accused of some offense and banished to Tosa, in Shikoku.  As usual, the record does not feel the need to tell us what the offense was or try to justify it anyway.   This is all well and good, but what exactly did the justice system look like?  How were criminals accused, and how would they investigate and prove your guilt?  In the 11th month of 682, we see a rather detailed description of how trials and punishment were to be carried out.  For any offense against the law, whether it was in the palace or the court, it would be immediately examined, and nobody was allowed to conceal information about it.  If the offense was grave enough, then the next step would depend on the rank of the individual.  For individuals of high birth, their guilt would be reported to the court, presumably for whatever punishment they deemed appropriate from there.  For others, they would be arrested.  If they resisted arrest, then the palace guards would be sent after them.  A typical punishment was flogging, which was not to go beyond 100 blows.  Finally, if the individual were clearly guilty, but yet continued to profess their innocence, then that would be considered perjury and added to their sentence. It should be noted that in East Asia at this time, there was no concept of innocent until proven guilty.  If you were accused of a crime, then it was up to you to prove that you were innocent.  It was not uncommon for an arrest to occur, and then for the authorities to then torture a confession out of the individual.  Since they already had assumed the individual's guilt, this was just meant to get them to admit it.  Even into modern times, Japan has had a high conviction rate, but there are accusations that this is simply because of the presence of coerced confessions.  A coerced confession helps to demonstrate that the system is correct, and working as designed, whilst protestations of innocence call into question the validity of the system. There is another type of guilt and punishment—and leniency, for that matter—mentioned in the 6th month of 677: We are told that the Yamato no Aya no Atahe were considered guilty of the "seven misdemeanors", which seems like it is more an indictment of their moral failings rather than any kind of direct criminal behavior.  Furthermore, they were accused of pushing back against the rightful sovereigns from the time of Kashikiya Hime down to the time of the Afumi court.  This would seem to indicate that they had been supporting the Soga and the Afumi court, but if so, I wouldn't say that the Chronicles help to clarify it in any way.  Perhaps they just were willful and not showing the right amount of loyalty to the throne.  Whatever they did, Ohoama was none too pleased, but he also didn't want to completely destroy the uji.  Instead, as a compromise, he offered them clemency for any past actions, pardoning them, but also claiming that if they stepped out of line again, then their offense would be unpardonable.  This whole entry is a vibe.  It is less of a punishment and more of a sword of Damocles being set up above them. Several years later, in 682, we see the Yamato no Aya being granted the title of Muraji.  In consequence of the appointment, the entire household—all the men and women alike, presented themselves to the court.  They rejoiced and praised Ohoama, thanking him for raising them in status.  This doesn't feel like a normal entry—it isn't like every family was coming into court and giving thanks every time that a promotion was handed out.  This feels like classic "kissing the ring" to get back into good graces with someone who was, effectively, an autocratic ruler.  While there was a bureaucracy, based on everything we've seen Ohoama had bent it largely to his will by appointing family members and other members of the elite princely class—those with at least nominal familial connections—to positions of power and authority.   And with that, I think we will bring this episode to a close.  Next episode we'll finish out this reign with a few projects and various other miscellaneous events. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.  

