Podcasts about Jou

LES 166Aan mij zijn de gaven van God toevertrouwd.Alles is jou gegeven. Gods vertrouwen in jou is grenzeloos. Hij kent Zijn Zoon. Hij geeft zonder uitzondering en houdt niets achter wat tot jouw geluk bijdragen kan. En toch, tenzij jouw wil één is met de Zijne, worden Zijn gaven niet ontvangen. Maar wat doet jou denken dat er een andere wil is dan de Zijne?Dit is de paradox die ten grondslag ligt aan het maken van de wereld. Deze wereld is niet de Wil van God en dus is ze niet werkelijk. Toch moeten zij die denken dat ze werkelijk is, nog altijd geloven dat er een andere wil is, een die leidt tot gevolgen tegengesteld aan die Hij wil. Onmogelijk inderdaad, maar elke denkgeest die de wereld beziet en haar zeker, solide, betrouwbaar en waar acht, gelooft in twee scheppers, of in één: alleen zichzelf. Maar nooit in één God.De gaven van God zijn onaanvaardbaar voor iemand die er zulke vreemde overtuigingen opna houdt. Hij moet wel geloven dat het aannemen van Gods gaven, hoe zichtbaar die misschien ook worden, hoe dringend hij misschien ook wordt opgeroepen ze als de zijne op te eisen, gelijkstaat aan te worden gedwongen tot verraad aan zichzelf. Hij moet de aanwezigheid ervan ontkennen, de waarheid tegenspreken en lijden om de wereld die hij heeft gemaakt in stand te houden.Dit is het enige thuis dat hij meent te kennen. Dit is de enige veiligheid die hij gelooft te kunnen vinden. Zonder de wereld die hij gemaakt heeft, is hij een uitgestotene, dakloos en bang. Hij beseft niet dat hij juist hier echt bang is en dakloos eveneens, een uitgestotene, zo ver van huis en zo lang al rondzwervend, dat hij niet beseft dat hij vergeten is waarvandaan hij kwam, waarheen hij gaat en zelfs wie hij werkelijk is.Toch wordt hij op zijn eenzame, zinloze zwerftochten vergezeld door de gaven van God, zonder dat hij daar enig weet van heeft. Hij kan ze niet kwijtraken. Maar hij zal niet kijken naar wat hem gegeven is. Hij zwerft voort, zich bewust van de nutteloosheid die hij overal om zich heen ziet, terwijl hij merkt hoe het weinige dat hij heeft alleen maar slinkt, terwijl hij voortgaat op weg naar nergens. Toch zwerft hij verder in armoe en ellende, alleen, hoewel God hem vergezelt en een zo grote schat de zijne is dat de waarde van alles wat de wereld bevat wegvalt tegenover de grootsheid hiervan.Hij lijkt een zielige figuur, vermoeid en afgetobd, in vodden gehuld en met bloedende voeten, geschramd door de rotsige weg die hij bewandelt. Er is niemand die zich niet met hem vereenzelvigd heeft, want ieder die hier komt heeft het pad gevolgd dat hij volgt, en heeft mislukking en hopeloosheid gevoeld zoals hij die nu voelt. Maar is hij werkelijk tragisch, wanneer je ziet dat hij de weg volgt die hij gekozen heeft, en zich slechts hoeft te realiseren Wie hem vergezelt en zijn schatten hoeft te ontsluiten om vrij te zijn?Dit is het zelf dat jij gekozen hebt, dat jij gemaakt hebt als vervanging van de werkelijkheid. Dit is het zelf dat jij met je leven verdedigt tegen alle redelijkheid, ieder bewijs en alle getuigen met bewijsmateriaal dat aantoont dat jij dit niet bent. Jij bent doof voor hen. Je gaat verder op jouw gebaande weg, met je ogen neergeslagen uit vrees dat je misschien een glimp van de waarheid op zou vangen, verlost zou worden van zelfmisleiding en worden bevrijd.Je krimpt vol angst ineen, uit vrees dat je de aanraking van Christus op je schouder zou voelen en je Zijn zachte hand bemerken zou, die jou maant naar je geschenken te kijken. Hoe zou je dan jouw armoede in ballingschap kunnen verkondigen? Hij zou je doen lachen om dit beeld van jezelf. Waar blijft zelfmedelijden dan? En wat blijft er over van de hele tragedie die jij hebt proberen te construeren voor hem aan wie God alleen vreugde heeft toebedacht?Je oeroude angst is nu over je gekomen en gerechtigheid heeft jou eindelijk ingehaald. De hand van Christus heeft jouw schouder aangeraakt en je voelt dat jij niet alleen bent. Je denkt zelfs dat het ellendige zelf, waarvan je dacht dat jij dat was, misschien niet jouw Identiteit is. Misschien is Gods Woord waarachtiger dan het jouwe. Misschien zijn Zijn gaven aan jou wel echt. Misschien is Hij niet geheel om de tuin geleid door jouw plan om Zijn Zoon in diepe vergetelheid te houden, en zonder jouw Zelf de weg te gaan die jij gekozen hebt.Gods Wil verzet zich niet. Die is er eenvoudig. Het is God niet die jij gevangen hebt gezet in je plan jouw Zelf te verliezen. Hij heeft geen weet van een plan dat zo vreemd is aan Zijn Wil. Er was een nood die Hij niet begreep, waarop Hij een Antwoord gaf. Dat is alles. En jij aan wie dit Antwoord gegeven werd, hebt niets anders meer nodig.Nu leven we, want nu kunnen we niet sterven. Het verlangen naar de dood is beantwoord, en de blik die ernaar keek is nu vervangen door een visie die ziet dat jij niet bent wat je voorwendt te zijn. Er vergezelt jou Iemand die mild al jouw angsten beantwoordt met dit ene meedogende weerwoord: ‘Zo is het niet.' Hij wijst op alle gaven waarover jij beschikt, telkens wanneer de gedachte aan armoede jou benauwt, en spreekt van Zijn Gezelschap wanneer jij jezelf als bang en eenzaam ziet.Maar Hij herinnert jou aan nog iets anders wat jij vergeten was. Want Zijn aanraking heeft jou gemaakt zoals Hij. De gaven die jij hebt, zijn niet voor jou alleen. Wat Hij jou is komen aanbieden, moet jij nu leren geven. Dit is de les die Zijn geven in zich bergt, want Hij heeft jou verlost van de eenzaamheid die jij poogde te maken om je daarin te verschuilen voor God. Hij heeft je aan alle gaven herinnerd die God jou gegeven heeft. Ook maakt Hij duidelijk wat jouw wil wordt, wanneer jij deze gaven aanvaardt en erkent dat ze de jouwe zijn.De gaven zijn van jou, aan jouw zorg toevertrouwd om aan allen te geven die de eenzame weg verkozen hebben waaraan jij bent ontsnapt. Ze begrijpen niet dat ze slechts hun wensen volgen. Jij bent het die hen nu onderwijst. Want jij hebt van Christus geleerd dat er een andere weg is die ze kunnen gaan. Onderwijs hen door hun het geluk te laten zien dat tot diegenen komt die de aanraking van Christus voelen en Gods gaven erkennen. Laat verdriet jou niet verleiden om ontrouw te zijn aan wat jou is toevertrouwd.Jouw zuchten zullen nu een verraad zijn aan de hoop van hen die zich voor hun bevrijding tot jou wenden. Jouw tranen zijn die van hen. Als jij ziek bent, houd je slechts hun genezing tegen. Waar jij bang voor bent, leert hen alleen dat hun angsten gerechtvaardigd zijn. Jouw hand wordt de gever van de aanraking van Christus, jouw verandering van denken wordt het bewijs dat wie Gods gaven aanneemt, nooit onder iets lijden kan. Jou wordt toevertrouwd de wereld te bevrijden van pijn.Verraad haar niet. Word het levende bewijs van wat de aanraking van Christus iedereen kan geven. God heeft jou al Zijn gaven toevertrouwd. Getuig er in je blijdschap van hoezeer de denkgeest transformeert die ervoor kiest Zijn gaven te aanvaarden en de aanraking van Christus te voelen. Dat is jouw missie nu. Want God vertrouwt het geven van Zijn gaven toe aan allen die ze hebben ontvangen. Hij heeft Zijn vreugde met jou gedeeld. En nu ga jij die met de wereld delen.Alle tekst- werk en handboek klassen van Een Cursus in Wonderen met Elbert nu te beluisteren en te bekijken op https://decursusmetelbert.nl

De Ramon Planes a Jordi Milà, passant per Jacint Picas, Ignasi Muntaner, Lluís Jou, Isabel Coll, Maria Lluïsa Marsal, Vinyet Panyella i Núria Amigó. El Grup d'Estudis Sitgetans va tancar ahir els actes del seu 50è aniversari reconeixent la tasca dels ex-presidents de l'entitat, i apuntant a la necessitat d'adaptar-se als nous temps. Us oferim la vetllada íntegra, celebrada ahir al saló d'or de Maricel, amb les intervencions dels ex-presidents o dels familiars que els recordaren, com fou el cas de Patricia Buckley amb Ramon Planes, o de Julia Pascual en el cas de Marisa Marsal. Conduí els parlaments Àgata Muntané. L'entrada El GES homenatja els seus presidents per tancar el 50è aniversari ha aparegut primer a Radio Maricel.

LES 162Ik ben zoals God mij geschapen heeft.Deze ene gedachte, stevig in de denkgeest vastgehouden, zal de wereld verlossen. We zullen dit van tijd tot tijd herhalen, wanneer we een nieuwe leerfase binnengaan. Naarmate je vordert, zal het veel meer voor jou gaan betekenen. Deze woorden zijn heilig, want het zijn de woorden die God als antwoord gaf op de wereld die jij hebt gemaakt. Hierdoor verdwijnt ze, en alle dingen die in haar mistige wolken en ijle illusies worden gezien, vervliegen wanneer deze woorden worden gesproken. Want ze komen van God.Hier is het Woord waardoor de Zoon zijn Vaders geluk, Zijn Liefde en Zijn compleetheid werd. Hier wordt de schepping verkondigd en geëerd zoals ze is. Er is geen droom die niet door deze woorden wordt verjaagd, geen gedachte aan zonde en geen illusie die de droom bevat, die niet zal vervluchtigen ten overstaan van hun macht. Zij zijn de bazuin van het ontwaken die over heel de wereld schalt. De doden ontwaken in antwoord op haar roep. En de levenden die deze klank horen, zullen de dood nimmer aanschouwen.Waarlijk heilig is hij die deze woorden tot de zijne maakt, met deze woorden in zijn denkgeest opstaat, ze zich de hele dag door herinnert en ze ‘s avonds met zich meeneemt als hij slapen gaat. Zijn dromen zijn gelukkig, zijn rust is gewaarborgd, zijn veiligheid zeker en zijn lichaam genezen, omdat hij slaapt en waakt met altijd de waarheid voor ogen. Hij zal de wereld verlossen omdat hij, telkens wanneer hij de woorden van de waarheid oefent, de wereld geeft wat hij ontvangt.Vandaag oefenen we op een eenvoudige manier. Want de woorden die we gebruiken zijn machtig, en hebben geen gedachten naast zich nodig om de denkgeest te veranderen van hem die ze gebruikt. Zo volkomen wordt die veranderd, dat hij nu de schatkamer wordt waarin God al Zijn gaven en al Zijn Liefde plaatst om aan heel de wereld te worden uitgedeeld, vermeerderd door te geven, compleet gehouden omdat hij onbeperkt deelt. En zo leer jij te denken met God. De visie van Christus heeft jou het zicht teruggegeven door jouw denkgeest te redden.We eren jou vandaag. Jou komt het recht toe op de volmaakte heiligheid die je nu aanvaardt. Met deze aanvaarding wordt verlossing naar iedereen gebracht, want wie kan nog zonde koesteren wanneer een heiligheid als deze de wereld gezegend heeft? Wie kan nog wanhopen wanneer volmaakte vreugde de jouwe is, voor allen beschikbaar als remedie tegen ellende en verdriet, tegen alle gevoel van verlies, een remedie voor volledige ontsnapping aan zonde en schuld?En wie zou nu niet een broeder willen zijn voor jou, jij, zijn bevrijder en verlosser? Wie kan nog nalaten jou met een liefdevolle uitnodiging te verwelkomen in zijn hart, verlangend om zich te verenigen met iemand in heiligheid aan hem gelijk? Jij bent zoals God jou geschapen heeft. Deze woorden verjagen de nacht, en de duisternis is voorbij. Het licht is gekomen vandaag om de wereld te zegenen. Want jij hebt de Zoon van God herkend, en in die herkenning ligt de herkenning van de wereld.Alle tekst- werk en handboek klassen van Een Cursus in Wonderen met Elbert nu te beluisteren en te bekijken op https://decursusmetelbert.nl

El Leyma Coruña consigue el ascenso de categoría tras un partido inolvidable ante Estudiantes. Escuchamos a los protagonsitas del partido: Diop, Jorgensen, Jou, Carles Marco o Pablo de Amallo. Repasamos la película del partido, analizamos lo que se viene con Pablo Alonso y cerramos programa con Juan Copa. El Liceo ya está en la final de la OK Liga.

