Podcasts about Kami

Mengapa banyak orang menganggap politik dan orang baik seperti dua dunia yang terpisah? Mengapa figur-figur yang memiliki integritas, kompetensi, dan rekam jejak profesional justru sering tidak menjadi pilihan utama dalam lingkaran kekuasaan dan birokrasi pemerintahan?Dalam episode kali ini, Sudirman Said berbagi pandangannya tentang kondisi politik Indonesia, tantangan regenerasi kepemimpinan nasional, hingga pentingnya menghadirkan lebih banyak teknokrat dan pemimpin berintegritas dalam ruang-ruang pengambilan keputusan.Kami juga membahas paradoks yang sering terjadi di Indonesia: ketika pendidikan, kompetensi, dan portofolio menjadi syarat utama untuk memasuki dunia kerja, namun dalam praktiknya masih banyak posisi strategis yang tidak selalu diisi oleh orang yang memiliki keahlian sesuai bidangnya.Bagi Sudirman Said, solusi jangka panjang untuk memperbaiki kualitas kepemimpinan bangsa adalah investasi pada pendidikan. Karena itu, ia mendirikan kampus di Tegal, tanah kelahirannya, sebagai bentuk kontribusi nyata untuk membuka akses pendidikan dan memajukan generasi muda di daerah.Tak hanya itu, melalui Institut Harkat Negeri (IHN), Sudirman Said juga menginisiasi berbagai program pengembangan kepemimpinan, termasuk pemberian beasiswa dan program Tri Sector Leadership Bootcamp, yang dirancang untuk membekali calon-calon pemimpin masa depan dengan perspektif lintas sektor: pemerintahan, bisnis, dan masyarakat sipil.Apakah politik memang bukan tempat bagi orang baik? Ataukah justru Indonesia membutuhkan lebih banyak orang baik untuk terlibat dan memimpin?Saksikan perbincangan lengkapnya dalam episode ini.

Belajar strategi pemasaran kini menjadi lebih mudah. Melalui episode ini, kami akan membedah salah satu fondasi paling krusial dalam dunia bisnis, yaitu positioning. Kami akan mengupas tuntas Positioning Concept, memahami perbedaan mendasar antara Brand Positioning dan Product Positioning, serta membagikan strategi efektif agar produk Anda menjadi pilihan utama yang langsung diingat oleh konsumen saat mereka membutuhkan solusi.

Belakangan ini publik kembali dikejutkan oleh maraknya kepala daerah yang terjerat kasus korupsi dan operasi tangkap tangan (OTT) KPK. Di tengah sorotan tersebut, Menteri Dalam Negeri Tito Karnavian melontarkan gagasan yang memantik perdebatan, yakni memberikan insentif atau bonus kepada kepala daerah berdasarkan capaian Pendapatan Asli Daerah (PAD). Menurut Tito, skema ini dapat mendorong kepala daerah lebih kreatif menggali potensi daerah dan meningkatkan kemandirian fiskal tanpa membebani masyarakatLalu bagaimana melihat usulan ini dari perspektif tata kelola pemerintahan yang baik? Apakah insentif berbasis kinerja fiskal dapat menjadi solusi untuk memperkuat otonomi daerah dan menekan praktik korupsi, atau justru membuka ruang persoalan baru dalam pengelolaan keuangan daerah? Kami akan membahasnya bersama Pakar otonomi daerah / Gurubesar IPDN, Prof Johermansyah Johan

When a child needs emergency transport to a children's hospital, families are often facing one of the hardest moments of their lives. Behind every ambulance ride, helicopter flight, or plane transfer is a highly trained team working together to keep children safe, while also supporting parents through the unknown. In this episode of Inside the Children's Hospital, Katie Taylor sits down with Kami Stone, Assistant Clinical Director at Texas Children's Hospital Austin, and Jacob, a transport EMT with the Texas Children's Kangaroo Crew, to talk about what pediatric transport really looks like behind the scenes. Together, they share: What happens when a pediatric transport team arrives The roles of EMTs, nurses, respiratory therapists, and physicians during transport How transport teams prepare for weather, traffic, logistics, and emergencies Why Texas Children's prioritizes family-centered care during transport What parents can expect during ambulance, helicopter, and plane transports How simulation training prepares teams for high-stress situations The emotional realities of caring for critically ill children and supporting families in crisis Why is asking questions during transport always encouraged The small moments of human connection that families never forget Jacob also shares his personal story of being treated at Texas Children's as a child after being diagnosed with Type 1 diabetes — and how that experience inspired him to dedicate his career to pediatric transport care. This conversation offers a rare look into the people and systems families depend on during medical emergencies, while reminding parents that they are never alone during the journey. About Our Guests Kami Stone, MSN, RN, NE-BC Kami Stone is the Assistant Clinical Director overseeing the Emergency Center, trauma program, and transport team at Texas Children's Hospital in Austin, Texas. With a background in emergency nursing and healthcare leadership, Kami is passionate about building systems that improve both patient outcomes and family experiences during transport care. Jacob Willets Martinez, EMT Jacob is a pediatric transport EMT with the Texas Children's Kangaroo Crew. After receiving care at Texas Children's as a teenager following his Type 1 diabetes diagnosis, he knew he wanted to one day work for the organization that supported his family during such a difficult time. Resources & Links Learn more about Texas Children's Austin: https://www.texaschildrens.org/austin Learn more about Inside the Children's Hospital: https://insidethechildrenshospital.com Connect with Child Life On Call Instagram: @insidethechildrenshospital and @childlifeoncall If this episode encouraged you, please subscribe, leave a review, and share it with another parent or healthcare professional who may benefit from hearing these stories.  

Našim hosťom bol Juraj Chorvát, bývalý kamionista, dnes muž viacerých povolaní - farmár, chovateľ a organizátor najväčšieho zrazu kamiónov na Slovensku. Porozprávali sme sa o živote za volantom, o tom, čo znamená pripraviť stretnutie truckerov, ale napríklad aj o farmárčení a nezvyčajnom chove tiav. | Hosť: Juraj Chorvát. | Moderuje: Eva Viteková. | Talkshow Hosť Rádia Regina Západ pripravuje Slovenský rozhlas, Rádio Regina Západ, RRZ.

Los especiales de martes digievolucionan: tomen su cafecito, acomódense en el sillón, relájense y disfruten de charlas variadas, exóticas y vigorizantes. En esta centésima trigesima tercera edicion, cumpleañeros del doblaje, Himekishi wa Barbaroi no Yome, Niwatori Fighter, Tongari Bōshi no Atorie, Kami no Niwatsuki Kusunoki-tei, Yomi no Tsugai y Kuroneko to Majo no Kyōshitsu, parte 9.

Kabaret hrAbi, z gościnnym udziałem Wojtka Kamińskiego, krąży po kraju i opowiada publiczności jak to jest być facetem. Zagościli również w NieDoMówieniach Artura Andrusa. Ale to była rozmowa nie tylko o byciu facetem. Pojawiły się np. wspomnienia występów na przyczepie.

KIRIM CERITA BISA KESINI https://bit.ly/Isengcurhat atau bisa kirim ke email isengpodcast.project@gmail.comCeritanya bebas, mau itu asmara, pertemanan, uneg-uneg, horor, pertanyaan, atau mau sapa-sapa penonton dan pendengar Iseng Podcast lainnyaPak Purbaya tetap fokus dalam pekerjaanya, tak terkecuali dana APBN yang tiba2 dipake buat pengadaan di BGN dan sapi kurban milik prabowo, beliau tetap fokus bekerja, nggak ada satu orang pun yang mau mengganggu beliau dalam bekerja.Mau cetak suvenir dan perlengkapan lainnya kayak mug, gantungan kunci, kalender, dll kami ada rekomendasi tempat cetak terbaik di Kota Sintang. Kami mempercayakan Inshop Sintang untuk produksi suvenir dan marchedise dari Iseng Podcast. Jangan lupa cek instagram mereka disini : https://www.instagram.com/inshop_sintang/

Pernyataan Seskab Teddy Indra Wijaya bahwa Presiden Prabowo menanggung secara pribadi biaya kunjungan luar negeri yang melebihi anggaran negara memunculkan pertanyaan mengenai batasan penggunaan dana pribadi dalam agenda resmi kepresidenan. Apakah praktik tersebut diatur dalam peraturan perundang-undangan, dan bagaimana aspek transparansi serta akuntabilitasnya? Kami akan membahasnya bersama Dosen Hukum Tata Negara Universitas Negeri Surabaya (Unesa), Hananto Widodo.

On this episode, we'll be covering the Season 11 Episode 1 of Love After Lockup, on this episode, we have a Ferrari-like spinoff with Kami, Nita and Trent, we meet a couple of new folks - Keirsten, who seems to be speeding past many red flags, and Karrington, who is having trouble with teenagers laughing at her. We also get back with some retreads, like Rich who is overwhelmed by Felicia's family, and Moo Moo, who is still trying to make his own throuple thing happen.  If you like what you hear, please give us a five star rating and leave a review. If you/ also watch 90 Day Fiance, you should check out our other podcast feed. You can reach us on Instagram (@90DayMmkay) or shoot us an email at 90DayMmkay@gmail.com

Masih pada jetlag habis dari Kanada, kita bahas keseruan apalagi yang belum terungkapkan, dan bahasan utamanya adalah tentang pengalaman kedua host mengajar di kampusnya masing-masing. Seperti apa suka-dukanya mengajar di kampus luar negeri?Bahasan utama mulai dari (1:54:48)

Los especiales de martes digievolucionan: tomen su cafecito, acomódense en el sillón, relájense y disfruten de charlas variadas, exóticas y vigorizantes. En esta centésima trigesima segunda edicion, cumpleañeros del doblaje, Himekishi wa Barbaroi no Yome, Niwatori Fighter, Tongari Bōshi no Atorie, Kami no Niwatsuki Kusunoki-tei, Yomi no Tsugai y Kuroneko to Majo no Kyōshitsu, parte 7

Send us a message!This week, we step into the world of Amaterasu, the Shinto sun goddess whose disappearance plunges heaven and earth into total darkness. We explore the legendary cave myth, the chaotic actions of Susanoo, the dance that brought the sun back, and the lasting impact of Amaterasu on Japanese mythology, ritual, and pop culture. From sacred mirrors to Naruto and Ōkami, this episode dives into one of Japan's most powerful and enduring legends.  Music is by Alexander Nakarada.Support the show

Predstavte si, že by sme vzalipravítko, spojili západ s východom Slovenska jednou dokonale priamou čiarou avykopali tunel. Žiadne kľučkovanie pomedzi Tatry, žiadne nekonečné čakanie nadokončenie diaľnice D1. Len čistá, priama podzemná linka.V dnešnej epizóde sa pozrieme na odvážny (amožno trochu uletený, ale logický) nápad: Čo keby sme vybudovali nákladnéMetro, ktoré by prepojilo najväčšie logistické uzly a sklady od Bratislavy až po Košice?

Sad Boys For Real! Chicago rapper, Joey Purp, slides to PVTSTCK, to discuss his 10 years in rap since dropping his debut project, iiiDrops. Joey discusses his relationship with SaveMoney friends: Chance the Rapper, Vic Mensa, Kami & many more. Also, the traumas he's overcome throughout his life & leaning on God in times where circumstances felt extra heavy. In the song, "I came I seen," Joey says, “I doubled my karma fro devilish ways / I know my past been haunting me / I pray the casket far from me / I just been praying for peace for ya'll / cause I been going to war with me." Joey reflects on the internal battles he had to overcome within himself to find the peace he has today. From cleaning up the trauma that numbed him from an early age to his own decisions, Joey talks about this with a transparency second to none. Standing on a truth that most hardly ever face.Also discussed: becoming a father, leaving behind certain relationships, and importance of God's forgiveness. "Joey Purp Interview: Overcoming Trauma, Finding God, 10 Years in Rap, & SaveMoney | Sad Boy Radio"

episode kali ni kami cerita pasal bola sepak. Terutamanya, piala dunia yang semakin hampir guys. Mari sembang2 sama kami pasal world cup, siapa kamu pilih untuk menang guys? Kami rooting for Japan dam underdogs ni..Follow Kami di seluruh platform social media kami, share ya guys kihoi

Podcast Serial : Pemurnian Aqidah Eps.11Pemateri : Ustadz Abu AbdiddayyanJudul : Sembelihan Kami

Kami Rita Sherpa, the legendary high-altitude guide from Thame, Solukhumbu, holds the world record for the most Mount Everest summits.Disclaimer: This episode was filmed on May 30, 2025. Some information or perspectives shared may have changed since the recording date.