As regular listeners may know, in my free time, I'vbe been  researching Japanese washi. I'm looking for the "perfect paper," something that I can return to again and again in my own prints. It hasn't been straightforward. There's a lot of washi out there. A lot to test. A lot to understand. The search continues.   I'd like to introduce  you to a papermaking community in Saitama Prefecture, Japan — Ogawa Washi. In Ogawa and Higashi-Chichibu, papermakers have been producing washi for over 1,300 years with studios continuing  to operate there today.   I had the opportunity  to speak with Seiko Musashi; Ogawa washi exporter, art program coordinator, translator, about the history of the area, who is making paper now, and how these paper maing studios continue even as generations change and family lines shift.   We also talk about how Ogawa connects outward. In the past few years they've hosted longer, week-long workshops in mokuhanga and washi making. Including groups from RMIT University, University of Massachusetts Lowell, and earlier visits from the University of California Santa Cruz through connections with Terry McKenna and his Karuizawa Mokuhanga School. It's one of the ways this small papermaking community stays active and engaged with artists from outside of Japan.   Seiko has dedicated much of her life to sharing Ogawa's washi beyond Japan — and in our conversation, we reflect on what the future might look like for communities like Ogawa. Please follow The Unfinished Print: A Mokuhanga Podcast and my own mokuhanga work on my website andrezadoroznyprints.com Instagram @andrezadoroznyprints or email me at theunfinishedprint@gmail.com   Artists works follow after the note if available. Pieces are mokuhanga unless otherwise noted. Dimensions are given if known. Print publishers are given if known. If there are any issues with something you've heard in the episode please don't hesitate to email.  Notes: may contain a hyperlink. Simply click on the highlighted word or phrase. Ogawa Washi - these are the following links to Ogawa Washi and Seiko Musashi (Office Harvest).  www.officeharvest.com Wano Kaze is the Ogawa Washi shop - www.wanokaze-washi.com Patty Hudak - is an American artist who splits her time between Vermont and NYC, who works in installation, and mokuhanga. She has travelled the world, and is a part of three artist collectives. Patty's interview with The Unfinished Print can be found, here. Come Closer Mia O - is one of the most interesting and creative mokuhanga printmakers working in the medium, today. As a South Korean born, Japan based printmaker Mia's work moves outside the traditional formats of mokuhanga, through shape, collage, colour, and even the folds of washi. Mia's interview with The Unfinished Print can be found, here.  Untitled Michi no Eki (道の駅）- is a community driven space crated by the Japanese government in order for local people from the area ususally found off of highways. You can find toursim information as well as rest and get food and drink. kōgyō kumiai (工業組合）- is a manufacturing collective in which groups of manufacturers or craftspeople cooperate for mutual benefit. Terry McKenna - is a mokuhanga printmaker and teacher residing in Karuizawa, Japan. He received guidance in the art form from Richard Steiner, a prominent mokuhanga printmaker based in Kyoto. Terry established the Karuizawa Mokuhanga School, a renowned residency dedicated to mokuhanga education, located in Karuizawa, Japan.  Further details about Terry and his school can be found, here. Additionally, you can listen to Terry's interview with The Unfinished Print: A Mokuhanga Podcast, here and Richard Steiner's interview here.  Your Magic Tree (2013) 43 cm × 26.2 cm Tokyo Metropolitan Art Museum - is a major public art museum located in Ueno Park in Tokyo. Founded in 1926 as Japan's first public art museum, it is operated by the Tokyo Metropolitan Government and is known primarily as a venue museum, hosting a wide range of temporary exhibitions rather than maintaining a large permanent collection. It presents major international shows, large juried exhibitions by Japanese art associations, and exhibitions organized by independent artist groups. More info, here.    The Great Britain Sasakawa Foundation - is a UK-based not-for-profit organization that promotes relations between The United Kingdom and Japan. Established in 1985, it supports projects in areas such as arts and culture, education, research, policy, and public engagement that strengthen understanding between Japan and the United Kingdom. It provides grants to individuals and institutions, funds exhibitions and cultural exchanges, and supports academic research related to Japan. More info, here.    Daiwa Anglo-Japanese Foundation - is a UK charity established in 1988 with support from Daiwa Securities Co Ltd to strengthen links between Britain and Japan. It promotes UK–Japan relations by awarding grants to individuals and organizations across diverse fields, offering scholarships to outstanding British graduates to study Japan and its language, and organizing a year-round public programme to deepen understanding of Japan in the UK. Its London headquarters, Daiwa Foundation Japan House, serves as a cultural hub hosting lectures, seminars, exhibitions, and other Japan-related events, while its Tokyo Office supports scholars, administers grants from Japan, and contributes to the wider network fostering UK–Japan exchange. More info, here.    Richard Flavin (1943-2020) - was a printmaker, papermaker, letterpress printer, and artist with a strong interest in Japan, particularly traditional culture, and utilitarian antiques. He was committed to Japanese hand papermaking and woodcut printmaking. More info, here.   Richard Flavin Washi House - can be found, here.    Timothy Barrett - is a master craftsman, scholar, and innovator in hand made papermaking. He is the founding director of the papermaking program at the University of Iowa's Center for the Book, established in 1986, which is one of the few facilities in the United States where both Western and Japanese-style handmade paper are produced and taught. Barrett's work brings together research, teaching, and artistic practice, emphasizing the expressive, historical, and functional qualities of paper as a material. Timothy Barrett has written many books on papermaking such as Japanese Papermaking (2005), and Nagashizuki: The Japanese Craft of Hand Papermaking (1979).    Paul Denhoed - is a Canadian paper maker who has lived in Japan for twenty five years. He currently works with Oguni Washi in Niigata, where Paul teaches students how to make Japanese washi. More info, here.    shodo -is the name attributed to calligraphy in the Japanese style, which involves writing characters using a brush and ink.   Echizen - is a region in Fukui Prefecture, Japan, known for its long history of papermaking. The area is home to many paper artisans. One notable figure is Iwano Ichibei. He is a Living National Treasure in papermaking and the ninth generation of his family still making paper today. More information can be found here.in English, and here in Japanese.    kawara ban - were single sheet prints in Edo Period Japan which reported newsworthy events in writings and illustrations and made in various formats and sizes. They were mass-printed on inexpensive paper to keep costs accessible, emphasizing short-term public enjoyment rather than preservation.    kawaraban of Commodore Perry entering Japan.    Nicholas Cladis - is an artist and paper historian who teaches and lives in Iowa. He lived in Echizen from 2014-2020 where he studied how to make washi, taught at the Fukui Prefectural University, as well as being the International liaison for the paper making union. More info can be found on his website, here. You can find Nicholas' episode with The Unfinished Print, here.    Nasu Kozo -  paper is some of the best Japanese washi from Ibaraki Prefecture. It is durable, strong, and highly absorbent perfect of mokuhanga.    Sekishu-Banshi Washi- is, like Nasu kozo washi a traditional and very durable handmade paper from the Iwami region of Shiman Prefecture.  It is an UNESCO-recognized, unbleached, and hand-beaten paper which has been used for calligraphy, restoration, and shoji as well as mokuhanga. Here is a video from UNESCO about Sekishu-Banshi.   Ogawa Washi Michi no Eki - is the michi no eki discussed in our interview with Seiko Musashi. More info, here.    neri - is a natural, viscous, plant-based mucilage used in traditional Japanese papermaking to keep fibers evenly suspended in the vat, prevent them from clumping, and slow the drainage of water through a screen. It is typically extracted from the roots of tororo-aoi (sunset hibiscus) and is essential for the nagashi-zuki technique, where it helps distribute fibers smoothly and uniformly during sheet formation.   Hosokawa shi - is one of the traditinal handmade papers made in Ogawa. It was added to the UNESCO Representative List of Intangible Cultural Heritage of Humanity in 2014. More info, here.    Mariko Jesse - is an illustrator, and mokuhanga printmaker who splits her time in Tōkyō, London, and California. Her work can be found, here. Mariko is also a part of the collective, wood+paper+box, which can be found, here. Mariko's interview with The Unfinished Print, can be found, here.    Japanese Paper Company - is an online Japanese washi shop which sells Japanese washi. An interview with Megan Adie, a co-owner of the JPC, with The Unfinished Print, can be found, here. More info about the JPC can be found, here.              

In dieser Folge geht es um MINT-Bildung, Recycling und Kreislaufwirtschaft. Gast sind Julia Mann vom SKZ, die dort das Schülerlabor betreut und Michael Meyerle von der Hosokawa Alpine AG. Ihr erfahrt wie ein Schülerlabor zu Kunststoffen und Kreislaufwirtschaft abläuft, was eine Zick-Zack-Windsichter ist und wie dieser industriell eingesetzt wird. Mehr zum SKZ-Lab: https://www.skz.de/skz-lab Mehr zu Hosokawa Alpine: https://www.hosokawa-alpine.de/

Dieses Jahr wird der japanische Komponist Toshio Hosokawa 70 Jahre alt. Daher wiederholen wir heute ein Portrait aus dem Jahr 2023, als Hosokawa creative chair in der Zürcher Tonhalle war. Moritz Weber hat sich mit ihm über traditionelle japanische Musik und über seine Musikphilosophie unterhalten: dass die Natur eine unerschöpfliche Quelle der Inspiration ist, dass jeder einzelne Moment ein quasi ‘wichtigster Moment' ist, jeder Moment eine eigene Ewigkeit ist. Erstausstrahlung am 22.3.2023.

Dieses Jahr wird der japanische Komponist Toshio Hosokawa 70 Jahre alt. Daher wiederholen wir heute ein Portrait aus dem Jahr 2023, als Hosokawa creative chair in der Zürcher Tonhalle war – Moritz Weber hat sich mit ihm über traditionelle japanische Musik und über seine Musikphilosophie unterhalten: Dass die Natur eine unerschöpfliche Quelle der Inspiration ist, dass jeder einzelne Moment ein quasi ‘wichtigster Moment' ist, jeder Moment eine eigene Ewigkeit ist. Erstausstrahlung: 22.03.2023

durée : 00:09:52 - Works for Saxophone : Toshio Hosokawa - Masanori Oishi - « La musique de Toshio Hosokawa nous invite à un voyage poétique à travers les connaissances qu'il a acquises tout au long de sa vie en faisant dialoguer les cultures de l'Orient et de l'Occident » (Paco Yáñez).

durée : 00:09:52 - Works for Saxophone : Toshio Hosokawa - Masanori Oishi - « La musique de Toshio Hosokawa nous invite à un voyage poétique à travers les connaissances qu'il a acquises tout au long de sa vie en faisant dialoguer les cultures de l'Orient et de l'Occident » (Paco Yáñez).

durée : 00:09:52 - Works for Saxophone : Toshio Hosokawa - Masanori Oishi - « La musique de Toshio Hosokawa nous invite à un voyage poétique à travers les connaissances qu'il a acquises tout au long de sa vie en faisant dialoguer les cultures de l'Orient et de l'Occident » (Paco Yáñez).