A big part of the court are the actual court nobles, so this episode we are taking a look at some of the ones mentioned in the Chronicles for this reign. For more, check out https://sengokudaimyo.com/podcast/episode-150 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 150: Nobles of Jitou Tennou's Court   Maro donned his light blue robes and made his way to the court.  As he arrived, the sun was just peaking over the horizon, and as it bathed the court in the golden morning light the dark shadows were dispelled, leaving in their wake a colorful scene, as various court officials headed this way and that, gathering in their offices to pick up on the work that they had left unfinished the day before. As an ohotoneri, Maro was often sent to and fro between the offices of the different departments. As such, he was able to see how they worked, and he wondered to himself which department would have the best opportunity for advancement.  His family had connections over at the Department of Prisons, and it was definitely a place he could make a name for himself, especially if he attached himself to one of the newly minted magistrates.  On the other hand, the Jingikan, the Ministry for Kami Matters, had some of the most important and sought after positions.  After all, no matter what the secular administration did, when there was no rain for the fields, it was the kami to whom the court turned.  And the members of the Jingikan who helped make those ceremonies happen were known to be well rewarded for their troubles. Perhaps he would be better off taking a more modest position, such as with the Jibu-sho, the Department of Civil Administration.  It was mostly focused on the maintenance and execution of the bureaucracy, and wasn't necessarily a place to seek the limelight, but perhaps that also offered some opportunity.  Do well in one position, and who knows what that could open up to you in the long run?  Maybe one day Maro could make it up to become a Nagon, a Counsellor, or even one of the Daijin, the great ministers at the very head of the council of state.Maro almost laughed at the thought, but he didn't put it aside entirely.  After all, as impossible as it might seem now, the world was still changing, and who knew what opportunities might be waiting just around the corner?   This episode continues our look at the reign of Uno no Sarara, aka Jitou Tennou.  I would note that we have now reached the last chapter of the Nihon Shoki, which ends with the end of Uno no Sarara's reign in 697.  In this chapter, we have not quite 11 years to cover, and we've already talked about the first three of those years, which featured succession issues and a long mourning time for Uno's husband Ohoama, aka Temmu Tennou, culminating in the sudden death of her only son, the Crown Prince and heir apparent, Prince Kusakabe, in 689.  We also went over what was happening on the continent, with powerful women like Uno no Sarara either on or behind the throne in Silla and the Tang dynasty.  To quickly recap the succession issues: When Kusakabe died, tthat left the throne in a somewhat tenuous position.  There were two other male heirs that would seem to have a claim on the throne as well.  The first was Prince Takechi, who was technically Ohoama's eldest son, but the Chroniclers claim that his late mother was not sufficiently royal for him to have a serious claim.  Then there was Prince Karu, the only known son of the late Crown Prince Kusakabe, and had been born 6 years earlier, in 683, to the Crown Prince and his wife, Princess Abe.  Princess Abe was a daughter of Naka no Oe, and a half-sister to Uno no Sarara.  She was actually a year older than Kusakabe, and would continue to look after the young Prince Karu.  So, Prince Karu was only about 7 years old when his father passed away: much too young to be taking the throne, let alone a firm hand in the politics of the time.  And given the mortality statistics of the time, there is so much that could happen to him before he reached the age of majority.  And remember, there were already some questions about legitimacy, and we already discussed the fact that about 30 nobles had gathered in support of Prince Ohotsu right after Ohoama's death.  Uno no Sarara had that whole issue quashed and Prince Ohotsu had died, but it was nonetheless a stark reminder that things could change quickly. So at this point in Uno no Sarara's reign, there is a great deal of uncertainty afoot, and there are quite a few individuals named in the Chronicles who stand to benefit from sticking their fingers into politics in one way or another.  This episode, we're going to look at some of those individuals, their roles in the court, and the effect they had on Yamato.  Some of those people named are particularly interesting in that they were involved in the conspiracy with Prince Ohotsu, and would continue to be highly influential in the government.  For example, Iki no Hakatoko, Nakatomi no Omimaro, and Kose no Tayasu, and Yakuchi no Wotokashi are all name-dropped, which we'll get into more later.  It feels significant, however, that there were some 30 nobles all told, and beyond these four and the apparent ringleaders, we don't learn anyone else's names.   The importance of prominent individuals in the court has been a constant theme in the Chronicles and in this podcast, so getting to know the court is definitely important. Moreover, during this time period as we get more and more written sources from which to work from we will see more and more information on individuals.  Some of that will come from the Nihon Shoki and the records that come after—the Shoku Nihongi.  Others, however, are from sources like the Man'yoshu, where bits of biographical data are found about the authors that they mention.  There are also family diaries and later genealogies.  Some of these sources are a bit more trusted than others, especially when they were compiled centuries later and we don't exactly know what sources they, themselves, were working on.  Still, even if it isn't 100% accurate, it does give us a picture of what was going on beyond just the royal family. I think it is also helpful to understand some of the overall court dynamics.  If you are familiar with the Heian period, especially around the time of things like the Tale of Genji, you are probably well acquainted with the Fujiwara family—I'll probably need to do an entire episode just on them at some point.  Essentially, there would come a time where almost the entire court was made up either of royals or of members of the Fujiwara clan, or uji.  In fact, even that distinction wasn't really accurate as the Fujiwara family had so intermarried with the Royal family that every sovereign—every Tennou and even most of their consorts—were directly related to members of the Fujiwara.  Not only that, but members of the Fujiwara family held the position of regent—whether the sovereign was of age or not—and effectively ruled the country, with the Tennou being largely relegated to a mouthpiece with ceremonial duties.  It would get so bad that we would see the splitting of the Fujiwara uji into smaller households, and the political fights were often between members of the different households of the same family.  There is a reason that a good portion of the Heian period is sometimes called the Fujiwara period. However, now during the late Asuka period, we see something a little different.  The marriage politics of the Soga had been violently suppressed about a half century earlier, and a lot of different names flourished in the Yamato court, as youmay have noticed any time I've rattled off a bunch of names and your eyes started crossing because of it.  But that's the reality we see: there were a lot of different families, and individuals, all jockeying for influence.  And they were in a period of disruption, where lots of change was happening.  That change meant there was also a lot of potential. And I hope you don't mind if I take a quick time-out here, but so often we read history and we forget to learn lessons from it, and one overarching lesson is:  if you are a part of an organization—a company, a club, government, school, or anything like that—one thing you are going to have to deal with is change.  It comes in many forms and happens whether or not you personally agree with it. It can be destructive and it can be frightening, because we often don't know what is on the other side of it, but it also presents opportunities.  After all, if you don't know what comes next it probably means other people don't, either.  And if you can be the one to provide direction you can have a huge influence on what comes next.  And change has been a constant theme in this period of Yamato history, in so many ways.  Take the reorganization of the government as one example: they had introduced these 8 departments, which had names and were set up in various ways, but it wasn't like you had experienced people to run them as they had been on the continent.  So you had names and the forms of things, but there were a lot of people figuring out just how to actually put this new structure into practice, and leverage them to do what they were supposed to do.  In the process, there were a lot of opportunities to innovate and figure out how to do it within the cultural milieu of the archipelago.  So all of these individuals, from these various families, all had opportunities staring them in the face.  They just had to figure out how to make the best of it. Now, don't get me wrong:  Those with the money, the connections, and the influence still had a leg up, and this was still a hierarchical society, where your family dictated, to some extent, your position in society.  The introduction of individual court rank, as opposed to just the kabane that ranked uji, was pushing against that, and had already caused a reformation that flattened a lot of the previous kabane into just eight distinctions, but those distinctions still existed.  Even had they not, simple matters of inherited wealth and the value of goods produced in a family's home territory would still have provided tremendous advantages.  But there isn't an indication of the kind of large-scale consolidation of resources that we will see in later periods, such as the Fujiwara example that we were just discussing.  Oh, sure, we aren't going to see a farmer suddenly make it big at court in some kind of rags-to-riches story, but at the upper end of society we still have a lot of apparent diversity. And so, let's get to know some of these individuals that the Chronicles tell us about.  Before we do that, though, let's recap a little bit about how the court worked. Every member of the court was effectively employed by the State.  They had an official job with duties they were supposed to oversee.  In the case of lower level functionaries, they were likely expected to actually do most of the work, while at the top of the hierarchy you had nobles who were more likely decision-makers, who would approve or disapprove of the work and direct strategic resources. Those working in the court had official uniforms—the round-necked garments of the continent.  What would be called a "caftan" farther west.  These were based on the foreign garments popular in the Tang court and elsewhere. The color and pattern of official clothing appears to be something that goes back to early in this new continental style government, and we see suggestions of color schemes from a relatively early age.  However, in 690 we see the clearest such outline of just what everyone was wearing. As a reminder, the court rank system of the day was made up of a Princely and a Commoner system.  Princely ranks originally included two ranks of the Myo class, and four of the Jou class, each rank divided into either "Great" or "Broad", for twelve Princely ranks, though honestly we only ever really see the four Jou class of ranks in use. Below that were the ranks for the common nobles—those with family names who did not have any kind of royal claim.    For them there were six classes of rank—Shou, Jiki, Gon, Mu, Tsui, and Shin, in that order.  Each class was made up of four ranks, which were further divided into upper and broad categories, creating 48 total ranks. Your rank determined your precedence at court—where you were sat, what jobs you were allowed to take on and, most importantly, the amount of money that you could expect to receive as part of a stipend.  Naka no Oe had previously consolidated the land-holdings and asserted claim over all of it.  The taxes from the households on the land went to the government to pay the stipends of the nobles in the court, who were, ostensibly, employees of that same government.  Your rank determined what you were owed, though this could also be augmented by various edicts. So there you go: rank in the court was tied to many of the things that the elites wanted, from wealth to status and access to various opportunities. The color of official clothing followed the rank system.  So Princes of the first two ranks of the Jou class were given robes of dark purple, and the third and four ranks were given robes of bright purple, which they shared with highest class of rank of the common nobles, the Shou rank class. Below that, nobles of the Jiki class would wear robes of dark red, and those of Gon would wear dark green.  The Mu rank class, the next down, was Light Green, and then Tsui was Deep Blue and Shin was Light blue. So in order you would see robes of Dark Purple, Bright Purple, Dark Red, Dark Green, Light Green, Deep Blue, and Light Blue.  The color gave you a certain indication of where the person sat in the overall hierarchy of the court, and provided you clues as to how you should address them, who would give deference, etc.  In later centuries, we are even told that deference was given in meetings, which is to say that once a person of higher rank provided input on a topic, nobody of lower rank was able to contradict them for fear of the consequences.  So it also told you who got the last word. This then was the world that the nobles of the court inhabited.  As we've seen in previous episodes it wasn't just bureaucratic work, but also banquets, archery contests, and Buddhist congregations and sutra readings.  There were rituals, dances, and diplomatic embassies—not to mention all of the ceremonies around the death or ascension of the sovereign.  In this world, one's reputation was everything.  You wanted to be seen as good at your job, but also, just like today, people were more likely to promote and support those they knew, and so it helped to have friends.  However, there were also a limited number of top spots, and so every promotion would have likewise meant plenty of disappointed nobles who didn't get the job.  But that is enough background.  Let's take a look at some of the nobles themselves, starting with the four from the Prince Ohotsu conspiracy.   The first name in the list is perhaps the least interesting.  His name is Yakuchi no Wotokashi.  Although he was the highest ranking of the four, he is also the least mentioned in the Chronicles and elsewhere, and we know very little about him.  So we'll talk about him later on, for completeness, but for now it may be best to skip him until we have a better handle on others in the court. In contrast, we know a bit more about his co-conspirators.  In fact, we've already talked about one of them at length:  Iki no Hakatoko.  We first heard about Iki no Hakatoko when talking about the Tang dynasty, and discussed him at length in Episode 123.  He was one of the members of the embassy to the Tang dynasty back in the early 660s that got delayed on account of Tang Gaozong initiating the war against Yamato's ally Baekje.  The fact that the Nihon Shoki directly pulls from Hakatoko's work, known to us, today, as the Iki no Hakatoko Sho, makes it one of the few early named written works that we know about.  Unfortunately, it is no longer extant except for what is preserved in the Chronicles, but it is still incredible that we have essentially an eyewitness account of what happened.  He would later be one of the escort envoys for one of the Tang embassies during the reign of Naka no Oe.  That he was then embroiled in the conspiracy with Prince Ohotsu would seem to be at odds with his standing, and yet after his pardon he eventually got back into the court's good graces.  In 695, about 9 years after the incident, he was assigned as an assistant envoy to Silla.  By that point he was of Mudaini rank, which was only about 35th in the overall scheme of things.  Later on we know he would work on the famous Taiho code, which was published in 701, and enacted a couple of years later.  It was here that he worked with the famous Fujiwara no Fubito—about whom we will discuss more, later—and although he would pass away in 703, this may be how his own writings came to find their way into the Chronicles, since Fubito is said to have had a large influence on them—as he had on many of the court's projects. Overall, Iki no Hakatoko may not have been the one in charge, but we see in his life an incredible career, much of it spent on multiple voyages across the ocean, whether on an embassy or as an escort.  He likely was highly proficient in the language of the Tang court—what we typically refer to, broadly, as Middle Chinese.  He also had direct experience with the Tang court and system, and so it makes sense that he was one of those helping to build an administrative state based on that system. If we were to imagine Hakatoko in the court of the day, at least in 695, he would have likely had light green colored robes, indicating that he was of the "Mu" class of ranks.  He would have worn the black gauze cap of the court and worn white hakama, or trousers, underneath.  His long, continental style, round-necked robes—likely relatively slim, with overly long, but narrow, sleeves—would have been tied closed in the front with a braided silk cord.  He likely worn black leather boots, covered in a light lacquer to protect them from the elements, with cloth insoles and perhaps a hint of brocade along the top.  He likely kept with him a ruler, and perhaps a few slips of paper or even just wood on which to take occasional notes.  A mid-level functionary of the court. We can compare and contrast Hakatoko to two other co-conspirators:  Nakatomi no Omimaro and Kose no Tayasu. We are given neither Omimaro's rank nor Tayasu's at this time.  It is interesting that they listed after Hakatoko, who is actually listed as having "Lower Shousen" rank—an older rank that was no longer in use at this point in time.  Also, both Nakatomi and Kose were Ason level families while Iki no Hakatoko is listed as being merely "Muraji".  So it seems that the Chroniclers were probably pulling from what they could find elsewhere, although where they found that Wotokashi had Jikikwoshi rank I have no idea, as we don't have any other record for him.  And it is possible that deference to Wotokashi and Hakatoko are as much a nod to their age as anything else, though probably not by much. Of four co-conspirators mentioned here—and I'm leaving out the two who were exiled or banished, as they were clearly not hanging around the court later—Nakatomi no Omimaro and Kose no Tayasu were probably from the most established families.  Indeed, we see both of their names show up multiple times in the record, giving us a better idea of who they might have been. Of the two, the name Nakatomi probably is more likely to ring a bell, as that as the surname of the famous Nakatomi no Kamatari—as well as the later Nakatomi no Kane.   Nakatomi no Kamatari was the head of court ritual when he and Naka no Oe kicked things off with the Isshi Incident and the Taika reforms, at which point he became the "Inner Prime Minister", or Naidaijin. Much of what we know of Omimaro comes from outside of the Chronicles themselves.  For instance, we are told that he was the son of Nakatomi no Kunitari, a cousin to the famous Kamatari, at least according to the 10th century Engi Shiki.  However, we have no other records of Kunitari, and so there is more than a little doubt cast as to whether or not that was actually the case.  Similarly, we are told that Omimaro married one of Kamatari's daughters, and was eventually adopted by Kamatari. Once again, the evidence for this is pretty thin, and it is unclear to me just how adoption worked at this point.  Certainly in later periods, adoption was often a way to ensure that a family had a male heir to ensure the family's continuity, and marrying someone's daughter and being adopted into the family is an age old tradition in the archipelago and Japan more generally.  At the same time, give some thought to what we know about this period: male primogeniture was not exactly the norm, although Confucian values had definitely made inroads into court.   The family headship often went to the eldest—or most prominent—family member.  This wasn't necessarily a son and often was a brother, a nephew, or even a cousin.  We have a few famous Nakatomi at this point in time, and all I can say for certain is that they were part of the same family.  Later traditions would make things a bit more clear. Whatever his parentage, our first encounter with Omimaro appears to be in the Ohotsu conspiracy, when he was arrested and then pardoned.  He shows up again in the record just three years later, along with Kose no Tayasu, as both were made judges, along with Fujiwara no Fubito—Nakatomi no Kamatari's biological son and eventual heir. In fact, there were nine judges, or magistrates, made that year, and they are listed in rank order.  The first is Prince Takeda, said to be a great-grandson of Nunakura, aka Bidatsu Tennou.  He was Joukwoshi rank, meaning he wore bright purple court robes, sitting in the lower half of the princely ranks.  He had been quite prolific ever since 681, when he was one of the Princes called to help bring together the Chronicles.  After being made a judge, he would continue in that position, it seems, and by 708 he would become the head of the Ministry of Prisons. After him we have Haji no Nemaro, in the dark red robes of the Jiki rank class.  Though someone of rank, less is known about Nemaro.  His father is said to be Haji no Mi, who was part of the forces that set out to Yamada-dera to capture—and likely kill—Soga no Kurayamadera.  Haji no Nemaro's son is Haji no Oi, who was sent to the Tang court but returned in 684, along with several repatriated soldiers.  Oi would assist with the Taihou code, but little more is said about him or his father. Other judges were Ohoyake no Maro, Fujiwara no Fubito—also of the Jiki class rank. Maro would go on to take a job as a jusenshi, responsible for minting coins, and Fubito would go on to reach the highest levels of government. Then there was Tahema no Sakurawi, Hodzumi no Yamamori, Nakatomi no Omimaro, Kose no Tayasu, and Ohomiwa no Yasumaro.  They were all Mudaishi rank at this point, wearing dark green.  Sakurai would go on to become the governor of Ise in 705, and then the governor of Musashi in 708.  Hodzumi no Yamamori we don't have as much information on, other than that he kept climbing the ranks, by 704 he had made Junior 5th rank, lower grade in the system that replaced the cap-ranks, and by 712 he made it to the senior fifth rank, lower grade. Ohomiwa no Yasumaro, on the other hand, would make it to the Senior 5th rank, lower grade by 707, and the upper grade by 708, when he was made the Dayu—the high minister in charge—of Settsu.  He would eventually make it into the Junior Fourth rank, upper grade, as the Minister of the Military Department, or Hyobu-sho. So this gives you an idea of the people with whom Nakatomi no Omimaro and Kose no Tayasu were rubbing elbows.  That they were made judges, responsible for justice, seems to say something as that would seem to be a powerful position.  At the same time, they are both lower ranked than the much younger Fujiwara no Fubito—but once again, he was the direct son of Nakatomi no Kamatari.  He also seems to have avoided any unpleasantness from the Jinshin no Ran as he was only 14 at the time, and though it does seem that the Nakatomi were generally knocked down a peg or two in court—thanks in large part  to the fact that Nakatomi no Kane had been one of the leaders of the Afumi court.  That and the whole thing with Prince Ohotsu may be why Omimaro was not exactly in the top ranks, but his appointments weren't nothing, either.  By 693, Omimaro would be granted the rank of Jikikwoshi, the lower fourth rank of the Jiki class.  In that entry he is recorded as Fujiwara no Omimaro.  I believe we discussed this a few episodes back, but the Fujiwara name was still new.  It had been granted to Nakatomi no Kamatari on his deathbed—or possibly even posthumously—by Naka no Oe, and to his family.  So technically that would seem to extend to the entire Nakatomi family.  And with Nakatomi no Kane having been one of the main figures on the losing side of the Jinshin no Ran, it was no doubt a savvy political move for Nakatomi courtiers to lean into the Fujiwara name, and they seem to have done just that.  It wouldn't be until later, in the reign just following this, that a new decree would straighten everything out, such that only the actual descendants of Fujiwara no Kamatari, such as Fujiwara no Fubito, would be allowed to use the Fujiwara name. Throughout this, I have focused mostly on Omimaro, but Kose no Tayasu was in the mix as well.  He, too, was made a judge and in 693 he would also be awarded the same Jikikwoshi rank.  In addition, in 689, he was made a "commissioner of good words", along with the Royal Prince Shiki and others.  This seems to be a singular position, and Aston suggests that it was their job to figure out the kind of auspicious language that should be used in the court.  What kind of language should be used by the sovereign and the courtiers in drawing up official edicts.  I imagine that they were figuring out the form to give to formal court documents as well as the kinds of titles and honorifics to use for the sovereign and the state more generally.  Of course, that is just an assumption based on Aston's understanding of what is, ultimately, a single line.  Still, it is clear that Tayasu was helping to make things happen. Tayasu would eventually go on to become the Minister of the Department of Ceremonies, the Shikibu-sho, and would later serve as a secretary to the Viceroy in Tsukushi—the Dazai Daini.  He would pass away in 710, one year before Omimaro. Before leaving Tayasu behind completely, I would like to point out his family name:  Kose.  The Kose family were one of the families granted the kabane of Ason, or Asaomi.  They had previously been known as the Kose no Omi, and had a long history in the court, claiming descent from the famous Takeuchi no Sukune, legendarily known as the first Oho-omi of Yamato.  Kose no Tokuda had been a supporter of Soga no Iruka, but after the Isshi Incident he supported Naka no Oe and eventually replace Abe no Uchimaro as Sadaijin—Minister of the Left.  Another Kose, Kose no Hito, would also rise in the government, becoming one of two Goshi-daibu made when Prince Ohotomo was appointed Dajodaijin.  The other was Ki no Ushi.  They were both in attendance and counted among the six who swore to protect and support Ohotomo, along with Nakatomi no Kane and others.  So they, too, found themselves on the wrong side of the Jinshin no Ran. In this case, however, it is unclear how much Tayasu was impacted by that.  He may have been the son of Kose no Shitano, brother to Kose no Hito, but the Kose were prolific in the court, with many people of the name.  The family would continue going through the Heian period.  Their fortunes ebbed and flowed, as did so many families, but they would eventually find themselves as Hatamoto to the Tokugawa shogun, so they never actually disappeared. Finally, let's talk about Yakuchi no Wotokashi.  As I mentioned earlier, he is actually one of the first names mentioned in the list of co-conspirators with Prince Ohotsu, suggesting that he outranked others in the group.  Indeed, he is noted as being of Jikikwoshi rank—fourth lower Jiki rank.  The bottom of the Jiki class, but that was still the third class from the top.  However, despite this, very little is actually said about him.  In fact, this is the only instance I could find of the name Yakuchi in the Nihon Shoki, at least in that spelling—there is also a Yakuchi no Uneme, but it is spelled differently and is probably not related.  It is also the only evidence of the name Wotokashi.  That means we don't even see him in the list of names being granted Ason in the first place. It is quite possible that Yakuchi was a name he took later and that he was from another family.  Indeed, there are a couple of traditions around Wotokashi that suggest he was the founder of the Yakuchi family in Shinano.  Indeed, there is a Yakuchi family that comes out of Shinano, near Adzumino.  And Shinano was one of the places that Ohoama had sent people to examine as another site for an alternative capital, and Prince Mino and others had gone to check it out.  So maybe Wotokashi headed out there—or his descendants, anyway—and decided to try and make a go of it.  Proponents of this theory also connect Wotokashi to a line descended from the Soga family, which would certainly explain his prominence.  There are others, however, who claim that the Yakuchi family out of Shinano is actually descended from the Otomo, suggesting that the similarities in the name are just coincidental, which is also possible.  Ultimately, our sources fail us here, and so we just have speculation.  It is possible that even with the pardon, Wotokashi was just never able to regain the trust of the sovereign or his position in court, and so whether he took a hike for the hinterlands or just faded from the picture it is hard to say. With that, let's take a look at just two more courtiers, and what kinds of lives and careers they had at court, at least from what we can see.  These two we've also mentioned in passing:  Fuse no Miushi—whom Aston transliterates as Miaruji—and Ohotomo no Miyuki. Fuse no Miushi and Ohotomo no Miyuki were both mentioned as performing eulogies for Ohoama, though there is more to them than just that.  We'll start with Fuse no Miushi, who is said to have been the son of none other than the Taika era Sadaijin, or Minister of the Left, Abe no Uchimaro.  You may recall that Abe no Uchimaro was the Sadaijin under Karu no Ohokimi, aka Koutoku Tennou, along with the Udaijin, Soga no Kurayamadera.  They were both supporters of Naka no Oe, though much of the Chronicles focus appeared to be more on Kurayamadera than on Uchimaro. We don't know when Miushi was born, nor when he received the name "Fuse", the name by which he is known when we first meet him in the Chronicles.  That family name only shows up two other times in the Chronicles.  Based on other sources, it seems that the Abe family was divided at some point into the Fuse and the Hikida, likely because it became too large and they needed to distinguish the different parts of the family.  It is said that Fuse no Miushi served as a retainer to Ohoama during the Jinshin no Ran.  That, along with his family connections, helped secure him a good place in the government.  By 686, we see him pronouncing the eulogy for Ohoama's funeral on behalf of the Dajokan, the Counil of State.  He was already Jikidaishi, one rank above the standard Jikikwoshi, but still clothed in the same dark red robes.  In 687, he is again pronouncing the eulogy, but this time we are told that his a Nagon, or councilor, a rather prestigious posting that would later get broken up into three different levels:  Dainagon, Chunagon, and Shonagon.  For my Heian fans out there, that last is the same Shonagon as in the name of the famous poet, author, diary-keeper, and all around queen of snark, Sei Shonagon.  By 688, pronouncing the Eulogy seems to have become an annual event for Miushi, only this time he teamed up with Ohotomo no Miyuki.  The two of them seem to have had similar careers, and would, for a time, come up together through the ranks. Ohotomo no Miyuki is said to have been born in 646, though that isn't recorded in the Nihon Shoki and comes from other sources.  The Ohotomo family goes back quite a ways, and we are told that his father was Ohotomo no Nagatoko, who served as Minister of the Right under Naka no Oe.  However, in 672, the Ohotomo, including Miyuki, sided with Ohoama in the Jinshin no ran.  In 675 he was made Tayu while Prince Kurikuma was made Director of Military Affairs.  He then drops out of the narrative until 688, when he is pronouncing the eulogy with Fuse no Miushi. Miushi would go on, two years later, to present the formal congratulations from the court to the Queen upon her ascencion to the throne, and then the following year, 691, both Miushi and Miyuki were granted the rank of Jikidaiichi, the highest rank in the Jiki class, along with 80 households to support them and their families.  This brought both of their stipends up to roughly 300 households each.  Then, in 694, they were both raised in rank again, this time to Shoukwoushi.  Only one rank up, yet they went from the top of the Jiki class to the bottom of the Shou class.  They would have gotten new robes of Bright Purple to indicate their new status, and they each had their stipends increased by the taxes of 200 households each.  At the same time, they were also acknowledged as senior members of their houses.  That means that Miushi was considered the head of the Fuse branch of the Abe family and Miyuki was now acknowledged as the head of the entire Ohotomo family. Two years after that, in 696, they were each given 80 retainers to support them.  Fuse no Miushi is actually mentioned at that time as Abe no Miushi.  That same year, we again see Fujiwara no Fubito show up, but with only 50 retainers.  Fubito would eventually rise to the top of the court food chain, but at this point, it was still in the hands of courtiers like Fuse no Abe no Miushi and Ohotomo no Miyuki. Fuse no Miushi would go on to have an incredible career.  He would become Dainagon and eventually he would become the Udaijin, the Minister of the Right, one of the highest positions anyone could hope to achieve at court. Ohotomo no Miyuki would not make it quite so far.  Like Miushi, he made it to Dainagon, but he died in the first month of 701, just 55 years old.  He had made it to the third rank, and he was posthumously granted the title of Udaijin—the position was vacant at the time—and granted second rank.  His colleague, Abe no Miushi, would go on to take the position only four months later and serve for a couple of years before passing away himself. These two would have worked closely together throughout their careers, and the fact that they were raised in rank and position on similar timelines suggests to me that they ran together in very close circles.  They would have been working in similar positions, at the same levels of the government.  They would have been going to the same parties and partaking in the same banquets and entertainments.   They were no doubt rivals, in a sense, but also equals.  Both families would go on, even as the Fujiwara clan came to dominate the politics of the era, the Ohotomo and Abe would continue to hold power in the court during the Nara period, though eventually it would decline.  The Ohotomo would eventually become just the Tomo, to avoid conflicting with the name of a slater sovereign, and the main house would eventually decline, though branch families would continue to claim descent from the Ohotomo into to the Edo period. The Abe would continue, similarly pushing against the Fujiwara.  The most famous Abe was probably Abe no Seimei, who became known for his skills as an Onmyouji, or master of Yin-yang divination and magic.  The Tsuchimikado branch of the Abe family would continue that tradition, and it would come to largely define the main branch of the family. I hope that gives a bit of an idea of what was going on in the court and the kinds of careers that people were looking at and what was happening.  We cannot get into every single person, but I'm going to try and note some of the more prominent courtiers and what they were doing.  It isn't always clear from the Chronicles what was going on between the various houses, but one can largely assume that the court was highly political.  Different factions were vying for power and position.  Sitting atop all of it, Uno no Sarara would have to perform her own kind of balancing act, doling out rewards and punishments as necessary, and ensuring to place the right people in positions of power and authority.  On the one hand, that ambition was a motivating factor, keeping the people of the court focused on the tasks at hand and ensuring that the court was running smoothly.  On the other hand, too much power in the hands of any one individual could cause them to get ideas that they should have even more.  The main bulwark against this was everyone else in the system—the checks and balances were literally the other court nobles, who weren't going to just let someone  take power unless there was something in it for them as well.  More on that as we watch this reign unfold. But for now, thank you so much for listening and downloading the podcast.  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.

