Podcasts about Kawakami

This episode we are taking a quick break from our overall story of Uno no Sarara (aka Jito Tenno) and we are focusing on Ise Shrine and Amaterasu, the Sun Goddess. There is a lot, for a bit more, check out our podcast blogpost at:  https://sengokudaimyo.com/podcast/episode-153   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 153:  Ise and the Sun Goddess.   In the newly built hall of the Fujiwara Palace, the nobles of the court were gathered for a grand banquet.  Snow-white walls were off-set by bright crimson pillars and trim, highlighted by bright green windows.   The nobles themselves were a rainbow of colors, arranged as they were by rank.   At the head of it all, on a dais, sat the Queen herself, Uno no Sarara.  However, the attention was no longer on her.  Instead, it was on another figure, standing in front of the assembled audience.  A quiet spread throughout the hall, the court listening as Hieda no Are began to tell the story of the Sun Goddess in the Plain of High Heaven.  They listened to the story of her and Susano'o, and of the backward flayed horse.  They heard the tale of the Heavenly Rock Cave, and of all that came after, including the sending of the August Grandchild, Ninigi.  They listened to the story—the story of Yamato.   Last episode, we talked in more detail about Uno No Sarara—starting from her early years as the daughter of Naka no Ohoe, granddaughter of Soga no Kurayamada, and child-bride to her uncle, Ohoama.  I'll admit we didn't look too hard at that last bit, and I don't have enough information to confirm what exactly "marriage" entailed in that context, but it is still something that I find tremendously creepy and, unfortunately, anything but unique.  So I'm not going to dive too much further into it right now but… ew. We talked about how she gave birth to her son, Kusakabe, in Kyushu, during the war on the continent, and how she eventually left for Yoshino with her husband when he retired from court, presumably to outsmart his court rivals, who were positioning him to be taken out.  She also is said to have played a part in the planning and execution of the resulting Jinshin no Ran, later helping her husband govern the realm.  And now, she was on the throne, overseeing the completion of many of the projects started in the reign of her husband.  This included the completion of the Kiyomihara code, the Fujiwara palace, and the support given to the institution of Ise Grand Shrine. This episode, I want to dive into that last topic: the emphasis in Uno no Sarara's reign on  Ise Shrine and its focus, the Great God, Amaterasu no Ohokami.  Although the Chronicles talk about Amaterasu as one of the founding deities of the Yamato royal line, there is plenty of evidence that this story was grafted into the tales at a later date, and that worship of Amaterasu, at least as anything more than a minor deity, likely also started relatively late.  Some have even suggested that Ise Shrine itself wasn't even built until the late 7th century.  So, all of this focus on Ise and Amaterasu appears to be part of the larger effort to structure the physical, cultural, and spiritual landscape of the new Yamato state. Last episode we mentioned how, according to the Nihon Shoki,   Ohoama turned to worship towards Ise.  Well, specifically, he worshipped Amaterasu Ohokami.  So let's take a moment and talk about what we know of the history of this Great God of Heavenly Brightness. Unfortunately, most of that history is based on what we know of the kami from works like the Nihon Shoki, the Kojiki, and the Sendai Kuji Hongi, all of which came out in the 8th century or so.  As such, it can be hard to know what things were actually like, earlier on, as opposed to what was added or removed later. Much of what I'm going to be talking about, today, I'm going to be pulling from a book written in 2017 by Mark Teeuvwen [Tayvin?] and John Breen titled "A Social History of the Ise Shrines", as well as Michael Como's work "Weaving and Binding: Immigrant Gods and Female Immortals in Ancient Japan", published in 2009, along with other sources.  In their book, Breen and Teeuwen point out that for those who do not take the events of the Nihon Shoki and Kojiki at face value, there are two primary theories for the origin of the worship of Amaterasu: an early theory and  a late theory.  The early theory places the development of the worship of Amaterasu in the 5th and 6th centuries, during the reigns of such figures as Wakatakeru no Ohokimi, aka Yuuryaku Tennou.  The Late Theory places the development in the 7th century, largely at the feet of such figures as Ohoama and Uno no Sarara herself.  