Der berühmteste Komponist Japans verbindet Ost und West - östliche und westliche Klangsprachen, östliche und westliche Philosophie. In seiner Musik sei jeder Moment ein wichtigster Moment, jeder Moment eine Ewigkeit. Erst während seines Studiums in Deutschland entdeckte der aus Hiroshima stammende Hosokawa die Schönheit der traditionellen Künste seiner Heimat. Er fand seine künstlerische Identität und erkannte, wie wichtig auch für ihn zentrale Elemente dieser Kunstformen waren: Der Prozess der Seelenheilung im N?-Theater, die, wie er sagt, «kosmischen» Klänge der höfisch-zeremoniellen Gagaku-Musik und der Mundorgel Sh?, oder die Prägnanz der Kalligrafie. Zudem ist ihm die Natur eine unerschöpfliche Quelle der Inspiration. Am Meer oder im Wald schöpft er Kraft und findet seine innere Ruhe. In seiner Kunst stellt er die Natur in all ihrer Schönheit und Reinheit dar, aber auch in ihrer Grausamkeit und Gewalt. Viele von Hosokawas Werken sind von Naturkatastrophen inspiriert oder sind Klagelieder für deren Opfer, wie seine beiden letzten Opern «Stilles Meer» oder «Erdbeben. Träume» über das T?hoku-Erdbeben von 2011. Und Hosokawa schreibt bereits an seiner nächsten Oper, welche ebenfalls von den Auswirkungen von Katastrophen erzählt und in etwa zwei Jahren uraufgeführt werden soll. Der 67-Jährige sieht sich auch als Komponist einer Urkraft, welche in der japanischen Kultur «Ki» genannt wird. Er empfange und vertonte das, was bereits da sei im ewigen «Fluss der Töne». Wie ein Schamane wolle er so die spirituelle Welt mit uns verbinden. Erstausstrahlung: 22.03.2023

Listen to the analysis of Dr. Dan London of the article "Impact of Possible Sarcopenia and Nutritional Status on Postoperative Quick Disabilities of the Arm, Shoulder, and Hand Score in Geriatric Female Patients with Distal Radius Fracture" by Hosokawa et al that appears in the November 2024 issue of The Journal of Hand Surgery.

Our guest for today's podcast is Glenn Hosokawa, Director of Fixed Income at CalSTRS.  After over 25 years serving CalSTRS, Glenn will be retiring at the end of August 2024 and riding off into the sunset.  If you google or search for Glenn's biography, you won't be able to find anything.  I tried.  Glenn is as old school as they come and doesn't have a social media profile.   For those that know Glenn, he is credited for building a world class Fixed Income investment division at one of the most admired places to work.  Glenn isn't looking for any accolades as he just enjoyed coming in, day in day out, working hard to generate returns to help secure the retirement benefits of all the great teachers that serve the State of California.  Great mission, great guy, great career.   So who is Glenn and what is he known for?  Well, Glenn was gracious enough to share his story with me and my guest co-host Sylvia Owens from Kennedy Lewis Investment Management.     Without further ado, here is our conversation with Glenn Hosokawa. 

Toda Mariko, or Mariko-san, one of the main characters from the new TV series Shogun - adapted from James Clavell's epic novel - is based on a real woman, Hosokawa Gracia. Who was she? Was she the zealous Christian martyr depicted in Jesuit missionary accounts, or a wife duty-bound to protect the honour of her family? Or was she the defiant female warrior of Japanese folklore? In this episode of Not Just the Tudors, Professor Suzannah Lipscomb talks to Professor Frederik Cryns, who was the historical advisor for the Shogun series and is writing a new biography of Hosokawa Gracia.This episode was edited by Ella Blaxill and produced by Rob Weinberg.Not Just the Tudors is a History Hit podcastEnjoy 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 TUDORS - sign up here >.You can take part in our listener survey here >.

This week on the Revised Introduction to Japanese History: our first foray into the age of civil war! We're looking to understand the conflicts of the Sengoku by examining the rapid falls from power during this time of the Yamana and Hosokawa clans.  Show notes here.

A standalone excerpt from a novel-in-progress, "The Blue Glow" is set in Hiroshima in 1945, in the aftermath of the atomic bomb. Sen, a sixteen-year-old suicide pilot who lived, returns to his home city, where gods now crouch disheveled among the survivors. Copyright khōréō magazine 2023. Story by Lisa Hosokawa, edited by Kanika Agrawal. Audio edition read by Cary Kawamoto, with casting and production by Jenelle DeCosta. Content warnings: Descriptions of war, grief, and the dead Visit khoreomag.com and follow us on Twitter, Instagram and Facebook @KhoreoMag. Music: This Too Shall Pass by Scott Buckley https://soundcloud.com/scottbuckley Creative Commons Attribution 3.0 Unported CC BY 3.0

After conquering Mino Province, Oda Nobunaga needed to not only carve a path to the capital itself, but extend his control over a broad section of the Kansai region. Support the show

One of the first frameworks to put the individual in the context of all the factors that influence behavior — including policies, systems, and environments — was the Social Ecological Model, sometimes also referred to as the Socioecological Model. Its nested design is a great way to think about the big picture and to conceptualize multi-level campaigns and interventions that can work simultaneously to change the community, institutions, and policies, as well as focusing on the individual and their social network. It's not always clear where one level begins and ends, however, making it somewhat imprecise. But as a precursor to much of the work we are doing today on health equity and the context of health, it's a model you'll definitely want to know.Resources:The Social-Ecological Model: A Framework for Prevention |Violence Prevention|Injury Center|CDCSocial ecological model - WikipediaSocio-Ecological Model.jpg (518×337) (balancedweightmanagement.com)Bronfenbrenner's Original FrameworkExamples of SEM in use:Scarneo, S. E., Kerr, Z. Y., Kroshus, E., Register-Mihalik, J. K., Hosokawa, Y., Stearns, R. L., DiStefano, L. J., & Casa, D. J. (2019). The Socioecological Framework: A Multifaceted Approach to Preventing Sport-Related Deaths in High School Sports. Journal of athletic training, 54(4), 356–360.A Social Ecological Model of Racism & Anti-Racism - Center for the Study of Social Policy (cssp.org)Socio-Ecological Model for Driver Safety - Safe States AlliancePlease click the button to subscribe so you don't miss any episodes and leave a review if your favorite podcast app has that ability. Thank you!For more information, visit the Health Comm Central website at: http://www.HealthCommCentral.com© 2022 - 2023 Karen Hilyard, Ph.D. Connect with me on:LinkedIn: https://www.linkedin.com/company/health-comm-central/Twitter: @HealthCommCtrlInstagram: @health.comm.central