LES 151Alle dingen zijn een weerklank van de Stem namens God.Niemand kan oordelen op grond van onvolledig bewijs. Zoiets is geen oordeel. Het is slechts een mening die op onwetendheid en twijfel berust. De schijnbare zekerheid ervan is slechts een dekmantel voor de onzekerheid die ze verbergen wil. Ze heeft een irrationele verdediging nodig omdat ze irrationeel is. En haar verdediging schijnt sterk, overtuigend, en vrij van elke twijfel vanwege alle twijfel die daaronder ligt.Je schijnt niet te twijfelen aan de wereld die jij ziet. Je trekt niet echt in twijfel wat jou via de ogen van het lichaam wordt getoond. Noch vraag jij je af waarom je het gelooft, ook al heb je lang geleden reeds geleerd dat jouw zintuigen inderdaad bedrieglijk zijn. Dat je hun weergave tot in detail gelooft is des te vreemder, wanneer je even tijd neemt je te herinneren hoe vaak ze inderdaad onbetrouwbare getuigen zijn geweest! Waarom zou je er zo blindelings op vertrouwen? Waarom anders dan vanwege onderliggende twijfel, die jij met vertoon van zekerheid verbergen wilt?Hoe kun je oordelen? Jouw oordeel stoelt op dat waarvan je zintuigen getuigen. Toch was er nooit valser getuigenis. Maar hoe beoordeel je anders de wereld die jij ziet? Je hecht een aandoenlijk geloof aan wat jouw ogen en oren weergeven. Je meent dat je vingers de werkelijkheid betasten, en zich om de waarheid sluiten. Dit is een gewaarwording die je begrijpt en die jij voor werkelijker houdt dan dat waarvan de eeuwige Stem namens God Zelf getuigt.Kun je dit oordelen noemen? Jou is vaak dringend aangeraden je van elk oordeel te onthouden, niet omdat het een recht is dat jou moet worden ontzegd. Je kunt niet oordelen. Je kunt slechts de oordelen van het ego geloven, die stuk voor stuk onjuist zijn. Het richt je zintuigen zorgvuldig, om te bewijzen hoe zwak je bent, hoe hulpeloos en bang, hoe bezorgd om verdiende straf, hoe zwart van zonden, hoe beklagenswaardig in je schuld.Het verkondigt dat dit ding waarvan het spreekt, en dat het altijd nog verdedigen wil, dat jij dat bent. En jij gelooft met koppige zekerheid dat dit zo is. Toch blijft daaronder de verborgen twijfel schuilgaan dat het ego zelf niet gelooft wat het jou met zo'n overtuiging als de werkelijkheid toont. Alleen zichzelf veroordeelt het. In zichzelf ziet het de schuld. Het is zijn eigen wanhoop die het in jou ziet.Hoor zijn stem niet. De getuigen die het zendt om jou te bewijzen dat zijn kwaad het jouwe is, zijn vals, en spreken met stelligheid over iets wat ze niet weten. Jij vertrouwt ze blind omdat je niet graag deel hebt aan de twijfels die hun heer niet geheel bedwingen kan. Jij gelooft dat het twijfelen aan zijn vazallen gelijkstaat aan het twijfelen aan jezelf.Toch moet je leren dat twijfelen aan hun bewijsmateriaal de weg zal vrijmaken om jezelf te herkennen, en zo alleen de Stem namens God de Oordelaar te laten zijn over wat waard is door jou te worden geloofd. Hij zal jou niet zeggen dat je broeder beoordeeld moet worden naar wat jouw ogen in hem zien, de mond van zijn lichaam tot jouw oren spreekt, of de aanraking van jouw vingers over hem vertelt. Hij schenkt geen aandacht aan zulke nietszeggende getuigen die slechts valse getuigenis afleggen over Gods Zoon. Hij merkt alleen op wat God liefheeft, en in het heilig licht van wat Hij ziet, vervliegen alle dromen van het ego over wat jij bent ten overstaan van de pracht die Hij aanschouwt.Laat Hem de Oordelaar zijn van wat jij bent, want Hij heeft zekerheid waarin geen plaats voor twijfel is, omdat ze berust op een Zekerheid zo groot dat twijfel voor Haar aangezicht alle betekenis verliest. Christus kan niet twijfelen aan Zichzelf. De Stem namens God kan Hem alleen maar eer betuigen en zich verheugen in Zijn volmaakte, eeuwigdurende zondeloosheid. Wie Hij geoordeeld heeft kan alleen maar lachen om schuld, en wil niet langer met het speelgoed van de zonde spelen; hij slaat geen acht op de getuigen van het lichaam ten overstaan van de verrukking om Christus' heilige gelaat.En zo oordeelt Hij jou. Aanvaard Zijn Woord over wat jij bent, want Hij getuigt van de schoonheid van jouw schepping en van de Denkgeest wiens Gedachte jouw werkelijkheid schiep. Wat voor betekenis kan het lichaam hebben voor Hem die de heerlijkheid kent van de Vader en de Zoon? Wat voor fluisteringen van het ego kan Hij horen? Wat zou Hem ervan kunnen overtuigen dat jouw zonden werkelijkheid zijn? Laat Hem eveneens de Oordelaar zijn van alles wat er in deze wereld schijnbaar met jou gebeurt. Zijn lessen zullen maken dat jij de kloof tussen illusies en de waarheid overbruggen kunt.Hij zal alle geloof wegnemen dat jij hebt gesteld in pijn, onheil, lijden en verlies. Hij geeft jou een visie die aan deze gruwelijke verschijningsvormen voorbij kan zien en het zachtmoedige gelaat van Christus in elk daarvan aanschouwen kan. Je zult er niet langer aan twijfelen dat jou alleen het goede ten deel kan vallen – jij die door God wordt bemind – want Hij zal alle gebeurtenissen beoordelen, en jou de enige les onderwijzen die ze alle bevatten.Hij zal de elementen eruit kiezen die de waarheid vertegenwoordigen, en die aspecten negeren die slechts de afspiegeling van ijdele dromen zijn. En Hij zal alles wat jij ziet en al wat voorvalt, iedere omstandigheid en elke gebeurtenis die jou op enige manier lijkt te treffen, opnieuw interpreteren vanuit Zijn ene referentiekader, volkomen eenduidig en zeker. En jij zult de liefde achter de haat, de bestendigheid in de verandering, het zuivere in de zonde, en niets dan de zegen van de Hemel over de wereld zien.Dit is jouw opstanding, want je leven maakt geen deel uit van wat jij ook maar ziet. Het staat buiten het lichaam en de wereld, gaat elke getuige van onheiligheid voorbij en bevindt zich binnen het Heilige, heilig als het Heilige zelf. In alles en iedereen wil Zijn Stem tot jou spreken over niets anders dan jouw Zelf en je Schepper, die één met Hem is. Zo zul je in alles het heilig gelaat van Christus zien, en in alles geen andere klank vernemen dan de weerklank van Gods Stem.We oefenen woordeloos vandaag, behalve bij het begin van de tijd die we doorbrengen met God. We leiden deze perioden in met een enkele langzame herhaling van de gedachte waarmee deze dag begint. En dan slaan we onze gedachten gade, en doen in stilte een beroep op Hem die er de elementen van waarheid in ziet. Laat Hem elke gedachte die in je denkgeest opkomt op waarde schatten, de droomelementen eruit wegnemen, en ze weer teruggeven als zuivere ideeën die niet in tegenspraak zijn met de Wil van God.Geef Hem jouw gedachten, en Hij zal ze teruggeven als wonderen die vol vreugde de heelheid en het geluk verkondigen die God wil voor Zijn Zoon, als blijk van Zijn eeuwige Liefde. En terwijl elke gedachte aldus wordt getransformeerd, neemt ze geneeskracht in zich op van de Denkgeest die er de waarheid in heeft gezien, en niet is misleid door wat valselijk eraan werd toegevoegd. Elk spoortje fantasie is verdwenen. En wat overblijft is samengevoegd tot een volmaakte Gedachte die overal haar volmaaktheid schenkt.Besteed op deze wijze vijftien minuten als je wakker wordt, en geef er van harte nog eens vijftien voor je slapen gaat. Jouw dienaarschap begint wanneer al je gedachten gezuiverd zijn. Zo wordt je geleerd de Zoon van God de heilige les van zijn heiligheid te onderwijzen. Niemand kan nalaten te luisteren wanneer jij de Stem namens God eer hoort bewijzen aan Gods Zoon. En iedereen zal de gedachten met jou delen die Hij in jouw denkgeest opnieuw heeft vertaald.Dit is jouw Paasfeest. En zo leg je het geschenk van sneeuwwitte lelies op de wereld, ter vervanging van wat van zonde en van dood getuigt. Door jouw gedaanteverandering* is de wereld verlost en vreugdevol van schuld bevrijd. Nu heffen we blij en dankbaar onze verrezen denkgeest op tot Hem die ons onze innerlijke gezondheid teruggegeven heeft.En elk uur zullen we Hem gedenken die verlossing en bevrijding is. Terwijl we dankzeggen verenigt de wereld zich met ons en aanvaardt ze blij onze heilige gedachten, die de Hemel gecorrigeerd heeft en zuiver heeft gemaakt. Nu is ten langen leste ons dienaarschap begonnen, om het blijde nieuws de wereld rond te dragen dat waarheid geen illusies kent, en dat de vrede van God, door ons heen, aan iedereen toebehoort.Alle tekst- werk en handboek klassen van Een Cursus in Wonderen met Elbert nu te beluisteren en te bekijken op https://decursusmetelbert.nl

Send us Fan Mail1 Petrus 4:10 God het aan elkeen van julle uitsonderlike talente gegee. Moenie dink dit is julle wat so goed is nie. Nee, dit is God wat eintlik so goed vir julle is. Daarom moet julle julle talente gebruik om ander te help. (DB) Weet jy hoekom ek van jou hou? Ek is mal oor die feit dat jy so anders as ek is. Jou motivering is heeltemal anders en jy het ander vermoëns wat in jou DNS ingebed is. Jy het ook unieke ervarings deurgemaak, wat jou gevorm het. Ongelukkig is daar baie mense wat hul gawes en hul vermoëns met ander vergelyk en hulself as minderwaardig beskou. Maar dis 'n groot fout!Tydens die Kubaanse Missielkrisis van 1962, was Vasily Arkhipov tweede in bevel op 'n Sowjet-duikboot gewapen met kernwapens. Omdat hulle geglo het dat die oorlog reeds uitgebreek het, het die bemanning alles gereed gekry om ‘n kernwapen te lanseer. Twee senior offisiere het dit goedgekeur - maar die Sowjet-protokol het drie vereis. Arkhipov was die enigste een wat geweier het. Hy het daarop aangedring om na die oppervlak te kom en op bevele te wag.Hy was nie die offisier met die hoogste rang aan boord nie, ook nie 'n politikus of wetenskaplike nie - net 'n gedissiplineerde vlootoffisier met die morele moed van sy oortuiging en die vermoë om kalm te bly onder druk. Sy selfbeheersing, wat deur sommige mense as ‘n swakheid beskou is en deur sy mede offisiere as vrees bestempel is, het die wêreld van vernietiging gered.1 Petrus 4:10 God het aan elkeen van julle uitsonderlike talente gegee. Moenie dink dit is julle wat so goed is nie. Nee, dit is God wat eintlik so goed vir julle is. Daarom moet julle julle talente gebruik om ander te help. (DB)Kom ons sê jy is Vasily in daardie duikboot. Die spanning loop hoog. Jou kaptein beveel jou om te gehoorsaam. Hoe belangrik beskou jy jou vermoë om op daardie oomblik kalm te bly? Jy het natuurlike gawes en vermoëns ontvang wat diegene rondom jou nie het nie. En die taak wat God jou gegee het, is om dit te gebruik; al is dit oënskynlik onbeduidend vir jou. Ons het jou nodig. Reik uit en gee dít, wat jy ontvang het, asseblief aan na die volgende persoon!Dis God se Woord. Vars ... vir jou ... vandag.Support the showEnjoying The Content?For the price of a cup of coffee each month, you can enable Christianityworks to reach 10,000+ people with a message about the love of Jesus!DONATE R50 MONTHLY

Die Reserwebank se Monetêre beleidskomittee het gistermiddag die repokoers met 25 basispunteverhoog. Jou huisverband en motorfinansiering gaan nou meer kos.

Jou kind kan dalk al tot 100 tel, maar is hy of sy emosioneel gereed vir die eerste jaar van ʼn skoolloopbaan? Maroela Media

Send us Fan MailGoeiemôre aan al ons VARS-vriende. Ek is Jokkie Gauché en hier is VARSVANDAG se Tweede Nuusbrief vir Mei.  Indien jy dalk nog gewonder het; die winter is hier! Wat ‘n wonderlike tyd van die jaar is dit nie! Die lang stil koue aande herinner my so baie aan die woorde van N.P. Van Wyk Louw: O Heer, laat hierdie dae heilig word: Laat alles val wat pronk en sieraad was. In 1993, tydens die Heidelberg Taverne-aanval in Kaapstad, het die 23-jarige Lyndi Fourie haar lewe verloor. Jare later het haar ma, Ginn Fourie, die dapper besluit geneem om Letlapa Mphahlele, die bevelvoerder tydens die aanval, te ontmoet. Ten spyte van ondenkbare hartseer, het Ginn vergifnis bo bitterheid gekies nadat sy oor Jesus se woorde in Matteus 6:14 nagedink het:Want as julle ander se oortredings vergewe, sal julle hemelse Vader julle ook vergewe.   Deur die krag van die Heilige Gees het 'n merkwaardige verhaal van versoening ontvou. Vandag reis Ginn en Letlapa saam en deel 'n boodskap van genesing, vrede en vergifnis dwarsdeur Suid-Afrika. ‘n Getuienis soos hierdie herinner ons waarom die verkondiging van die Evangelie vandag nog so belangrik in ons land is. In 'n wêreld vol verdeeldheid, pyn en onsekerheid, bring die versoeningsboodskap van Jesus, genesing van harte, en herstel van verhoudings. Deur FRESH of te wel VARS, en ons radiovennote dwarsdeur Suid-Afrika, word mense elke dag, dikwels op plekke wat 'n kerk dalk nooit sal bereik nie, aan Bybelwaarhede blootgestel en bemoedig.  Plaaslik het KG, ons nuut aangestelde Hoof in Suid-Afrika, onlangs die radiostasie, Radio Khwezi, wat daagliks Fresh-Zulu uitsaai, besoek. Hy het die stasiebestuurder, Daniel Wunderlich, ontmoet om die vennootskap te versterk wat daarop fokus om meer Zoeloe-sprekende luisteraars met Bybel-gesentreerde inhoud te bereik en te dissipel. KG het weer bevestig dat: “Radio 'n betroubare bron van waarheid in die gemeenskap is. Dít wat uitgesaai word, vorm persepsies en oortuigings en is deel van die daaglikse lewe.”  Dankie dat jy Christianityworks Suid-Afrika met jou gebede, aanmoediging en vrygewigheid ondersteun. Jou bydrae help ons om die lewensveranderende boodskap van Jesus oor ons hele streek te versprei.Onthou:Vergifnis is ‘n geskenk aan jouself; dis ‘n besluit - nie ‘n emosie nie.Seënwense en mooi loop. Van Jokkie, Annelie en die VARS-spanSupport the showEnjoying The Content?For the price of a cup of coffee each month, you can enable Christianityworks to reach 10,000+ people with a message about the love of Jesus!DONATE R50 MONTHLY

Send us Fan MailGoeiemôre aan al ons VARS-vriende. Ek is Jokkie Gauché en hier is VARSVANDAG se Eerste Nuusbrief vir Mei.Sit jou pantoffels diep onder jou bed, sodat wanneer jy opstaan, jy op jou knieë moet gaan om hulle te kry – en terwyl jy daar is, sê dankie". Denzel Washington.Dit is altyd so lekker om met jou te gesels. Dankie dat jy deel van ons VARS-gemeenskap is. Jou ondersteuning beteken vir ons so baie. In een van ons volgende boodskappe van Berni, noem hy die naam van Denzel Washington en dit het my geïnspireer om iets meer oor hom met jou te deel. Denzel Hayes Washington, Jr. is in 1954 in New York gebore. Reeds as kind was die Here sy anker. As jongman is daar oor hom geprofeteer dat hy eendag voor miljoene mense sou "preek" – en vandag gebruik hy sy toneelspel as daardie platform. Na skool wou hy eers joernalistiek studeer, maar hy het sy passie vir toneelspel ontdek toe hy aan studenteproduksies deelgeneem het. Vandag is hy nie net 'n bekroonde akteur nie, maar ook 'n man wat sy geloof as sy lewenspad kies.In 'n bedryf waar materialisme en die soeke na roem dikwels die septer swaai, het Denzel Washington uitgestaan as 'n uitsonderlike voorbeeld van standvastigheid. Vir Washington is sy geloof nie 'n stokperdjie nie, maar die fondament waarop sy hele lewe gebou is. Denzel se lewe getuig van Christelike waardes met ‘n klem op nederigheid en diensbaarheid. Hy sê gereeld dat talent 'n geskenk van God is en nie iets wat hy uit eie krag bereik het nie. Hy het in 'n onlangse onderhoud oor sy Oscars en oor rykdom gesê: ·      Die mens gee die toekenning. God gee die beloning. Op my laaste dag sal die Oscars my niks baat nie, en·      Jy sal nooit 'n sleepwa agter 'n lykwa sien nie,"Al is hy so suksesvol, erken hy dat hy al "gevaarlik naby" aan wêreldse versoekings gekom het, maar dat God se genade hom elke keer bewaar het. Hy kies om Jesus voluit te volg en moedig ander aan om ook hierdie geestelike anker te vind.Denzel beskou Suid-Afrika as 'n plek van geestelike hernuwing, wat verduidelik waarom hy en sy vrou, Pauletta, juis hierheen gekom het om hul huweliksherdenking saam met aartsbiskop Tutu te vier.Hy bly 'n baken van hoop vir enigiemand wat poog om hul geloof met integriteit in die sekulêre wêreld uit te leef.Hier is ‘n gedagte vir die pad:Hou op soek na bevestiging in 'n wêreld wat sy eie Skepper gekruisig het.o  Jy het seker agtergekom dat jy ook na die Nuusbrief kan luister by die skakel op hierdie e-pos!o  Baie dankie vir al die positiewe kommentaar op die dagstukkies. Ek wil jou ook graag daaraan herinner dat ons daagliks op potgooi beskikbaar is. Wanneer dit (bitter selde) gebeur dat jou e-pos-boodskap die dag nie afgelewer is nie, kan jy gerus na die potgooi weergawe gaan.Ons wil jou weer uitdaag om ernstig te oorweeg om by ons getroue donateurs aan te sluit deur finansieel by te dra tot die Suid-Afrikaanse bediening van Christianityworks.Mag jy ‘n wonderlike week hê waarin jy die Here se beskerming en vrede beleef.Seënwense en mooi loop Van Jokkie, Annelie en die VARS-span Support the showEnjoying The Content?For the price of a cup of coffee each month, you can enable Christianityworks to reach 10,000+ people with a message about the love of Jesus!DONATE R50 MONTHLY