We'll take a look at the evidence and see what it says. I would note that compared to the official history, both of these would be very late theories.  According to Ise Grand Shrine even today, Amaterasu arrived in Ise in the 26th year of Ikume Iribiko, aka Suinin Tennou, as stated in the Nihon Shoki, which corresponds to 4 BCE if you take the dating of the Nihon Shoki to be accurate. Of course, we've already spent plenty of time talking about the problems with the Nihon Shoki prior to the 6th century CE, as well as how the political nature of the text affected what it contained. So to kick things off, let's address the biggest question of all: why don't we believe that Amaterasu no Ohokami was always the primary deity of the pantheon of Yamato, at the very least, if not all of the Wa people of the archipelago?  After all, isn't she a sun goddess, and isn't sun worship fairly well documented among the ancient Japanese?  Just take a look at words like "Hiko" and "Hime", referring to rulers as sun man and sun woman.  Also note that early on, worship seems to have centered around places such as mountaintops, which focused worship towards the sky and the highest point.  In fact, as wet rice paddy agriculture became the dominant economic factor driving the engine of the archipelago in the Yayoi and early kofun period, early shrines were very likely about bringing the spirit of the mountain from the mountaintop and giving them a home amongst the rice fields.. And then we have the stories.  Don't the ancient stories all tell about Amaterasu as the ruler of Takama no Hara, the Heavenly Plain?  And isn't it her grandchild that then descends to the earth to pacify the Land of the Reed Plains—aka the Japanese archipelago? Well let's take a look at those same stories, which we've covered in earlier episodes of the podcast.  The first deities mentioned in the Chronicles are deities like Ama no Minaka Nushi, Lord of the August Middle of Heaven; Takami Musubi, High August Growth; and Kami Musubi, Divine August Growth.  There are other deities, like Kuni Toko Tachi, but they are barely mentioned again. Later we get Izanagi and Izanami, the masculine and feminine, who create the world and give birth to numerous deities from that point on.  Among the children of Izanagi are said to be Amaterasu, Tsukiyomi, and Susano'o.  Amaterasu, Heaven's Brightness, represents the sun while Tsukiyomi represents the dark of the moon.  Susano'o is then the god of the storms and seas, and was sent to the Nether Land, the Ne no Kuni. Right away we see that there are numerous different stories listed in the Nihon Shoki for just about everything.  Only the Kojiki gives everything as a single, coherent narrative, but surely the readers in the 8th century would have known some of these other stories, and thus the Nihon Shoki gives the alternates as well. Now the main narrative of the Kojiki and the Nihon Shoki tells us that Ama-terasu no Oho-kami was born to rule over everything.  In the Nihon Shoki, Izanagi and Izanami specifically mention that divine destiny in Amaterasu's creation—although actually, in that part of the text, the deity they are creating is named Oho-hiru-me no Muchi; the Great Sun Female Holder.  And in the next entry they call Amaterasu: Ama-terasu Oho-hiru-me.  Tsukiyomi, the deity of the moon, is made to be her consort, and they are supposedly sent to rule the plain of Heaven, Takama no Hara. The problem is that there are other entries that suggest that Takama no Hara already had a ruler:  Taka-mi-Musubi.  Reading the sections on Taka-mi-Musubi, we see a deity who is said to have produced 1500 children, himself—no mention of Izanagi and Izanami.  Some of his children are mentioned as Omohi-kane:  the Thought-Combining deity, and Sukuna-bikona: the Little-Prince-Named deity. Amatsu Hiko Hiko Ho Ninigi no Mikoto, the August Heavenly Prince, Prince Ho-ninigi, is not just a grandson of Amaterasu no Ohokami, but also a grandchild of Taka-mi Musubi.  In at least one story, Takami Musubi is the one who wants Ninigi no Mikoto to become the ruler of the Central Land of the Reed Plains.  Towards that end, he gathers the various kami and chooses someone to go down and prepare the way—Ama-ho-hi no Mikoto—who was to quote-unquote "expel and subdue" the evil gods of that land.  We covered this story in episode 21 and 22.  When that doesn't work, he gathers them again, sending others to try and do the same.  Eventually he sends Takemikazuchi and Futsunushi down.  