Los especiales de martes digievolucionan: tomen su cafecito, acomódense en el sillón, relájense y disfruten de charlas variadas, exóticas y vigorizantes. En esta centésima trigesima primera edicion, Himekishi wa Barbaroi no Yome, Niwatori Fighter, Tongari Bōshi no Atorie, Kami no Niwatsuki Kusunoki-tei y Kuroneko to Majo no Kyōshitsu, parte 6

Almost exactly one year after Season 6's Expo 2025 deep dive with Sachiko Yoshimura, the Krewe closes the loop with two people who were actually there. Lea Disimone & Bridget McCarthy served as Youth Ambassadors at the US Pavilion during Expo 2025 Osaka, and they share what the program was really like from the inside, from a day in the life to the lasting impact it left on them. Two New Orleans connections, one world's fair, and a conversation worth the wait. ------ About the Krewe ------ The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts.  Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, Threads: @kreweofjapanpodcast & the Krewe of Japan Youtube Channel). Until next time, enjoy! ------ Support the Krewe! Offer Links for Affiliates ------ Use the referral links below & our promo code from the episode! Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season! Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan!  ------ Past KOJ Episodes ------ Expo 2025: Japan on the World Stage ft. Sachiko Yoshimura [S6E2] Hanging Out In Hyogo ft. Rob Dyer of The Real Japan [S5E14] Checking Out Miyagi ft. Ryotaro Sakurai (Guest Host, William Woods) [S5E5] Explore Matsue ft. Nicholas McCullough [S4E19] Travel Hiroshima ft. Joy Jarman-Walsh [S4E4] Travel Aomori ft. Kay Allen & Megan DeVille [S3E17] Hungry For Travel ft. Shinichi of TabiEats [S3E15] Henro SZN: Shikoku & the 88 Temple Pilgrimage ft. Todd Wassel [S3E12] ------ JSNO Upcoming Events ------ JSNO Event Calendar Join JSNO Today!

Peluang emas dalam bisnis tidak hadir secara kebetulan, melainkan melalui strategi yang tepat. Melalui episode singkat ini, kami akan berbagi pandangan profesional mengenai cara mengidentifikasi celah pasar yang sering terlewatkan.Kami akan membedah 3 sudut pandang utama: mengubah kritik menjadi inovasi produk, memperluas jaringan melalui komunitas pelanggan, serta mengoptimalkan hubungan dengan mitra bisnis Anda. Luangkan waktu Anda selama 3 menit untuk menyimak insight berharga ini bersama kami.

Di era bisnis yang bergerak begitu cepat, ukuran perusahaan bukan lagi jaminan. Kuncinya adalah seberapa cepat Anda membaca arah perubahan.Sering kali, banyak pebisnis sibuk mengejar omzet hingga lupa mengaudit relevansi pasar dan efisiensi operasional mereka. Di era yang brutal ini, berjalan tanpa data hanya akan membuat Anda tertinggal.Lewat episode kali ini, Kami akan membagikan insight tentang pentingnya Market Audit dan Agile Strategy. Kami ingin mengajak Anda berhenti berjalan dengan asumsi, dan mulai membangun bisnis yang adaptif serta berbasis data. Yuk, simak video ini sampai habis!

Episode 349 hosts Dr Kami Parsa (Oculoplastic & Reconstructive Surgeon) from Beverly Hills, California. Kami joins us in the 33nd chapter of our series called 'The Injector Diaries'. These episodes feature in depth conversations, stories and experiences from injectors around the globe. Each injector brings their own unique take on things and we showcase every level of type of injector, from newbies to masters. We'll explore how and why they chose to inject, why they favour using certain products, look under the hoods of their clinics and aim to inspire our injector listeners.   00:00 Introduction 00:36 Meet Dr Kami Parsa 01:56 From Iran To Medicine 05:43 Oculoplastics And Early Fillers 08:31 Beverly Hills Practice Roots 10:11 Fat Grafting Shapes Technique 12:08 Filler Complications Era 12:47 What His Practice Looks Like 14:52 Not Anti Filler 18:58 Future Of Aesthetics 22:21 Nutrition And Inflammation 26:58 Injury Sparks Healing Deep Dive 30:38 Biohacking Finds Heart Blockage 33:19 Surgery Recovery Mindset 34:56 Wellness Advice Basics 37:11 Cholesterol Genetics Statins 39:34 Fear Practice Logistics 42:54 App Competition Break 43:48 New Work Life Balance 45:02 Book Nutrition In Practice 47:33 Surgery Nutrition Supplements 51:10 Injector Favorites Safety 54:28 Tech Ultrasound MRI Future 58:22 Wrap Up Next Episode Tease   APPLY TO OUR COMPETITION & WIN THE TRIP OF A LIFETIME TO SYDNEY DOWNLOAD OUR NEW APP IA COMMUNITY: DOWNLOAD FOR APPLE DEVICES DOWNLOAD FOR ANDROID DEVICES THEN GET A FREE 30 DAY SUBSCRIPTION (After you've downloaded the app and signed up for free): FOR HEALTHCARE PROFESSIONALS FOR BUSINESS OWNERS/NON-CLINICAL PROFESSIONALS OTHER LINKS CONTACT US, OUR SOCIALS & MORE CLICK HERE TO BUY KAMI'S BOOK 'HEAL'

What happens when a clinician decides that traditional residential treatment isn't enough for adolescent girls struggling with trauma? In this episode Will talks with Kami Black, founder of ROOTs Transition in Park City. Founded during the uncertainty of the COVID pandemic, ROOTs Transition was built around a bold idea: combine the healing power of nature, intensive family systems work, and trauma-informed residential care into one integrated model for adolescent girls ages 15–18. Kami shares how her own experiences, years in residential treatment, and deep commitment to trauma work shaped a program focused not just on behaviors like anxiety, eating disorders, substance use, and depression—but on the underlying developmental and relational trauma driving them. Throughout the conversation, Kami offers a thoughtful and nuanced look at how trauma actually develops in young people and why many traditional behavioral approaches can miss the deeper issues. She explains ROOTs' emphasis on family engagement, outdoor integration, emotional regulation, and helping girls reconnect with themselves in a culture increasingly shaped by social media pressure, comparison, and disconnection. This episode is especially valuable for parents, clinicians, educational consultants, and anyone interested in innovative approaches to helping adolescent girls heal from trauma while building resilience, self-worth, and healthier relationships. This podcast is supported by White Mountain Adventure Institute (wmai.org), offering adventure inspired retreats and coaching for men and facilitated by Will White.

Los especiales de martes digievolucionan: tomen su cafecito, acomódense en el sillón, relájense y disfruten de charlas variadas, exóticas y vigorizantes. En esta centésima trigesima edicion, cumpleañeros del doblaje, Niwatori Fighter, Hepburn: Tongari Bōshi no Atorie, Kami no Niwatsuki Kusunoki-tei y Kuroneko to Majo no Kyōshitsu, parte 5

Australia's petrol and diesel prices remain under pressure. The RBA's decision to hike the cash rate this month is adding to the financial strain facing many households. We look at some free and independent support services that are available to help people manage financial stress. - Harga bensin dan solar Australia tetap berada di bawah tekanan. Keputusan RBA untuk menaikkan suku bunga tunai bulan ini menambah ketegangan keuangan yang dihadapi banyak rumah tangga. Kami melihat beberapa layanan dukungan gratis dan independen yang tersedia untuk membantu orang mengelola tekanan keuangan.

Eskalasi ketegangan antara Iran dan Amerika Serikat membawa dampak signifikan yang melampaui ranah politik, mulai dari lonjakan harga komoditas hingga gangguan rantai pasok global. Di episode ini, kami mengajak Anda untuk menelaah situasi ini secara mendalam agar dapat mengambil langkah adaptif, bukan reaktif. Kami telah merangkum strategi krusial bagi Anda, meliputi pengelolaan arus kas hingga penguatan relasi pelanggan di tengah inflasi.Tonton video ini untuk memastikan bisnis Anda tetap tangguh dan mampu menangkap peluang di tengah kritis.

Dziś w Raporcie o książkach niezwykła okazja, by porozmawiać o literaturze, teatrze, przekładzie, historii i współczesności. Przez wszystkie te tematy poprowadzi nas William Szekspir, do którego wracamy w szczególny sposób po sześciu latach. Pamiętają państwo naszą realizację „Henryka V” z 2020 roku? To był mroczny czas pandemii, dziś mamy słoneczną wiosnę, ale Szekspir jest dobry na każdy czas.We wtorek, 12 maja, premiera naszej realizacji „Makbeta” w skróconej wersji opracowanej przez tłumacza Piotra Kamińskiego. Ten spektakl jest hołdem złożonym tekstowi dramatu. To on stanowi podstawę inscenizacji i determinuje jej formę. Aktorzy są przekazicielami myśli i poezji Szekspira, a słowa - ich treść, rytm i brzmienie - tworzą fundament spektaklu.O tych słowach właśnie - choć nie tylko o nich - Dariusz Rosiak porozmawia dziś w Raporcie o książkach z autorem przekładu Piotrem Kamińskim, twórcą wielu nowych polskich wersji sztuk Szekspira.Prowadzenie: Dariusz RosiakGość: Piotr Kamiński---------------------------------------------Raport o stanie świata to audycja, która istnieje dzięki naszym Patronom, dołącz się do zbiórki ➡️ ⁠https://patronite.pl/DariuszRosiak⁠Subskrybuj newsletter Raportu o stanie świata ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠➡️ ⁠https://dariuszrosiak.substack.com⁠Koszulki i kubki Raportu ➡️ ⁠https://patronite-sklep.pl/kolekcja/raport-o-stanie-swiata/⁠ [Autopromocja]

Discover how Kami Schwartz blends faith, science, and compassionate education to transform the narrative around women's reproductive health. In this episode, we explore not just the medical side but the spiritual and emotional dimensions of women's health journeys, emphasizing encouragement for believers passionate about making a difference in this often misunderstood space.In this episode:Kami's journey from a traditional doula to a faith-driven reproductive health educatorThe biblical and spiritual significance of women's bodies in God's designHow scientific understanding and faith intersect in addressing reproductive health issuesThe importance of community, mentorship, and honest conversations about the feminine experiencePractical ways women can advocate for themselves within the medical systemCultivating a biblical view of femininity and celebrating God's design for womenOvercoming cultural shame and misunderstanding surrounding women's bodiesThe vision for the next 10 to 20 years: a renewed, sacred perspective on female healthHow men and the church can support women in understanding and embracing their bodiesKami's insights on maintaining emotional and spiritual health while serving othersTimestamps:00:00 - Introducing Kami Schwartz: A faith-focused reproductive health doula02:00 - The shift from traditional doula work to education and spiritual impact04:00 - The spiritual significance of the body in God's design for women06:30 - The evolution of women's health conversations over the past decade09:00 - Personal health struggles and encounters with Jesus that shaped Kami's mission11:30 - Bridging faith and science in reproductive health education15:00 - Addressing shame and misinformation in Western cultural narratives17:30 - The divine appointment and calling into reproductive health ministry20:00 - Navigating tensions as a believer in the field of women's health23:30 - Practical advocacy and building trust with medical professionals26:30 - Rediscovering the sacredness of femininity and God's intentional design30:00 - Supporting marriage and intimacy through understanding physiological cycles33:30 - How Kami maintains emotional and spiritual balance in her work37:00 - The challenges of entrepreneurship in a niche faith-based health space41:00 - Celebrating life's milestones: Client victories and impact stories45:00 - The importance of community and shared knowledge in women's health48:00 - Vision for future generations: shifting perceptions of female bodies51:00 - The church's role in openly discussing reproductive health54:00 - Practical, biblical approaches to postpartum, fertility, and hormonal health58:00 - Final encouragement: Embarking on God's work in this underserved spaceResources & Links:Kami Schwartz's Website – https://kamischwartz.com/ — Resources, courses, and community connectionConnect with Kami:Instagram - https://www.instagram.com/kamischwartzdoula/Facebook - https://www.facebook.com/kamischwartzdoulaEmail for consultations or speaking engagements - kami@kamischwartz.com

Kencan Dengan Tuhan - Sabtu, 9 Mei 2026Bacaan: "Tetapi ketika dirasanya tiupan angin, takutlah ia dan mulai tenggelam lalu berteriak: " Tuhan, tolonglah aku! " (Matius 14:30)Renungan: Seorang atlet terkadang bisa bermain dengan sangat bagus. Sebut saja pemain badminton. Ketika bermain sedang bagus, permainannya terlihat sedemikian sempurna. Musuh pun kesulitan dibuatnya. Dia pun menjadi pemenang. Namun, kadang pemain badminton yang sama juga bisa bermain sangat buruk. Tidak memainkan pola permainan yang tepat. Permainan yang mudah ditebak oleh lawan. Bahkan, kerap melakukan kesalahan sendiri yang akhirnya menambah poin untuk lawan. Atlet terbaik sekelas dunia pun bisa mengalami hal-hal seperti ini. Jika demikian, apakah mereka harus gantung raket dan gantung sepatu? Tentu tidak! Bukannya menyerah, tapi mereka harus berlatih lebih keras sambil memperbaiki apa yang kurang dari permainan mereka yang sebelumnya. Perjalanan iman kita pun bisa mengalami seperti itu. Iman kita bisa naik turun. Ada waktunya kita punya iman yang sedemikian besar, tapi terkadang kita bahkan tidak punya iman sama sekali. Ada saat di mana kita bisa melangkah dengan sedemikian pasti, tapi ada saat kita dipenuhi dengan keraguan dan kebimbangan. Petrus dalam bacaan kita hari ini juga seperti itu. Ada waktu Petrus bisa punya iman yang sedemikian besar dan itu bisa membuatnya berjalan di atas air! Tapi saat ia merasakan hembusan angin, imannya tiba-tiba drop dan ia dipenuhi dengan kebimbangan sehingga akhirnya mulai tenggelam dalam air. Dalam situasi tenggelam itu, Yesus pun hadir. Ada hal penting yang bisa kita pelajari dari kisah ini. Jangan pernah menyombongkan diri seolah-olah kita tidak akan bisa lemah iman. Tentu bukan maksud untuk mengatakan bahwa iman yang lemah itu baik. Justru kita harus menyadari bahwa kita butuh kasih karunia Tuhan, bahkan dalam hal iman! Itu sebabnya murid-murid pun pernah meminta kepada Yesus, "Tambahkanlah iman kami" (Luk 17:5). Kabar baiknya, di saat kita lemah iman sesungguhnya Tuhan tidak pernah membiarkan kita tenggelam. Dia akan menyatakan menguatkan, meneguhkan, dan menyatakan pertolongan tepat pada waktu-Nya. Tuhan Yesus memberkati. Doa:Tuhan Yesus, tambahkanlah imanku, sehingga dalam situasi apapun aku tetap setia mengiringi Engkau. Amin. (Dod).