In this episode, host Gary Jenkins, a retired Kansas City Police Intelligence Unit detective, sits down with author and mob expert Springs Toledo and discusses the Boston Winter Hill Gang and its notorious members. Springs' book, “Don’t Talk About Joe Mac: The Life, Wars, and Secret History of the Man Behind the Winter Hill Gang” Springs Toledo provides an exhaustive look at Joe McDonald aka Mac, a pivotal yet often overlooked figure in the Boston criminal landscape, especially during the 1960s-1990s. Springs, a Boston native, brings a unique perspective and personal anecdotes that enrich our understanding of the intersections of crime, family, and community within the city. They explore Joe Mac’s early life and how his background shaped his role in organized crime. Springs shares how Mac was an elder statesman in the underworld, feared and respected for his ability to organize the rackets in Somerville and maintain a significant network of relationships across various neighborhoods. Joe Mac's methods of operation were emblematic of a time when the Irish underworld was gaining ground in a city dominated by Italian crime families. Springs discusses the stark differences in these organizations, from their cultural practices to their hierarchies. Springs also highlights the complexities of Joe Mac's personal life, discussing his relationships with his family, especially his daughter Jacqueline. Their conversations reveal a side of Mac rarely seen in crime stories — a devoted father struggling with his dual identity as a loving parent and a cold-blooded criminal. Throughout the episode, Springs captures the essence of Mac's character, noting that while he was involved in heinous acts, he also exhibited genuine love for his family, a contradiction that adds depth to his narrative. As the conversation unfolds, we examine the dynamics within the Winter Hill Gang, particularly the relationships among Joe Mac, prominent figures like Whitey Bulger, and Howie Carr. Springs shares fascinating insights into Mac's cautious nature and strategic approach to power. He articulates how Mac operated in the shadows, steering clear of public scrutiny while effectively managing the group's criminal enterprises. The episode paints a vivid portrait of a gang operating amid violence, betrayal, and survival. In addition to discussing the various criminal exploits, Springs shares some gripping anecdotes that illustrate the real-life implications of this lifestyle. His stories about Joe’s attempts to balance family life while dodging law enforcement showcase the constant threat that loomed over their lives, encapsulating the dangerous allure and traumatizing consequences of organized crime. We also touch upon the significant events that defined the gang wars in Boston, including Joe Mac’s suspected involvement in notorious hits and how the landscape of crime shifted in response to law enforcement's increased focus on organized crime. Springs dives into the enigmatic character of Joe Mac, unraveling his military background, his unyielding commitment to the underworld, and how he managed to stay a step ahead of rivals and authorities alike. In closing, Springs reflects on the motivations behind his book—his desire to portray the human side of a man branded a monster while exploring the broader themes of morality, family, and the haunting legacy of crime. As we wrap up, it becomes clear that “Don’t Talk About Joe Mac” is not just a biography of an infamous crime figure, but a complex narrative that invites readers to ponder the true cost of a life steeped in organized crime. This episode is a riveting exploration of character, culture, and crime, offering audiences an engaging glimpse into the storied history of Boston organized crime, the Winter Hill gang through the lens of one of its most pivotal figures, Joe Mac. Hit me up on Venmo for a cup of coffee or a shot and a beer @ganglandwire Click here to “buy me a cup of coffee” Subscribe to the website for weekly notifications about updates and other Mob information. To go to the store or make a donation or rent Ballot Theft: Burglary, Murder, Coverup, click here To rent ‘Brothers against Brothers’ or ‘Gangland Wire,’ the documentaries click here.  To purchase one of my books, click here. Springs Toledo JOe mac Gary Jenkins: [00:00:00] hey, all your wire tappers out there. Gary Jenkins back here in the studio of Gangland Wire. I’m a retired Kansas City Police Intelligence unit detective, doing a podcast mainly about organized crime. We might stray into drugs every once in a while, but primarily about Italian based organized crime or, and then sometimes we get into Irish based organized crime. I’ve done a story on the Westie in the past and a few other stories like that. So today we’re gonna talk about the. Crossing of the Irish and and the Italians in Boston area, which is a really well known, famous story. A lot of great characters. And I have with me a man who wrote a book about this. Springs Toledo, welcome Springs. Springs Toledo: Thank you very much, Gary. Happy to be here. Gary Jenkins: Great. Now guys, the books is, don’t Talk about Joe Mack the Life Wars and Secret History of the Man Behind The Winter Hill Gang. And I’ve always wondered about this Winter Hill gang. I’ve always heard of it and Whitey Bulger came out of that and was so famous, but I’ve never really. [00:01:00] Seen anything or know anything about the background of it. And Springs, Toledo has somebody, a guy called Joe Mack that was involved in that and he’s really gone into it in depth. Springs, tell us a little bit about yourself, how you got into this. Springs Toledo: I’m a native of Boston, which did help, the accent helped open doors. Gary Jenkins: We can tell. Springs Toledo: But I don’t even try to hide it anymore. And I have a background in, in boxing, which also helps, that’s a breeding ground for, leg breakers and enforcers. Historically, in Boston, a lot of ex fighters became gangsters or, involved in that life. I went to Northeastern got a graduate degree in criminology. And I I didn’t, I never became a police officer. I worked with, actually with juvenile delinquents and troubled youth for many years. I’ve written several books some about boxing, some about an historical figure named John Brown, who’s an abolitionist, so I’m running the gamut. But Joe McDonald was a name that I heard whispered for many years, growing up. He had a very long criminal career over five decades.[00:02:00] And, so he was considered something very serious. But what I began to notice as the book started coming out after John Madano became a cooperating witness, as he’d say. Is that not much was known about this individual. What I knew is that he was about 20 years older than everybody else. So he’s an elder statesman in that world. So I started poking around. I know some guys who were involved in that life. I know some other guys who were very connected to very serious individuals who were active in the Boston Underworld during these years, the sixties, seventies, eighties, into the nineties. Yeah. So I started, asking around and the things I started to hear were very downright alarming about who this man was and that he was the guy not Whitey Bulger. There was what they’ll all tell you the deeper you get into the operators in that world is that Whitey Bulger is. Largely a mythology. And that in Somerville especially, he wasn’t really that respected. Joe Mack, however, was Joe Mack was, he [00:03:00] was the go-to guy. And upon doing all kinds of research, field research, but also I’m trying to corroborate everything. People are saying you can’t just take what people have to say at face value, especially if they’re, underworld figures. Yeah. A lot of ’em have a self-interest as so what I would do, I had a little strategy. What I would do is I would talk to one guy in Southie if I heard a story that sounded intriguing or something about Joe Mack, what have you, and then I’d try to find another guy in Somerville or East Boston or Hy Park who didn’t necessarily know that individual. And if the stories match, I’d look into it further. For instance, I wanna make sure the guy wasn’t in prison at that time, that he’s allegedly known to have done something. So that’s how I began to put together a picture. And what the u unanimously what I found out is that Joe McDonald was really the, he’s the one that put together organized crime in Somerville, centered in Winter Hill. He organized the launch sh the rackets loan, sharking booking, sports betting, all of that. And he was a very feared individual.[00:04:00] He looked like a building superintendent. He was balding. He, no, he was nothing flashy about him. He was family man. But so I started digging deeper and I got his military records, and then the picture really started to come together because of what he went through during World War II in the South Pacific and the trauma that he suffered. I didn’t wanna write a straight True crime book. So I wanted to do something different. I didn’t want it to be ordinary. I wanted it to be get underneath the behavior. It’s the, the criminology major is, was showing it’s yeah. Was coming to the fore. So I wanna get underneath it. So I consider this book more of a nonfiction noir. ‘Cause if you watch those old movies, a lot of ’em have a theme where you have, the main character, the anti-hero. These are movies from the forties, all black and white. All shadowy. Yeah. They come back from World War ii and they’re troubled. They’re shell-shocked. JoEM, Joe Mack came back and he’s marred. Something about his personality had changed and he’s one of the few individuals that I’ve encountered who [00:05:00] actually age into crime. He didn’t age out of it like everybody else. He aged into it. But he was very good at what he did. He was a brilliant individual. Very strong-willed. Someone said that I talked to, they said that, all the fear, whatever fear he had was knocked out of him, in SVO sound. When his ship went down, which was a USS Quincy with his brother on it. So he became a, began to emerge as a fascinating figure. But what. Made me decide to write the book was when I was hooked up with his daughter by TJ English. I reached out to him and he, he told me about Jackie McDonald. I reached out to her and I said, I’m thinking about writing a book about your father, Joe McDonald. I don’t think that the the literature on him now really got him right. And she said, give me a night to drink about it. Yeah, so the next morning she told me she was she’ll tell me everything she knows and she was the right person because first of all, she was named for the brother that he lost in SVO sound that he never got over his little brother. Her name’s [00:06:00] Jacqueline. And like her father, she’s absolutely brilliant. She’s charismatic. She is incredibly honest. If she’s not sure about something she’d say. So nothing in it was, what she told me was about herself. It was nothing was ego driven. She wanted to tell the truth of her father. And what I began to realize early on is that you know this, you have victims of guys like Joe McDonald who killed dozens of people professionally, but he was a murderer. There’s no doubt about it. And you have a lot of victims, including in his own family. Not that he intended to hurt his daughters and his son, but his, who he was and what he was, did a lot of damage to his own family and she was the perfect person to talk to because she was so honest. She’s also very funny if, you read about her in the book, she comes across as a real character, very charismatic. So her story runs parallel with his, she comes out about the middle of the book. I trace her life alongside with his, and she had a memoir that she did many years ago and she shared that with me. [00:07:00] She’s she really is a force of good, if you will, in the book. She’s the one to cheer for, she’s the one to root for. Joe McDonald is a formidable figure, but he’s a dark and shadow. We figure. I do bring him out as much as I can and he is fascinating, but. I felt like I needed someone to root for the reader, yeah. And also, it’s women who love true crime the most. Yeah. Gary Jenkins: That’s so Springs Toledo: had to give nod to them, they’re gonna buy it. Gary Jenkins: That is true. And a story like this will will attract men and women both, sometimes those just straight, kill ’em all and let God sort ’em out. Of true crime books are not really attractive to women. That’s really interesting that. You’re showing the human side of this guy instead of just the crime side, which there every one of these guys that are professional criminals in this life have a human side. They, that’s what one thing that fascinated me about ’em, even way back when I started, went into the intelligence unit is these guys all had families and they had kids going to St. Pius up here and they played football and the families all showed up [00:08:00] when their kids played football and they were in little league and all that kind of normal stuff. On one hand, but yet they came over into the CI city in here. They came from the suburbs over in the city and were these gangsters all night long, and then went back home to their suburban homes. So that family side. That’s really interesting. I’m glad you did that. Springs Toledo: That’s compartmentalization. And Joe was the best at it. But there was something unusual about this case and that is that. Joe told nothing to anybody. His Winter Hill partners barely knew about his personal life. They didn’t know much about him. Yeah, nobody knew much about him. ’cause he didn’t confide in anybody. He did it the way you’re supposed to do it. As an organized, if you’re gonna get into organized crime, you want to follow his lead. And he lived a tough life. It’s nothing to get into in terms of choosing that as an occupation. However, he did confide in his daughters. He trusted them and he told them an awful lot, which he didn’t realize was traumatizing them. But. Jackie McDonald is blessed with a very good memory, so she was able to fill in [00:09:00] a lot of blanks about some of which were cold case murders and other just, real eyebrow raising incidents that happened. I think this book would’ve been invaluable to the FBI. Right up to the early nineties interest because of the stuff that came out, several cold case murders. I think I solved them. And, they were attributable, well attributed. I attribute them to Joe, a few. I know he did. But, people didn’t know, and he was a, excuse my saying, but he had. He was a real talent for that. He knew how to get you. He knew how to find you. He knew how to get you. And he also, like I said, he didn’t have any fear, so there was nothing holding him back. And that’s a difference from Whitey Bulger. What people don’t realize is that Whitey Bulger was a very careful man. And that’s why a lot of murders attributed to Whitey Bulger. He didn’t do, it doesn’t even, it, it offends his personality. He was the kind of guy, if he’s gonna kill you, you’re gonna be in the basement tied to a chair, or you’re gonna be a woman. He’s not on Northern Avenue in Boston in broad daylight, killing Brian Halleran. It’s not true. That’s not Whitey [00:10:00] bulge, that’s not how he operated. Joe Mack was a different beast altogether, and yet he was never indicted for murder. He was questioned maybe for one of them. And the title is really a reason for that because you didn’t talk about Joe Mack. That’s actually, that’s that’s. I like the title a lot. It took me a long time to get to that title. First title was Hey Joe, ’cause of the song. And I was like, ah. Nobody said, Hey, Joe to him. Where you going with that gun in your hand, huh? That’s right. You’re good. Yeah. Jimmy Hendrix. And then another title was the Wars of Joe Mack. That was a little too masculine that works, but it was too masculine. Yeah, don’t talk about Joe Mack really captures, what he was and how he operated. Gary Jenkins: Springs set the geographic scene. I’ve always been a little bit confused about this in Boston. IU Boston is unlike Kansas City, for example, what I’m familiar with. It has these really distinct areas in neighborhoods. Set the scene, the Italians African Americans, the Irish what set that up for us? [00:11:00] Springs Toledo: Okay, this is the, fifties, sixties, seventies that, that’s where most of the book is occurring. Especially 60, 70, actually into the eighties. Boston first of all it’s basically back then was an Irish Catholic city. Yeah. There were other ethnicities, but it was overrun with the Irish and there were neighborhoods. So you had. You had neighborhood crews, you had crews that were operated out of East Boston. That’s Barboza, south Boston was several of them. Jamaica Plain, the North End obviously was where the mafia was. Sented La Ostra. Somerville, Charlestown. And a lot of, most of these guys who were got into criminality. Not only did they have families, they also had occupations. They were long showmen, they were roofers. They had jobs. I’m a policeman. And back then policemen, you didn’t make a lot of money. So you were encouraged to supplement your income. Oh yeah. Some of these guys were, they were detectives by day and they’re doing heists at night and that was not uncommon. And. Over time, certain organizations [00:12:00] became more organized and the Irish, remember, were barely organized. They were more like, it was more like the old West when things got hot. It was also a whiskey driven, a lot of the heinous acts and the murders that started to happen with that, the Irish gang war in the sixties, everybody was drunk. Some of these guys were really nice guys and then they got to the whiskey and forget it. They become monsters. Not everybody, but but. Boston was also very segregated. Not like the south. It was, there was natural neighborhoods, I was in Hy Park, that’s where I came up. If I went to Southy, there was a problem ’cause I didn’t know a lot of people there. If somebody from Southie went to the North End, it’s a problem. You are Irish, you shouldn’t be here. You didn’t cross boundaries. Mattapan was Jewish and then it became black. Same thing. So everybody congregating together is very tribal in that sense. Less so now, but there are still pockets, what’s upsetting to me is that you barely hear the accent, and you’re walking through Boston, you don’t hear the accent too much anymore. You have to get to Dorchester. That’s their accent’s. 10 times worse than mine, [00:13:00] and mine’s pretty bad but Joe Mack was Joe Mack was born in Medford, Massachusetts. He then, he was in Somerville by about 1950. His mother had moved there as as clan, if you will. Had moved there, his sisters and brothers. And so he was in Somerville in Winter Hill, and that’s where he started to operate and that’s where he started to put things together. Gary Jenkins: Interesting. You say Winter Hill. So let’s talk about the beginnings or this Winter Hill gang. I’ve heard of this. Many times. And Whitey Bulger of course popularized it. So tell me about the Winter Hill gang and Howie Carr. And there’s a famous picture that see on internet or on Facebook with our Underboss Tuffy Luna and this guy that was the head of the Winter Hill gang and a couple other gangsters from New York. So tell us about the beginning of this Winter Hill gang. Springs Toledo: We deserves a lot of credit. He’s the one that really brought the stuff out beginning in the eighties. He had the guts to mention Joe Mack in print. That’s high risk. I’m not sure how much he did it, but he was really [00:14:00] attuned to it early. And he had some great books, but winter Hill’s a neighborhood in Somerville. It’s not South Boston. You talk to guys who were associated with the Winter Hill Gang, what they called the Hill. Really? It was called The Hill by those who were a part of that organization. They get very resentful about Whitey Belgium and some of them will say that Whitey Belger wasn’t Winter Hill. Whitey Belgium was a partner, but he was South Boston. Okay. Once, and it’s a big story, but once he, it’s all in the book. But once he betrayed his partners in 79. With Fleming and all the partners just about were either they were all indicted except for about this big horse racing scheme that was going on, across several states. But Whitey and Fleming were unindicted co-conspirators, and that was hint number one that prompted Joe to go to Howie Winter, who was the face of the organization and say, I’m gonna kill them both. He was talked out of it because it’d be too much heat because Whitey had some very serious connections. You can’t take that away from him. And so he was a high [00:15:00] risk hit. Joe would’ve done it anyway and would’ve probably made him disappear or threw it at another organization to get the heat off the hill. But he was restrained, which was, I thought was a big mistake, but who can tell then? But after he cleared the field of his rivals, who. Where his partners in the Winter Hill gang he ostensibly should have taken over the rackets in Somerville, but that wasn’t really the case. He had salty that was his turf. He was a local guy. Salty was really where he was. He was no longer really welcome is my understanding from guys who I talked to were there, he was basically chased out of the Marshall Motor’s garage in Somerville in Winter Hill, and that’s when he went to the Lancaster garage in, on North End, which is closer to home, closer to his. Space of operations. Yeah. But Whitey was very treacherous and he was Machiavellian in his methods. Joe at the time was already on the lamb because I don’t think Whitey would’ve survived that if Joe was close and saw what he was doing. So it’s a lot of what could have been, if Joe wasn’t in the wind because of several other crimes and murders he was [00:16:00] doing at the time, he was actually on the FBI’s 10 most wanted on 76, long before Whitey was on it. Gary Jenkins: Interesting. So then the relationship between Howie Carr and Joe Mack how was that, how did that shake down? Springs Toledo: Howie Winter, you mean, Gary Jenkins: or Howie Winter, I’m sorry. Springs Toledo: Yeah. Howie Winter was mentored by Joe Mack. See, Joe Mack was really, he was like the general, he was like the general on the field. The Irish don’t operate in a hierarchy. That’s an Italian thing. There’s no ring kissing in an Irish pub. It’s just a different culture. What they were partners. You had one guy up front. He was the face of it. That’s Howie. Howie was the face of it before Howie’s buddy McClain. In the early, in the early sixties. Joe though, the guy in the shadows, he used to say, I’m at the back of the bus. He’s at the back of the bus, but he’s the one with the map. He’s the go-to guy. The guy up front is the guy that gets hit. That’s the guy that gets indicted. So Joe was astute enough to, just stay in the [00:17:00] background, let the kids have it. But they were. Very close, very close. During the war they were, very tight-knit organization. These were friends. They were very affectionate with each other. They took care of one another. This is before Whitey came in. He was, he poisoned the well. But Joe and Howie and Buddy McClean and they, anos when they come in, they were very close. It was a kind of a band of brothers in a way. But Joe still made. Maintain that, everybody was at arms length with him. He was careful about everybody. There was a rift between Howie and Joe later in their respective lives in the in the eighties, into the nineties. I’m told that it was healed. I don’t think it was, and that’s unfortunate. But they were close to most of their lives, they literally went to war together on, on the street, you’re gonna form strong bonds when you know you’re looking at this guy and you gotta rely on him to watch your back. And Gary Jenkins: yeah, Springs Toledo: that’s what was happening. Gary Jenkins: So Irish, they didn’t kick up, if you will, to somebody above them. Everybody was a kind of a independent operator. If you got a piece of action and you had something going that you didn’t have to kick up to [00:18:00] somebody to be part of the Winter Hill gang, if you will. Springs Toledo: That was where the, there were a lot of crews around. They were called independents. And there’s a lot of them around in Boston in the sixties. But if you got too big and you started making real money, Patri was a power in Boston. Gary Jenkins: Yeah. Springs Toledo: Raymond Patri, he was a power in Boston. There’s no doubt about that. But there’s two schools of thought. Some believe that Winter Hill had to always kick up to them, kick to Providence. Others say? No, not really. Because first of all, he loved Buddy McClean. Buddy McClain was he was a very charismatic guy, very tough guy, and he was a man of his word, so they really liked him. So there’s the other school of thought is that, they liked Buddy, they gave him a pass on that. But every now and then they’d have to do him favors, maybe do some hits, things like that. Yeah. Yeah. But again, but in, in Boston it’s, like I said, it’s mostly Irish, it’s not set up like New York where the Italians are a real power that’s right there. He, one guy, matter of fact a name of one of the chapters in the book where I get into the Gangland war. Is Boston was [00:19:00] overrun with sick bastards, quote unquote, because there was just so many dangerous guys. There wasn’t a few here and there, like the gallows or it, there was hundreds of guys and there was damn near psychopathic they were called and underworld polls. There was savages, they go right to your house. And it was too many. This, one guy actually several believed that if there was a problem between Rhode Island. The Boston Underworld, meaning Boston Writ Lodge, including Somerville, Medford, Malden, all that. That. The Italians would’ve come to the table. ’cause the Irish underworld, the Boston Underworld here would’ve made it very much not worth it. Not worth the blood and the treasure. So it’s, yes, with very interesting culture here. What you couldn’t control the Boston underworld. They would just, Boston itself has a reputation. You don’t wanna invade this place. Gary Jenkins: Yeah, just ask the English, huh? Springs Toledo: Exactly. Yeah. We go way back with that stuff. Yeah. Gary Jenkins: Yeah it’s, I was at I went into the north end and looked around at Prince Street and all the place where [00:20:00] Jerry Angelo and all that was going on, and that is such a small. Discreet little area in that then, so you, they just operated and he was not any kind of a real power. It didn’t seem to be like, compared to patriarchal. He was under patriarchal of course. And he didn’t really, it’s like the Irish all had their own thing all around him. All, and he didn’t really have didn’t, I didn’t find any, anything I’ve ever seen where there was much to do between those two. Was there, did he have anything about that? Springs Toledo: He had he had two guys joe Russo, he was a killer. He was a very serious individual and a guy who has two names. Some call him Byi, some call him Zino. Larry was his name. Very serious guy. But that’s two guys. The other dangerous guys in the north end. They were getting up there in age. Meanwhile, like you just alluded to, this sur this surrounded, by these, these crazy guys. Yeah, but they, they did. There was some interplay, there was some contracts would be given to the Hill, for instance. That happened several times. The Hill would borrow [00:21:00] money from Angelou and Jou had a lot of money. They’d borrow money from him. Whitey Belger borrowed money from him with Fleming and actually didn’t pay it back. And then Joe Mack got out of the can. This is 80 late 86, 87, and him and Howie went to Fleming and Whitey and said, listen, you’re paying them back. Matter of fact, you’re paying them back a million because you made us look bad. We pay our debts, you pay him, you pay in back 1 million. And they did. They Whitey Bulger. Yeah. Whitey Bulger did not step two, Joe McDonald. In other words he wasn’t the power that Johnny Depp would have us believe. Gary Jenkins: Interesting. So let’s go back to the family just a little bit. His daughter Jack Le, so when he went to prison, did she talk about that? I have a friend who went to prison for several years and he talks, tells me a lot about his kids coming to visit him in prison. Did he talk about that? Did she talk about that? How that affected her? Springs Toledo: She she talks about her whole life and how he was a shadow in her life. She loved him, [00:22:00] but he brought a lot of chains behind him and a lot of ghosts and a lot of fear of FBI raids and things like that. Even when he was on the run from the FBI was on the, top 10 most wanted, it’s only six o’clock news all over the place in every post office. He would just show up and see her. He thought he was being a dutiful father. He’s showing up. He’s got these black sideburns, glued onto his face and she could see the ink dripping. He got his rug on his head he startled her a lot. So she. He was a cause of great anxiety. And then she became a mother, and then things started to change. She had to protect her boys. And while, he looked like he could be a good grandfather, he was an extremely dangerous man. And when he went away to prison, she tried to be a good daughter. She would send him clippings. Matter of fact, she sent him a clipping of I think it was a national examiner because her father was in it. It was about the top 10. FBI fugitives. And she pointed out she was into astronomy and she astrology and she pointed [00:23:00] out that Joe Mack and another guy named Leo Corey had the same birthday, July 14th. So she thought he’d get a kick outta that. He gets outta prison a few years later, and he shows up at her house with Leo Corey. Who’s still on the top 10 most wanted. And she, he opens the door. He said, do you remember this guy? And she turned, that, that was a scary, that was a very scary moment for her. Yeah. He’s bringing very, this is a convicted murderer. It’s a multiple murderer. She’s got bringing, he’s bringing it to her house like he’s an old friend. So that kind of stuff happened a lot. It almost show off like that. Look what I can do. Yeah. So she had, I, she did love him and she has since forgiven him. And I think this book is part of her process to forgive, what he put her through and what he put his other children through. Not intentionally, he tried to be a good father, but how can you. In that position. Gary Jenkins: Yeah. Yeah. When you bring that violence into the home, and you can’t help but bring that aura of [00:24:00] violence with you. When you live that life and when you come back into the home, there’s still that edge of violence that, that unspoken communication, you jump every time, somebody pulls up out in front and you’re running to the window to see who it is and there’s just always, always on edge. I, that would be it. Springs Toledo: Here’s a good story. So he’s on the run. This is in the I think it’s the late sixties. Joe’s on the run. She’s at home and Joe set his wife and kids up in Malden and a house on the hill. And originally he was gonna live there too. And it’s a, it is a great place. He’s up, he’s on a corner. He’s on a hill. You can see Boston from it. So it’s got a great vantage point for kind of a, a paranoid damaged war veteran. Yeah. So a call comes into the house. Voice says, you know who this is. She’s about 11, 12 years old. Voice says, you know who this is? Yes. Meet me at the bottom of the hill. So she gets her sister Patty and they meet their dad at the bottom of the hill. He takes them bowling and saga. He’s got the disguise on. Yeah. He’s got so many IDs, fake IDs, and he’s they [00:25:00] go to they, they go bowl and. You gotta wait for Lane. So he’s sitting there like this, he got his arms out. He’s feeling good about himself. He’s a good dad. He got his two teenage girls here and one of ’em, one of ’em, almost a teenager. And suddenly over the intercom, Thomas Campbell, your lane is ready. And he’s just sitting there. Thomas Campbell, he’s just sitting there. Finally his daughter says, pat says, dad, that’s you. Oh. And off he goes. So he wasn’t even sure who he was half the time. Yeah. So he’s my heart went out to him in that sense because here’s a man who made some very dark life choices and he’s trying to be a conventional father. Meanwhile, he’s gotta keep his eye on the clock, on the door, on the phone and everything else, all day long. Not to mention the fact that, there’s, it was dangerous lifestyle. But, his daughters, I, his daughters, they idolize him and they loved him. They didn’t fear him, he never raised his hand to them, never raised his hand to them, but they feared what he brought with ’em. Yeah. And that’s a theme book. Gary Jenkins: Yeah. Interesting. Yeah, that’s a, that’s that is so interesting. Think about this [00:26:00] era or of violent violence. I think somewhere in the book I noticed I was going through it where he may have been possibly one of the suspects on the Joe Barbosa head out in San Francisco when they finally got him and in. Springs Toledo: That’s fascinating because actually I had to take out ’cause of the publisher, I take about 15,000 words, but I really get into that. But that had to go. But what happened was. He had to go out there and kill a federal witness. And this guy was a civilian. This guy looked like a grandfather. And but he was gonna be a fence for some rear stamps that Joe had taken a million dollars worth of rear stamps. And this guy was gonna be the fence. He was a rear stamp collector out in Sierra Madre. Long story short, in January of 1976, Joe Mack drives out there, shoots him in the head five times in front of his wife, and then in February, that’s when Bob Bozer is killed February, 1976. This is January, 1976. Now, what I heard from two sources, and they’re pretty good, is that Joe did not go from Sierra Madre, [00:27:00] California back to Somerville. What he did was he went to Laurel Canyon and that’s where Alex Rocco was staying. Alex Rocco du played Mo Green in The Godfather. Oh, Gary Jenkins: yeah. Yeah. Springs Toledo: Yeah, he was a Winter Hill guy and Joe stayed with him on the lamb for so many weeks. I don’t know if it’s true. I couldn’t chase that down. No way you’re gonna find that out. But it was an intriguing little tidbit. So then in in February Bob Bozer is killed. Now when that news hit a bar in Boston called Clocks was a mob hangout. The bartender who knew all these guys. He got off the phone and he yelled out to the bar that Bleepity bleep stool pigeon. Animal Barbosa is dead and gone. God bless Joe Mack. That’s what he said. He just assumed Joe Mack did it. So what I’m trying to chase that down and what happens is so I’m talking to guys, who’re talking to guys. What I [00:28:00] found out is that one guy said no, this that, that wasn’t Joe that was kept in-house among the Italians because Bob Bza really took apart the Italians influences Yeah. In Boston. Yeah. He took them apart with lies. And however, there were three people in that van. I got these I got freedom of information documents and. What I was told by a made guy actually, is that it was Russo and Byi Zino. They’re the ones that took out Bob Bozo with a shotgun from a van. The van two seats were taken out of the van. The windows were painted black. This. Side windows were painted black and peeps were drilled into the side door and the back, so they worked hard to get ’em, but there was a third man in the van, so that’s a little intriguing. Could it have been Joe? I don’t know. Probably not. I’d have to say probably not, but nice story. And then from there, and then literally just a few weeks after that, Joe was in disguise. Remember now he’s already on the news as a as a top 10 fugitive. The FBI’s looking [00:29:00] for, and where is he? He’s in Walpole. How did I find out? I got everybody’s prison records. I could, and Brian Halleran, who turns up later in the book and then turns up dead later in the book. He’s in prison. Joe visits him. How do I know? It’s Joe’s Alias? John A. Kelly, that was his alias at the time. So he’s wanted by the FBI, he’s on the news and literally a week or two later. He’s visiting somebody in Walpole State Prison. From there, I trace him to Montreal. What’s he doing in Montreal? He’s sticking, he’s holding up a an ahed car robbery. With the Montreal Express, they had a great program, the Montreal Express. And Somerville, what they would do is they would just swap guys to do these big highs, get these ika, get these banks, and then just return. So it was awfully hard to catch ’em ’cause they’re just doing like a swap off. Yeah. Joe Mack. Was up there. And what he was doing was, and he, it was a white van, which raises an eyebrow, another white van. And the Amed car, the guy wouldn’t open the door. So they open up the [00:30:00] door of the back doors of the white van. And there is a World War II Browning anti-aircraft gun. And guess who’s behind it? Joe Mack. So this is a very busy man, and he should be, he’s retirement age but did he kill Boba? Probably not, but there was a third guy there. I would not be surprised. I know the Italians used him. Gary Jenkins: You brought something to Montreal Express Now what’s that? I, that I’m not from, I’ve not heard that term before. Springs Toledo: I wasn’t either, but that a lot of guys told me they Gary Jenkins: back heard your story there. Springs Toledo: Yeah, there is. Yeah. They were they were up, they were they were bank robbers. They went for the armor trucks. That was their forte. Very well organized. Very skilled. They were specialized and they would swap off with, winter Hills, sometimes with Southie and South Boston, I should say. South Boston and Somerville would, they were very close, they were very much aligned. They would swap off. I think one of ’em was the brother of a Bruins hockey player. Yeah. Gary Jenkins: Interesting. These guys, they got their connections. I found out more and more after I since I started doing this podcast, how many connections people [00:31:00] had between cities and even within a city connections to regular look like Square John, businessmen and just connections all over the place. It’s Springs Toledo: all over the place. Matter of fact, Joe was Joe was in contact with the guys who escaped from Alcatraz. I couldn’t prove it, but I heard that, he was sending them money and, and supporting them. I pro I didn’t find nearly 50% of what Joe was up to, but that’s more than anybody else. I think before this book, we knew about 2% of what he was up to. Yeah. Gary Jenkins: It was Springs Toledo: pretty guy. Sure. Yeah. He was a footnote in the most of the books. Just a footnote, if that. So Gary Jenkins: that’s the smart one, the one that keeps his head down and keeps out of the papers and everything. Did that, did you talk to John Ano? Springs Toledo: Yes. Yeah. Gary Jenkins: Interesting. Springs Toledo: I did. He was he loved, first thing he said was how much he loved him. All these guys, very serious guys. They’re very powerful guys in the underworld. And when I brought his name up the ones who were close to him, they would say I love that. I love that man. Loved him. They loved and [00:32:00] revered him. Other guys who were not as close to him, but who were very, operatives in the bus world. I bring his name up now, he’s been gone since 1997. And they’d look around like this. And they say, oh gee. So you know, his name is still enough to and matter of fact, I was told early on when I was poking around that I’m poking around in dangerous places and Joe still has friends and you don’t wanna cross these guys, so even now his his shadow still looms, if you will, but I think it approve of what I did because, what I heard is that he’s very honest. He would not want any biographer to pull a pull punches about who and what he was. I didn’t, yeah. But some of his friends warned me. They were, you gotta be careful with this, but I call it bachelor’s privilege. I’m not married, I have no kids. If I end up in a ditch, who cares? So I can take risks. Gary Jenkins: Yeah. That’s some truth. It’s just that last few minutes before you’d done the dish, you go, oh shit, I wish I was anywhere but here. I, Springs Toledo: I would ask to talk to a priest. Let me get a confession. That what you gotta do, Gary Jenkins: you Springs Toledo: know, Gary Jenkins: you’d be like I think it was Tony Citro. Supposedly the story was he [00:33:00] wanted to know if he could say a quick prayer before they did him in, but Springs Toledo: I hope they let him, Gary Jenkins: I don’t know. Steve Fleming, we met, you’d mentioned about Steve Fleming, the Rifleman, who was whitey’s buddy and you, I think you mentioned you had a story about Steve Fleming. Springs Toledo: Steve Fleming was it’s interesting he doesn’t appear too much in the book. One of the things I had to do with this, I had to do my best to keep the names down. One of the a fatal flaw in a whole lot of Boston and Underworld books than any underworld books is there was just 8,000 names. Too many names. There’s too many names. So I, so I mentioned him a few times ’cause you have to, but I’m not focused on Fleming, but I can tell you that Joe was very suspicious of Fleming as early as he was very suspicious of Whitey. He respected him. Fleming was a killer. More of an ambush killer than than a Savage or a guy who took a lot of risks. He was a lot like Whitey, like that. But no, Joe didn’t trust him because. He had a long bid and he got out early, and that’s always a cause for concern among those guys. Why are [00:34:00] you out early? They got a story and the stories backed up by the government. They were already in cahoots. Gary Jenkins: Yeah. Springs Toledo: But with the names, there was one guy, this is an example. He was actually an MDC cop who was part of the Winter Hill gang in the early sixties, and his name was Russ Nicholson. I don’t wanna keep saying Russ Nicholson, the cop. So I shortened it to Russ the cop. Yeah. And then as things went on and the, police department realized that this guy’s involved in the rackets, they forced him to resign. So then I started calling them Rust, the ex cop. Then Rusty ex-cop gets clipped probably by Georgie McLaughlin. He’s dead, so now he’s Rust the dead ex-cop. So I’m trying to be polite to the reader and keep the names down. Gary Jenkins: Interesting. That’s a good idea that I know about that, that people say I love what you did, but there’s too many names. I got confused who was who. So it’s Springs Toledo: yeah, Gary Jenkins: it’s always a problem with these deals. All right, Springs, Toledo. [00:35:00] Let’s see. All of a sudden I like there it is. There you go guys. And guys, I will have your his link to for all his books and the show notes and of course links to my books too, but links to all of these guy, these books. You had some even about John Brown. You wanna go back into little Civil War history? Why check those out too. Guys, thanks so much for coming on the show. Springs Toledo: My pleasure.