All of this sounds like Taka-mi Musubi, whose name appears to refer to being the "high" deity, was the one in charge. In addition, we have the court ritual from sources like the Engi Shiki, which illustrates the deities that were invoked for the protection of the palace and the royal family.  These were:  Kami-musubi, Takami-musubi, Iku-musubi, Taru-musubi, Tamatsume-musubi, Oomiya-no-me, Oomiketsu-no-kami and Kotoshironushi.  One might notice a lot of the "musubi" names among the deities, and a distinct lack of appeal to Amaterasu.  If Amaterasu were the central deity and ancestral deity of the royal family, why is she not invoked in the rituals of the court itself? The thought, here, is that these rituals are likely much older than the worship of Amaterasu, and while Amaterasu would come to prominence in the stories that the court would tell, it was much more difficult for them to rearrange the traditional rituals to put her front and center.  Those rituals were maintained by ritualist families like the Nakatomi, and they weren't likely to change the rituals willy-nilly, even for a sovereign.  That was playing with supernatural fire, after all—if you changed the rituals, would they still even be effective?  Granted, rituals do change, so it isn't a perfect argument; perhaps it was just not considered to be important enough to make the change since it was not something that anyone except the court ritualists needed to worry themselves over.  Either way, it appears that we do have a list of deities that may have been the deities of the ruling elite prior to the rise of Amaterasu and Ise shrine more generally. We have a few other clues of what was going on in the narrative.  For instance, we see the story from the reign of Mimaki Iribiko, aka Sujin Tennou, also called the First Sovereign of Yamato, despite the legendary figures inserted prior to his reign.  It is in this chapter that we see a note that Ama-terasu no Oho-kami and Yamato no Oho-kuni-dama, which is to say the Spirit of the Country of Yamato, were both worshipped together in the hall—that is in the royal palace itself.  And yet apparently Mimaki Iribiko feared these deities residing with him in the palace, and he had their worship moved to locations outside of the palace.  Amaterasu's worship was given to Toyosuki-iri-bime, one of Mimaki Iribiko's daughters, and established in the district of Shiki, in Yamato.  Yamato no Ohokunidama, on the other hand, was given over to Nunaki-iri-bime no Mikoto, another daughter through a different wife. but we are told that she was lean, and her hair was falling out, and so she couldn't perform the rites.  Turning our attention back to Ama-terasu—in the reign of Ikume-Iribiko, aka Suinin Tennou, son and heir of Mimaki Iribiko, the worship of Ama-terasu would pass from Mimaki Iribiko's daughter, Nunaki Iri Bime to Ikume Iribiko's daughter, Yamato Hime.  She would move the worship site from Shiki to Uda, in the shadow of Mt. Miwa, and then proceed over to the upper banks, or Kawakami, of Isuzu, in the district of Watarai.  Here, in one of the alternate stories about this episode, we get the Great God of Yamato—Ohoyamato no Ohokami—speaking through a medium to warn the sovereign that he had better be careful.  Mimaki Iribiko had not been quite thorough enough in his worship, so he had not had a long life, and if Ikume Iribiko didn't do the same, he would suffer a similar fate. And so, in a record eerily similar to what we see in the previous reign, the worship of the "Great God of Yamato", the Oho-Yamato no Oho-kami, is given to Nunaki-waka-hime—as opposed to Nunaki-Iri-bime—who also fails in the task because of her emaciated body.  This also introduces Fukayu nushi, an ancestor of the Nakatomi, who was the one who divined what should be done. There is so much to unpack in these stories.  For one, the kami bring power, but also danger.  One can try to placate the kami, but it isn't like a ritual will always work, and the story is of the sovereign being actively afraid of what they might do, so they were removed from the palace.  Then there is the fact that we see two seemingly similar names—Ohoyamato no Ohokami and Yamato no Kunidama both seem like we are talking about the same spirit of Yamato, though some would point out that one is the spirit of the country and one is the great kami of the country, so, clearly different. Both are also being given to someone named "Nunaki—something-something—Hime", and in both cases Nunaki seems to fail in her task because she is apparently not hot enough for the kami.  She's described as too thin and emaciated or balding.  We aren't given the lineage of Nunaki Waka Hime, but Nunaki Iri Bime is connected with the land of Owari.  Nunaki Iri-bime is said to be the daughter of Mimaki Iribiko and Ohoama Hime, ancestor of the Owari no Muraji.  