The continuing adventures of the ambitious Miyoshi Clan leaders led to a series of destructive conflicts throughout Kansai that eventually left the remnant of the Bakufu wholly dependent upon powerful daimyo to prop up their withering government.Support the show

Link to bioRxiv paper: http://biorxiv.org/cgi/content/short/2023.03.19.533320v1?rss=1 Authors: Kodama, T., Kojima, T., Honda, Y., Hosokawa, T., Karashima, A., Watanabe, M. Abstract: Neuroimaging studies have demonstrated the presence of a default mode network (DMN) which shows greater activity during rest, and an executive network (EN) which is activated during cognitive tasks. DMN and EN are thought to have competing functions. However, recent studies reported that the two networks show coactivation during some cognitive tasks. To clarify how DMN works and how DMN interacts with EN for cognitive control, we recorded EEG activities in the medial prefrontal (anterior DMN: aDMN), posterior cingulate/precuneus (posterior DMN: pDMN), and lateral prefrontal (EN) areas in the monkey. As cognitive tasks, we employed a monkey-monkey competitive video game (GAME) and a delayed-response (DR) task. We focused on theta oscillation because of its importance in cognitive control. We also examined theta band connectivity among the three network areas using the Granger causality analysis. DMN and EN were found to work cooperatively in both tasks. In all the three network areas, we found GAME-task-related, but no DR-task-related, increase in theta power from the resting level, maybe because of the higher cognitive demand associated with the GAME task performance. The information flow conveyed by the theta oscillation was directed more to aDMN than from aDMN for both tasks. The GAME-task-related increase in theta power in aDMN is supposed to be supported by more information flow conveyed by the theta oscillation from EN and pDMN. Copy rights belong to original authors. Visit the link for more info Podcast created by Paper Player, LLC

After Hosokawa Masamoto's assassination, power was once again up for grabs and Ashikaga Yoshitane was determined to once more sit upon the shogunal throne. He was the first in a series of puppet shoguns elevated by ambitious daimyo who wielded power in their names.Support the show

Hatakeyama Masanaga continued to use his influence over the young Shogun Ashikaga Yoshitane to settle his ongoing dispute with his elder cousin. While they are busy in Kawachi Province, Hosokawa Masamoto decides the time is right to make his move.Support the show

A succession dispute in Kaga Province leads to a social revolution launched by radical egalitarians --  followers of Rennyo called the Ikko.Support the show

As the Onin War continued to ravage the capital, it sparked regional conflicts and forced the Shugo-daimyo  and peasants to fend for themselves amid the civil war. When the war was over, the political power of the Shogunate reached an all-time low.Support the show

Ashikaga Yoshimasa wanted to retire from the office of Shogun, so he chose his brother Yoshimi to be his successor. In 1465, however, his wife gave birth to a son. As two powerful clans each threw their weight behind a different candidate, war became imminent.Support the show

In this episode, we discuss recordings of “Brandenburg Project: Twelve Concertos” by the Swedish Chamber Orchestra / Thomas Dausgaard, “Mozart, Hosokawa” by Momo Kodama, Seiji Ozawa & Mito Chamber Orchestra, “Johannes Brahms: Clarinet Sonatas & Ernste Gesänge” by  Julian Bliss & James Baillieu, “Open Sky” by Art Hirahara, “Staying in Touch” by Sinne Eeg & Thomas Fonnesbaek, and the self-titled debut by Samara Joy.   The Adult Music Podcast is featured in: Feedspot's Top 25 Jazz Podcasts   Episode 23 Deezer Playlist   “Brandenburg Project: Twelve Concertos” (BIS) Swedish Chamber Orchestra, Thomas Dausgaard https://open.spotify.com/album/1Qx8aCFUf8I9YSrD89266A https://music.apple.com/us/album/the-brandenburg-project/1558212898   “Mozart, Hosokawa” (ECM) Momo Kodama, Seiji Ozawa & Mito Chamber Orchestra https://www.https://open.spotify.com/album/3FwpLLokjRSRtC48su2uyL https://music.apple.com/us/album/hosokawa-mozart-live/1551975156   “Johannes Brahms: Clarinet Sonatas & Ernste Gesänge” (Signum) Julian Bliss (clarinet), James Baillieu (piano) https://open.spotify.com/album/3gf1J9kb8eJkhhJCTeX9ZE https://music.apple.com/us/album/brahms-sonatas/1557483007   “Open Sky” (Posi-Tone Records) Art Hirahara https://open.spotify.com/album/5k5BNDv4gQxmO7zZMqdj1y https://music.apple.com/us/album/open-sky/1569463520   “Staying in Touch” (Stunt Records) Sinne Eeg, Thomas Fonnesbaek https://open.spotify.com/album/4Gl8Sg5Ik5MoNbaUo24fbL https://music.apple.com/us/album/staying-in-touch/1571131277   “Samara Joy” (Whirlwind Records) Samara Joy https://open.spotify.com/album/7odhq8nBHDrTgYXIuV6g23 https://music.apple.com/us/album/samara-joy/1564788476  

Colin Yee and Scott Graveson talk about recent bouts featuring Masayoshi Nakatani, Subara Murata, Janibek Alimkhanuly and Miyo Yoshida as well as looking forward to Ito vs Hosokawa and the latest Asian Boxing news!

Mylyn is a Japanese native who grew up in the South Bay. Shes a chef turned circus artist who spent the last decade abroad living in over 10 countries. She continues to live life out of societies norms and is always in search for a truer and deeper meaning to life. This is a fun yet deep episode so buckle up and get ready. We are glad she came on the podcast and know u will enjoy. Be inspired, LET'S GO!General Disclaimer:This Podcast is our own opinions protected by the First amendment and DO NOT represent the views or opinions of any Fire, Police, Emergency Medical service, or public service agency. By listening to this Podcast you agree to not use this Podcast to pursue any legal complaint as it pertains to the hosts or any third party guests of the Podcast. This Podcast should not be used in any legal capacity whatsoever. No guarantee is given regarding the accuracy and authenticity of any statements or opinions made on this Podcast. 

durée : 01:00:14 - En pistes, contemporains ! du dimanche 07 juin 2020 - par : Emilie Munera - En écho au carrefour de la création de ce soir, la dernière parution discographie du compositeur chinois Chang Ping "Oriental Wash Painting", une suite de quatre concertos pour instruments traditionnels chinois composés entre 2005 et 2015. - réalisé par : Davy Travailleur