Send us Fan MailPrediker 6:10 Alles is vooraf bepaal. Wat kan 'n mens daaraan doen? Wie kan tog teen Iemand veg wat sterker as jy is? (DB) Ons het seker almal al op 'n plek gekom waar die druk vir ons te veel geword het; waar dit gevoel het asof ons breekpunt bereik het. Ek het net te veel verantwoordelikhede. Ek kan dit nie meer hanteer nie! Wat moet ek doen?Jy het waarskynlik al van die bekende teorie van die Tipe A- en Tipe B-persoonlikheidstipes gehoor?Tipe A-mense is gedrewe, mededingend en haastig – sukses dryf hulle aan, maar dit lei dikwels tot stres. Hulle werk hard, voel die dringendheid om ‘n taak af te handel en sukkel met ongeduld. Hoe meer hulle aanpak, hoe nader kom hulle aan breekpunt.Tipe B-mense, aan die anderkant, is geneig om meer ontspanne en rustig te wees. Hulle neem die lewe soos dit kom, waardeer balans bo ambisie, verhoudings bo sukses. En terwyl hulle aan die eenkant minder gereeld druk voel, is dit baie meer verwoestend vir hulle wanneer hulle dit wel voel.In werklikheid lê ons almal êrens tussen daardie twee uiterstes. Daarby het ons ook ons eie persoonlikheid, wat deur omstandighede en aangebore eienskappe gevorm is, wat sake kompliseer. Maar hoe jy ook al bedraad is, daardie ‘breekpunt' word veroorsaak deur jou patetiese idee dat alles van jou optrede afhang! Jou kop smokkel met jou - jy kry die boodskap: Dit is stukkend. Dit moet reggemaak word. Ek is die enigste een wat dit kan regmaak. Maar dis bo my vuurmaakplek, ek sal dit nooit kan regmaak nie.So wanneer jy jouself op daardie punt bevind, hier 'n bietjie goddelike wysheid om jou te help:Prediker 6:10 Alles is vooraf bepaal. Wat kan 'n mens daaraan doen? Wie kan tog teen iemand veg wat sterker as jy is? (DB)Die slotsom is: jy is slegs ‘n mens. Laat God God wees. Hy is die Een met die mag om dit reg te maak.Dis Sy Woord. Vars ... vir jou ... vandag. Support the showEnjoying The Content?For the price of a cup of coffee each month, you can enable Christianityworks to reach 10,000+ people with a message about the love of Jesus!DONATE R50 MONTHLY

Send us Fan MailPsalm 138:7-8 As die nood my oorval, hou U my in die lewe teen die woede van my vyande in: U strek u hand uit, u regterhand red my. Die Here sal vir my alles goed laat afloop. Aan u liefde, Here, is daar geen einde nie. Moet tog nie die werk van u hande laat vaar nie. Baie mense vra dikwels die vraag: As God inderdaad God is, as Hy my liefhet soos Hy sê Hy het, hoekom verskyn Hy nie die oomblik as ek in die moeilikheid is nie? Dit is immers wat enige goeie ouer vir sy kinders sou doen, of hoe?André Trocmé was tydens die Tweede Wêreldoorlog 'n Protestantse pastoor van ‘n klein Franse dorpie. Toe die Nazi-magte Jode begin deporteer het, het Trocmé en sy gemeente, vas geglo dat dit God se opdrag is dat hulle hul dorp in 'n toevlugsoord moet omskep.Hulle het so meer as 3 000 Jode se lewens gered. Ten spyte van die voortdurende risiko van arrestasie, dreigemente en ondervragings, het Trocmé God vertrou om hulle almal se lewens te bewaar. Sy bekende slagspreuk was: Ons ken nie Jode nie. Ons ken net mense. God het hulle teen die gevaar van vervolging bewaar en het vir baie mense ‘n tweede kans gegee.Drieduisend jaar gelede het Dawid die volgende lofpsalm aan God gebring:Psalm 138:7-8 As die nood my oorval, hou U my in die lewe teen die woede van my vyande in: U strek u hand uit, u regterhand red my. Die Here sal vir my alles goed laat afloop. Aan u liefde, Here, is daar geen einde nie. Moet tog nie die werk van u hande laat vaar nie.God waarborg nie ‘n moeitevrye lewe nie - maar Hy loop saam met ons; Hy beskerm ons siele en bereik sy doel ín ons en déúr ons. Jou lyding is deel van God se vormingsproses; dit is deel van sy onveranderlike liefde. Vertrou dus God se hand, sy regterhand, selfs wanneer jy nie sy plan kan sien nie, want Hy sal nooit die werk van sy hande laat vaar nie.Dis Sy Woord. Vars ... vir jou ... vandag. Support the showEnjoying The Content?For the price of a cup of coffee each month, you can enable Christianityworks to reach 10,000+ people with a message about the love of Jesus!DONATE R50 MONTHLY

Send us Fan MailRomeine 12:1 Nou wil ek julle baie ernstig vra, broers en susters: As julle dink aan alles wat God in sy groot barmhartigheid vir julle gedoen het, gee dan julleself aan Hom as 'n lewende en heilige offer. Dit is dié soort offer waarvan Hy hou, en wat julle diens aan God werklik sinvol maak. (NLV) Hoe sal ‘n kind grootword wanneer sy ouers van sy geboorte af spring om sy elke behoefte te vervul? Wanneer hy iets wil hê, bedien hulle dit. Wanneer hy 'n homself op die vloer neergooi en skree, paai hulle hom deur hom sy sin te gee. Watter soort volwassene dink jy sal daardie kind eendag word?Een van die dinge wat baie mense van die Christendom afskrik, is die idee dat hulle, nadat hulle God se liefde en vergifnis deur Jesus aanvaar het, nou hul eie ek moet kruisig. Jou eie ek te kruisig?! Regtig? Ek dink nie so nie! Dit klink na 'n rigiede 1950's-godsdienstigheid, en niemand wil tog teruggaan na daardie onredelike reëls en wettisisme nie.Maar kyk wat skryf die apostel Paulus aan die kerk in Rome:Romeine 12:1 Nou wil ek julle baie ernstig vra, broers en susters: As julle dink aan alles wat God in sy groot barmhartigheid vir julle gedoen het, gee dan julleself aan Hom as 'n lewende en heilige offer. Dit is dié soort offer waarvan Hy hou, en wat julle diens aan God werklik sinvol maak. (NLV)As jy die liefde, die vreugde en die krag van God in jou lewe wil ervaar; en sy teenwoordigheid deur die vervulling van die Heilige Gees begeer, sál jy bereid wees om in gehoorsaamheid aan die God wat sy Seun, Jesus, gestuur het om jou te red, jouself as ‘n lewende offer vir Hom te gee.‘n Evangelis het eenkeer gesê: Ek het gevra vir meer van die Heilige Gees, en Hy het gevra vir meer van my.‘n Geesvervulde lewe vereis gehoorsaamheid. Ja, dis 'n offer, maar dis waar jou oorvloedige lewe in Christus begin.Dis God se Woord. Vars … vir jou … vandag.Support the showEnjoying The Content?For the price of a cup of coffee each month, you can enable Christianityworks to reach 10,000+ people with a message about the love of Jesus!DONATE R50 MONTHLY

BRANDSTOF VIR GELOOFHoe Voed en Beskerm Jy Jou Geloof?Elke mens leef vanuit 'n geloofstelsel en oortuiging. Mens dit 'n wêreldbeskouing, 'n lewensfilosofie, jy is 'n produk van wat jy glo. Nie 'n produk van jou omstandighede nie. Jou omstandighede is die produk van jou geloof.Geloof is 'n kosbare juweel, kosbaarder as goud... Daarom moet jy dit oppas, beskerm, en verdedig teen die leuens van satan. Julle geloof is vir God baie kosbaarder as goud. 1 Pet 1:7 Terwyl die wêreld BRANDSTOF tekorte in die gesig staar, moet ons as gelowiges seker maak ons GELOOFSTENK is vol! Dr. Jan Oosthuizen | Harvester Church CederbergPreeknotas: www.harvestercederberg.co.za/brandstof-vir-geloof/

Dans cette émission nous avons eu le plaisir de recevoir Catherine Roussel, directrice des services culturels à St Cyr sur Loire, venues nous présenter la 27ème édition du festival Bruissements d'elles. Pilier culturel de la métropole tourangelle durant le « mois des droits des femmes », ce festival se déploie sur de nombreuses communes (Tours, St-Cyr, Joué-lès-Tours, Luynes, […] L'article SORTEZ ! – Bruissements d’elles et Crous Culture est apparu en premier sur Radio Campus Tours - 99.5 FM.

Jou woorde wys wie jy regtig is.

LES 77Ik heb recht op wonderen.Jij hebt recht op wonderen op grond van wat jij bent. Je zult wonderen ontvangen op grond van wat God is. En je zult wonderen schenken omdat jij één bent met God. Nogmaals: wat is verlossing toch eenvoudig! Het is louter de vaststelling van jouw ware Identiteit. Dit is wat we vandaag gaan vieren.Jouw aanspraak op wonderen ligt niet in je illusies over jezelf. Ze hangt niet af van enige magische kracht die jij jezelf hebt toegedicht, noch van enig ritueel dat jij hebt bedacht. Ze is inherent aan de waarheid van wat jij bent. Ze ligt besloten in wat God, jouw Vader, is. Ze werd gegarandeerd bij jouw schepping en gewaarborgd door de wetten van God.Vandaag zullen we aanspraak maken op de wonderen die jouw recht zijn, aangezien ze jou toebehoren. Jou is volledige bevrijding beloofd van de wereld die jij hebt gemaakt. Jou is verzekerd dat het Koninkrijk van God in jou is* en nooit verloren kan gaan. We vragen niet meer dan wat ons in waarheid toebehoort. Maar we zullen er vandaag ook voor zorgen dat we ons niet met minder tevreden zullen stellen.Begin de langere oefenperioden door vol vertrouwen tegen jezelf te zeggen dat jij recht op wonderen hebt. Vergeet niet, terwijl je je ogen sluit, dat jij alleen vraagt om wat al rechtmatig het jouwe is. Vergeet evenmin dat wonderen nooit van de een worden afgenomen en aan de ander gegeven, en dat jij door om jouw rechten te vragen ieders rechten hooghoudt. Wonderen gehoorzamen de wetten van deze wereld niet. Ze volgen louter uit de wetten van God.Wacht na deze korte inleidende fase rustig op de verzekering dat je verzoek is ingewilligd. Je hebt gevraagd om de verlossing van de wereld en jezelf. Je hebt verzocht dat jou de middelen worden verschaft waarmee dit wordt bereikt. De bevestiging hiervan kan jou niet worden onthouden. Jij vraagt slechts dat de Wil van God geschiedt.Door dit te doen vraag jij eigenlijk niet om iets. Je stelt een feit vast dat niet kan worden ontkend. De Heilige Geest kan jou alleen maar bevestigen dat jouw verzoek is ingewilligd. Het feit dat jij aanvaardde moet wel het geval zijn. Er is vandaag geen plaats voor twijfel en onzekerheid. Eindelijk stellen we een werkelijke vraag. Het antwoord is een simpele vaststelling van een simpel feit. Je zult de verzekering krijgen die je zoekt.Onze korte oefenperioden zullen talrijk zijn, en zijn er tevens aan gewijd een simpel feit in herinnering te roepen. Zeg vandaag vaak tegen jezelf:Ik heb recht op wonderen.Vraag om wonderen in iedere situatie die dit verlangt. Je zult die situaties herkennen. En aangezien jij je niet op jezelf verlaat om het wonder te vinden, heb jij er volledig recht op het te ontvangen wanneer je er maar om vraagt.Denk er ook aan niet met minder dan het volmaakte antwoord tevreden te zijn. Mocht je in de verleiding komen, zeg dan snel tegen jezelf:Ik zal wonderen niet inruilen voor grieven. Ik wil enkel wat mij toebehoort. God heeft bepaald dat wonderen mijn recht zijn.Alle tekst- werk en handboek klassen van Een Cursus in Wonderen met Elbert nu te beluisteren en te bekijken op https://decursusmetelbert.nl

LES 63Het licht van de wereld brengt elke denkgeest vrede door mijn vergeving.Hoe heilig ben jij in wiens vermogen het ligt elke denkgeest vrede te brengen! Hoe gezegend ben jij die kan leren het middel te herkennen waardoor dit via jou gebeuren kan! Kun jij een ander doel hebben dat jou groter geluk bezorgt?Jij bent met zo'n functie inderdaad het licht van de wereld. De Zoon van God rekent op jou voor zijn verlossing. Jij kunt hem die geven, want ze behoort jou toe. Aanvaard in plaats hiervan geen nietszeggend doel of zinloos verlangen, want anders vergeet je jouw functie en laat je de Zoon van God achter in de hel. Het is geen loos verzoek dat jou hier wordt gedaan. Jou wordt gevraagd verlossing te aanvaarden, zodat jij die kunt geven.Omdat we het belang van deze functie inzien, zullen wij onszelf er vandaag heel vaak met vreugde aan herinneren. We zullen de dag beginnen met de erkenning hiervan, en de dag eindigen met de gedachte hieraan in ons bewustzijn. En de hele dag door zullen we dit zo vaak we maar kunnen, herhalen:Het licht van de wereld brengt elke denkgeest vrede door mijn vergeving.Ik ben het middel dat God ter verlossing van de wereld aangewezen heeft.Als je je ogen sluit, zal het jou waarschijnlijk makkelijker vallen om verwante gedachten in je te laten opkomen tijdens de paar minuten die je dient te wijden aan het overdenken hiervan. Wacht zo'n gelegenheid echter niet af. Geen kans mag verloren gaan om het idee van vandaag te versterken. Vergeet niet dat Gods Zoon voor zijn verlossing op jou rekent. En Wie anders dan jouw Zelf kan Zijn Zoon zijn?Alle tekst- werk en handboek klassen van Een Cursus in Wonderen met Elbert nu te beluisteren en te bekijken op https://decursusmetelbert.nl

In hierdie episode van #GROOTtrauma gesels Venita en Dr. Jaco oor: >Mediese Vasvra Vraag - Hoeveel verskillende kleure kan die menslike oog ongeveer onderskei? >Dink jouself fiks: Jou brein kan jou spiere help oefen >Goedkoop fillers en “fake doctors” >Deon Ceronia gesels oor Wêreld Gehoordag >Dr Jaco se wenk vir die week.