Episod 197 Keluar Sekejap mengupas secara mendalam krisis takhta dan ketidaktentuan politik di Negeri Sembilan dengan meneliti latar belakang, implikasi perlembagaan, serta senario yang mungkin berlaku. Perbincangan turut menyorot beberapa pengajaran penting yang boleh dijadikan iktibar dalam memahami dinamika kuasa dan kestabilan politik negeri.Selain itu, episod ini turut mengulas ucapan Dato' Seri Dr Ahmad Zahid Hamidi sempena Konvensyen 80 Tahun UMNO. Antara fokus utama termasuk agenda Rumah Bangsa, gagasan Musyawarah Nasional, serta idea grand collaboration dalam landskap politik semasa. Kami juga membincangkan kemungkinan UMNO mengambil keputusan untuk bertanding secara solo dalam PRU16.Terima kasih kepada GINTELL kerana menaja episod pada kali ini. Dapatkan promosi eksklusif GINTELL sempena sambutan Hari Ibu BapaTawaran ini sah untuk 50 peminat Podcast Keluar Sekejap terawal sahaja‼️Untuk maklumat lanjut:WhatsApp Hisyam: 016-750 0998Klik pautan: https://wa.link/a23f7fLayari: www.gintell.comInilah masanya untuk memiliki kerusi urut GINTELL pada harga yang lebih mampu milik.

Our Ōkami celebration comes to a close this week and to wrap things up we're looking ahead to the officially announced sequel! Back in 2024, Capcom revealed that the Ōkami sequel was in early development. After so many years since the original game's release there's a lot to discuss in regards to what we would want to see from a new game! This week we're listing off our suggestions and hopes on how the Ōkami sequel can improve on the original! From game pacing to story, game-play to technical improvements, and even the celestial brush itself! There's a lot to consider so come hang out with us as we go over our hopes for the Ōkami sequel!   Support The Zelda Cast on Patreon! Subscribe to receive the monthly bonus show ‘The Zelda XL featuring Andy and Gooey”! Follow The Zelda Cast! The Zelda Cast (@TheZeldaCast) Andy Spiteri (@Spiteri316) Alasyn Eletha (@AlasynEletha) Twitch x Facebook x Discord x Tik-Tok x BlueSky Advertise on The Zelda Cast! See Options Here! Subscribe to The Zelda Cast! Apple Podcasts x Podbean x Spotify x iTunes x Google Podcasts x iHeart Radio x PlayerFM

In this episode of Talk it With Brockett, Alana brings on Kami Chadwick who is a member of the sorority ZTA. In this episode they talk about the differences between ZTA and Theta Phi, joining a sorority later in college, debunking common misconceptions and how sad they are to be leaving so soon!

Our Ōkami celebration comes to a close this week and to wrap things up we're looking ahead to the officially announced sequel! Back in 2024, Capcom revealed that the Ōkami sequel was in early development. After so many years since the original game's release there's a lot to discuss in regards to what we would want to see from a new game! This week we're listing off our suggestions and hopes on how the Ōkami sequel can improve on the original! From game pacing to story, game-play to technical improvements, and even the celestial brush itself! There's a lot to consider so come hang out with us as we go over our hopes for the Ōkami sequel!   Support The Zelda Cast on Patreon! Subscribe to receive the monthly bonus show ‘The Zelda XL featuring Andy and Gooey”! Follow The Zelda Cast! The Zelda Cast (@TheZeldaCast) Andy Spiteri (@Spiteri316) Alasyn Eletha (@AlasynEletha) Twitch x Facebook x Discord x Tik-Tok x BlueSky Advertise on The Zelda Cast! See Options Here! Subscribe to The Zelda Cast! Apple Podcasts x Podbean x Spotify x iTunes x Google Podcasts x iHeart Radio x PlayerFM

Los especiales de martes digievolucionan: tomen su cafecito, acomódense en el sillón, relájense y disfruten de charlas variadas, exóticas y vigorizantes. En esta centésima vigésima octava edicion, cumpleañeros del doblaje, Niwatori Fighter, Hepburn: Tongari Bōshi no Atorie, Kami no Niwatsuki Kusunoki-tei y Kuroneko to Majo no Kyōshitsu, parte 3.