Owari was the land that supported Ohoama during the Jinshin no Ran. Finally, in both cases, we see the worship of the spirit of Yamato being given over to someone name "Nagochi", later identified as Nagochi no Sukune, ancestor of the Yamato no Atahe. One more note—closely on the heels of moving these two kami out of the palace, we see that the court brings in the worship of Oho-mono-nushi, the god of Mt. Miwa, under Ohotataneko, the ancestor of the Miwa clan. So the stories here account for Ama-terasu being moved to Watarai and why she isn't worshipped in the palace.  It also places Oho-mono-nushi at the center of worship in Yamato.  Oho-mono-nushi and Miwa continue to dominate the narrative from here on out, with a few notable exceptions, such as with Okinaga Tarashi Hime, aka Jingu Tennou and her mythical conquest of the Korean peninsula.  I'm sure that had no political implications at all given everything that had happened with Baekje, Silla, and the Tang dynasty in the latter half of the 7th century.  Other than scenes like that, however, the Miwa clan and worship of the Miwa deity appear frequently in the narrative.  It is clear that Mt. Miwa, and its deity, were important, and when Breen and Teeuwen hypothesize that when Naka no Ohoe, which is to say Tenji Tennou, took the drastic step of moving the capital up to Ohotsu, in the land of Afumi, he also brought the Miwa deity with him.  Those Afumi court rituals were conducted under the auspices of the Nakatomi, and particularly the auspices of Nakatomi no Kane, who would become one of the chief opponents of Ohoama during the Jinshin no Ran in 672.  After that conflict, Ohoama and his wife, Uno no Sarara, were building new traditions using Ise and constructing new legends.  Legends that would be under their control and influence and which would further bolster their rule from the city that they had designed to fit inside of this newly constructed cosmological framework. And yet this also brings up what seems like an obvious question.  If Ise Shrine and the worship of Amaterasu were so central to Ohoama and Uno's plans, then why would they put it so far away?  Proponents of the "early" theory of the development of Amaterasu and Ise Shrine suggest that the answer lies in the text of the Chronicles.  That there is some truth to the idea that there was worship in Yamato and that, for various reasons, it moved out to Watarai district early on and developed into Ise Shrine.  Those who hold to the "late" theory of development see all of those stories as later inserts meant to explain away why Ise Shrine was so far away—and perhaps why Amaterasu was not included in the cool-kami club of court ritual.   Teeuwen and Breen mention a few of the theories, from Naoki Koujiro stressing Ise as a strategic gateway between Yamato and Eastern Japan to Tanaka Takashi proposing that the movement of Amaterasu to Ise is actually a stand-in for one or more military campaigns to that area to bring it under Yamato control. And before we move too much further in the narrative, let's talk about how Ise is physically and geographically situated.  Ise is part of modern Mie prefecture, on the eastern edge of the Ki peninsula.  It is at the southern end of a series of adjoining alluvial plains that follow the coastline north to the modern prefectures of Aichi and Gifu—the ancient provinces of Owari and Mino.  The capital of Ise Province used to be in Suzuka, near the the two Tsubaki shrines which both lay claim to the title of Ise no Ichinomiya, the First shrine of the land of Ise, and the pass that served as one of three major routes from eastern Japan into the Home Provinces and beyond.  This puts Ise about as far away as you can get from the capital of the province without going over the mountains, themselves.  It also puts it a good deal south of most major travel routes.  If you are going to Ise shrine then it is pretty clear you were going to Ise shrine, as there isn't a lot of evidence for anything else in the area. The Shrine itself is actually made up of two primary shrine complexes.  There is the Naiku, the inner shrine, and the Geku, or outer shrine.  The Naiku, or inner shrine, is probably the area most people think about.  It is at the foot of the mountains where the Shimamichi River joins the Isuzu River and both flow out of the mountains.  The Naiku contains the shrine to Amaterasu no Ohokami, and is famous for its layout, where there are actually two shrine enclosures, one next to the other.  