Send a textJohannes 1:5 Die lig skyn in die duisternis, die duisternis kon dit nie uitdoof nie. Lig en donkerte, dag en nag vorm die siklus van ons lewens. Jou tye van wakkerwees en van slaap is 'n siklus wat meer as sewe en twintig duisend keer in ‘n gemiddelde leeftyd herhaal word.Ons ken almal donker tye in die lewe; tye wanneer hoop op die toekoms nie bestaan nie; tye wanneer dit lyk asof die donkerte die lig verslaan het.Vandag, word die Chinese Lanternfees gevier. Dis 'n familiebyeenkoms; ‘n nag van lig en vreugde. Mense hang oral kleurvolle, hoofsaaklik rooi, lanterns met handgeskrewe raaisels in hulle strate en huise op. Hulle laat in die nag die lanterns in die lug vry, om te wys dat die verlede verby is en dat daar hoop op ‘n rooskleurige toekoms voorlê. Wanneer jy ‘n lantern vang, is dit groot pret om die raaisels, te probeer oplos.‘n Mens kry in baie kulture verskillende seremonies, wat 'n gevoel van hoop op die toekoms versterk. Dis interessant dat lig hierdie fees se hooftema is.Die raaisels wat die lanterns bevat, vertel ons ook dat die lewe inderdaad 'n raaisel is. Ons het geen idee wat vir ons voorlê nie. Sal dit lig wees, of sal dit donker wees? So, wanneer duisternis jou lewe oorskadu – of dit nou die boosheid van hierdie wêreld is, of dit nou pyn en lyding, of eensaamheid is, of wat ook al is – waar kom jóú lig vandaan?In sy kort opsomming van die Skepping van die heelal, wys die apostel Johannes dat Jesus nie net die Skepper daarvan is nie, maar dat Hy meer, baie meer is!Johannes 1:5 Die lig skyn in die duisternis, die duisternis kon dit nie uitdoof nie.Jesus skyn nie net lig in ons lewens nie; Hy is die Lig van die wêreld. Dit maak nie saak watter duisternis jou mag bedreig nie, onthou: Die lig skyn in die duisternis, die duisternis kon dit nie uitdoof nie.Dis God se Woord. Vars … vir jou … vandag.Support the showEnjoying The Content?For the price of a cup of coffee each month, you can enable Christianityworks to reach 10,000+ people with a message about the love of Jesus!DONATE R50 MONTHLY

Hoe gaat het met JOU!

Send a text2 Korintiërs 12:8-10 Drie maal het ek die Here gebid dat dit van my af weggeneem moet word. Sy antwoord was: “My genade is vir jou genoeg. My krag kom juis tot volle werking wanneer jy swak is.” Daarom sal ek baie liewer oor my swakhede roem, sodat die krag van Christus my beskutting kan wees. Daarom is ek bly oor swakhede, beledigings, ontberings, vervolging en moeilikhede ter wille van Christus, want as ek swak is, is ek sterk. Een van die dinge wat vir ons as mense moeilik is om te verstaan, is dat God ons toelaat om te ly. Ek wens ek kon vir jou die "hoekoms en waaroms" verduidelik, maar ek kan nie. Wat ek wel kan sê, is dat Hy nie eers vir Jesus, sy Seun, die lyding gespaar het nie; Hy moes vir my en vir jou aan 'n kruis sterf. In hierdie onvolmaakte, gevalle wêreld waarin ons leef, is dit redelik voor die hand liggend dat lyding 'n noodsaaklike deel van liefde is.In 1967, op 17-jarige ouderdom, is Joni Eareckson in 'n duikongeluk van die nek af verlam. Jare lank het sy God gesmeek om haar te genees. Hy het nie – ten minste nie fisies nie.Maar ons het seker almal gehoor hoe sy deur haar gestremdheid iets buitengewoons bereik het. Joni het as 'n spreker, ‘n skrywer van meer as 40 boeke, ‘n kampvegter vir mense met gestremdhede en ‘n aktrise van ‘n outobiografiese film, bekendheid verwerf. Hier benewens, skilder sy met haar mond en lei 'n wêreldwye bediening. Deur dekades van pyn het sy hierdie woorde uitgeleef:2 Korintiërs 12:8-10 Drie maal het ek die Here gebid dat dit van my af weggeneem moet word. Sy antwoord was: “My genade is vir jou genoeg. My krag kom juis tot volle werking wanneer jy swak is.” Daarom sal ek baie liewer oor my swakhede roem, sodat die krag van Christus my beskutting kan wees. Daarom is ek bly oor swakhede, beledigings, ontberings, vervolging en moeilikhede ter wille van Christus, want as ek swak is, is ek sterk.Net soos die apostel Paulus, wat hierdie brief geskryf het, het Joni ontdek dat ware krag nie van onsself of ons omstandighede kom nie, maar van Christus wat in ons woon.Jou grootste swakheid, jou grootste karakterfout, jou grootste beperking, is juis dié plek waar sy krag na vore kom en jy groei. Die slotsom: in Christus is jy baie sterker as wat jy dink, want sy genade is vir jou genoeg.Dis God se Woord. Vars … vir jou … vandag.Support the showEnjoying The Content?For the price of a cup of coffee each month, you can enable Christianityworks to reach 10,000+ people with a message about the love of Jesus!DONATE R50 MONTHLY

Nous sommes ravis d’avoir accueilli Pierrick Lebreton, assistant public adulte et cinéma à la médiathèque de Joué-lès-Tours, venu nous parler du festival des Mycéliades. Sous le signe de la « Résilience », l’édition 2026 explore nos capacités à faire face aux effondrements, à protéger le vivant et à inventer de nouvelles formes de résistance humaine. Entre les salles des Studios et les rayonnages […] L'article SORTEZ ! – FESTIVAL MYCÉLIADES (podcast 1) + CROUS CULTURE est apparu en premier sur Radio Campus Tours - 99.5 FM.

Send us a textRomeine 12:2 Julle moenie aan hierdie sondige wêreld gelyk word nie, maar laat God julle verander deur julle denke te vernuwe. Dan sal julle ook kan onderskei wat die wil van God is, wat vir Hom goed en aanneemlik en volmaak is. Staan jy ooit stil om te dink aan die dinge waaraan jy vandag gedink het? Wat hou jou gedagtes besig? Waaroor peins jy ... en watter invloed het dit op die lewe wat jy lei?In die middel van die 19de eeu was Ludwig II die koning van Beiere. Hy was 'n briljante individu en hy het die wêreld aan sy voete gehad. Maar hy was obsessief oor fantasie, en hy was geteister deur ‘n baie lae selfbeeld. Sy toenemend negatiewe innerlike wêreld het hom gelei om uit die werklikheid te onttrek.Ludwig het ‘n fortuin aan fantasie-kastele bestee, hy het verantwoordelikheid vermy en paranoïes en wispelturig geword. Op ‘n dag is hy kranksinnig verklaar. En net ‘n paar dae later is hy geheimsinnig oorlede. Daardie onrealistiese gedagtes het sy greep op die werklikheid vernietig en hom sy troon en lewe gekos.Baie van die dinge wat die kwaliteit van die lewe wat ons sal lei, bepaal, is buite ons beheer. Jy het seker ook al mal idees gehad wat jou uit die bloute getref het. Ek het ook. Maar die dinge waaraan ons dink, is in 'n groot mate onder ons beheer, en ons kan en behoort verantwoordelikheid daarvoor te aanvaar.Romeine 12:2 Julle moenie aan hierdie sondige wêreld gelyk word nie, maar laat God julle verander deur julle denke te vernuwe. Dan sal julle ook kan onderskei wat die wil van God is, wat vir Hom goed en aanneemlik en volmaak is.'n Veranderde lewe; om te beweeg van die plek waar jy nou is, na waar God wil hê jy moet wees, begin met 'n vernuwing van jou denke. En die beste soort lewe begin met 'n denkpatroon wat deur die Woord en die krag van God verander word. Dít waarop jy nou fokus, wat jy glo, vorm jou vermoë om God se wil te onderskei en om volgens sy doel vir jou lewe te wandel.Jou denke is nie net 'n passiewe verwerker van inligting nie; dit is 'n slagveld en 'n poort. Dít waarop jy jou denke fokus, sal uiteindelik die verloop van jou lewe bepaal.Word verander deur die vernuwing van jou denke.Dis God se Woord. Vars ... vir jou ... vandag.Support the showEnjoying The Content?For the price of a cup of coffee each month, you can enable Christianityworks to reach 10,000+ people with a message about the love of Jesus!DONATE R50 MONTHLY

Jou hart het 'n wagwoord deur Theo Geyser by InVia Gemeente

Inleiding - Deel IEen theoretische fundering zoals het tekstboek die verschaft, is als kader noodzakelijk om de oefeningen in dit werkboek zinvol te maken. Maar pas het doen van de oefeningen maakt het doel van de cursus mogelijk. Een ongetrainde denkgeest kan niets tot stand brengen. Het is het doel van dit werkboek je denkgeest te trainen om te denken volgens de richting die het tekstboek aangeeft.De oefeningen zijn heel eenvoudig. Ze vragen niet veel tijd en het maakt niet uit waar je ze doet. Ze behoeven geen voorbereiding. De trainingsperiode beslaat één jaar. De oefeningen zijn genummerd van 1 tot 365. Doe niet meer dan één stel oefeningen per dag.Het werkboek is onderverdeeld in twee hoofdafdelingen: het eerste houdt zich bezig met het ongedaan maken van de manier waarop jij nu ziet, en het tweede met het verwerven van ware waarneming. Met uitzondering van de herhalingsperioden zijn de dagelijkse oefeningen elk rond één centraal idee opgebouwd, dat eerst wordt omschreven. Dit wordt gevolgd door de beschrijving van de specifieke richtlijnen volgens welke het idee van de dag moet worden uitgevoerd.Het doel van het werkboek is je denkgeest systematisch te trainen in een andere waarneming van alles en iedereen in deze wereld. De oefeningen zijn ontworpen om je te helpen de lessen te veralgemenen, zodat je gaat begrijpen dat ze elk evenzeer toepasbaar zijn op je waarneming van alles en iedereen.De overdracht van training verloopt bij ware waarneming niet op dezelfde wijze als de overdracht van de training in de wereld. Als ware waarneming is verworven met betrekking tot enige persoon, situatie of gebeurtenis, dan staat vast dat ze totaal op alles en iedereen overgaat. Anderzijds maakt één uitzondering, die buiten ware waarneming wordt gehouden, haar verwezenlijking waar dan ook onmogelijk.De enige algemene regels, die dan ook steeds in acht dienen te worden genomen, zijn: ten eerste, dat de oefeningen zeer specifiek moeten worden uitgevoerd, zoals zal worden aangegeven. Dit zal jou helpen om de betreffende ideeën te veralgemenen naar elke situatie waarin je je bevindt en naar alles en iedereen daarbij betrokken. Ten tweede, zorg ervoor dat jij niet voor jezelf beslist dat er sommige mensen, omstandigheden of zaken bestaan waarop de ideeën niet toepasbaar zijn. Dit zal de overdracht van de training in de weg staan. Het is een wezenlijke eigenschap van ware waarneming dat ze zonder grenzen is. Ze is het tegendeel van de manier waarop jij nu ziet.Het hoofddoel van alle oefeningen is het vergroten van je vermogen de ideeën die je zult oefenen zo uit te breiden dat ze alles omvatten. Dit zal van jouw kant geen inspanning vergen. De oefeningen zelf voldoen aan de voorwaarden die noodzakelijk zijn voor deze vorm van overdracht.Sommige ideeën die het werkboek presenteert zul je moeilijk kunnen geloven, en andere kunnen nogal onthutsend lijken. Dit doet er niet toe. Jou wordt slechts gevraagd de ideeën toe te passen zoals je opgedragen wordt. Er wordt je helemaal niet gevraagd ze te beoordelen. Er wordt je alleen gevraagd ze te gebruiken. Juist het gebruik ervan zal ze betekenis voor je laten krijgen en je tonen dat ze waar zijn.Onthoud alleen dit: je hoeft de ideeën niet te geloven, je hoeft ze niet te aanvaarden, laat staan toe te juichen. Tegen een aantal ervan zul je je misschien heftig verzetten. Dit alles is niet van belang en zal hun uitwerking niet verminderen. Maar sta jezelf niet toe uitzonderingen te maken in de toepassing van de ideeën die het werkboek bevat, en – wat je reacties op de ideeën ook mogen zijn – gebruik ze. Meer wordt er niet gevraagd.LES 3Ik begrijp niets wat ik in deze kamer [in deze straat, uit dit raam, op deze plek] zie.Pas dit idee op dezelfde manier toe als de twee voorgaande, zonder enig onderscheid te maken. Elk voorwerp dat je ziet, is geschikt om het idee op toe te passen. Zorg ervoor dat je je niet gaat afvragen of iets wel geschikt is voor de toepassing van het idee. Dit zijn geen oefeningen in oordelen. Alles is geschikt, als je het ziet. Sommige dingen die je ziet, kunnen een emotioneel geladen betekenis voor je hebben. Probeer zulke gevoelens opzij te zetten en behandel die dingen gewoon net zoals je al het andere zou behandelen.De bedoeling van deze oefeningen is je te helpen jouw denkgeest te bevrijden van alle vroegere associaties, de dingen precies zo te zien zoals ze zich nu aan jou voordoen en te beseffen hoe weinig jij er werkelijk van begrijpt. Het is daarom noodzakelijk dat je bij de keuze van de dingen waarop het idee van vandaag toegepast gaat worden, je denkgeest volkomen open houdt en niet door oordelen laat hinderen. Voor dit doel is het ene ding gelijk aan het andere, even geschikt en daarom even nuttig.Alle tekst- werk en handboek klassen van Een Cursus in Wonderen met Elbert nu te beluisteren en te bekijken op https://decursusmetelbert.nl

Inleiding - Deel IEen theoretische fundering zoals het tekstboek die verschaft, is als kader noodzakelijk om de oefeningen in dit werkboek zinvol te maken. Maar pas het doen van de oefeningen maakt het doel van de cursus mogelijk. Een ongetrainde denkgeest kan niets tot stand brengen. Het is het doel van dit werkboek je denkgeest te trainen om te denken volgens de richting die het tekstboek aangeeft.De oefeningen zijn heel eenvoudig. Ze vragen niet veel tijd en het maakt niet uit waar je ze doet. Ze behoeven geen voorbereiding. De trainingsperiode beslaat één jaar. De oefeningen zijn genummerd van 1 tot 365. Doe niet meer dan één stel oefeningen per dag.Het werkboek is onderverdeeld in twee hoofdafdelingen: het eerste houdt zich bezig met het ongedaan maken van de manier waarop jij nu ziet, en het tweede met het verwerven van ware waarneming. Met uitzondering van de herhalingsperioden zijn de dagelijkse oefeningen elk rond één centraal idee opgebouwd, dat eerst wordt omschreven. Dit wordt gevolgd door de beschrijving van de specifieke richtlijnen volgens welke het idee van de dag moet worden uitgevoerd.Het doel van het werkboek is je denkgeest systematisch te trainen in een andere waarneming van alles en iedereen in deze wereld. De oefeningen zijn ontworpen om je te helpen de lessen te veralgemenen, zodat je gaat begrijpen dat ze elk evenzeer toepasbaar zijn op je waarneming van alles en iedereen.De overdracht van training verloopt bij ware waarneming niet op dezelfde wijze als de overdracht van de training in de wereld. Als ware waarneming is verworven met betrekking tot enige persoon, situatie of gebeurtenis, dan staat vast dat ze totaal op alles en iedereen overgaat. Anderzijds maakt één uitzondering, die buiten ware waarneming wordt gehouden, haar verwezenlijking waar dan ook onmogelijk.De enige algemene regels, die dan ook steeds in acht dienen te worden genomen, zijn: ten eerste, dat de oefeningen zeer specifiek moeten worden uitgevoerd, zoals zal worden aangegeven. Dit zal jou helpen om de betreffende ideeën te veralgemenen naar elke situatie waarin je je bevindt en naar alles en iedereen daarbij betrokken. Ten tweede, zorg ervoor dat jij niet voor jezelf beslist dat er sommige mensen, omstandigheden of zaken bestaan waarop de ideeën niet toepasbaar zijn. Dit zal de overdracht van de training in de weg staan. Het is een wezenlijke eigenschap van ware waarneming dat ze zonder grenzen is. Ze is het tegendeel van de manier waarop jij nu ziet.Het hoofddoel van alle oefeningen is het vergroten van je vermogen de ideeën die je zult oefenen zo uit te breiden dat ze alles omvatten. Dit zal van jouw kant geen inspanning vergen. De oefeningen zelf voldoen aan de voorwaarden die noodzakelijk zijn voor deze vorm van overdracht.Sommige ideeën die het werkboek presenteert zul je moeilijk kunnen geloven, en andere kunnen nogal onthutsend lijken. Dit doet er niet toe. Jou wordt slechts gevraagd de ideeën toe te passen zoals je opgedragen wordt. Er wordt je helemaal niet gevraagd ze te beoordelen. Er wordt je alleen gevraagd ze te gebruiken. Juist het gebruik ervan zal ze betekenis voor je laten krijgen en je tonen dat ze waar zijn.Onthoud alleen dit: je hoeft de ideeën niet te geloven, je hoeft ze niet te aanvaarden, laat staan toe te juichen. Tegen een aantal ervan zul je je misschien heftig verzetten. Dit alles is niet van belang en zal hun uitwerking niet verminderen. Maar sta jezelf niet toe uitzonderingen te maken in de toepassing van de ideeën die het werkboek bevat, en – wat je reacties op de ideeën ook mogen zijn – gebruik ze. Meer wordt er niet gevraagd.LES 2Ik heb alles wat ik in deze kamer [in deze straat, uit dit raam, op deze plek] zie alle betekenis gegeven die het voor mij heeft.De oefeningen met dit idee zijn dezelfde als die met het eerste. Begin met de dingen vlak bij je en pas het idee toe op alles waar je blik op rust. Breid dan je blikveld uit. Draai je hoofd zo dat je alles aan weerskanten kunt zien. Draai je zo mogelijk om en pas het idee toe op wat achter je was. Blijf zo willekeurig mogelijk in je keuze van onderwerpen om het op toe te passen, concentreer je niet op iets in het bijzonder en probeer niet alles wat je in een bepaalde gezichtshoek ziet erbij te betrekken, anders breng je er spanning in.Laat enkel je blik, ontspannen en redelijk snel, ronddwalen en probeer daarbij een keuze naar grootte, helderheid, kleur, materiaal of betrekkelijk belang voor jou te vermijden. Neem de voorwerpen gewoon zoals je ze ziet. Probeer de oefening met gelijk gemak toe te passen op een lichaam of een lichtknop, een vlieg of een vloer, een arm of een appel. Het enige criterium om het idee op iets toe te passen is slechts dat je oog erop viel. Doe geen moeite om iets bepaalds in te sluiten, maar zorg ervoor dat niets uitdrukkelijk wordt uitgesloten.Alle tekst- werk en handboek klassen van Een Cursus in Wonderen met Elbert nu te beluisteren en te bekijken op https://decursusmetelbert.nl