Last episode we briefly talked about what happened when Ōama passed away, including the apparent conspiracy around the Royal Prince Ōtsu, and then the question as to why his son, Crown Prince Kusakabe, didn't then succeed him to the throne. This episode we are taking a look at that period, but more focused on the rituals and what went into a royal funeral, and then take a look all the way to the eventual ascension to the throne of not Crown Prince Kusakabe, but instead his mother, Ōama's queen, Uno no Sarara. She would eventually be known as Jitō Tennō. For photos and links to other episodes, check out our blog post: https://sengokudaimyo.com/podcast/episode-148   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 148: A Nation Mourns Crown Prince Kusakabe approached the temporary palace structure that had been hastily assembled in the courtyard in front of the Kiyomihara Palace.   Solemnly arrayed around him, dressed in their court garments, were the ministers and government officials.  Together, they approached the palace building, where the Crown Prince's father, Ohoama, also known as Ame no Nunahara oki no Mabito, lay in state.  He had passed away, and according to the imported Confucian values of filial piety, Kusakabe was now expected to mourn in ritual fashion. The court ritualists had seen to every detail of what should be done and even said, to the extent that the crown prince's actions almost felt like a performance of grief, rather than a heartfelt tribute.  And yet, Kusakabe could not help but feel some emotion at the sight of his father, once the most powerful man under heaven, now laid out in this place of temporary interment.  There would be many more ceremonies and rituals before the final mausoleum would be built and the former sovereign's body finally laid to rest.  Until then, even though Ohoama's spirit had left, his body would remain as a symbol to the people, and as the centerpiece of an elaborate ritual, designed, in part, to continue to bolster the state he had helped to create.   Last episode we went into some of the shenanigans around the death of Ohoama and the succession to the throne.  As we saw, not everyone was apparently on board with the idea that Crown Prince Kusakabe would take the throne, leading to the arrest and execution of Prince Ohotsu.  However, we noted that Crown Prince Kusakabe didn't end up on the throne after all: for whatever reason, he never ascended to the honor, and died in 689 – not even three years after the death of his father.  And so we saw Uno no Sarara, Ohoama's wife and queen and mother of Crown Prince Kusakabe, formally take the reins of state and go on to reign as the sovereign, the Sumera Mikoto, or Tennou, until 697.  From there she would become the first ever Retired Sovereign, keeping her hand in government until her death in 703. This episode we are going to look a little more in depth regarding everything that went on around Ohoama's death and the various rites accompanying his passing. Ohoama's was obviously not the first royal death that we have seen in the Chronicles.  It is perhaps, however, one of the best documented in terms of the funerary arrangements and the various rituals that accompanied his passing.  Some of those arrangements are mentioned previously in the Chronicles, but not to the same extent as we see for Ohoama.  This leaves me wondering: are we seeing something novel—new rites for a new type of sovereign, perhaps?  Or was this just the first time the ritual had been documented to this level of detail?. Before jumping into what we see this time around, we should probably look back at what we have seen around the death of previous sovereigns, and which are still going on here.  First and foremost is the creation—or at least the designation—of a "Palace of Temporary Interment".    This is the Mogari no Miya, with "mogari" being the term for the period between an individual's death and their eventual burial.  In the Nihon Shoki we see this practice go back to the earliest times.  After all, most deaths do not occur on a set schedule, and once someone has passed away, funerary arrangements would need to be made.  Now, if all you are doing is putting a body into a box and lowering it into the ground, you can probably bring it all together rather quickly. However, for centuries the burial practices on the archipelago had been significantly more elaborate.  Even those without royal blood might be afforded a special mound, or kofun.  There would be giant stones selected to create the chamber, and then tons of earth and pebbles placed on top.  There might also be haniwa—clay cylinders—which then might even be topped with special figures.  All of this had to be planned out and taken care of, and in some cases, such as the creation of haniwa, it appears as there was a major industry involved in funerary preparations. In the case of royal family members things got even more elaborate, and based on the size of many of the kofun that we see one can assume that their construction took time.  In fact, I would not be surprised if the construction of a new tomb mound might not have kicked off on or near the ascension of the sovereign just to make sure it would be ready, but even still it would take time for all of the rites associated with a royal burial to be ready to go. And so it was common practice that one would have to wait before a burial could actually take place.  Since you couldn't just leave a body out in the open in the community, the corpse would be deposited, instead, in a temporary building.  These are sometimes referred to as mogari huts,  which would likely be placed well away from others.  Here we should also take into account the general pollution associated with death in its various forms.  So you would want to have the body kept out of sight and away from people as best you could while you prepared for the actual burial at some later date.  For sovereigns, this mogari hut, or hut of temporary interment, was eventually referred to as a "miya", or "palace".  In some cases it seems as if one of the buildings of the sovereign's old palace was used for this purpose, while a new palace was then also built for the new reign. In addition to the place of temporary interment, one of the common traditions we see in funerals in the Chronicles is the role of the eulogy.  While a person lay in state during their temporary interment, we are told that people could come to eulogize and lament.  In the case of a sovereign, the high ministers and politically connected would come together and deliver speeches.  This served multiple purposes.  On the one hand, these rituals reinforced concepts of the State and the central authority in the body of the sovereign.  On the other hand, they also served as markers of status for those delivering the speeches, and provided opportunities to be seen and heard, signaling their support of the system that provided them their own power and authority. So all of this  process and ritual that we see for Ohoama is familiar, from previous royal deaths.  However, it's interesting to note that in the most recent years before Ohoama's funeral, a lot of these traditions seem to have been scaled back.  For one thing, there was the decline of large, keyhole shaped kofun, ever since the introduction of Buddhism in the 6th century and the move to memorial temples over large tombs. Furthermore, as part of the Taika era reforms we see regulations on how long temporary interment may last for those of princely rank and below—though nothing is clearly stated for the sovereign themselves.    Let's look at the most recent royal death's before Ohoama's, but since the beginning of the Taika era.  There are at least three we've talked about.  First off is the death of Karu, aka Koutoku Tennou.  Karu's death is barely remarked upon—he was buried about two months after he passed away, and very little fanfare is given.  One can't help but wonder if this was, in part at least, due to the fact that Naka no Oe was actually in charge and running things at the Crown Prince. Takara hime, aka Saimei Tennou, would pass away in the middle of the Baekje war against the Silla-Tang alliance.  Her body was sent back to Yamato, but the Crown Prince and many of the elites established themselves in Tsukushi—modern Kyushu—to better conduct the war on the peninsula.  Not only was her interment thus delayed, but Naka no Oe's own ascension wouldn't take place for several more years, possibly because of the new capital he was building in Ohotsu.  Naka no Oe's own funerary arrangements were interrupted by the events of the Jinshin no Ran.  In fact, the building of his tumulus was used by the government as a cover to bring in soldiers to prepare for the conflict.  There may have been various funerary rituals planned or even carried out by the Afumi court, but if so they were overshadowed by the civil war that broke out between the two claimants to the throne. As such, Ohoama's appears to be the first royal funeral of this magnitude in a while, and in this case they really pulled out all the stops.  There were various activities and rituals associated with Ohoama's passing up through the 11th month of 688, over two years later, when he was finally buried.  So let's go over what happened and maybe what dragged it out so much longer. First off were the immediate lamentations and eulogies.  Ohoama passed away on the 9th day of the 9th month, according to the Nihon Shoki.  It was the year 686 according to the western calendar.  Two months later the erection of the temporary palace of interment began in the southern courtyard—presumably the area south of the Asuka Kiyomihara palace, where they had previously held the various archery competitions. This took a couple of weeks, and Ohoama's body was finally placed in the temporary palace as of the 24th of that month. While ritual lamentations were raised at the start of the building of the mogari palace and when the sovereign's body was interred, the major rites appear to have started three days after he was laid to rest, on the 27th day,  proceeding for the next three days, from the 27th until the 30th. The rites started with Buddhist monks and nuns who arrived before sunrise and began to perform lamentations in the courtyard of the mogari.  Later that day, we see food offerings, apparently for the first time in the Chronicles. Offering food to the dead is not unique to Japan.  Some in Japan will offer food to their ancestors, especially during the Obon festival.  People will also offer food to kami.  In the case of Obon, a bowl of rice is often served with two chopsticks sticking straight out of it.  This has actually led to a social taboo on leaving your chopsticks "stuck" in food, as it looks as though you are offering the food up to the dead.  Instead, chopsticks will be placed on a chopstick rest, on the table, or even across the top of a dish, just not sticking up out of the food, especially the rice. In this case it isn't clear exactly how the food offering was done, nor what happened to the food afterwards.  In the case of food offered to the kami, it is often the case that once the kami have had enough time to partake of the aura of the food—its spiritual essence—the food will then be removed and often consumed by people.  So for Ohoama's funerary offerings, something similar may have happened—possibly with a feast of some kind to which the various nobles were also invited. Along with the offering of food, we are told of a whole list of individuals who gave eulogies—though we aren't told what the content was.  It is likely that these eulogies were largely ritual utterances—stock phrasing by the participant to demonstrate their active performance of the rituals, rather than a deeply thought sermon about the sovereign.  After all, this seems to have gone on at a rather constant pace for the next several days.  The ritual order seems to have stayed the same, with priests and nuns kicking things off with lamentations in the courtyard, and various nobles presenting their eulogy.  The third day, the 29th, was the same. On the fourth day, the 30th, the last day of the month, the priests and nuns raised lament, and the eulogies were given by a Baekje prince in exile, on behalf of his father, as well as the various Miyatsuko of the various provinces.  In addition there were all performances of all manner of singing and dancing—which makes it sound more like a wake than anything else. With the close of the 9th month, we have a break in the tale of Ohoama's funeral, as the narrative switches over to the next part of the Chronicles covering the reign of Uno no Sarara, aka Jitou Tennou.  The first order of business—other than telling us who Uno no Sarara was and covering some of her history—was to deal with the Prince Ohotsu conspiracy.  So we see Prince Ohotsu arrested, along with 30 conspirators.  Prince Ohotsu was killed at his residence, where his wife and consort ran to him and took her own life as well.  That all happened the 2nd and 3rd days of the 10th month.  The 30 co-conspirators were apparently held for about twenty-seven days while the court debated what to do with them.  Finally, the decree was made to pardon all except Toki no MIchidzukuri, who was only banished instead of executed, and the monk Heng-sin, who was exiled to a temple in Hida, over on Kyushu.  The month after that, Ohotsu's sister, Royal Princess Ohoku, returned to the capital from Ise Shrine where she had been serving as the Shrine Princess—though we aren't told who replaced her. And so it isn't until the twelfth month that we see what appears to be the rites for Ohoama's passing seem to resume.  This takes the form of a universal great assembly held in Ohoama's name at the Five temples, listed as Daikandaiji, Asukadera, Kawaradera, Toyoradera in Woharida, and Sakadadera.  This is an interesting list, as one would have expected that the rites would have occurred at the National Temples established previously—for more on the National temples, we talked about that back in Episode 142.. Daikandaiji, Asukadera, and Kawaradera were, of course, national temples.  Yakushiji is not mentioned, probably because it was still under construction.  At this date it's only been dedicated, and we won't see it show up in the Chronicles until 688—a year and change from the current gathering.  Toyoradera was the nunnery of Toyoura temple, and Sakada temple appears to be another nunnery, formerly known as Kongoji.  It is said to have been in MInabuchi, and ruins of a temple are found in the southeast of Asuka, in an area known today as, funnily enough, Sakada.  There is also a modern temple known as Kongoji nearby, though I can't tell if there is any connection between the two other than the name— whether its a true successor temple or just given that name because of the proximity of the ruins. Either way, in this phase of the funerary rites, we have a combination of temples and nunneries involved.  I wonder if that was so that men and women could gather in spaces for them.  Either way, it is clear that these rites  were held specifically to build merit for Ohoama.  This was probably also the intent behind the actions of the court a week later, when presents of cloth and silk were made to orphans, as well as childless, widowed, and elderly men and women of the capital—those who didn't have someone else to look after them or who were assumed to not have a stable income. Come the first day of the new year of 687, we see a return to the palace of temporary interment, and this time it is in a new and different fashion.  We are told that the Crown Prince, accompanied by ministers and public functionaries, proceeded to the Palace of Temporary Interments and made lament.  We are told that it was the Nagon, Fuwe no Ason no Miaruji, who performed the eulogy, after which everyone once again raised a lament.  Then the common people raised a lament.  Then Ki no Ason and others of the High Stewards of the Palace made food offerings.  After this, the Uneme of the Steward's department raised a lament and then music was performed by the officials of the Department of Music. This clearly indicates an involved ceremony, with set roles and functions.  It is being headed by Ohoama's son, Crown Prince Kusakabe, and attended by all the high ministers, and it is being held on the first of the year in place of other festivities for that day.  Other than the timing, the basic pattern of events is similar to the other rituals of lamentation.  .  The contents of the ceremony might be different, and it was always someone new who was chosen to give the formal eulogy, but there does seem to be some ritual and pattern to the rites performed.  For major ceremonies, we are told of the Crown Prince, the ministers, and the various public functionaries who are there, in attendance, but in other instances we are just told of who is providing the lamentations or the eulogy.  For example, on the 5th day of the first month—four months after the big ceremony, we are told that everyone—Crown Prince down to the common people—proceeded to the Palace of temporary interment and made lamentations. Either way, the period for the next year and change is filled with various ceremonies either at the palace of temporary interment, where Ohoama's body lay in state, or elsewhere in the capital, such as at various temples.  There were also various gifts from the court.  All of this was as much political spectacle as it was grieving.  There are some suggestions that, according to Confucian tradition, a son was expected to mourn the loss of his father for up to three years.  So perhaps that is part of what was happening—the royal family was participating in some costly signaling to both raise Ohoama—and thus, themselves—up on a pedestal and to try to demonstrate the virtue of Crown Prince Kusakabe.  After all, the Queen and her son had been effectively running the government before Ohoama had passed, so it wasn't like there was any actual change and only minor risk.  The timeframe also allowed the court time to send messengers out to inform the far reaches of the archipelago of Ohoama's passing and give them time to come and do homage.  They even sent messengers to Silla, no doubt to both let them know about what had happened and possibly to solicit a condolence embassy.  All of that would also play into the pageantry and mythmaking of the moment, further strengthening the position of the Yamato court, which was, of course, under the control of Uno no Sarara and her son. And so we see numerous, and quite public, displays.  Besides the lamentations and the eulogies, we see repeated gifts to the underprivileged, like giving gifts of coarse and floss silk to those residents of the Capital who were at least 80 years old, as well as to invalids with little hope as well as to the poor people who had no other means to support themselves.  All of it being done in Ohoama's name, even though the reputation no doubt was actually accruing to his son and widow. In the third month we see a special mention: an ornamental chaplet of flowers, known as a mikage, was offered at the Palace of Temporary Interment.  Today, flowers are often found in abundance at Japanese funerals.  Certain flowers may be "gifted" to the deceased as a last gift from mourners, and large, elaborate flower constructions are often used to decorate the funeral parlor where the corpse is laid out.  Groups and individuals may pay exorbitant sums to place flowers with a name card indicating who donated it, and some flowers may be for the grieving family to take home.  There are meanings behind the type of flowers, and often white flowers are preferred, as white is often seen as the color of death.  Some of this appears to be influenced by the West, but flowers have long been symbols and used in various ceremonies and rites.  It is possible that some of this was influenced by Buddhist and Tang court rituals.  Or maybe they just wanted something that was sweet smelling to help cover up the inevitable odor that no doubt resulted from leaving a body out for about six months at that point. Whatever the purpose, we aren't given too many details on just what this floral display was.  Aston calls the "mikage" a "chaplet" and Bentley simply describes it as decorative flowers placed at the mogari palace—the palace of temporary interment.  Once the flowers were placed, then Taji no Mabito no Maro performed the ceremony of the eulogy. Next, in the 5th month, we see the Crown Prince and various government officials once again involved.  This time they were accompanied by the chiefs of the Hayato and the Ata of Ohosumi, accompanied by their people, advancing and providing a eulogy.  The Hayato and the Ata were both indigenous groups of people from southern Kyushu, who were considered to be outside of the Yamato polity, with distinct cultural differences.  It is unclear if they were ethnically Wa people.  Evidence from that area suggests that the people there, whatever their ethnicity, had adopted many of the Yayoi and Kofun cultural life-ways.  This was not without some differences, such as distinct burial practices, such as underground burial chambers.  Hayato were also known in Yamato for their shields, which are often depicted as long, thin pentagonal shapes with red, white, and black figural paintings. The propaganda-slash-merit making continued over the next few months.  In the 6th month we see an amnesty, where criminals were pardoned, and in the 7th month the court unilaterally cancelled out any interest on debts contracted in the year 685 or earlier.  In cases where the debtors already owed service to their creditors, for some reason, they made it so that the creditors could not demand that they provide additional service.  People still had to pay back the balance, but they didn't have to pay back anything extra. The next ceremony at the palace of temporary interment wasn't for about three months later, in the 8th month of 687.  We are told that offerings of food were made, and that only awokimono—green things—were offered.  Bentley translates this passage to say that it was the feast of first fruits, the Niinamesai, and they do use the character for "namé", but not the full name.  As for "Awokimono" – Aston translates this as plain, boiled rice, and says it is meant that it was without meat of any kind.  Indeed, the characters appear to be for blue or green cooked rice.  There is another reading for "Awokimono" as "Hijikioono", and Aston suggests that there may have been some hijiki, or seaweed, involved.  Regardless this appears to have been specifically a funerary tradition. A day after the food was offered—and we aren't told who did that—the elderly people of the capital, both men and women—some possibly with new duds thanks to the silk they had received earlier—came and made lamentation west of the bridge.  I suspect that this means they didn't enter the actual courtyard where the palace of temporary interment was set up, but simply gathered on the west side of the Asuka River, which flowed past the west side of the courtyard.  Later that month, we see another Buddhist ceremony.  Fujiwara no Ason no Ohoshima and Kibumi no Muraji no Ohotomo invited 300 Buddhist dignitaries, known as Ryuuzou and Daitoku, to Asukadera.  There they gave each one of them the present of a kesa—a Buddhist sash worn as part of their vestments.   Kesa were typically stitched together from cloth donated by Buddhist laypersons, and we are told that these kesa were made from the garments of the late sovereign.  The language of the decree itself was apparently so painful—Aston translates it as pathetic—that it couldn't be fully set forth.  That sounds to me like someone forgot to write it down. Eleven days after the assembly at Asukadera, a national Buddhist feast was sponsored at all of the Temples in the capital.  The day after that, a feast was sponsored at the mogari palace. Later that same month, Silla ambassadors arrived at the archipelago.  The Dazai, the viceroy of Tsukushi, met with them and informed them of what had happened.  It is likely that they had left before any word had reached the peninsula, so this was the first they heard of it.  Nonetheless, they all put on mourning clothes, turned to face the East, and bowed three times and raised lamentations.  This was all being done in Kyushu, but nonetheless it was clearly important to the people who were recording these interactions. A similar note in the record appears on the 23rd day of the first month of the following year, where we are told that Ohoama's death was announced to the Silla ambassador, Gim Sangnim, and his colleagues.  They, in turn, made their lament three times.  It is possible that these are records of the same event, and I even wonder if one was recorded on the date they arrived and the other was recorded on the date that they were formally told what was happening.  Either that, or the events of the 9th month of 687 were an informal notice, so that they could get ready, after which they traveled the three months and change to Asuka, where they then were given the formal notification. Moving on to finish out the year 687: on the 22nd day of the 10th month, the Crown Prince and government officials, along with all of the governors and Kuni no MIyatsuko—and not forgetting the common people—all began work on the sovereign's tomb.  This is one of the few tombs that we have some confidence in, though it isn't a keyhole shaped kofun like many others from previous eras.  Today it looks mostly like a round hill, but originally it seems to have been an eight-sided tomb with five distinct levels.  Eight sides suggests a Buddhist influence, as eight is an auspicious number, such as in the 8-fold path.  I can't help but wonder if the five levels were connected to concepts of five in Confucian and Daoist teachings.  For instance, there was the idea of five Confucian virtues as well as the Wuxing, or Gogyou, where we have five specific elements.  Given the importance and influence of continental thinking at the time, neither one would surprise me. The tomb would take almost a year to complete, which almost doesn't seem like enough time given everything that they did.  It is possible that they had already prepped much of what they needed and that the 10th month of 687 was simply the date they broke ground, but either way it was an impressive feat. Meanwhile, as the construction was ongoing, the public displays of mourning continued.  Once again, new year's day celebrations of 688 were postponed in favor of public mourning, with the Crown Prince and all of the ministers making their lamentations on the first day of the year, followed by a company of priests the following day. On the 8th day of the first month of the year we are told that there was a public great congregation of priests held at Yakushiji.  This is the first official event held at Yakushiji, and so presumably the temple was now finished—or at least finished enough.  Since Ohoama isn't mentioned, it is certainly possible that this wasn't directly connected to the ceremonies around the official mourning of Ohoama.  On the other hand, Yakushiji was commissioned by Ohoama for the health of his wife, Uno no Sarara, so I have a hard time thinking that there weren't any connections at all. In the second month of 688, we get a decree that has a few different interpretations.  The decree states that, "in the future, on all days of national mourning, it is absolutely necessary that abstinence be practiced."  Bentley translates this to mean that there would be a feast on the day of national mourning every year after.  The key contention appears to be whether or not the day of mourning was a monthly or annual thing.  The court appears to have been creating a national holiday around the memory of Ohoama, and it may have chosen the second month for that day of mourning and remembrance.  Alternatively, this was for a day of mourning each month of the current year.  The wording is vague.  It is like the question of whether or not "Bi-weekly" means twice a week or once every two weeks, and I don't know that there is any consensus.  Still, it is interesting that they created their own holiday to remember Ohoama, and as far as I can tell this is the first such example of a holiday being used to remember a person in this way. Once again on the 22nd day of the third month, flowers were again presented at the palace of temporary interment.  This was only two days different from when the mikage had been set up in the previous year, so it would seem that the timing was significant—possibly because it was spring and the flowers were blooming.  Fujiwara no Ason no Ohoshima, the same individual who had helped gather the various priests together at Asukadera to hand out kesa made of the sovereign's own garments, presented the eulogy. The ceremonies are then put on hold for a bit.  There is an account from the 11th day of the 6th month where prisoners guilty of capital crimes would have their punishment mitigated one degree while those in prison for lighter offenses would be pardoned altogether.  In addition, only half of the commuted taxes were to be levied.  This might have been more merit-working for Ohoama or it may have been because the nation itself was undergoing a drought and they were seeking the Buddha's favor to bring the rains. Once again in the 8th month we see offerings of food are made, and a lament raised inside the palace of temporary interment.  This time the eulogy was performed by Ohotomo no Sukune no Yasumaro.  The day after that, Prince Ise was given commands regarding how the upcoming funeral was to be handled, which was to happen three months later. The 11th month kicked off with the Crown prince and the ministers once more going to the palace of temporary interment, this time on the 4th day of the month.  They had with them guests from the "frontier lands" as Aston notes—Bentley says foreign countries.  Offerings of food were made, and the Tatefushi dance was performed.  This was a dance with shields and swords, according to later records.  It seems that the dancers also wore armor, or something to approximate armor.  All of the ministers then advanced, each in turn, and pronounced a eulogy, with each recounting the services that their ancestors had rendered to the throne. The following day, there was further ceremony as over 190 Emishi brought tribute in on their backs, and pronounced a eulogy for the departed sovereign. Six days later, on the 11th day of the 11th month, Fuse no Ason no Miaruji and Ohotomo no Sukune no Mimiyuki both pronounced eulogies, and then Tahema no Mabito no Chitoko recited, as a eulogy, the succession to the throne of the royal ancestors.  And when that was finished, Ohoama's body was finally placed in the Ohouchi tomb and the tomb was sealed. And with that, the sovereign was put to rest, after over two years of mourning and ceremony, specifically designed to put on display the court's apparent grief.  Whether they were actually grieved or not, the importance was the performance of grief through the rituals set forth by the state.  Individuals and groups demonstrated their loyalty through their participation.  Noble families used the platform to recount their service and thus demonstrate their own history and pedigree and thus why they were deserving of their status in the court. Furthermore, during all this ceremony around the funerary arrangements, to try to  also have an ascension ceremony for the new sovereign was probably a little too much to try and push through.  It would have also meant that they would been holding a ceremony that should be joyful and august under the pall of the mourning period.  For the Crown Prince to don the robes of office while his father's body lay in the courtyard was probably, as they say, a bad look.  And, as I mentioned earlier, it wasn't like it was making any real, practical difference.  The ship of state was hardly rudderless, with Kusakabe and his mother both guiding it through the various ceremonies. Sure enough, in the following year, 689, the new year ceremonies were no longer about mourning and lamentation.  The queen gave an audience to all the lands in the Front Hall, and the following day the Ministry of Education presented 80 wooden staves, presumably for an old form of the Setsubun festival.  Today, Setsubun, the day before Spring, is celebrated with soybeans, which are tossed at characters in oni masks, and then inside the house.  The cries ring out "Oni ga soto" – "Demons Out" and then again, "Fuku ga uchi" – "Good luck inside!"  Thus evil spirits are kept at bay and good fortune is welcomed into the home.  In the older version of a similar ritual, it seems that wooden staves were used to symbolically drive the demons out, rather than just a handful of auspicious beans. The first month of year 689 continued to look a lot like previous years, prior to Ohoama's death.  There was a banquet given to the Ministers, and gifts of clothing were handed out to them.  And then, halfway through the month, the various officials brought presents of firewood to the palace.  And then a meal was given to the various public functionaries. A few days after that, Queen Uno left to visit the Yoshino palace for a few days, returning two days later. There is something that is not mentioned in all of this that I suspect was happening.  First of all, they had no doubt torn down the palace of Temporary Interment, and they were likely preparing for Crown Prince Kusakabe's ascension.  There are some that suspect Prince Kusakabe was waiting until three years had passed before taking the throne, mimicking a tradition sometimes observed on the continent, but nothing is explicitly said. Instead, we see that on the 24th day of the 3rd month there was another amnesty across the realm,  and we are explicitly told that crimes that hadn't been pardoned in ordinary amnesties were also excepted in this amnesty.  Amnesties typically seem to be part of merit-making to either prevent disaster or to celebrate something auspicious.  Was this clearing the way for the ascension ceremony to take place?  Or had something befallen the royal family? We aren't given many details, but on the 13th day of the 4th month, we are simply told that Crown Prince Kusakabe died.  We aren't told that he had previously been ill, or that anything in particular had happened.  It is just a simple line in the text.  And yet, this must have had tremendously serious consequences.  I think we can fairly safely assume that he was prepared to ascend the throne—unless he was thinking of pulling something like Naka no Oe and running things from behind the scenes.  However, there is plenty of evidence that Uno no Sarara was more likely to be the one to step back and be the power in the shadow.  She had operated from that position before. Whatever the plan was, clearly that plan was no more.  Crown Prince Kusakabe was dead, and his only heir was still a young child.  He also had no brothers to take the throne.  The Chronicles don't mention it, but this must have been a moment of incredible weakness for the court and the Queen.  History as we know it could have turned out very differently from this point. Also, sidebar—Prince Kusakabe's death is recorded on the 13th day of the 4th month.  While 13 would not necessarily be an inauspicious day until the Western superstition was introduced in recent times, the number 4 has long been associated with death because the pronunciation, "Shi" is the same as—or at least very similar to—the pronunciation of the character for death.  This is also the case in Chinese, and so the number four is often avoided and seen as unlucky.  Sometimes hotels will skip both the 4th and 13th floors in Asia to avoid any inauspicious vibes.  In Japanese, the numbers 4—"Shi" and seven—"Shichi"—will often be pronounced with their kun'yomi readings, so "yon" and "nana" respectively.  So I just find it rather an unfortunate coincidence that Crown Prince Kusakabe died on the 13th day of the 4th month.  Yikes. Anyway, if there was any wavering or grief by Uno no Sarara, it isn't mentioned in the Chronicles.  They continue to march on.  Later that same month, Prince Kasuga passed away.  Prince Kasuga was a non-royal prince, and the death of Prince Kasuga and the Crown Prince were met with an equal lack of fanfare or explanation.  Compare to the death of Prince Ohotsu, who was given an entire eulogy about how he was really well liked. Instead, the Chronicle simply moves on.  The rest of the year passes by as though nothing had happened.  The government continued with Uno no Sarara at its head.  In the first day of the first month of the following year, Uno no Sarara formally ascended to the royal dignity in a ceremony where Mononobe no Maro set up the shields, Nakatomi no Ohoshima recited a prayer for the blessings of Heaven, and Imbe no Shikofuchi delivered the divine seal, sword, and mirror to her majesty.  At that point all of the ministers and government officials made their obeisance in turn, clapping their hands as  they did so. One has to wonder if this ceremony wasn't a little bittersweet, given everything that had happened. A few things about the ceremony to note.  First are the three families mentioned:  Despite the fact that the Mononobe house had been defeated by the Soga centuries back, here they stand in their traditional role as soldiers, raising up the shield.  Then we see Nakatomi no Ohoshima—earlier mentioned as Fujiwara no Ohoshima—as the director of the Ministry of Kami matters, handling the ceremony.  And then there is the Imbe, in some ways the rival to the Nakatomi and their descendants, the Fujiwara, who is handling the regalia. Also of note is that the three regalia here are not the jewel, sword, and mirror, but the seal, sword, and mirror.  We mentioned this many episodes back when we had seen these same three used for the ascension ceremony, and noted then that a royal seal appears to be used, rather than mention of a jewel.  The character used, on the continent, referred to the imperial seal of the dynasty, which itself would have been carved into jade, or a jewel.  And in Japan the character is also said to refer to the "Yasakani-magatama", the sacred jewel.  So was it the jewel, and they just called it the seal?  Or is that a later attribution to try and maintain the concept that the three regalia remained the same?  I couldn't honestly say, but either way we see the concept of these three regalia as central to the ceremony. And with that, Uno no Sarara, known to us as Jitou Tennou, ascended the throne.  She would continue the process of making updates to the court and to the laws and regulations.  She would also see the creation of the Fujiwara palace and accompanying city—designed as the first permanent capital city in all of Japan.  She would also take a hard line with Silla and make her mark on the world stage, as well.  But we'll talk about that in future episodes. And so, until next time, 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.