The main shrine is then rebuilt in the empty enclosure every 20 years, at which point the worship is moved to the new shrine, the old shrine is torn down, and the cycle is started once again. The Outer Shrine, or Geku, is further north, and probably not as well known to foreigners.  The Geku is said to enshrine the spirit of Toyouke-bime, a kami dedicated to food.  According to the traditions of the Geku itself, Toyouke-bime was enshrined in the Geku at the command of Wakatakiru no Ohokimi, aka Yuuryaku Tennou, based on a dream. Regarding the history of why the Shrines—both Inner and Outer—are located here, archaeological evidence doesn't give us a lot to suggest that these might be the case.  Despite the presence of the Miya River near Ise Shrine, we haven't found evidence of a large harbor or port, like we might expect if it was the jumping off point for crossing Ise Bay—or even the center of another large polity.  Instead, the areas to the north—around Fujikata and Matokata inlets, for instance—show much more evidence of occupation and, presumably, use.  Heck, the modern district of Fujikata is in the town of "Tsu", which literally means "port".  And the capital area of Suzuaka and the Ichinomiya of Tsubaki Grand Shrine is even farther north, still.  So who, if anybody, was living down in the area of Ise Shrine?  If we look at the progression of tomb mounds in the area in previous centuries, we see that they start in the Matokata region in the 5th century and work their way down towards the south, with late 5th century tombs found in the district of Taki, the district bordering on Watarai and modern Ise City to the northwest.  It is also where you can find the Saikuu, the site of the old purification palace for the Shrine Princesses.  Grave goods seem to show close ties with Yamato, in the Nara basin.  While the tombs expanded to the south through the 5th century, they appear to have stopped altogether in the 6th century—or at least we haven't found any.  This may indicate that the political situation had changed and there was no group in the area that could organize the labor for such an undertaking.  Whether that was because Yamato was taking it as corvee labor or just that population had dwindled due to war, famine, or something else, I don't know that we could say. Around the year 600, at the opening of the 7th century, we do see a large grave mound erected in the core area of what would later become Ise Shrine, on the east side of the Miya River, overlooking what would become the Geku, the Outer Shrine of the Ise complex.  For those who aren't aware, Ise Grand Shrine is a large complex of shrines, and it is divided into two main areas.  The "inner shrine", or Naiku, is where most people go, and it is the site of the famous shrine building that is supposed to be rebuilt every 20 years.  The Geku is the "outer shrine" complex, technically dedicated to Toyouke hime, a kami of agriculture.  The kofun overlooking the outer shrine is known as the Takakurayama kofun.  This is a round kofun, about 35 to 40 meters in diameter, with a horizontal stone chamber.  It is the largest in the Ise region.  It has been mentioned in records going back to at least the Kamakura era, and even though most of the grave goods are gone, there is evidence that it was richly appointed.  Given its shape and location, there were even those in later centuries who connected it with the Heavenly Rock Cave in which Amaterasu hid according to the ancient stories. The fact that there was nothing around this area and suddenly we see a giant tomb mound is pretty puzzling.  Why was it built here?  Is it connected to the founding of the Outer Shrine in some way, or is that just coincidental?  Teeuwen and Breen point out that it is pretty rare for a large tomb mound to be build in the precincts of an active shrine, which suggests that whatever was happening there, that area was not part of the shrine grounds.  That said, I have to wonder if the ritual worship at the kofun might not have later been transformed or coopted into something else.  There also is no other indication that the Outer Shrine area was used for ritual purposes any earlier than the kofun would have been built.  In contrast, around the Inner Shrine area, several kilometers away, there are caches of beads dated to the 5th, 6th, and 7th centuries in a small valley where a brook runs down from Mt. Asama, not too far from the current shrine complex.  Teeuwen and Breen suggest that this may relate to the "upper reaches of the Isuzu River", mentioned in the Chronicles, and that it may have had to do with rituals related to water supply—hence being found at the point where the water was coming down from the mountains.  