Link to bioRxiv paper: http://biorxiv.org/cgi/content/short/2020.04.27.062729v1?rss=1 Authors: Tanaka, T., Hirai, S., Hosokawa, M., Saito, T., Sakuma, H., Saido, T., Hasegawa, M., Okado, H. Abstract: Alzheimer's disease (AD), a progressive neurodegenerative disorder, is a serious social problem. Recently, several early-life factors have been associated with an increased risk of a clinical diagnosis of AD. In the present study, we investigated the involvement of early-life stress in AD pathogenesis using heterozygous APP mutant mice (AppNL-G-F/wt) and wild-type (Appwt/wt) mice. Maternal separation was used as an animal paradigm for early-life stress. We found that stressed Appwt/wt mice showed narrowing of vessels and decreased pericyte coverage of capillaries in prefrontal cortex, while stressed AppNL-G-F/wt mice showed impairment of place memory, and earlier formation of A{beta} plaques and disruption of the blood-brain barrier than non-stressed AppNL-G-F/wt mice. We detected severe activation of microglia in the stressed AppNL-G-F/wt mice and stressed Appwt/wt mice. In the earlier stage, we detected morphological change and functional change in microglia in the stressed AppNL-G-F/wt mice and stressed Appwt/wt mice, and also detected morphological change in the microglia in the non-stressed AppNL-G-F/wt mice. Therefore, we hypothesize that activated microglia induced by the combination of maternal separation and APP mutation impairs the vascular system, leading to AD progression. These findings therefore suggest that maternal separation causes early induction of AD pathology. Copy rights belong to original authors. Visit the link for more info

Luigi Gaggero has been performing as cimbalom and percussion player and as a conductor at important concert halls and festivals all over Europe, USA, and China. With an endless passion for Medieval painting; Dante and Cavalcanti; the cinema of Tarkovsky and Tarr; Bach, Mozart and Kurtág; Heidegger and Nietzsche -  Luigi is very sensitive to artists who express the Transcendental in art and therefore prioritizes, as an interpreter, a phenomenological approach to both classical and contemporary music. His interpretations are based on the empathic encounter between  interpreter, composer and audience. This results in moving, colorful interpretations, where the classical repertoire gets colored with the typical freedom of interpretation of contemporary music, which, in turn, despite its complexity, abandons itself to the sweep of ‘classical' phrasing.This is also the spirit in which Luigi conducts the Ukho Ensemble Kyiv (which he co-founded as artistic and musical director in 2015), and leads the Kyiv Symphony Orchestra (of which he is chief conductor since 2018). Luigi is also guest conductor of several European Orchestras and Ensembles and, at the head of his Ukho Ensemble, has recently conducted three sold-out opera productions at the National Opera of Ukraine.In 2012 he founded the vocal ensemble La Dolce Maniera with whom he recorded 2 discs dedicated to Monteverdi and Gesualdo. Vittorio Ghielmi wrote: “these fresh interpretations, far away from any ‘museality', remind closely of Caravaggio's chiaroscuro and the Baroque sculpture, letting this music powerfully come to life again before our eyes”.As a conductor, Luigi Gaggero has recorded monographic CDs devoted to Gervasoni (Winter & Winter), Hosokawa and Andreyev (Kairos), Solbiati (EMA Vinci Records), Monteverdi and Gesualdo (Stradivarius). As a cimbalom player he recorded works by Kurtág, Eötvös, Fedele, Francesconi, Gervasoni, Hosokawa, Kurtág, Lévinas and Solbiati (Audite, Aeon, Neos), as well as the  Háry János Suite by Kodály on blu-ray with the Berliner Philharmoniker conducted by Sir Simon Rattle.Luigi Gaggero is professor of cimbalom at the Conservatoire and at the Académie supérieure de musique in Strasbourg, where he also founded the Contemporary music ensemble of the Académie.More about Luigi Gaggero:http://www.luigigaggero.com/**ORDER OUR NEW CDIridescent NotationSUPPORT THIS PODCASTPatreonDonorboxLINKSYouTube channelOfficial WebsiteTwitterInstagramEdition Impronta, publisher of Samuel Andreyev's scoresEPISODE CREDITSSpoken introduction: Maya RasmussenPodcast artwork photograph © 2019 Philippe StirnweissSupport the show (http://www.patreon.com/samuelandreyev)

Thanks to OIST for sponsoring this video. To learn more, visit https://admissions.oist.jp/ Wood is abundant and full of energy, but outside of some insects, almost no animals eat it because the stuff it's made of is hard to break down. Thanks also to our Patreon patrons https://www.patreon.com/MinuteEarth and our YouTube members. ___________________________________________ To learn more, start your googling with these keywords: Xylophagy: the eating of wood Lignin: a class of complex organic polymers that form key structural materials in the support tissues of vascular plants and help make wood rigid. Cellulose: a polysaccharide consisting of chains of glucose monomers, which is the main constituent of plant cell walls. Lignin oxidation: a depolymerization method to break bonds in lignin molecules such as ether or carbon–carbon bonds by applying an oxidant such as oxygen. Depolymerization: the process of breaking down a polymer, such as lignin, into simpler monomers Trichonympha agilis: a specialized protist that lives in the hindguts of many termite species that breaks down the cellulose in the wood they eat and may contribute to the lignin oxidation process. ___________________________________________ If you liked this week’s video, you might also like: Learn about the fungi that first unlocked the secrets of breaking down lignin: https://www.energy.gov/science/articles/behind-scenes-how-fungi-make-nutrients-available-world _________________________________________ Subscribe to MinuteEarth on YouTube: http://goo.gl/EpIDGd Support us on Patreon: https://goo.gl/ZVgLQZ And visit our website: https://www.minuteearth.com/ Say hello on Facebook: http://goo.gl/FpAvo6 And Twitter: http://goo.gl/Y1aWVC And download our videos on itunes: https://goo.gl/sfwS6n ___________________________________________ Credits (and Twitter handles): Writer, Director, and Narrator: Julián Gustavo Gómez (@ittakesii) Video Illustrator: Ever Salazar (@eversalazar) With Contributions From: Henry Reich, Alex Reich, Kate Yoshida, Peter Reich, David Goldenberg, Sarah Berman, Arcadi Garcia Rius Music by: Nathaniel Schroeder: http://www.soundcloud.com/drschroeder ___________________________________________ References: Bourguignon, Thomas, et al. "Rampant host switching shaped the termite gut microbiome." Current biology 28.4 (2018): 649-654. Martin, Michael M. "Cellulose digestion in insects." Comparative Biochemistry and Physiology Part A: Physiology 75.3 (1983): 313-324.Mathews, Stephanie L., et al. "Public questions spur the discovery of new bacterial species associated with lignin bioconversion of industrial waste." Royal Society open science 6.3 (2019): 180748. Chaney, William Reynolds. Why Do Animals Eat the Bark and Wood of Trees and Shrubs?. Purdue University Cooperative Extension Service, 2003. de Gonzalo, Gonzalo, et al. "Bacterial enzymes involved in lignin degradation." Journal of Biotechnology 236 (2016): 110-119. Hosokawa, Takahiro, et al. "Strict host-symbiont cospeciation and reductive genome evolution in insect gut bacteria." PLoS biology 4.10 (2006). Novaes, Evandro, et al. "Lignin and biomass: a negative correlation for wood formation and lignin content in trees." Plant Physiology 154.2 (2010): 555-561. Vega, Fernando E., and Richard W. Hofstetter, eds. Bark beetles: biology and ecology of native and invasive species. Academic Press, 2014. McNab, Brian Keith. The physiological ecology of vertebrates: a view from energetics. Cornell University Press, 2002. Bourguignon, Thomas, et al. "The evolutionary history of termites as inferred from 66 mitochondrial genomes." Molecular Biology and Evolution 32.2 (2014): 406-421. Morgenstern, I., Klopman, S., & Hibbett, D. S. (2008). Molecular Evolution and Diversity of Lignin Degrading Heme Peroxidases in the Agaricomycetes. Journal of Molecular Evolution, 66(3), 243–257. Suman, S. K., Dhawaria, M., Tripathi, D., Raturi, V., Adhikari, D. K., & Kanaujia, P. K. (2016). Investigation of lignin biodegradation by Trabulsiella sp. isolated from termite gut. International Biodeterioration & Biodegradation, 112, 12–17. Janusz, G., Pawlik, A., Sulej, J., Świderska-Burek, U., Jarosz-Wilkołazka, A., & Paszczyński, A. (2017). Lignin degradation: microorganisms, enzymes involved, genomes analysis and evolution. FEMS Microbiology Reviews, 41(6), 941–962. Ayuso-Fernández, Iván, Francisco J. Ruiz-Dueñas, and Angel T. Martínez. "Evolutionary convergence in lignin-degrading enzymes." Proceedings of the National Academy of Sciences 115.25 (2018): 6428-6433. Ruiz-Dueñas, F. J., & Martínez, Á. T. (2009). Microbial degradation of lignin: how a bulky recalcitrant polymer is efficiently recycled in nature and how we can take advantage of this. Microbial Biotechnology, 2(2), 164–177. Hibbing, Michael E., et al. "Bacterial competition: surviving and thriving in the microbial jungle." Nature Reviews Microbiology 8.1 (2010): 15-25.