Our Ōkami celebration continues, as this week, we rank all eight dungeons in the Zelda-like title! From the not-quite-intro-but-close dungeons like Tsuta Ruins and Gale Shrine to the mini-dungeon Sunken Ship, to the literal mini-dunegon of the Imperial Palace to heavy hitters like the Moon Cave, Oni Island, and Wawku Shrine that would feel right at home in modern 3D Zelda titles, we go through them all and discuss the highs and lows. Plus, Al gives her thoughts after playing Ōkami for the first time about the game, its vibes, Issun, Orochi, Ninetails, and more! All this, PLUS we talk the Zelda movie finishing shooting and talk new episodes of Middle-Earth: The Podcast. Come hang out!   Support The Zelda Cast on Patreon! Subscribe to receive the monthly bonus show ‘The Zelda XL featuring Andy and Gooey”! Follow The Zelda Cast! The Zelda Cast (@TheZeldaCast) Andy Spiteri (@Spiteri316) Alasyn Eletha (@AlasynEletha) Twitch x Facebook x Discord x Tik-Tok x BlueSky Advertise on The Zelda Cast! See Options Here! Subscribe to The Zelda Cast! Apple Podcasts x Podbean x Spotify x iTunes x Google Podcasts x iHeart Radio x PlayerFM

Our Ōkami celebration continues, as this week, we rank all eight dungeons in the Zelda-like title! From the not-quite-intro-but-close dungeons like Tsuta Ruins and Gale Shrine to the mini-dungeon Sunken Ship, to the literal mini-dunegon of the Imperial Palace to heavy hitters like the Moon Cave, Oni Island, and Wawku Shrine that would feel right at home in modern 3D Zelda titles, we go through them all and discuss the highs and lows. Plus, Al gives her thoughts after playing Ōkami for the first time about the game, its vibes, Issun, Orochi, Ninetails, and more! All this, PLUS we talk the Zelda movie finishing shooting and talk new episodes of Middle-Earth: The Podcast. Come hang out!   Support The Zelda Cast on Patreon! Subscribe to receive the monthly bonus show ‘The Zelda XL featuring Andy and Gooey”! Follow The Zelda Cast! The Zelda Cast (@TheZeldaCast) Andy Spiteri (@Spiteri316) Alasyn Eletha (@AlasynEletha) Twitch x Facebook x Discord x Tik-Tok x BlueSky Advertise on The Zelda Cast! See Options Here! Subscribe to The Zelda Cast! Apple Podcasts x Podbean x Spotify x iTunes x Google Podcasts x iHeart Radio x PlayerFM

Los especiales de martes digievolucionan: tomen su cafecito, acomódense en el sillón, relájense y disfruten de charlas variadas, exóticas y vigorizantes. En esta centésima vigésima septima edicion cumpleañeros del doblaje, Niwatori Fighter, Kami no Niwatsuki Kusunoki-tei, Sōsō no Frieren, Omae Gotoki ga Maō ni Kateru to Omou na Ōto de Kimama ni Kurashitai parte 2.

Over the next few weeks, we are celebrating 20 years of one of - if not THE - greatest Zelda-like games of all time: Ōkami! We start off with our 20 Year Retrospective, as Zelda Dungeon's Nicole Scott and Miranda Feller join the show to discuss what makes Ōkami so endearing, what qualities make it such a Zelda-like, our memories playing the game for the first time, our thoughts on Amatersau as a main character and Issun as a companion, how the Celestial Brush techniques felt in both motion controls and standard mode, how the games story is structured, and how Ōkami might be the ultimate good vibes game. The next few weeks are all about Ōkami as it celebrates this milestone anniversary, so if it's been a while or you've never played it, we hope you do!   Support The Zelda Cast on Patreon! Subscribe to receive the monthly bonus show ‘The Zelda XL featuring Andy and Gooey”! Follow The Zelda Cast! The Zelda Cast (@TheZeldaCast) Andy Spiteri (@Spiteri316) Alasyn Eletha (@AlasynEletha) Twitch x Facebook x Discord x Tik-Tok x BlueSky Advertise on The Zelda Cast! See Options Here! Subscribe to The Zelda Cast! Apple Podcasts x Podbean x Spotify x iTunes x Google Podcasts x iHeart Radio x PlayerFM

Over the next few weeks, we are celebrating 20 years of one of - if not THE - greatest Zelda-like games of all time: Ōkami! We start off with our 20 Year Retrospective, as Zelda Dungeon's Nicole Scott and Miranda Feller join the show to discuss what makes Ōkami so endearing, what qualities make it such a Zelda-like, our memories playing the game for the first time, our thoughts on Amatersau as a main character and Issun as a companion, how the Celestial Brush techniques felt in both motion controls and standard mode, how the games story is structured, and how Ōkami might be the ultimate good vibes game. The next few weeks are all about Ōkami as it celebrates this milestone anniversary, so if it's been a while or you've never played it, we hope you do!   Support The Zelda Cast on Patreon! Subscribe to receive the monthly bonus show ‘The Zelda XL featuring Andy and Gooey”! Follow The Zelda Cast! The Zelda Cast (@TheZeldaCast) Andy Spiteri (@Spiteri316) Alasyn Eletha (@AlasynEletha) Twitch x Facebook x Discord x Tik-Tok x BlueSky Advertise on The Zelda Cast! See Options Here! Subscribe to The Zelda Cast! Apple Podcasts x Podbean x Spotify x iTunes x Google Podcasts x iHeart Radio x PlayerFM