And yet, despite these finds, there really aren't any large scale archaeological remains that have been discovered east of the Miya river, though there are modest signs of dwelling and habitation, and some minor burials mounds. Compare this to Tsubaki shrine, the home of Saruta Hiko no Kami, and the main shrine of Ise, situated in the ancient capital of Ise no Kuni.  Downstream from there are numerous tomb mounds and indications of habitation.  So this was probably the center for early sun worship in the region. Teeuwen and Breen conclude that all of this indicates that the region of Taki and areas east of the Miya river were probably more of an outpost—no major powerful chieftains or large polity had set up in the region.  In the late 6th century, some power had to move in to build Takakurayama kofun, but that was an outlier.  Maybe this area just largely fell under Yamato hegemony.  And perhaps that was the key.  Perhaps initially this wasn't a place to center power and authority, but rather it was more like a prison.  It was a place far away from the court, where a deity that was more of a threat could be kept away from the palace and the sovereign.  Perhaps Amaterasu, or whoever the kami was at the time, was placed out here because of the threat they posed, much as the Chronicle seems to suggest—just not necessarily at the time that is suggested. One of the aspects of the mythmaking that we see in the Chronicles appears to be the stress on the Amatsu kami and Kunitsu Kami—the Heavenly deities and the Earthly deities.  The Heavenly deities are those in Takama no Hara, and they are the progenitors of the royal line.  On the other hand are the earthly kami, the Kunitsu Kami, those dwelling on the earthly plane.  In the stories that were recorded in the Nihon Shoki, before the August Grandchild of Takami Musubi and Ama Terasu descended to take control of the Central Land of the Reed Plain, they sent down heavenly kami as warriors to subdue the earthly kami.  On the one hand, this may have been driven by some kind of deep memory of early conquests of the archipelago by various forces.  However, these legends also served another purpose, in that they set up the royal family's right to rule, and appear to establish a de facto hierarchy between those families descended from the Heavenly Kami and those descended from the earthly Kami. Another thing that Teeuwen and Breen point out and that is that Amaterasu is not necessarily a female deity, to start with.  In fact, Amaterasu was probably easily overlain atop the worship of Oho-mono-nushi of Mt. Miwa, at least early on.  To that point, they note stories where Oho-mono-nushi and other deities were commonly depicted as arrows, snakes, or similarly phallic imagery finding or even penetrating women who were thought to have a connection with them.   This suggests a context of these priestesses being married to the kami, and even fits in with early descriptions of individuals like the famous Queen Himiko being a spiritual leader as well as a political one.  If the original Amaterasu was conceived of as a male deity, then this could also explain the tradition of the Saigu, the consecrated shrine princess.  We only see a few royal princesses designated to the position up to this point in the narrative, and, beyond Tokosuki Iri bime and Yamato hime, we don't necessarily learn much more.  One wonders if there weren't other royal princesses likewise sent elsewhere to serve other deities.  We know about Nunaki Iri Hime, and presumably Nunaki Waka Hime.  There was also Yamato Totohi Momoso Hime, who was married to Oho-mono-nushi.  Presumably there were others who just never ended up in the stories that were passed down. The idea of a kami taking a "wife" and connecting that to the idea of women holding these priestly positions seems to fall in line with much of what we see, though, as I said, we only hear occasionally about the appointment of royal princesses to the position until the reign of Ohoama.  That's when we see specifics about appointments, the purification palace in Hase, and other arrangements.  It makes you wonder more than a little bit if Royal Princess Ohoku was, perhaps, the first royal princess to actually be appointed.  It would have been easy enough to add in previous "shrine princesses" into the lineage, especially far enough back that nobody could really fact check it.  We also see Royal Princess Taki journey to Ise with her companions, Princess Yamashiro no Hime and Lady Ishikawa. It is intriguing that this practice was temporarily interrupted during the reign of Uno no Sarara, as I mentioned last episode.  