Inleiding - Deel IEen theoretische fundering zoals het tekstboek die verschaft, is als kader noodzakelijk om de oefeningen in dit werkboek zinvol te maken. Maar pas het doen van de oefeningen maakt het doel van de cursus mogelijk. Een ongetrainde denkgeest kan niets tot stand brengen. Het is het doel van dit werkboek je denkgeest te trainen om te denken volgens de richting die het tekstboek aangeeft.De oefeningen zijn heel eenvoudig. Ze vragen niet veel tijd en het maakt niet uit waar je ze doet. Ze behoeven geen voorbereiding. De trainingsperiode beslaat één jaar. De oefeningen zijn genummerd van 1 tot 365. Doe niet meer dan één stel oefeningen per dag.Het werkboek is onderverdeeld in twee hoofdafdelingen: het eerste houdt zich bezig met het ongedaan maken van de manier waarop jij nu ziet, en het tweede met het verwerven van ware waarneming. Met uitzondering van de herhalingsperioden zijn de dagelijkse oefeningen elk rond één centraal idee opgebouwd, dat eerst wordt omschreven. Dit wordt gevolgd door de beschrijving van de specifieke richtlijnen volgens welke het idee van de dag moet worden uitgevoerd.Het doel van het werkboek is je denkgeest systematisch te trainen in een andere waarneming van alles en iedereen in deze wereld. De oefeningen zijn ontworpen om je te helpen de lessen te veralgemenen, zodat je gaat begrijpen dat ze elk evenzeer toepasbaar zijn op je waarneming van alles en iedereen.De overdracht van training verloopt bij ware waarneming niet op dezelfde wijze als de overdracht van de training in de wereld. Als ware waarneming is verworven met betrekking tot enige persoon, situatie of gebeurtenis, dan staat vast dat ze totaal op alles en iedereen overgaat. Anderzijds maakt één uitzondering, die buiten ware waarneming wordt gehouden, haar verwezenlijking waar dan ook onmogelijk.De enige algemene regels, die dan ook steeds in acht dienen te worden genomen, zijn: ten eerste, dat de oefeningen zeer specifiek moeten worden uitgevoerd, zoals zal worden aangegeven. Dit zal jou helpen om de betreffende ideeën te veralgemenen naar elke situatie waarin je je bevindt en naar alles en iedereen daarbij betrokken. Ten tweede, zorg ervoor dat jij niet voor jezelf beslist dat er sommige mensen, omstandigheden of zaken bestaan waarop de ideeën niet toepasbaar zijn. Dit zal de overdracht van de training in de weg staan. Het is een wezenlijke eigenschap van ware waarneming dat ze zonder grenzen is. Ze is het tegendeel van de manier waarop jij nu ziet.Het hoofddoel van alle oefeningen is het vergroten van je vermogen de ideeën die je zult oefenen zo uit te breiden dat ze alles omvatten. Dit zal van jouw kant geen inspanning vergen. De oefeningen zelf voldoen aan de voorwaarden die noodzakelijk zijn voor deze vorm van overdracht.Sommige ideeën die het werkboek presenteert zul je moeilijk kunnen geloven, en andere kunnen nogal onthutsend lijken. Dit doet er niet toe. Jou wordt slechts gevraagd de ideeën toe te passen zoals je opgedragen wordt. Er wordt je helemaal niet gevraagd ze te beoordelen. Er wordt je alleen gevraagd ze te gebruiken. Juist het gebruik ervan zal ze betekenis voor je laten krijgen en je tonen dat ze waar zijn.Onthoud alleen dit: je hoeft de ideeën niet te geloven, je hoeft ze niet te aanvaarden, laat staan toe te juichen. Tegen een aantal ervan zul je je misschien heftig verzetten. Dit alles is niet van belang en zal hun uitwerking niet verminderen. Maar sta jezelf niet toe uitzonderingen te maken in de toepassing van de ideeën die het werkboek bevat, en – wat je reacties op de ideeën ook mogen zijn – gebruik ze. Meer wordt er niet gevraagd.LES 1Niets wat ik in deze kamer [in deze straat, uit dit raam, op deze plek] zie betekent iets.Kijk nu langzaam om je heen en oefen je in het heel specifiek toepassen van dit idee op wat je maar ziet:Deze tafel betekent niets.Deze stoel betekent niets.Deze hand betekent niets.Deze voet betekent niets.Deze pen betekent niets.Kijk dan wat verder dan je directe omgeving en pas het idee in een wijder blikveld toe:Die deur betekent niets.Dat lichaam betekent niets.Die lamp betekent niets.Dat bord betekent niets.Die schaduw betekent niets.Merk op dat deze uitspraken niet gerangschikt zijn in enige ordening en evenmin rekening houden met verschillen in de aard van de zaken waarop ze worden toegepast. Dat is de bedoeling van de oefening. De stelling dient eenvoudigweg toegepast te worden op alles wat je ziet. Wanneer je het idee van de dag oefent, hanteer het dan volkomen willekeurig. Probeer het niet toe te passen op álles wat je ziet, want deze oefeningen moeten geen ritueel worden. Zorg er alleen voor dat niets wat je ziet uitdrukkelijk wordt uitgesloten. Het ene is wat de toepassing van het idee betreft even goed als het andere.Elk van de eerste drie lessen moet niet vaker dan tweemaal per dag worden gedaan, bij voorkeur ‘s morgens en ‘s avonds. Evenmin zou je ze langer dan ongeveer een minuut moeten proberen, behalve wanneer dat een gevoel van haast met zich meebrengt. Een aangenaam gevoel van ontspannenheid is essentieel.Alle tekst- werk en handboek klassen van Een Cursus in Wonderen met Elbert nu te beluisteren en te bekijken op https://decursusmetelbert.nl

Jou dag se nuusstories, in 'n neutedop.

Jou dag se nuusstories, in 'n neutedop.

Dans ce Sortez !, nous avons eu le plaisir de recevoir Béatrice et Sébastien, tous deux membres de l'équipe mixte de softball des Coyotes de Joué-lès-Tours. Béatrice et Sébastien ont pu nous éclairer sur le softball, ses règles, ses différents postes de jeu, ses différences avec le baseball… Ils ont également parlé de leur club, les Coyotes, de la bonne ambiance qui […] L'article Sortez ! – Les Coyotes de Joué-lès-Tours est apparu en premier sur Radio Campus Tours - 99.5 FM.

Jeudi 20 novembre 2025 Lola et Elio se sont rendus à la Médiathèque de Joué-les-Tours pour rencontrer Cassandra, médiathécaire, spécialiste de la musique et de la scène locale, et Nathan, chargé d’accompagnement au Temps Machine. Ensemble, ils ont animé la première émission de la saison dédiée à la Cuvée Scène Locale. Alors, pour tout savoir […] L'article Ghettoblaster x Cuvée Scène Locale – #1 est apparu en premier sur Radio Campus Tours - 99.5 FM.

Dans ce Sortez!, nous avons eu le plaisir de rencontrer Soufyane Chouiakh, éducateur sportif au CHUYOKAN DOJO, un club de karaté basé à Joué-lès-Tours. Avec nous également, Leïwella, ancienne stagiaire de Radio Campus Tours, mais également ceinture noire de karaté. Soufyane a pu nous éclairer sur ce sport qu’est le karaté, sur les valeurs du […] L'article Sortez ! – Chuyokan dojo (Karaté) est apparu en premier sur Radio Campus Tours - 99.5 FM.

Voel jy geestelik uitgehonger? Dis omdat jy nie net 'n liggaam het nie — jy ís 'n siel. En jou siel kan net versadig word deur die Woord wat lewe bring.“Die mens leef nie van brood alleen nie, maar van elke woord wat uit die mond van God kom.” – Matteus 4:4Ons vergeet dikwels wat ons lees, omdat ons dit nog nie ingeneem en geinternaliseer het nie. Dis soos om kos te proe, maar nooit in te sluk nie. God se Woord wil nie net in jou oë bly nie — dit wil in jou bloed, jou denke, en jou lewe ingaan!Wanneer jy Sy Woord toelaat om jou te vul, verander jy van binne af:

This episode we start to get more into the material culture of the period with court fashion, as we look at the court robes that went along with the updated court ranks.  Granted, we only have a few resources, but from those it does seem like we can construct at least a plausible idea of what the court may have looked like at this time. For more discussion, check out the blogpost:  https://sengokudaimyo.com/podcast/episode-137   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 137:  Courtly Fashion. In the New Year's ceremony, the court officials lined up in front of the Kiyomihara Palace, arranged by their relative court rank, dressed in their assigned court robes.  The effect was impressive—the rows of officials painting the courtyard like the bands of color in a rainbow, albeit one with only a couple of hues.  The fact that they were all wearing the same style of dress and black, stiffened gauze hats only added to the effect.  The individual officers were all but lost in what was, at least in outward form, a single, homogenous machine of government, just waiting for the command of their monarch to attend to the important matters of state. We are covering the reign of Ohoama no Ohokimi, aka Ama no Nunahara oki no mabito no Sumera no Mikoto, aka Temmu Tennou.  Last episode we went over the changes he had made to the family titles—the kabane—as well as to the courtly rank system.  For the former, he had consolidated the myriad kabane and traditional titles across Yamato into a series of eight—the Yakusa no Kabane.   These were, from highest to lowest: Mabito, Asomi, Sukune, Imiki, Michinoshi, Omi, Muraji, and Inaki.  By the way, you might notice that "Mabito" actually occurs in Ohoama's posthumous name:  Ama no Nunahara oki no mabito, which lends more credence to the idea that that kabane was for those with a special connection to the royal lineage. Besides simplifying and restructuring the kabane, Ohoama also reformed the court rank system.  He divided the Princely ranks into two categories:  Myou, or Bright, and Jou, or Pure.  For the court nobles the categories were:                Shou – Upright                Jiki – Straight                Gon – Diligent                Mu – Earnest                Tsui – Pursue                Shin – Advancement Each category was further divided into four grades (except for the very first princely category, Myou, which was only two).  Each grade was then further divided into large, "dai", or broad, "kou". And this brings us to our topic today. Along with this new rank system, Ohoama's administration also instituted a new set of court sumptuary laws. Some are vague in the record—we can just make assumptions for what is going on based on what we know from later fashion choices.  Others are a little more clear.  We'll take a look at those sumptuary laws, particularly those that were directly associated with the new court rank system, but we'll also look at the clothing styles more generally. To start with, let's talk about what we know about clothing in the archipelago in general.  Unfortunately, fabric doesn't tend to survive very well in the generally acidic soils of the Japanese archipelago.  Cloth tends to break down pretty quickly.  That said, we have fragments here and there and impressions in pottery, so we have some idea that there was some kind of woven fabric from which to make clothing out of. And before I go too far I want to give a shout out to the amazing people at the Kyoto Costume Museum.  They have a tremendous website and I will link to it in the comments.  While there may be some debate over particular interpretations of historical clothing, it is an excellent resource to get a feel for what we know of the fashion of the various periods.  I'll also plug our own website, SengokuDaimyo.com, which has a "Clothing and Accessory" section that, while more geared towards Heian and later periods, may still be of some use in looking up particular terms and getting to know the clothing and outfits. At the farthest reaches of pre-history, we really don't have a lot of information for clothing.  There is evidence of woven goods in the Jomon period, and we have Yayoi burials with bits of cloth here and there, but these are all scraps.  So at best we have some conjecture as to what people were wearing, and possibly some ability to look across the Korean peninsula and see what people had, there. There are scant to no reliable records from early on in Japanese history, and most of those don't really do a great job of describing the clothing.  Even where we do get something, like the Weizhi, one has to wonder given how they tended to crib notes from other entries. There is at least one picture scroll of interest: Portraits of Periodical Offering of Liang, or Liáng -Zhígòngtú.  It is said to have been painted by Xiao Yi in the early 6th century, and while the original no longer exists there is an 11th century copy from the time of the Song Dynasty.  The scroll shows  various ambassadors to the Liang court, including one from Wa.  The Wa ambassador is shown with what appears to be a wide piece of cloth around his hips and legs, tied in front.  His lower legs are covered in what we might call kyahan today: a rather simple wrap around leg from below the knee to the foot.  He has another, blue piece of cloth around his shoulders, almost like a shawl, and it is also tied in front.  Then there is a cloth wrapped and tied around his head. It's hard to know how much of this depiction is accurate and how much the artist was drawing on memory and descriptions from things like the Weizhi or Wei Chronicles, which stated that the Wa people wore wide cloths wrapped around and seamlessly tied As such, it may be more helpful to look at depictions actually from the archipelago: specifically, some of the human-figured haniwa, those clay cylinders and statues that adorned the burial mounds which gave the kofun period its name.  Some of these haniwa are fairly detailed, and we can see ties, collars, and similar features of clothing. These haniwa primarily seem to cluster towards the end of the Kofun period, in the later 6th century, so it is hard to say how much they can be used for earlier periods, though that is exactly what you will typically see for periods where we have little to know evidence.  I'm also not sure how regional certain fashions might have been, and we could very much be suffering from survivorship bias—that is we only know what survived and assume that was everything, or even the majority. Still, it is something. Much of what we see in these figures is some kind of upper garment that has relatively tight sleeves, like a modern shirt or jacket might have, with the front pieces overlapping create a V-shaped neckline.  The garment hem often hangs down to just above the knee, flaring out away from the body, and it's held closed with ties and some kind of belt, possibly leather in some cases, and in others it looks like a tied loop of cloth.  There is evidence of a kind of trouser, with two legs, and we see ties around the knee.  In some cases, they even have small bells hanging from the ties.  Presumably the trousers might have ties up towards the waist, but we cannot see that in the examples we have. We also see individuals who have no evidence of any kind of bifurcated lower garment.  That may indicate an underskirt of some kind, or possibly what's called a "mo"—but it could also be just a simplification for stability, since a haniwa has a cylindrical base anyway.  It is not always obvious when you are looking at a haniwa figure whether it depicts a man or woman: in some cases there are two dots on the chest that seem to make it obvious, but the haniwa do come from different artisans in different regions, so there is a lot of variability. We also see evidence of what seem to be decorative sashes that are worn across the body, though not in all cases.  There are various types of headgear and hairstyles.  Wide-brimmed and domed hats are not uncommon, and we also see combs and elaborate hairstyles depicted.  On some occasions we can even see that they had closed toed shoes.  For accessories, we see haniwa wearing jewelry, including necklaces (worn by both men and women), bracelets, and earrings.  In terms of actual human jewelry, early shell bracelets demonstrate trade routes, and the distinctive magatama, or comma shaped jewel, can be found in the archipelago and on the Korean peninsula, where it is known as "gogok".  Based on lines or even colored pigment on the haniwa, it appears that many of these outfits were actually quite heavily decorated.  Paint on the outfits is sometimes also placed on the face, suggesting that they either painted or tattooed themselves, something mentioned in the Wei Chronicles.  We also have archaeological examples of dyed cloth, so it is interesting that people are often depicted in undyed clothing.  There is one haniwa that I find particularly interesting, because they appear to be wearing more of a round-necked garment, and they have a hat that is reminiscent of the phrygian cap: a conical cap with the top bent forward.  These are traits common to some of the Sogdians and other Persian merchants along the silk road, raising the possibility that it is meant to depict a foreigner, though it is also possible that it was just another local style. If we compare this to the continent, we can see some immediate difference.  In the contemporaneous Sui dynasty, we can see long flowing robes, with large sleeves for men and women.  The shoes often had an upturned placket that appears to have been useful to prevent one from tripping on long, flowing garments.  Many of these outfits were also of the v-neck variety, with two overlapping pieces, though it is often shown held together with a fabric belt that is tied in front.  The hats appear to either be a kind of loose piece of fabric, often described as a turban, wrapped around the head, the ends where it ties together trailing behind, or black lacquered crowns—though there were also some fairly elaborate pieces for the sovereign. As Yamato started to import continental philosophy, governance, and religion, they would also start to pick up on continental fashion.  This seems particularly true as they adopted the continental concept of "cap rank" or "kan-i". Let's go over what we know about this system, from its first mention in the Chronicles up to where we are in Ohoama's reign. As a caveat, there is a lot we don't know about the details of these garments, but we can make some guesses. The first twelve cap-ranks, theoretically established in 603, are somewhat questionable in their historicity, as are so many things related to Shotoku Taishi.  And their names are clearly based on Confucian values:  Virtue, Humanity, Propriety, Faith, Justice, and Wisdom, or Toku, Nin, Rei, Shin, Gi, and Chi.  The five values and then just "Virtue", itself. The existence of this system does seem to be confirmed by the Sui Shu, the Book of Sui, which includes a note in the section on the country of Wa that they used a 12 rank system based on the Confucian values, but those values were given in the traditional Confucian order vice the order given in the Nihon Shoki.   The rank system of the contemporaneous Sui and Tang dynasties was different from these 12 ranks, suggesting that the Yamato system either came from older dynasties—perhaps from works on the Han dynasty or the Northern and Southern Dynasty, periods—or they got it from their neighbors, Baekje, Silla, and Goguryeo.  There does seem to be a common thread, though, that court rank was identifiable in one's clothes. As for the caps themselves, what did they look like?  One would assume that the Yamato court just adopted a continental style cap, and yet, which one? It isn't fully described, and there are a number of types of headwear that we see in the various continental courts. Given that, we aren't entirely sure exactly what it looked like, but we do have a couple of sources that we can look at and use to make some assumptions.  These sources l ead us to the idea of a round, colored cap made of fabric, around the brim that was probably the fabric or image prescribed for that rank.  It is also often depicted with a bulbous top, likely for the wearer's hair, and may have been tied to their top knot.     Our main source for this is the Tenjukoku Mandala Embroidery (Tenjukoku-mandara-shuuchou) at Chuuguuji temple, which was a temple built for the mother of Prince Umayado, aka Shotoku Taishi.    This embroidery was created in 622, so 19 years after the 12 ranks would have been implemented. It depicts individuals in round-necked jackets that appear to have a part straight down the center.  Beneath the jacket one can see a pleated hem, possibly something like a "hirami", a wrapped skirt that is still found in some ceremonial imperial robes.  It strikes me that this could also be the hem of something like the hanpi, which was kind of like a vest with a pleated lower edge.  Below that we see trousers—hakama—with a red colored hem—at least on one figure that we can see.  He also appears to be wearing a kind of slipper-like shoe. As for the women, there are a few that appear to be in the mandala, but it is hard to say for certain as the embroidery has been damaged over the years. That said, from what we can tell, women probably would have worn something similar to the men in terms of the jacket and the pleated under-skirt, but then, instead of hakama, we see a pleated full-length skirt, or mo.  We also don't have a lot of evidence for them wearing hats or anything like that. The round necked jacket is interesting as it appears to be similar to the hou that was common from northern China across the Silk Road, especially amongst foreigners.  This garment  came to displace the traditional robes of the Tang court and would become the basis for much of the court clothing from that period, onwards.  The round necked garment had central panels that overlapped, and small ties or fastenings at either side of the neck to allow for an entirely enclosed neckline.  This was more intricate than just two, straight collars, and so may have taken time to adopt, fully. The next change to the cap-rank system was made in 647, two years into the Taika Reform.  The ranks then were more directly named for the caps, or crowns—kanmuri—and their materials and colors.  The ranks translate to Woven, Embroidered, Purple, Brocade, Blue, Black, and finally "Establish Valor" for the entry level rank. The system gets updated two years later, but only slightly.  We still see a reference to Woven stuff, Embroidery, and Purple, but then the next several ranks change to Flower, Mountain, and Tiger—or possibly Kingfisher.  These were a little more removed from the cap color and material, and may have had something to do with designs that were meant to be embroidered on the cap or on the robes in some way, though that is just speculation based on later Ming and Qing court outfits. Naka no Ohoye then updates it again in 664, but again only a little.  He seems to add back in the "brocade" category, swapping out the "flower", and otherwise just adds extra grades within each category to expand to 26 total rank grades. And that brings us to the reforms of 685, mentioned last episode.  This new system was built around what appear to be moral exhortations—Upright, Straight, Diligent, Earnest, etc.  And that is great and all, but how does that match up with the official robes? What color goes with each rank category?  Fortunately, this time around, the Chronicle lays it out for us pretty clearly. First off we are given the color red for the Princely ranks—not purple as one might have thought.  Specifically, it is "Vermillion Flower", hanezu-iro, which Bentley translates as the color of the "Oriental bush" or salmon.  In the blogpost we'll link to a table of colors that the founder of Sengoku Daimyo, Anthony Bryant, had put together, with some explanation of how to apply it.  I would note that there is often no way to know exactly what a given color was like or what shades were considered an acceptable range.  Everything was hand-dyed, and leaving fabric in the dye a little longer, changing the proportions, or just fading over time could create slightly different variants in the hue, but we think we can get pretty close. From there we have the six "common" ranks for the nobility.  Starting with the first rank, Upright, we have "Dark Purple".  Then we have "Light Purple".  This pattern continues with Dark and Light Green and then Dark and Light Grape or Lilac.  Purple in this case is Murasaki, and green here is specifically Midori, which is more specifically green than the larger category of "Aoi", which covers a spectrum of blue to green.  The grape or lilac is specifically "suou", and based on Bentley's colors it would be a kind of purple or violet. The idea is that the official court outfits for each rank would be the proper color.  And yes, that means if you get promoted in rank, your first paycheck—or rice stipend—is probably going to pay for a new set of official clothes.  Fortunately for the existing court nobles at the time, in the last month of 685, the Queen provided court clothing for 55 Princes and Ministers, so they could all look the part. And the look at court was important.  In fact, several of the edicts from this time focus specifically on who was allowed—or expected—to wear what.  For instance, in the 4th month of 681, they established 92 articles of the law code, and among those were various sumptuary laws—that is to say, laws as to what you could wear.  We are told that they applied to everyone from Princes of the blood down to the common person, and it regulated the wearing of precious metals, pearls, and jewels; the type of fabric one could use, whether purple, brocade, embroidery, or fine silks; and it also regulated woollen carpets, caps, belts, and the colors of various things. And here I'd like to pause and give some brief thought to how this played into the goals of the court, generally, which is to say the goal of creating and establishing this new system of governance in the cultural psyche of the people of the archipelago.  From the continental style palaces, to the temples, and right down to the clothing that people were wearing, this was all orchestrated, consciously or otherwise, to emphasize and even normalize the changes that were being introduced.  When everything around you is conforming to the new rules, it makes it quite easy for others to get on board. The court had surrounded themselves with monumental architecture that was designed along continental models and could best be explained through continental reasoning.  Even if they weren't Confucian or Daoist, those lines of reasoning ran through the various cultural and material changes that they were taking up.  Sure, they put their own stamp on it, but at the same time, when everything is right in front of you, it would become that much harder to deny or push back against it. And when you participated in the important rituals of the state, the clothing itself became a part of the pageantry.  It reinforced the notion that this was something new and different, and yet also emphasized that pushing against it would be going against the majority.  So court uniforms were another arm of the state's propaganda machine, all designed to reinforce the idea that the heavenly sovereign—the Tennou—was the right and just center of political life and deserving of their position.  Getting back to the sumptuary laws and rank based regulations: It is unfortunate that the record in the Nihon Shoki doesn't tell us exactly how things were regulated, only that they were, at least in some cases.  So for anything more we can only make assumptions based on later rules and traditions.  A few things we can see right away, though.  First is the restriction of the color purple.  Much as in Europe and elsewhere in the world, getting a dark purple was something that was not as easy as one might think, and so it tended to be an expensive dye and thus it would be restricted to the upper classes—in this case the princely and ministerial rank, no doubt.  Similarly brocade and fine silks were also expensive items that were likely restricted to people of a particular social station for that reason. The mention of woolen rugs is particularly intriguing.  Bentley translates this as woven mattresses, but I think that woolen rugs makes sense, as we do have examples of woolen "rugs" in Japan in at least the 8th century, stored in the famous Shousouin repository at Toudaiji temple, in Nara.  These are all imported from the continent and are actually made of felt, rather than woven.  As an imported item, out of a material that you could not get in the archipelago, due to a notable lack of sheep, they would have no doubt been expensive. The funny thing is that the carpets in the Shousouin may not have been meant as carpets.  For the most part they are of a similar size and rectangular shape, and one could see how they may have been used as sleeping mattresses or floor coverings.  However, there is some conjecture that they came from the Silk Road and may have been originally meant as felt doors for the tents used by the nomadic steppe peoples.  This is only conjecture, as I do not believe any of these rugs have survived in the lands where they would have been made, but given the size and shape and the modern yurt, it is not hard to see how that may have been the case.  Either way, I tend to trust that this could very well have meant woolen rugs, as Aston and the kanji themselves suggest, though I would understand if there was confusion or if it meant something else as wool was not exactly common in the archipelago at that time or in the centuries following. The last section of the regulations talks about the use of caps and belts.  The caps here were probably of continental origin:  The kanmuri, or official cap of state of the court nobles, or the more relaxed eboshi—though at this time, they were no doubt closely related. In fact, a year later, we have the most specific mention to-date of what people were actually wearing on their heads: there is a mention of men tying up their hair and wearing caps of varnished gauze.  Earlier caps related to the cap rank system are often thought to be something like a simple hemisphere  that was placed upon the head, with a bulbous top where the wearer's hair could be pulled up as in a bun. The kanmuri seems to have evolved from the soft black headcloth that was worn on the continent, which would have tied around the head, leaving two ends hanging down behind.  Hairstyles of the time often meant that men had a small bun or similar gathering of hair towards the back of their head, and tying a cloth around the head gave the effect of a small bump.  This is probably what we see in depictions of the early caps of state.  Sometimes this topknot could be covered with a small crown or other decoration, or wrapped with a cloth, often referred to as a "Tokin" in Japanese.  But over time we see the development of hardened forms to be worn under a hat to provide the appropriate silhouette, whether or not you actually had a topknot (possibly helpful for gentlemen suffering from hair loss).  And then the hat becomes less of a piece of cloth and more just a hat of black, lacquered gauze made on a form, which was much easier to wear.  At this point in the Chronicle, the cap was likely still somewhat malleable, and would made to tie or be pinned to that bun or queue of hair.  This explains the mention of men wearing their hair up.  This pin would become important for several different types of headgear, but ties were also used for those who did not have hair to hold the hat on properly. Two years after the edict on hats, we get another edict on clothing, further suggesting that the court were wearing Tang inspired clothing.  In 685 we see that individuals are given leave to wear their outer robe either open or tied closed. This is a clue that this outer robe might something akin to the round-necked hou that we see in the Tenjukoku Mandala, where the neck seems to close with a small tie or button.  However, we do see some examples, later, of v-necked garments with a tie in the center of the neck, so that may be the reference..  Opening the collar of the formal robes was somewhat akin to loosening a necktie, or unbuttoning the top button of a shirt.  It provided a more relaxed and comfortable feeling.  It could also be a boon in the warm days of summer.  Leaving it closed could create a more formal appearance. The courtiers also had the option of whether or not to wear the "Susotsuki", which Bentley translates as "skirt-band".  I believe this refers to the nai'i, or inner garment.  This would often have a pleated hem—a suso or ran—which would show below the main robe as just a slight hem.  Again, this is something that many would dispense with in the summer, or just when dressing a bit more casually, but it was required at court, as well as making sure that the tassles were tied so that they hung down.  This was the uniform of the court.  We are also told that they would have trousers that could be tied up, which sounds like later sashinuki, though it may have referred to something slightly different.  We are also given some regulations specifically for women, such as the fact that women over 40 years of age were allowed the discretion on whether or not to tie up their hair, as well as whether they would ride horses astride or side-saddle.  Presumably, younger women did not get a choice in the matter.  Female shrine attendants and functionaries were likewise given some leeway with their hairstyles. A year later, in 686, they do seem to have relaxed the hairstyles a bit more: women were allowed to let their hair down to their backs as they had before, so it seems that, for at least a couple of years, women under the age of 40 were expected to wear their hair tied up in one fashion or another. In that same edict, men were then allowed to wear "habakimo".  Aston translates this as "leggings" while Bentley suggests it is a "waist skirt".  There are an example of extant habakimo in the Shousouin, once again, and they appear to be wrappings for the lower leg.  It actually seems very closely related to the "kyahan" depicted all the way back in the 6th century painting of the Wo ambassador to Liang. Even though these edicts give a lot more references to clothing, there is still plenty that is missing.  It isn't like the Chroniclers were giving a red carpet style stitch-by-stitch critique of what was being worn at court.  Fortunately, there is a rather remarkable archaeological discovery from about this time. Takamatsuzuka is a kofun, or ancient burial mound, found in Asuka and dated to the late 7th or early 8th century.  Compared to the keyhole shaped tombs of previous centuries, this tomb is quite simple: a two-tiered circular tomb nestled in the quiet hills.  What makes it remarkable is that the inside of the stone burial chamber was elaborately painted.  There are depictions of the four guardian animals, as well as the sun and the moon, as well as common constellations.  More importantly, though, are the intricate pictures of men and women dressed in elaborate clothing. The burial chamber of Takamatsuzuka is rectangular in shape.  There are images on the four vertical sides as well as on the ceiling.  The chamber is oriented north-south, with genbu, the black tortoise, on the north wall and presumably Suzaku, the vermillion bird, on the south wall—though that had been broken at some point and it is hard to make out exactly what is there. The east and west walls are about three times as long as the north and south walls.  In the center of each is a guardian animal—byakko, the white tiger, on the west wall and seiryuu, the blue—or green—dragon on the east.  All of these images are faded, and since opening of the tomb have faded even more, so while photos can help, it may require a bit more investigation and some extrapolation to understand all of what we are looking at. On the northern side of both the east and west wall we see groups of four women.  We can make out green, yellow, and red or vermillion outer robes with thin fabric belt sashes, or obi, tied loosely and low around the waist.  There is another, lightly colored—possibly white, cream or pink—that is so faded it is hard to make out, and I don't know if that is the original color.  These are v-necked robes, with what appear to be ties at the bottom of the "v".  Around the belt-sash we see a strip of white peaking out from between the two sides of the robe—most likely showing the lining on an edge that has turned back slightly.  The cuffs of the robe are folded back, showing a contrasting color—either the sleeves of an underrobe or a lining of some kind.  Below the outer robe is a white, pleated hem—possibly a hirami or similar, though where we can make it out, it seems to be the same or similar color as the sleeves.  Under all of that, they then have a relatively simple mo, or pleated skirt.  The ones in the foreground are vertically striped in alternating white, green, red, and blue stripes.  There is one that may just be red and blue stripes, but I'm not sure.  In the background we see a dark blue—and possibly a dark green—mo.  At the base of each mo is a pleated fringe that appears to be connected to the bottom of the skirt.  The toe of a shoe seems to peek out from underneath in at least one instance.  They don't have any obvious hair ornaments, and their hair appears to be swept back and tied in such a way that it actually comes back up in the back, slightly.  They appear to be holding fans and something that might be a fly swatter—a pole with what looks like tassels on the end. In comparison, at the southern end of the tomb we have two groups of men.  These are much more damaged and harder to make out clearly.  They have robes of green, yellow, grey, blue, and what looks like dark blue, purple, or even black.  The neckline appears to be a v-necked, but tied closed, similar to what we see on the women.  We also see a contrasting color at the cuff, where it looks like the sleeves have turned back, slightly.  They have belt-sashes similar to the women, made of contrasting fabric to the robe itself.  Below that we see white trousers, or hakama, and shallow, black shoes.  On some of the others it is suggested that maybe they have a kind of woven sandal, but that is hard to make out in the current image.  On their heads are hats or headgear of black, stiffened—probably lacquered—gauze.  They have a bump in the back, which is probably the wearer's hair, and there is evidence of small ties on top and larger ties in the back, hanging down.  Some interpretations also show a couple with chin straps, as well, or at least a black cord that goes down to the chin.  They carry a variety of implements, suggesting they are attendants, with an umbrella, a folding chair, a pouch worn around the neck, a pole or cane of some kind, and a bag with some kind of long thing—possibly a sword or similar. The tomb was originally found by farmers in 1962, but wasn't fully examined until 1970, with an excavation starting in 1972.  The stone at the entryway was broken, probably from graverobbers, who are thought to have looted the tomb in the Kamakura period.  Fortunately, along with the bones of the deceased and a few scattered grave goods that the robbers must have missed, the murals also survived, and somehow they remained largely intact through the centuries.  They have not been entirely safe, and many of the images are damaged or faded, but you can still make out a remarkable amount of detail, which is extremely helpful in determining what clothing might have looked like at this time—assuming it is depicting local individuals. And there is the rub, since we don't know exactly whom the tomb was for.  Furthermore, in style it has been compared with Goguryeo tombs from the peninsula, much as nearby Kitora kofun is.  Kitora had images as well, but just of the guardian animals and the constellations, not of human figures. There are three theories as to who might have been buried at Takamatsuzuka.  One theory is that it was one of Ohoama's sons.  Prince Osakabe is one theory, based on the time of his death and his age.  Others have suggested Prince Takechi.  Based on the teeth of the deceased, they were probably in their 40s to 60s when they passed away. Some scholars believe that it may be a later, Nara period vassal—possibly, Isonokami no Maro.  That would certainly place it later than the Asuka period. The third theory is that it is the tomb of a member of one of the royal families from the Korean peninsula—possibly someone who had taken up refuge in the archipelago as Silla came to dominate the entire peninsula.  This last theory matches with the fact that Takamatsuzuka appears to be similar to tombs found in Goguryeo, though that could just have to do with where the tomb builders were coming from, or what they had learned. That does bring up the question of the figures in the tomb.  Were they contemporary figures, indicating people and dress of the court at the time, or were they meant to depict people from the continent?  Without any other examples, we may never know, but even if was indicative of continental styles, those were the very styles that Yamato was importing, so it may not matter, in the long run.     One other garment that isn't mentioned here is the hire, a scarf that is typically associated with women.  It is unclear if it has any relationship to the sashes we see in the Kofun period, though there is at least one mention of a woman with a hire during one of the campaigns on the Korean peninsula.  Later we see it depicted as a fairly gauzy piece of silk, that is worn somewhat like a shawl.  It is ubiquitous in Sui and Tang paintings of women, indicating a wide-ranging fashion trend.  The hire is a fairly simple piece of clothing, and yet it creates a very distinctive look which we certainly see, later. Finally, I want to take a moment to acknowledge that almost everything we have discussed here has to do with the elites of society—the nobles of the court.  For most people, working the land, we can assume that they were probably not immediately adopting the latest continental fashions, and they probably weren't dressing in silk very much.  Instead, it is likely that they continued to wear some version of the same outfits we see in the haniwa figures of the kofun period.  This goes along with the fact that even as the elite are moving into palaces built to stand well above the ground, we still have evidence of common people building and living in pit dwellings, as they had been for centuries.  This would eventually change, but overall they stuck around for quite some time.  However, farmers and common people are often ignored by various sources—they aren't often written about, they often aren't shown in paintings or statues, and they did often not get specialized burials.  Nonetheless, they were the most populous group in the archipelago, supporting all of the rest. And with that, I think we will stop for now.  Still plenty more to cover this reign.  We are definitely into the more historical period, where we have more faith in the dates—though we should remember that this is also one of the reigns that our sources were specifically designed to prop up, so we can't necessarily take everything without at least a hint of salt and speculation, even if the dates themselves are more likely to be accurate. 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.  