In this episode of Pixelated Playgrounds, Bryan and Clint begin our ascent with Cairn, the 2026 climbing survival game from The Game Bakers. Drawn in by early buzz, we both quickly found ourselves absorbed in its uniquely demanding approach to traversal, one that treats climbing not as spectacle, but as a deliberate, moment-to-moment act of decision-making. At the center of this unexpectedly introspective game is Aava's ascent of Mount Kami, a journey defined by precise limb placement, resource management, and a constant negotiation between control and chaos. The game's tactile mechanics balancing grip, stamina, and positioning create an intense gameplay loop that feels both physically and mentally immersive, often pushing players into a near-meditative flow state.We also talk through Cairn's effectiveness as a narrative and thematic experience, examining its sparse storytelling and emotionally distant protagonist. Aava's motivations, her strained relationships, and the ambiguity surrounding whether her climb is driven by ambition, obsession, or something closer to depression kept us guessing. Cairn is a powerful meditation on freedom and control, but the game's greatest achievement is how it makes the player's personal journey inseparable from Aava's, turning every slip, recovery, and decision into a story that feels uniquely your own. So climb up to the existential peaks of Kami with Clint and Bryan as we plot our route through the harrowing journey that is Cairn.Three Word Reviews:Clint - Can't Stop NowBryan - Control and Freedom

For real this time, the REAL Dragonball episode 142. Special guest co-host Mike Fallek in da house. Support us at patreon.com/bospod

With NASA's Artemis II mission sending humans around the Moon for the first time since the 70s, we're bringing back one of our favorite episodes from 2024. The Krewe sat down with Dr. Kate Kitagawa of JAXA for a fascinating look at Japan's role in the global space race: from SLIM's pinpoint lunar landing to Japan's partnership in the Artemis program and beyond. If the Moon is on your mind right now, this one's for you. ++++++ OG Show Notes ++++++ Prepare for lift off as the Krewe sits down with returning guest Dr. Kate Kitagawa of JAXA to look deep into the past, present, and future of Japan's space program! From pencil rockets & SLIM landers to international collaborative efforts, discover Japan's role in exploring the far reaches of outer space. ------ About the Krewe ------ The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts.  Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, Threads: @kreweofjapanpodcast & the Krewe of Japan Youtube Channel). Until next time, enjoy! ------ Support the Krewe! Offer Links for Affiliates ------ Use the referral links below & our promo code from the episode! Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season! Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan!  ------ Past Episodes with Dr. Kate Kitagawa ------ The Age of Lady Samurai (S01E12) ------ Links about JAXA & Dr. Kate Kitagawa ------ JAXA (English) on Twitter JAXA (Japanese) on Twitter JAXA on Instagram JAXA (English) on Facebook JAXA (Japanese) on Facebook JAXA Website (Japanese) JAXA Website (English) ISAS (English) on Twitter ISAS (Japanese) on Twitter ISAS on Instagram JAXA on YouTube JAXA Space Education Center Website (English) MMX Game Lunarcraft Game SLIM The Pinpoint Moon Landing Game Kate's Book "The Secret Lives of Numbers" Kate's Website ------ JSNO Upcoming Events ------ JSNO Event Calendar Join JSNO Today!