In Theaters, Friday September 14, 2018 Bel CantoRoxane Coss (Moore), a famous American soprano, travels to South America to give a private concert at the birthday party of rich Japanese industrialist Katsumi Hosokawa (Watanabe). Just as a handsome gathering of local dignitaries convenes at Vice-President Ruben Ochoa's mansion, including French Ambassador Thibault (Lambert) and his wife (Zylberstein), Hosokawa's faithful translator Gen (Kase), and Russian trade delegate Fyorodov (Krupa), the house is taken over by guerrillas led by Comandante Benjamin (Huerta) demanding the release of their imprisoned comrades. Their only contact with the outside world is through Red Cross negotiator Messner (Koch). A month long standoff ensues in which hostages and captors must overcome their differences and find their shared humanity and hope in the face of impending disaster.Starring: Julianne Moore, Ken Watanabe, Sebastian Koch, Christopher LambertDirected by: Paul WeitzProduced by: Caroline Baron, Anthony Weintraub, Paul Weitz, Andrew MianoScreenplay: Paul Weitz, Anthony WeintraubCinematography: Tobias DatumDistributed by: Screen Media FilmsRuntime: 102 minutes See acast.com/privacy for privacy and opt-out information.

Der ATVISIO Award 2017 geht an den global agierenden Maschinen- und Anlagenhersteller HOSOKAWA ALPINE. Mit der Auszeichnung prämiert der Business-Intelligence Spezialist ATVISIO das beispielhafte Finanzreporting des Unternehmens sowie den Einsatz ausgeklügelter Datenbankanalysen. Bei der Ermittlung seiner komplexen Kosten- und Ergebnisrechnung setzt HOSOKAWA ALPINE auf die leistungsstarke Business Intelligence-Suite Jedox. Pharmazeutika, Kosmetika, Lebensmittel – in vielen Industrien müssen Rohstoffe zerkleinert werden. HOSOKAWA ALPINE liefert die passende Verfahrenstechnik, um Granulate und Pulver nach exakt definierten Anforderungen herzustellen – und das bis zu einer Partikelgröße im Nanobereich. Ebenso stark gefragt ist das Know-how des Unternehmens bei der Produktion von Hightech-Folien mittels Extrusionstechnik. Hier leistet HOSOKAWA ALPINE mit seinen patentierten Verfahren Außergewöhnliches bei der Entwicklung von Anlagen und Steuerungstechnik. HOSOKAWA ALPINE hat sich in gleich zwei Geschäftsbereichen als Technologieführer etabliert. Bei der Weiterentwicklung seines Controllings stand das Unternehmen nun vor der Aufgabe, die Zahlen der beiden verzahnten Geschäftsbereiche mit Hilfe einer detaillierten Kosten- und Sparten-Ergebnisrechnung zu einem aussagekräftigen Reporting-Paket zu schnüren. Experten-Unterstützung bringt den Durchbruch HOSOKAWA ALPINE hatte sich zunächst für SAP und Excel entschieden, um in das Projekt einzusteigen. Doch erst mit der Business Intelligence-Suite Jedox gelang es, das Controlling in die gewünschten Bahnen zu lenken. ATVISIO hat das Unternehmen bei der Neuausrichtung des Projektes von Beginn an beratend unterstützt. Ein strukturierter und neutraler Auswahlworkshop erlaubte, das geeignete Werkzeug in nur wenigen Tagen zielsicher zu identifizieren und langwierige Evaluierungsprozesse zu vermeiden. „Letztendlich hat die Unterstützung eines externen Spezialisten dem Projekt zum Durchbruch verholfen. Der kompakte Auswahlprozess anhand von definierten Parametern beschleunigte die Entscheidung für Jedox um ein Vielfaches. Wir haben nun die Sicherheit, mit einer langfristig tragfähigen Lösung zu arbeiten“, so Matthias Matzka, Leiter Rechnungswesen bei HOSOKAWA ALPINE. BI-Suite Jedox glänzt durch Flexibilität Begeistert zeigte sich die ATVISIO-Jury vor allen von der souveränen Herangehensweise des Unternehmens. Das interne Projektteam hatte sich zügig auf ein pragmatisches Set an Regeln geeinigt, um die Kosten der beiden Sparten aufzuschlüsseln. Und das BI-Werkzeug Jedox bewies einmal wieder seine Stärken bei der flexiblen, transparenten Handhabung solcher Regeln. Ein weiterer Vorteil: Auch mit Jedox kann die bestehende Excel-Umgebung weiterhin problemlos genutzt werden. „Projektteams geraten bei vergleichbaren Vorhaben nur allzu leicht in Versuchung, sich in der Vielzahl möglicher Messgrößen für die Kostenberechnung zu verlieren“, so Maximilian Anger von ATVISIO. „HOSOKAWA ALPINE hat äußerst viel Fingerspitzengefühl aber auch Pragmatismus bewiesen – und hatte jederzeit klare Vorstellungen, wohin es gehen sollte. Bereits dieses hohe Maß an Stringenz hat den ATVISIO Award verdient.“ ATVISIO hat HOSOKAWA ALPINE bei der Implementierung der BI-Suite Jedox bis zum erfolgreichen Go-Live kontinuierlich begleitet. Das Projekt liefert bereits hervorragende Ergebnisse und das unternehmensinterne Projektteam ist bestens darauf vorbereitet, das Berichtswesen nach eigenen Anforderungen weiter auszubauen und zu verfeinern. ----------------------------- Der Performance Manager Podcast ist der erste deutschsprachige Podcast für Business Intelligence und Performance Management. Controller und CFO erhalten hier Inspirationen, Know-how und Impulse für die berufliche und persönliche Weiterentwicklung. Weitere Informationen zu den Machern des Performance Manager Podcast, Peter Bluhm und Alexander Küpper, finden Sie hier: http://bit.ly/2u11IW5 Unsere Bitte: Wenn Ihnen diese Folge gefallen hat, hinterlassen Sie uns bitte eine 5-Sterne-Bewertung, ein Feedback auf iTunes und abonnieren diesen Podcast. Zeitinvestition: Maximal ein bis zwei Minuten. Dadurch helfen Sie uns, den Podcast immer weiter zu verbessern und Ihnen die Inhalte zu liefern, die Sie sich wünschen. Herzlichen Dank an dieser Stelle! Sie sind ein Fan von unserem Podcast? Sie finden uns auch auf diesen Kanälen: Facebook: https://www.facebook.com/ATVISIO/ Twitter: https://twitter.com/atvisio Instagram: https://www.instagram.com/performancemanagerpodcast/ Xing: https://www.xing.com/profile/Peter_Bluhm Xing: https://www.xing.com/profile/Alexander_Kuepper/ iTunes: https://itunes.apple.com/de/podcast/der-performance-manager-podcast/id1202698232?mt=2 Soundcloud: https://soundcloud.com/atvisio Webseite: https://atvisio.de/pm-podcast