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

La suave brisa de las islas antillanas en grabaciones de Sakésho ('Kon djab djigidji'), Malavoi ('Sidonie', 'Jou ouvé', 'Antoinise'), Thierry Fanfant ('Les archanges', 'Kreyol'), Tropical Jazz Trio ('Morena´s rêverie', 'Latin alley') y Alain Jean-Marie & Mario Canonge ('Peyi mwen jodi', 'Lese pale'). Escuchar audio

This week I discuss SAP's massive launch of AI agents throughout the suite, and the growing importance of Joule, SAP's business agent for all employees. The architecture is now well built out and I explain how AI is permeating the ERP and HCM space. I also discuss our new Galileo – Joule agent-to-agent integration and how MCP and a2a protocols are changing the AI space from a single “agent platform” to a network or AI agents which can now talk to each other and cascade and embed functions in workflows. Listen to my recent podcast on OpenAi's developer platform and how they also use MCP to bring applications together. Two big messages here: First, SAP really has its AI act together, making it possible for companies to get the best of SAP and other AI agents throughout their companies. Second, the new world of business agents is not “one platform” winning: it's a network of specialized agents communicating with each other. While none of us wants hundreds of vendor solutions in our tech stack, this interoperability approach is really positive because it lets specialized agents (ie. Galileo) work with others (Joule, Microsoft Copilot, etc.) to help you craft the perfect solutions for your company. Additional Information SAP Jumps Ahead In AI Agents With Joule, HCM Features, And More The Financial Impact of AI on HR: New Research Series AI Pacesetters: The Six Secrets of AI Transformation Success  Galileo: The World's AI Agent for HR and Management Galileo Learn: The World's HR Academy For Teams Chapters (00:00:00) - SAP HR and Business Applications: AI for Jobs(00:07:24) - SAP's Smart Recruiters and Cloud-based JOU

El 14 d'octubre del 1975 es va signar l'acta fundacional del Grup d'Estudis Sitgetans. L'entitat s'inscriuria al registre provincial d'associacions l'agost del 1976 i va tenir Ramon Planes com a primer president. Acompanyaren Planes, Antoni Vigó com a vicepresident, Lluís Jou com a secretari, i Jacint Picas de tresorer. A partir d'avui es pot visitar, al pati de la biblioteca Santiago Rusiñol, una exposició commemorativa del 50è aniversari del Grup d'Estudis, que serà inaugurada oficialment el proper divendres i es podrà visitar fins a final de mes. Amb Jordi Milà, actual president de l'entitat, hem parlat dels reptes actuals, en un context social molt diferent al que va veure néixer el GES. L'entrada Una exposició a la biblioteca commemora el 50è aniversari del GES. En parlem amb Jordi Milà ha aparegut primer a Radio Maricel.

Ha lieve luisteraar, Lou hier. Met de veelbelovende Miracle Town Radio Show, of liever Miracle Town Master Call over je (OM)G-Center…! Ik was dit alweer helemaal vergeten waardoor ik tóch weer al die manifestatie tips & trucs was gaan (proberen) toe te passen maar die dus helemaal niet overeenkomen met mijn design waardoor het juist áverechts werkt. De kans is héél groot dat dit voor jou ook het geval is en dat terwijl zo'n beetje álle manifestatie teachers & courses deze ‘tried & true' technieken aanbieden en ze als dé manier om je dromen te manifesteren aan je verkopen. Maar… Ben jij daar wel voor ‘designed'? Je hoort het uitgebreid in deze Radio Show. Zorg dat je alvast je Human Design Chart bij de hand hebt, zodat je mee kunt schrijven terwijl je je van je sokken laat blazen, je opgelucht adem kunt halen en je schouders voelt zakken. Ik haal mijn charts graag bij myhumandesign.com maar het maakt niet uit waar je m laten maken. Wat je wel nodig hebt is je geboortedatum- plaats en TIJD. Wat is je G-Center? Het is een van de centers in je Human Design chart (het ruitje in het midden). Hét manifestatie center en daarmee misschien wel het belangrijkste centrum om mee aligned te zijn. Het is je Magnetic Monopole, een eenzijdige magneet die aantrekt wat voor JOU in alignment is. (Of wat je nódig hebt om weer in Alignment te komen) Het staat voor je identiteit en levensrichting en het helpt je met je algemene aantrekkelijkheid. Én het bevat Gates waarin JOUW unieke manier van manifesteren in besloten liggen…! Luister deze radio show als je wilt weten welke van al die manifestatie tools wél en/of níét geschikt zijn voor jou. En het staat los van je energie type. Je hoeft dus ook niets te weten van Human Design om te leren hóé JIJ designed bent om te (leren) manifesteren. Tot volgende week! Alle liefs Lou P.S. oh, en met het héle seizoen van Charlie en de Wonderlijke Wetten van Juf Universe kun je óók in alignment komen en manifesteren.

Voel jy leeg, moeg of vasgevang? Jou foon het battery nodig, jou motor brandstof—en jou siel het geestelike energie nodig. Depressie, angs, moedeloosheid en self-kritiek is energie-rowers.Maar die Evangelie skaam jou nie-dit dra jou."Want ek skaam my nie oor die evangelie vanChristus nie, want dit is 'n krag van God tot redding vir elkeen wat glo" (Romeine 1:16). En: "God werk in julle om te wil sowel as om te doen" (Filippense 2:13).Kom luister/lees hierdie boodskap: "Die Krag van dieEvangelie: Sy vermoë om te kán."In hierdie boodskap praat ons eerlik oor die draak wat elkeen van ons in die oë moet kyk-sieke, vrees, verslawing, finansiële skuld, skande of net 'n nuwe vermoë wat jy sukkel om te bemeester. Nie "probeer harder" nie, maar ontvang Sy krag: die Gees wat in jou 'n nuwe wil vorm (Romeine 8:1-4; Galasiërs 5:16-18). Dis nie self-dwang nie; dis Gees-gedrewe-heiligmaking met werklike "horsepower".

Almal voel soms 'n bietjie emo — ek meen, daar's 'n hele musiekgenre dedicated aan die gevoel van Emo!Maar vandag se gas is altyd Emo! 'n Natural born entertainer, een van Suid-Afrika se beste — of hy nou sing, dans of onderhoude voer. Hy's wat mens noem: 'n Geesmissiel.The man can sing. The man can dance. Jou charisma staan nie 'n kans!Tall, dark, and Afrikaans...The one and only: Emo Adams!To partner with PRAATING, visit www.praating.com Podcast en video production The Media Farm

Actualité musicale avec le rappeur Hamza, le Camerounais Sergeo Polo et le Togolais Yaknou. Pour visionner les clips, cliquez sur les titres des chansons :  Hamza - Kyky de Bondy Valsero - Comme Mbappé Ntaba 2 London - Ah mon bébé Bowa - An nou Edna Djaraba - Good vibes L2B - Tout pour l'équipe Kendrick Lamar & SZA - Luther Makhalba Malecheck - Le séïsme Goldn.B - Too hot (Ahoo) Yaknou - Lomé Giveon - Rather be Kingston Feeling - No justice for the poor Sergeo Polo - SOS Shabba Djakout and friends - Jou a la Retrouvez notre playlist sur Deezer. 

Actualité musicale avec le rappeur Hamza, le Camerounais Sergeo Polo et le Togolais Yaknou. Pour visionner les clips, cliquez sur les titres des chansons :  Hamza - Kyky de Bondy Valsero - Comme Mbappé Ntaba 2 London - Ah mon bébé Bowa - An nou Edna Djaraba - Good vibes L2B - Tout pour l'équipe Kendrick Lamar & SZA - Luther Makhalba Malecheck - Le séïsme Goldn.B - Too hot (Ahoo) Yaknou - Lomé Giveon - Rather be Kingston Feeling - No justice for the poor Sergeo Polo - SOS Shabba Djakout and friends - Jou a la Retrouvez notre playlist sur Deezer. 

Hooflyninflasie in Mei was 3,5 persent, effe laer as die 3,6 persent wat in April aangeteken is. Voedselpryse styg steeds, met vrugte wat op 'n jaargrondslag 15,5 persent duurder was, olie en vette en vis 9,1 persent duurder, terwyl vleis jou 8,8 persent meer uit die sak gejaag het. Jou koppie koffie of tee het 8,6 persent meer gekos. Die FNB ekonoom Helena Mboti het meer oor die inflasiesyfers.

Aujourd'hui, on parle d'un phénomène. D'un jeu qui a donné des sueurs froides à des millions de joueurs… et qui s'apprête désormais à faire trembler les salles obscures.Oui. Phasmophobia – le jeu de chasse aux fantômes le plus angoissant de ces dernières années – va être adapté au cinéma. Et ce n'est pas un canular.

Actualité musicale avec les rappeurs Hamza, Valsero et Makhalba Malecheck, la chanteuse congolaise Ntaba 2 London et le reggaeman togolais Yaknou. Dans la séquence Gold, No justice for the poor, le tube du groupe de reggae Kingston Feeling sorti en 1979, le camerounais Sergeo Polo et l'artiste haïtien Shabba Djakout et sa chanson Jou a la, sortie en 2012. Pour visionner les clips, cliquez sur les titres des chansons : Hamza - Kyky de BondyValsero - Comme MbappéNtaba 2 London - Ah mon bébéBowa - An nouEdna Djaraba - Good vibesL2B - Tout pour l'équipeKendrick Lamar & SZA - LutherMakhalba Malecheck - Le séïsmeGoldn.B - Too hot (Ahoo)Yaknou - LoméGiveon - Rather beKingston Feeling - No justice for the poorSergeo Polo - SOSShabba Djakout and friends - Jou a laRetrouvez notre playlist sur Deezer. 

Actualité musicale avec les rappeurs Hamza, Valsero et Makhalba Malecheck, la chanteuse congolaise Ntaba 2 London et le reggaeman togolais Yaknou. Dans la séquence Gold, No justice for the poor, le tube du groupe de reggae Kingston Feeling sorti en 1979, le camerounais Sergeo Polo et l'artiste haïtien Shabba Djakout et sa chanson Jou a la, sortie en 2012. Pour visionner les clips, cliquez sur les titres des chansons : Hamza - Kyky de BondyValsero - Comme MbappéNtaba 2 London - Ah mon bébéBowa - An nouEdna Djaraba - Good vibesL2B - Tout pour l'équipeKendrick Lamar & SZA - LutherMakhalba Malecheck - Le séïsmeGoldn.B - Too hot (Ahoo)Yaknou - LoméGiveon - Rather beKingston Feeling - No justice for the poorSergeo Polo - SOSShabba Djakout and friends - Jou a laRetrouvez notre playlist sur Deezer.