This episode we close out discussion of this reign with a bit of a grab bag.  There is the minting of new coins, new letters to write Japanese, board games, and more. For more, check out our blogpost:  https://sengokudaimyo.com/podcast/episode-146 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 146: Coins, Letters, Games, and More   The large audience hall was filled with nobles, sitting in pairs across from each other.  Throughout the hall, the roof and walls reverberated with the sounds of numerous stone markers being placed on painted wooden tables—or more appropriately, game boards.   It was accompanied by the sound of dice clattering.  At the far end of the hall was the royal presence, where his majesty could likewise join in the entertainment—with someone of sufficient standing, of course. Throughout the day there were bursts of joy and frustration throughout the hall.  In some instances, one could see two players sharing in the joy and love of the game.  In other cases, political rivals stared each other down, neither one willing to give away any strategic advantage.  Any smiles there were merely a mask.  And yet, no matter how hard one tried, there was only so much you could do.  Ultimately, your fate was in the hands of the dice, though you could certainly do your best to nudge it here and there. And so they continued.  As they played, small wagers were made between players.  At the conclusion of their match, each player could find another opponent, and see if their luck held out.  Victory was desired, but at the very least one didn't want to be embarrassed.  As such, losing gracefully was just as important as winning with humility.  Sure, there were  the petty stakes that were gambled here and there, but the real stakes were embedded in the politics of the court.  That was a game  that everyone was playing, except that there was no board, and the rules were often merely suggestions, at best.     This episode we are going to close out the reign of Ohoama, aka Temmu Tenno.  It has been a while getting here—but then again, Ohoama's reign is the best documented so far, almost like the entire Chronicle has built up to this point.  We have spent about a dozen episodes on this reign—not including the four before that discussing the Jinshin no Ran. During that time we've talked about how Ohoama continued the Ritsuryou experiment, while  at the same time shaping it into something that was even more directly under his control.  A lot of this appears to have been done with the mostly willing consent of a good part of the archipelago. That may have been because of a few different things.  For one, all of this was justified through the philosophical underpinnings of the continent.  This is the new knowledge that the court had been devouring for over a century, and so I suspect that none of it seemed particularly surprising or out of place.  Furthermore, it seems that Ohoama's actions may have appealed to some of the more middle-tier elites; those for whom the idea of a government stipend was quite appealing. There was also the external threat of Silla and Tang.  Though in reality, Silla was in conflict with the Tang dynasty, up until the conclusion of the Silla-Tang War, around 676.  In truth, the Tang court wouldn't recognize Sillan sovereignty south of the Taedong river until 736, so there were still tensions.  However, early on in the reign there was at least the thought that hostilities could spill over onto the archipelago. And then there are all of the projects.  The designation of national temples, the beginning of a national history project, the founding of a permanent capital city, and the creation of a formal code—the Asuka Kiyomihara Code. Compared to all of that, the topics of this episode really are some miscellaneous stuff that I didn't have anywhere else to put, but wanted to bring to light anyway.  First, we'll talk about the minting of coins, and what that meant.  Once again, this is really neat because we actually have some coins that appear to be from this time frame, providing what might be a direct relationship between what is written down and what we have in the archaeological record.  Then we'll touch on another project of Ohoama's—this one less successful than some of the others we've discussed.  This was an attempt to create a new writing system specific to the Japanese language.  Remember, at this point literate people in the archipelago were using kanji to write everything down, and for the most part they were using kanbun—so Sinitic characters and grammar, with occasional use of characters purely for their phonetic qualities when they absolutely had to spell something out.  Eventually this would evolve into the syllabaries of katakana and hiragana, but there were several false starts before that, and we'll talk about what was being attempted during Ohoama's reign. Beyond those court projects we'll talk about some of the kami and Buddhist related rituals, especially as they related to growing merit and attempting to protect the state and its people from disasters—natural or otherwise.  And then there are various omens, and just a few edicts that were more geared towards the court but are still fun, like when Ohoama forced the entire court to join him for a day of… board games.  I guess when you are the sovereign and trying to set up a game day, scheduling is suddenly not so big of a problem. So that's what we are going to cover.  We are skipping around throughout the reign, and so while I'll mention dates here and there, I'll try not to get too bogged down with the exact dates unless it really matters. First off: coins.  We are going to start somewhere in the middle, on the 15th day of the 4th month of 683.  It is here that we see a note that Ohoama decreed that copper coins would be used, and not silver.  Remember that a silver mine had been discovered in Tsushima back in 674.  At that time we know that there were silver coins being made, but in 683 it looks like they were changing from silver to copper.  But three days later, they reversed the decision to completely cancel the silver coins, so they presumably had both silver and copper coins. Coins are interesting for several reasons.  For one, coins often help us to date various collections—if they are distinctive enough.  They can be quite helpful in telling us that a particular archaeological assemblage is almost certainly from sometime after the coins had begun to be circulated.  After all, if you unearth a stratum of an archeological dig and you find a penny dated to 1912, you can be reasonably confident that that layer was last exposed on or after 1912, unless time travel was at play. There are some exceptions where animals or tree roots or other forces can disturb the layering, but that's why archeologists carefully pay attention to soil features.  That isn't to say that all coins of the time had clear dates on them.  In fact, the oldest coins we have in the archipelago are something called "Mumon Ginsen"—literally unmarked silver coins.  They are found in various assemblages and thought to have originated under Naka no Oe, aka Tenji Tennou.  The silver from Tsushima would have likely been used for this.  For many reasons it is unclear if these were minted by the state or if they were privately minted and circulated. The copper coin mentioned in Ohoama's record in the Nihon Shoki would appear to be what is known as a Fuhonsen coin, which we also have extant examples of.  These are round copper coins with a square hole in the middle, as was common on the continent.  The previous unmarked silver coins were just small circles of solid silver.  In contrast, the Fuhonsen bear the characters "FU-HON":  FU, or "Tomi", means wealth, and HON, or "moto", means something like base or basis.  "SEN" just refers to the fact that it is a coin.  So the coin represents the basis of wealth. They are just under an inch in diameter, and 1.5 millimeters thick.  While primarily copper, they do have traces of antimony, silver, and bismuth.  The use of copper was likely because of its lower melting point, which would have been easier to cast with. So it seems that these were the new copper coins mentioned in the Chronicles, and the intent was originally to completely replace any silver currency.  I suspect that they quickly realized that they could not easily replace all of the silver, and so the older silver coins were probably still in circulation—though I don't know if any new ones were being minted. We don't exactly know how the coins were used.  They weren't being used to pay taxes or similar things—that was still all being handled in rice, silk, cloth, and labor.  They might have been used by the government to pay individuals, who would then exchange them for goods, but they were probably not used very often between individuals.  There is even some suggestion that they had a more ritual meaning.  Coins of a similar shape—round with a square hole in the center—go back to at least 350 BCE on the continent, and were quite common by the  time of the Han dynasty.  The round hole allowed them to be placed on strings—you'll often see references to strings of cash.  In the Qin dynasty, a string was meant to be a superunit, made up of 1000 coins.  Merchants and others operating at some scale could then just pay in "strings" of cash rather than counting out each and every coin.  It also provided a way of transporting them.  Anyone doing business in east Asia would have encountered coinage from one of the dynasties on the mainland, and we certainly see various coins making their way over to the archipelago, though how exactly they were used and valued isn't certain.  It may have been more important to just have them on hand for trips to the continent so that an embassy or trading vessel could participate in the economy, there. The next coin to be minted in the archipelago itself wasn't until 708, and that was the Wadokaichin, or Wado coins, named for the four characters around the square hole, which included the era name that they were created, "Wado".  This seems to have kicked off an actual national currency that would only last for a couple hundred years before it was debased and lost its value.  For centuries after that, rice was once again the primary currency, and would continue to be so, even though the Tokugawa shogunate would begin to mint and issue coins again through much of their rule.  Still, coins were often outside the grasp of most of the common people. While coins may not have fully caught on, they did better than our next project.  This was a task that was given to Sakahibe no Muraji no Iwashiki who compiled, by royal command, a new set of characters, which were recorded in a book of 44 volumes.  Though this book  is no longer extant, we do have later sources that claim it was once in the royal library.  It describes the characters as similar to Sanskrit characters.  This appears to be an attempt to create an alphabet, or syllabary, for the Japanese language. While Yamato had adopted the Sinitic systems of logographic writing, it wasn't exactly up to the task of directly writing in Japanese.  For one thing, the languages had different sounds that they used, and in different combinations.  Furthermore, grammatically, the two were quite different.  Many Sinitic languages are Subject, Verb, Object, similar to English, while Japanese is Subject, Object, Verb, meaning the verb goes at the end.  But beyond that, Japanese relies extensively on conjugation of verbs, with verbs and adjectives changing to express tense and other such things that Sinitic languages, such as modern Putonghua and languages such as Middle Chinese handle in other ways.  To give an English speaking person a similar experience, imagine writing sentences as "The bird in the tree sat"  or "the man the bread at the store bought".  Now remove many of the articles and prepositions, so you get things like "bird tree sit" and "man bread store buy".  You can imagine how that can really get unwieldy if you want to convey more nuanced concepts. Japanese would either need to add a phonetic writing system—which it did—or it would need to come up with new characters to use in place of the special qualities of the language.  Or they would need to continue to write in Sinitic grammatical order and  continue to do the translation to Japanese on the fly.   One can imagine that this was hardly efficient—in order to learn how to write you would basically have to learn a whole new language. That these new symbols were similar to characters associated with Sanskrit also makes sense, and we even see similar attempts on the continent, though they had other writing systems to compare to as well.  For example, we see the Persian Sogdian, written with a variation of Syriac script, and the Ghandari language written with its own Ghandari or Kharosthi script, but the influence of Buddhism likely explains why scripts associated with Sanskrit likely had a greater influence than other languages.  I should note here that Sanskrit itself does not have a single script—today, people probably think of the Devanagari script, commonly used in India, but that doesn't seem to have been developed until the 8th century.  The work of Iwashiki was likely based on something like the Siddham, or Kutila, script.  This is an abudgida, where consonants and vowels are connected together when written.  This would have worked well for the Japanese language as phonemes are often grouped together as consonant-vowel clusters known as morae.  Siddham evolved in the late 6th century and many Buddhist scripts that were making their way along the Silk Road would have used it.  However, it is said that Siddham proper—or at least as we know it today—was introduced to Japan by the famous monk Kuukai in the early 9th century.  If that is the case, then what script was Iwashiki using as his inspiration? Regardless of the details, this new script doesn't seem to have taken off.  It may have just been too much to ask someone to learn the various kanji AND another system on top of that.  Instead, the Japanese would adopt certain kanji over time, and simplify them into what we know, today, as kana.  Our earliest example is what we know of as Man'yogana, named for the Man'yoshu, an 8th century collection of poems attributed to various contemporary and historical figures.  Because the poetic structure of Japanese required specific counts of syllables or, more specifically, morae, it was important to capture the actual pronunciation of the language.  Certain characters were chosen and used over and over again purely for their phonetic value, rather than any other inherent meaning.  Over time, those characters were simplified and standardized, developing into the katakana and hiragana still used today.  While it was these organically-evolving systems that would eventually be most popular and fill the gap, but it is still incredible to see someone deliberately tackling the problem at this early date. Moving on from money and writing, let's turn now to matters of the kami and the Buddha.   Yamato existed in a world that saw itself as being caught between forces both seen and unseen.  Besides the natural world there was the spiritual world, and to many it was just as real as anything else. We've talked all along about the interplay between the court, the kami and the Buddha, and some of the evidence we see is relatively simple.  For instance, in 675, the Ohokami, the great god, of Tosa presented a divine sword to the sovereign.  I doubt that a kami was showing up in person to the court—this would have been priests from the shrine.   Aston suggests that the kami in question was probably either Hitokotonushi no Mikoto or Misukitakahikone no Mikoto, quoting "authorities" which he does not otherwise name.  We get more serious, though, when it comes to major events.  And the drought and famine of 676 seems to fit that description.  As you may recall from episode 144, the governor of Shimotsukeno reported a bad harvest in the 5th month, and by the 6th month we see more reports coming in of a great drought.  Clothing was collected for the Buddhist temples to help build merit.  Later, there was a comet in the sky, and then, in the 8th month, we see that the court compelled the Kuni no Miyatsuko and the governors to all contribute to an Ohoharae, or Great Purification.  Eventually, the Ohoharae would become a regular ceremony held on the 30th day of the 6th and 12th months of the year, with royal princes down to the high ministers gathering at the southern gate—the Suzaku-mon. Members of the Urabe, the Diviners, would read the various norito, the ritual prayers, to disperse evil influences.  It was, and is,also used when there is a royal visit to the Ise or Kamo shrines, as well as at the Dajosai festival at the start of a new reign.  It can also be done if there is thought to have been some kind of offense that was committed. "Harae", or "purification", is a common part of Shinto ritual today.  From the simple washing of the hands and mouth before entering the shrine grounds to pray to spiritual purification performed by a priest who waves a large stick with paper streamers—the ohonusa or haraegushi—while chanting prayers to ward off evil influences, purification is a key component in Shinto, which often concerns itself with aspects of spiritual pollution.  And so the Oho-harae, the Great Purification, is that, but turned up to eleven. The litany used for the Ohoharae, today, is also known as the Nakatomi no Ohoharae, indicating the importance of the Nakatomi in the ritual.  This Ohoharae, however, was taking place in the 8th month, and may not have had all of the traditions of the later rituals we know today.  Rather, we are told what was required:  The Kuni no Miyatsuko of the provinces were instructed to send one horse and a piece of cloth to specific shrines of purification.  In addition, the governors of the various districts were each told to supply one sword, one deerskin, one mattock, one smaller sword, one sickle, one set of arrows, and one sheaf of rice.  In addition, each household had to supply a bundle of hemp cloth.  These may not have been used in the ritual as much as they were offerings to the kami and their shrine. We'll see this in various cases where the State places rather onerous financial requirements on the population in order to perform rituals.  Of course, by the logic of the time, whatever was donated would make the ritual more effective—it would be more pleasing to the kami.  Still this seems remarkably costly in a year where we are told that the peasants were starving just a few months prior. I'll also take this moment to point out a link here to something that anyone who has been to a shrine may be familiar with, and that is the donation of horses. Horses were common enough a donation—if people of status rode horses, then how much more so the kami themselves?  Sacred or votive horses could be used to carry the kami, and even today some shrines keep sacred horses for the kami.  However, not everyone has horses to donate, and I suspect that the shrine probably didn't need an entire herd of horses.  And so some would pay money for an image of a horse, instead, to be hung in the shrine, likely indicating the donor.  Of course, this wasn't just a picture, but an official record of some kind of donation, which could theoretically go to purchase horses and other such things that the shrine might need.  These pictures of horses were known as "e-ma", literally "picture horse", and we still see them today: The most common type of e-ma will be small wooden placards sold at the shrine, and people will write their desires on the back, with their name and information.  They will often be found hanging in groups on specially designated racks meant for that purpose.  Today, e-ma might have horses on them, but more often have other pictures, associated with the particular shrine and kami.  Speaking of horses, we have a couple more references to them this year.  At some point, Ohoama had issued an edict seeking horses, not just for riding, but other good horses so that the givernment would have them when needed, distributed to the various post-stations.  So when he was returning from a banquet by the Todoroki pool in Hatsuse—modern Hase--Ohoama made a diversion to the post-station of Tomi and had the horses demonstrate their speed.  Presumably this was just a horse race, which seems to be popular around the world, in any place with horses. We see something similar when we are told that Ohoama went to Asatsuma to inspect the horses of the officials there.  At his request, the officials organized a competition of horseback archery.  This appears to reference the famous art of Yabusame—though it may not have been recognized as such just yet, there is some thought that the idea of a horsed archer shooting at three targets while galloping past may have originated in the 6th century, with ties to Usa Jingu.  Still, horseback archery would remain important, and later it would become the primary art of the warrior class from about the 12th to the 13th century or so—and arguably even up until the Sengoku period, with its spear formations and foreign guns. Later, in the 10th lunar month of 681, Ohoama and the court were prepared to go hunting on the Hirose plain.  A temporary palace was prepared and all of the bags were packed, but ultimately, Ohoama didn't go.  Instead, those from the rank of Prince to high ministers stayed at Karunoichi—a market at a cross-roads in the Nara basin that likely was the location of a government stable.  There, they inspected the horses and saddle equipment.  Those from the rank of Shokin up sat under the trees while those of Daisen and below mounted up and passed along from south to north.  Not quite as exciting as horse racing or horsed archery, but who doesn't like a parade. One wonders what happened to call off the hunt.  Perhaps Ohoama, while not bedridden, was not in the best of health.  If he was having some kind of recurring problems then that could explain some of the merit-making as well.  You may recall we discussed how much merit the state seemed to be trying to make in support of the sovereign's health, which we discussed in episode 142. Getting back to the Ohoharae—the great purification.  That was followed up by a general amnesty, which we talked about last episode, as well as a command to let loose living things.  This is a Buddhist practice that one still sees today in various places, usually in the form of letting loose animals like fish and birds that were kept by individuals.  I don't think they were just opening up the paddocks and letting the horses, cattle, and other animals go.  As fascinating as that might be to contemplate, with horses just running wild and cattle trampling the rice fields, I doubt they took it that far.  Still, this practice was clearly an attempt to make more merit for the State.   This edict was repeated only a few months later, in the 11th lunar month, but then it was confined to those provinces that were considered to be "near" to the capital, so a little more focused.  The day after that second release of animals, men were dispatched to all parts to expound the Konkwoumyou and Ninou sutras.  This was the Sutra of Golden Light and the Sutra of the Benevolent King—both sutras focused on concepts of good rulership and protection of the State.  In fact, together with the Lotus Sutra, they would come to be considered the Gokoku Sanbukyou—the Three sutras for Protection of the State.  They were read for the purpose of averting disaster, but they also helped to prop up the image of a righteous and benevolent ruler—what might be termed a golden-wheel turning sovereign, or Chakravarti. So all of this would seem to simultaneously reflect an intention to protect the State while also demonstrating performative regnal righteousness.  It was, after all, what a good ruler was supposed to do, which also conveniently told people what a good ruler was supposed to do. It is unclear whether or not the court actually felt this did anything.  I would note that a month later they were asking Princes and Ministers to gather up weapons, so it is possible that they were concerned about more than just natural disasters— such as a concern that the people were getting restless.  A few days later, we see more largess, as the court made presents to public functionaries and men of the frontier states.  It is unclear to me if this is a reward of some sort or perhaps an attempt to boost their morale and support. Later in that month we see preparations for the upcoming Feast of First Fruits, or Niinamesai, two months later.  We are told that the Jingikan, the Office of Kami Matters, had made the divination that the Yuki, the ceremonially pure rice for the ritual would come from the District of Yamada, in Owari.  For the Sugi, the "next" lower quality of rice, that would come from the district of Kasa, in Tamba.  The feast went off as usual in the 11th month, pre-empting the normal announcement of the first of the month. Later in the record we see that preparations were started for another Ohoharae, or Great Purification, and a general amnesty was issued.  This time, instead of sending horses for the kami, the Miyatsuko of each province were to supply one male and one female servant to the shrines, instead.  Fifteen days later, in the intercalary 7th lunar month—an extra month inserted to keep the lunar and solar calendars in synch—we see the queen, Uno, hosting a feast after ritual fasting.  She then had sutras expounded throughout the capital.  I find it particularly interesting that this was apparently instigated by the queen, but along with the Ohoharae, this all speaks towards the feeling that the State needed to be purified and supplied with good merit. The Ohoharae was not the only way to curry favor with the kami.  For example, in one record we see Ohoama designating sacred rice-tax for the shrines of Heaven and Earth—shrines for the Amatsu kami and Kunitsu kami.  One third of the rice was to go to the kami directly, while two thirds of the rice was to go to the priests who kept the shrines going. This same year, 677, we aren't told where the rice for the Niiname-sai came from, but we are told that those who donated as well as members of the Jingikan, who were involved in the divination and ritual more generally, were all compensated for their troubles with various presents. The Jingikan is one of those aspects of the new, bureaucratic state, that feels extremely tied to the archipelago.  It literally is the Bureau of Kami Matters, or the Bureau of Kami Affairs—the Kami no Tsukasa.  It would even come to be ranked above the Council of State in the official org chart of the government.  While the government had national temples and appointed members of the clergy who were responsible for keeping the Buddhist institutions in line with the State, the Jingikan was that entity for court ritual, and even for interfacing with various shrines around the country.   In the 10th century, all of the official shrines across the archipelago would be catalogued and assessed a rank and position, with Ise Shrine and the royal court at the top of the list. Speaking of the national temples, the fourth month of 680 was when Ohoama designated the national temples—which we also covered in Episode 142.  On the first day of month after that, we are told that he bestowed gifts of silk and cloth to 24 temples around the capital; and if there really were 24 temples just around the capital itself, one can imagine why they had to put a stop to publicly funding all of them.  That must have been quite the upkeep.  That same day, the Golden Light Sutra was expounded in the palace and at select temples as well.  As we've seen, the court relied just as heavily—or more—on Buddhism for certain rituals and providing spiritual power. While both Kami-based rituals and Buddhism were revered for their ability to affect the supernatural, Buddhist priests seem to have had a particularly revered place in—or perhaps more rightly outside—of society.  One is more likely to hear about someone who was a Buddhist priest or a novice being revered than a kannushi, or shrine priest.  For example, in the 7th month of 680, the priest Kouchou, of Asukadera, passed away. The royal princes Ohotsu and Takechi were sent to express royal condolence.  Later that same year we would see something similar, with Royal—later Crown—Prince Kusakabe visiting the eminent priest (Y)emyou on his death bed.  Yemyou died the next day, and three royal princes were sent to offer the condolences on behalf of the royal family. Towards the end of 680, Ohoama fell ill. One hundred individuals were made to take holy orders on his behalf, after which he appears to have recovered—or at least recovered enough for the time.  Earlier in the month his queen, Uno no Sarara, had taken ill, for which Ohoama had pledged to build Yakushiji, a temple of the Medicine Buddha, as we talked about in Episode 142. Although Ohoama temporarily recovered, we have mentioned how there are plenty of suggestions that he may not have been entirely better.  It could just be that time and numerous diseases were taking a toll, or perhaps he had an ailment that came and went.  I get that impression from things like in the 10th month of 685, as autumn changed to winter,  several nobles were sent to Shinano to build a temporary palace in preparation for a royal progress.  It seems that Ohoama wanted to visit the hot springs at Tsukama.  Tsukama may have been located on the outskirts of modern Matsumoto city, in Nagano, which is known for its hot springs, today.  Bentley implies  that the court was not entirely thrilled with Ohoama taking this journey.  I have to wonder whether or not this was all about Ohoama's health—hot springs were often seen as restorative.  At the same time, this sounds like a fairly long journey into the mountains as the weather was growing colder.  That also may have been part of the draw, however, allowing them to travel and see the changing leaves, a very common pastime in successive centuries, and even today. I can't help but imagine that Ohoama was seeking the restorative properties, while his court may have been apprehensive about the journey there and back as the days were getting colder.  Compare this to his actions at the start of the Jinshin no Ran, when he made that incredible dash from Yoshino, through the mountains, over to Owari.  But that was well over a decade ago, at this point, and he seems not quite so spry as he once had been. Another popular record that we find in this reign were various oddities and omens.  We've covered quite a few, but I did want to cover a few more before we pull the curtain closed on this era. First off, early in the reign, we see a record in the 10th month of 675 for a woman in the district of Takakura, in the province of Sagami, giving birth to triplets.  A quick Internet search suggests that natural triplets occur in about 1 in every 8000 or 10,000 births.  However, there is another thing to consider at this time:  giving birth to a single child was already a risky business, and death during or just after childbirth was a constant threat.  So now consider the issues with giving birth to twins or even triplets.  The odds that there is a complication just go up at that point.  So I suspect this was a very rare occurrence.  The fact that it was three sons was probably also seen as particularly auspicious, at least for any who were studying traditional Confucian scholarship. Moving on to the 4th day of the 4th lunar month of that same year, we get an omen for the court.  First is a cock sent to the court by Wanitsumi no Yogoto, from the Lower Sofu district in Yamato province.  This cock is said to have had a comb like a camelia flower, which was apparently quite auspicious.  On the other hand, a report came in from Akunami, also in Yamato province, about a hen that had turned into a cock.  Aston, of course, considers that this would have been an ominous sign—a disruption of the natural order.  To be honest, I don't see any particular judgment placed on it one way or the other.  It is just listed as a wondrous or miraculous occurrence. The year 678 has remarkably few events, in total, with nothing recorded between the 4th and 9th months.  And the 9th month was just a note about the death of one, Prince Wakasa, of the third princely rank.  The month after that we have another one of those strange occurrences.  This time it is a report of something falling from the sky like silk floss, except that it was 5 or 6 feet long and 7 or 8 inches wide.  It supposedly floated on the wind and waved from the fir woods and the reed plains.  People who saw it called it kanro, or "sweet nectar". This is really just a crazy entry.  I've wracked my brains to think of a natural event that could cause something like this, but this seems like something that was more like a rumor that got written down.  "Kanro" is thought to be something that Buddhist texts refer to as "Amrita", an exlixir of immortality.  In continental lore, it is said to be a sweet nectar that forms when yin and yang are in harmony—such as during a benevolent reign.  So whatever the truth of any natural event, to the Chroniclers the entry is clearly a chance to hype up Ohoama's reign. And then, towards the end of the 8th month, we see Katsura no Miyatsuko no Oshikatsu presenting auspicious stalks of grain.  Reportedly they all came from different plots and yet had very similar ears of grain.  Auspicious stalks of rice weren't uncommon, but Aston suggests that this was possibly an allegory for all of the royal princes who were brought together in Yoshino to swear to support each other.  The 8th month may have been when the grain was harvested—because it wasn't until the final month of the year that we see the court reacting.  At that point presents were made to the Royal and non-Royal Princes, the Ministers, and the public functionaries, all according to rank, in consequence of the auspicious stalks of grain.  In addition there was an amnesty for all offences from capital crimes on down. Now on top of all of that, there were a few edicts that touched on various topics that we just haven't gotten to, elsewhere. For instance, in the 8th month of 681, on the 10th day, we see a notification to all of the people in the archipelago who claimed descent from those from the continent—specifically those from the Korean peninsula, or the Samhan.  They were told that the taxes, which had previously been remitted for 10 years, so starting in 671, had come to an end.  However, corvee labor was still remitted for ten years to them and their children and grandchildren who had been with them when they first arrived. There are some questions about this passage, but in general it seems that those refugees who had escaped to the archipelago from Baekje and Goguryeo had previously been given 10 years from the time they arrived during which they did not owe taxes.  This included corvee labor—which also extended to any children that had been with them at the time.  Children that were born after that… well they wouldn't be of age to be used as corvee labor in 10 years so this would only apply to those who were with them at the  time and who would be of age within that 10 year timeframe. This exemption from taxes appears several times in different forms, and appears to be a grace period, during which people were expected to establish themselves, open fields, and begin to thrive.  At the end of 10 years, then they would start paying taxes, with the assumption that they had more than enough time to prepare and work the land. Moving on to one of my favorite entries, on the 18th day of the 9th lunar month in 685, Ohoama declared a game day.  He had the Princes and Ministers gather at the Ohoandono, the Great Audience Hall, and had them play a game called "Pakugi" or "Bakugi".  We aren't quite sure what the rules were—it probably wasn't Settlers of Catan, but you never know.  It was likely a game with dice, possibly a version of backgammon, which is quite old and commonly known as a game for gambling.  That same day, Ohoama gave out gifts of robes and trousers to ten princes and others—perhaps related to the gaming session? The history of games and gaming is particularly fascinating.  For one thing, many of the games that were played in the archipelago had come from the continent, and many had variants that had traversed the entirety of Eurasia.  Backgammon and Chess were both games that had variants that would be known in Japan.  Backgammon was known as sugoroku, and in Japan they played a game similar to chess known as Shogi.  They would also play go—or more appropriately igo—from at least the Nara period, though that game, invented in what is now China, does not seem to have spread quite as much as either backgammon or chess variants.  And while chess was a game that was often highly localized—with different pieces representing different things and often moving in different ways depending on the variant—backgammon seems to have been quite similar everywhere, and could probably be played by two people with wildly different cultural backgrounds with very little interpretation needed. The day after Ohoama had the court join his game day, there were more presents.  This time it was brown bear hides given to the royal and non-royal princes.  In total there were 48 hides given out, which is really pretty incredible.  I have this image in my mind of a very Asuka era wooden mansion, with wood and bronze and silk, and then a large bear hide sprawled out on the floor.  I'm not sure exactly how they were used, but I suspect that they were mostly used as floor coverings for people to sit or lay on, though I could also see them being used as sleeping mats.  It seems they were clearly elite status goods, but hardly what we think about in this period. And that is where we are going to come to a close.  There are only a few more things that we'll get to, but they are all related to what happened with the events surrounding Ohoama's death and the succession that followed, so we'll touch on those when we kick off the next reign. 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.  