Part 2 of our talk about the battle of Funaokayama, where the Ouchi and Rokkaku defeated the Hosokawa in 1511, and the primary source documents that Nate translated in this research. Support the podcast on Patreon: https://www.patreon.com/samuraiarchives Shopping on Amazon.com?  Use our link: http://www.amazon.com/?_encoding=UTF8&tag=samurai-20 Support this podcast: Shop Amazon.com, suport the podcast: http://amzn.to/wnDX2j Samurai Archives Bookstore: http://astore.amazon.com/samurai-20 Samurai Archives Shop (T-Shirts, etc) http://www.cafepress.com/samuraiarchives Contact Us: Twitter @SamuraiArchives https://twitter.com/#!/samuraiarchives Facebook: http://www.facebook.com/pages/Samurai-Archives/104533213984 Samurai Archives Podcast on Reddit: https://www.reddit.com/r/samuraipodcast/ Samurai Archives podcast blog: http://www.samuraipodcast.com Samurai Archives Forum: http://www.japanhistoryforum.com

In this episode, Nate talks about the battle of Funaokayama, where the Ouchi and Rokkaku defeated the Hosokawa in 1511, and the primary source documents that he translated in this research. Support the podcast on Patreon: https://www.patreon.com/samuraiarchives Shopping on Amazon.com?  Use our link: http://www.amazon.com/?_encoding=UTF8&tag=samurai-20 Support this podcast: Shop Amazon.com, suport the podcast: http://amzn.to/wnDX2j Samurai Archives Bookstore: http://astore.amazon.com/samurai-20 Samurai Archives Shop (T-Shirts, etc) http://www.cafepress.com/samuraiarchives Contact Us: Twitter @SamuraiArchives https://twitter.com/#!/samuraiarchives Facebook: http://www.facebook.com/pages/Samurai-Archives/104533213984 Samurai Archives Podcast on Reddit: https://www.reddit.com/r/samuraipodcast/ Samurai Archives podcast blog: http://www.samuraipodcast.com Samurai Archives Forum: http://www.japanhistoryforum.com  

Nick talks to violinist Midori Komachi, discussing her career to date and her thoughts about the relationship between Western and Japanese music. http://www.midorikomachi.com/ Following the interview is Midori's performance of Toshio Hosokawa's 'Spell for Solo Violin', recorded at Hosokawa's 60th Anniversary Concert in Tokyo in November 2015. In this piece, the sound of the violin becomes the voice of a shaman.

Welcome back to the Heads ‘N Tales Podcast.  In case this is your first time listening to the show, we are in the middle of our 4 part educational series on exertional heat stroke and preventing sudden death in sports with the team at the Korey Stringer Institute.  This series is different from most of our previous episodes where we interview athletes from all walks of life and hear their own personal tales of perseverance, so go back and check some of the other stories we feature on the show, I guarantee you will be left feeling inspired.  Episode 40 is part 3 of 4, so if you missed part one and two, I recommend that you go back and listen to Episode 38 and 39. In Episode 38 we not only learned about the history of the Korey Stringer Institute from KSI’s CEO, Dr. Douglas Casa, but we also learned the proper way to diagnose and treat the illness.  In addition we heard Gavin Class’ amazing comeback story after he flat lined in the hospital and received a liver transplant due to complications from his heat stroke. In Episode 39, we heard from KSI’s Chief Operating Officer, Dr. Rebecca Stearns.  Dr. Stearns taught us about the various educational resources KSI offers on multiple sports health & safety topics.  She also shared her own tale of perseverance when she got back to running marathons after suffering from a DVT and pulmonary embolism.  We also learn about the importance of hydration in preventing exertional heat stroke.  We finished episode 39 hearing from Hunter Knighton who currently plays offensive line for the Miami Hurricanes, but is also the survivor of exertional heat stroke.  He spent 12 days in a coma, lost 55 pounds and underwent surgery to repair paralyzed vocal chords. It took him close to 1.5 years to get back on the field. Make sure you take a listen to hear about his tremendous comeback that led to Hunter winning the Capital One Orange Bowl Courage Award after the 2015 season.  In Episode 40 we hear from Dr. Will Adams, Vice President of  Sports Safety and Yuri Hosokawa who is both the Director of Communication and the director of Education at the Korey Stringer Institute. Dr. Adams' responsibilities at KSI include helping state high school athletics associations adopt sport safety policies that meet evidence-based best practices. His clinical experience includes collegiate athletics, secondary school athletics, and mass medical events such as the Boston Marathon, Marine Corps Marathon and the infamous Falmouth Road Race. His research interests include thermoregulation, heat illness, hydration, maximizing sport performance, and the education of preventing sudden death in sport. His recent work has focused on timing considerations in the treatment of exertional heat stroke patients, the treatment, recovery, and return-to-activity from exertional heat stroke, and the effects of hydration and cooling on changes in body temperature during and after intense exercise in the heat. Dr. Adams received his bachelor’s degree in Athletic Training at the University of Wisconsin-Madison in 2009 and a master’s degree in Exercise Science at the University of Connecticut in 2012. Yuri Hosokawa serves as the Director of Communication and Education at the KSI. She coordinates the communication and public relation division of the KSI.  Without her tremendous efforts, these podcast episodes would not have been possible. THANKS YURI! Her research interests include prevention and education of sudden death in sport, establishing best practices in road race medicine, development of regional-specific heat guidelines and exploring the roles of genetics in the susceptibility of exertional heat strokes. She also serves as an athletic trainer for the Club Sports at the University of Connecticut. She continues to work internationally, serving as a science advisor for Sport Safety Japan, NPO.  In this episode, she talks about the difference in athletic training coverage at athletic events between the U.S. and Japan. Ms. Hosokawa received her bachelor’s degree in Sport Sciences from the Waseda University in 2011 and her master’s degree in Athletic Training from the University of Arkansas in 2013. Yuri and Dr. Adams dive deep into the historical statistics and trends in heat acclimatization policy and also some of the obstacles that they come across regionally throughout the united states when it comes to policy adoption. Yuri also tells the tale of a young athlete named Logan Johnson who survived heat stoke and worked with the KSI staff to get back to playing basketball.  The trend of highly motivated athletes pushing themselves to the limits comes up again in this story.  Next week in the 4th and final episode in this series we talk with Dr. Robert Huggins, Vice President of Research and Athlete Health & Safety at the KSI and an athlete who credits him with saving his life at the 2013 Falmouth Road Race. Where can you find Dr. Adams, Yuri and the KSI staff? WEBSITE | TWITTER | FACEBOOK | YOUTUBE Download Episode 40 : iTunes | Stitcher Permalink