In this week's episode, I have a chat with Kami Schwartz. Kami is a Christian birth doula and a certified fertility educator. She is also a mom to 4 daughters herself, and loves supporting women and girls as they navigate through periods, fertility, and birth.Connect with Kami:https://www.instagram.com/kamischwartzdoula/Connect with Holly:https://www.instagram.com/rosebud_wellness/

A Viral LDS Love Story TikTok creator Kami Skolmoski recently captured the internet’s attention with a ten-part video series detailing how she fell in love with, and eventually married, her Mormon mission companion. The article highlights both the romance of her story and the complex realities of being a queer person raised in the Church of Jesus Christ of Latter-day Saints (LDS). Key Highlights of Kami’s Journey: Meeting on a Mission: Kami and her now-wife, Heysell, met in 2018 during their LDS mission in California, where Kami was actually assigned to be Heysell’s trainer. Personal Struggles: Kami openly shared the hardships of her mission, which included battling an eating disorder, struggling with her mental health, figuring out her sexuality, and eventually being sent home early. From Roommates to Wives: The two later reconnected as roommates at Brigham Young University in 2020. They eventually realized they were in love, proposed to each other in the summer of 2024, and eloped in Cannon Beach, Oregon in early 2025. A Nuanced Relationship with Faith: Despite the LDS church's anti-LGBTQ+ policies, Kami still considers herself Christian and occasionally attends church. She credits this to a deeply supportive local community that never turned its back on her. Advocacy Over Institution: Kami maintains that she answers to God, not the church. She chooses to stay somewhat connected to her faith roots so she can act as an ally and advocate for other queer members navigating similar paths. Link to Patreon The post From Mission Companion to Life Companion – 1028 appeared first on The Cultural Hall Podcast.

Joy isn't something you chase. It's something you notice, when you finally stop, put down your phone, and look around. In this episode, Peter Fenger sits down with Hiroko Yoda, a Tokyo-born cultural historian, writer, and journalist who has spent decades making Japanese spirituality, folklore, and tradition feel alive and accessible for Western audiences. A certified Shinto cultural historian and former Miko shrine dancer, Hiroko has authored and co-authored numerous books exploring Japan's rich spiritual heritage, and co-founded AltJapan Co., Ltd., a creative bridge helping Japanese storytellers in video games, anime, manga, and film share their work with the world. Her latest book, “Eight Million Ways to Happiness: Wisdom for Inspiration and Healing from the Heart of Japan”, is at once a memoir, a travel log, and a cultural deep dive. Drawing on the Shinto concept of kami, the countless unseen presences said to inhabit everything from mountains and oceans to the words we speak, Hiroko invites readers to loosen their grip on rigid ideas of belief and discover spirituality as something far more flexible, practical, and personal. Part grief journey, part cultural history, the book shows how small rituals, reverence for nature, and a spirit of play can make us feel less alone, even in the hardest seasons of life. Today, we explore what it means to live as though everything has a spirit, and why that simple shift in perspective might be one of the most powerful tools we have.   For more information about “Eight Million Ways to Happiness: Wisodom for Inspiration and Healing from the Heart of Japan“ by Hiroko Yoda, please visit: https://www.penguinrandomhouse.com/books/735293/eight-million-ways-to-happiness-by-hiroko-yoda/ For more information about Hiroko and her work, please visit: https://www.hirokoyoda.com Join Hiroko's newsletter at: https://blog.hirokoyoda.com Connect with Hiroko on Instagram at: https://www.instagram.com/hi_yoda_1/ Connect with Hiroko on Tiktok at: https://www.tiktok.com/@hiroko_yoda Connect with Hiroko on X at: https://twitter.com/Ninetail_foxQ

Mantha Camacho is the heart, mind, and soul behind EdtechEars. With an M.Ed. and over 20 years and counting as a proud educator and Special Education teacher, she knows exactly how to make tech work for every learner. Mantha's passion shines through her work as a former Teaching and Learning Coordinator for Kami, where she loved connecting with educators across the U.S. and internationally. She specializes in sharing practical, joyful training that empowers teachers to bring innovative solutions to their classrooms worldwide. ______________________________________________________________________ The Edupreneur: Your Blueprint To Jumpstart And Scale Your Education BusinessYou've spent years in the classroom, leading PD, designing curriculum, and transforming how students learn. Now, it's time to leverage that experience and build something for yourself. The Edupreneur isn't just another book; it's the playbook for educators who want to take their knowledge beyond the school walls and into a thriving business.I wrote this book because I've been where you are. I know what it's like to have the skills, the passion, and the drive but not know where to start. I break it all down: the mindset shifts, the business models, the pricing strategies, and the branding moves that will help you position yourself as a leader in this space.Inside, you'll learn how to:✅ Turn your expertise into income streams, without feeling like a sellout✅ Build a personal brand that commands respect (and top dollar)✅ Market your work in a way that feels natural and impactful✅ Navigate the business side of edupreneurship, from pricing to partnershipsWhether you want to consult, create courses, write books, or launch a podcast, this book will help you get there. Stop waiting for permission. Start building your own table.Grab your copy today and take control of your future.Buy it from EduMatch Publishing https://edumatch-publishing.myshopify.com/collections/new-releases/products/the-edupreneur-by-dr-will

Today's guest is the founder of Scooter's Hunt Camp  Scott was raised in the small town of Emmett, Id. Scott loves all sports and spent 6 years chasing dreams by playing college baseball.  After that didn't pan out baseball he came back to Emmett working several different jobs trying to find my place.  In 2006 the opportunity was presented to buy an Insurance Agency here in town.  He now owns this agency, and this was a GOD thing as the freedom of being his own boss has given him much time with his sons.  In 2007 Scott was introduced to Kami, a year later they were married.  In 2010 & 2013 they welcomed 2 amazing sons into their tribe.  I joke tribe as we are all registered in the Cherokee Nation.  In 2021 Scott lost Kami to Breast Cancer.  She was an angel here on earth, but God needed her with him.  In 2000 Scott was given the vision to give back to kids through hunting.  He was given a gift as a successful hunter.  In fact, in 2001 he was named the Idaho State Bowhunters bowhunter of the year. Scott founded and now directs the Scooter's Youth Hunting Camp in Emmett. Over the 26 years of being a part of this ministry and mission field for kids.  Scott is most proud of witnessing about his Savior and best friend "JESUS".  Over 26 years Scott has had the honor of sharing God's goodness and putting a Shotgun, Bow, Muzzleloader and .22 rifle into the hands of over 6,000 kids.  All for FREE and all through donations.  It has been a labor of love for Scott.  He works for the kids 24/7/365 as a volunteer.  SYHC is 100% volunteer with no paid staff.  The volunteers who show up for the camp are amazing and all get an Orange SYHC shirt.  The volunteer crew has been coined the "ORANGE ARMY" with the past couple of years being 120+ strong.  There is a joke around the area that Scooter has 4,000 nieces and nephews because of the interactions from this camp.  In 2015 Scott added to the SYHC by creating "Hunting Dreams".  This subchapter of the camp does 2 hunting trips a year for children who have suffered a life-threatening illness.  One Bear hunt each spring and an Elk hunt each fall with everything donated to fully outfit the hunters.  New Rifle, Binos, Scope, Rangefinder, Boots, clothes etc. etc. Then a whole week in God's country hunting and eating "Their" favorite menu.  The crew processes the meat and a taxidermist does a bear rug and elk shoulder mount for a forever memory.  Scott loves GOD, loves kids and loves being a servant. www.taurususa.com www.cva.com www.himtnjerky.com www.nukemhunting.com www.christianoutdoors.org www.citrusafe.com www.elimishieldhunt.com www.mossyoak.com