Welcome back to the Heads ‘N Tales Podcast.  In case this is your first time listening to the show, we are in the middle of our 4 part educational series on exertional heat stroke and preventing sudden death in sports with the team at the Korey Stringer Institute.  This series is different from most of our previous episodes where we interview athletes from all walks of life and hear their own personal tales of perseverance, so go back and check some of the other stories we feature on the show, I guarantee you will be left feeling inspired.  Episode 40 is part 3 of 4, so if you missed part one and two, I recommend that you go back and listen to Episode 38 and 39. In Episode 38 we not only learned about the history of the Korey Stringer Institute from KSI’s CEO, Dr. Douglas Casa, but we also learned the proper way to diagnose and treat the illness.  In addition we heard Gavin Class’ amazing comeback story after he flat lined in the hospital and received a liver transplant due to complications from his heat stroke. In Episode 39, we heard from KSI’s Chief Operating Officer, Dr. Rebecca Stearns.  Dr. Stearns taught us about the various educational resources KSI offers on multiple sports health & safety topics.  She also shared her own tale of perseverance when she got back to running marathons after suffering from a DVT and pulmonary embolism.  We also learn about the importance of hydration in preventing exertional heat stroke.  We finished episode 39 hearing from Hunter Knighton who currently plays offensive line for the Miami Hurricanes, but is also the survivor of exertional heat stroke.  He spent 12 days in a coma, lost 55 pounds and underwent surgery to repair paralyzed vocal chords. It took him close to 1.5 years to get back on the field. Make sure you take a listen to hear about his tremendous comeback that led to Hunter winning the Capital One Orange Bowl Courage Award after the 2015 season.  In Episode 40 we hear from Dr. Will Adams, Vice President of  Sports Safety and Yuri Hosokawa who is both the Director of Communication and the director of Education at the Korey Stringer Institute. Dr. Adams' responsibilities at KSI include helping state high school athletics associations adopt sport safety policies that meet evidence-based best practices. His clinical experience includes collegiate athletics, secondary school athletics, and mass medical events such as the Boston Marathon, Marine Corps Marathon and the infamous Falmouth Road Race. His research interests include thermoregulation, heat illness, hydration, maximizing sport performance, and the education of preventing sudden death in sport. His recent work has focused on timing considerations in the treatment of exertional heat stroke patients, the treatment, recovery, and return-to-activity from exertional heat stroke, and the effects of hydration and cooling on changes in body temperature during and after intense exercise in the heat. Dr. Adams received his bachelor’s degree in Athletic Training at the University of Wisconsin-Madison in 2009 and a master’s degree in Exercise Science at the University of Connecticut in 2012.

Fukushima auf der Bühne: Das Atomunglück und wie die Menschen damit umgehen - damit beschäftigt sich die Oper "Stilles Meer" von Toshio Hosokawa, die jetzt an der Staatsoper Hamburg uraufgeführt wurde. Annika Täuschel im Gespräch mit Jörn Florian Fuchs.

Well dear listener, that moment has arrived – we have reached the 200th edition of Project Moonbase! We would like to take this opportunity to mop away a tear and thank all of our loyal listeners who have stuck with … Continue reading →

Featured Interview with Tim Judson, the new Executive Director of NIRS. He shares strategies for propelling our movement forward as well as exposing the soft, vulnerable underbelly of nuclear slumlord Entergy. Also, India's anti-nuclear firebrand Kumar Sundaram explains the significance of Japanese Prime Minister Shinzo Abe's upcoming trip to India and how anyone can join in the protests with a selfie. RadCast w/Mimi German, of course! PLUS: Special Ocean report, with Woods Hole's Ken Buessler organizing a crowdsourced Pan-Pacific water sampling project; Race for governor of Tokyo heats up w/former Prime Minister and now anti-nuclear candidate Hosokawa joining the fight; new Japanese study confirms what we've known all along: there's no way to evacuate from a nuclear disaster before the radiation plume hits; and between Fort Calhoun and St. Lucie, nukes can't seem to keep operating if it rains or snows. What a wimpy, flawed technology!

Featured Interview with Tim Judson, the new Executive Director of NIRS. He shares strategies for propelling our movement forward as well as exposing the soft, vulnerable underbelly of nuclear slumlord Entergy. Also, India's anti-nuclear firebrand Kumar Sundaram explains the significance of Japanese Prime Minister Shinzo Abe's upcoming trip to India and how anyone can join in the protests with a selfie. RadCast w/Mimi German, of course! PLUS: Special Ocean report, with Woods Hole's Ken Buessler organizing a crowdsourced Pan-Pacific water sampling project; Race for governor of Tokyo heats up w/former Prime Minister and now anti-nuclear candidate Hosokawa joining the fight; new Japanese study confirms what we've known all along: there's no way to evacuate from a nuclear disaster before the radiation plume hits; and between Fort Calhoun and St. Lucie, nukes can't seem to keep operating if it rains or snows. What a wimpy, flawed technology!

【記憶2】細川浩史さん/Memories2_Koji Hosokawa memories2_hosokawakojisan.mp3

【記憶2】細川浩史さん/Memories2_Koji Hosokawa memories2_hosokawakojisan.mp3

Day 17 - Kumamoto, la ville de Pedobear

Joseph Sorensen, UC Davis

Christy A. Bartlett, Independent Scholar