Could this have something to do with a female ruler on the throne and a corresponding lack of urgency about having a female representative at Ise? And in stories about Amaterasu, she is frequently shown with certain masculine qualities.  When she confronts her younger brother, Susano'wo, she is concerned that he might try to take her authority from her, so she meets him decked out in armor, her hair tied up in a typical male fashion, with a bow, ready for a fight.  It would be just as easy to imagine that Amaterasu and Susano'wo were brothers, contending over rulership.  Add to all of that the idea that kami were often personifications of various natural phenomena or ideas, and Japanese is not a naturally gendered language, and there are those that believe that the stories of Amaterasu were not necessarily about a female deity in the beginning, but a male deity, similar to Ohomono Nushi and others, who then took on a feminine persona.  On the other hand there are passages in the old stories recounted in the Chronicles that clearly make Amaterasu out to be a woman. To start with the activities she is associated with, such as weaving, are often associated with women as something they do in the home.  This is a tradition carried over from the continent, along with silk and the techniques to weave it.  In the lands where silk production started, there are silkworm goddesses and the gendered nature of silk production and weaving appears to have come over to Japan as well.  There is also the fact that Amaterasu is said to have another name:  Oho-hiru-me no muchi.  In this case, it would seem to mean something like Great Noontime Female Possessor.  And in the weaving hall it is sometimes Amaterasu that is weaving and sometimes Waka Hirume.  "Hirume" certainly feels like a feminine name. There is the distinct possibility that the stories of Amaterasu as recorded were actually about two or more different kami, so Amaterasu and Ohohirume could have been separate deities having to do with the sun that were rolled into a single kami.  As mentioned before, it is also possible that Amaterasu ended up with some stolen valor taken from the other Ise deity worshiped at Tsubaki, Saruta-hiko no Kami.   Teeuwen and Breen also note that the name "Amaterasu" is hardly unique, noting at least ten other shrines with a kami called "Amateru" or "Amaterasu", mostly in Yamato, but some as far away as Kyushu and Tsushima.  Nine of those shrines were dedicated to Ame no Hoakari, an ancestor deity of the Owari lineage who was also closely tied to metalworking.  It is worth remembering that it was Owari who helped support Ohoama during the Jinshin no Ran, and who may have even fostered Ohoama for a while when he was just a young prince.  All that to say there may have been several different traditions that were all contributing different elements to the story. And then there is the connection between Amaterasu and Uno no Sarara. Herman Ooms, in his book: "Imperial Politics and Sybmolics in Ancient Japan", notes the similarities between Amaterasu and Uno no Sarara, talking about the differences between the Kojiki and the Nihon Shoki, both of which had events that mirrored Uno no Sarara's own life.  According to Ooms, "The Kojiki's Amaterasu is a transparent double of the female tennou Jitou".  He points out that Uno no Sarara, besides her posthumous title of Jitou Tennou, also had a title making reference to Takamanohara:  Takama no Hara Hirono no Hime—the Princess High-Heaven-Plain.  But beyond that, we also see other linkages between the stories.  For instance, it isn't Amaterasu's son, Ame no Oshihomimi who is given the realm, but rather her grandchild, Ninigi.  This parallels the way that Uno no Sarara's son, Kusakabe, didn't ascend to the throne, but instead Uno no Sarara was holding the seat for his son, her grandson.  So one sees how Uno no Sarara could be seen as Amaterasu, and her grandson, Prince Karu, could be seen as Ninigi, the August grandchild.  Teeuwen and Breen also note that during this same time, we see the rise of a new institution: the Jingikan.  Again, we touched on this last episode, so just a quick recap:  The Jingikan was a government organization set up specifically to oversee the shrines, rituals, ceremonies, and other such things pertaining to the kami matters.  It does not appear in the initial stand-up of the new, bureaucratic government, wherein is created the bureaus, ministries, or departments, depending on your chosen vernacular, which make up the Dajokan, the Great Council of State.  Instead, the Jingikan is a separate organization, specifically organized around kami matters. The term "Jingi" is also a shorthand for "Ama-tsu-kami, Kuni-tsu-kami", or the kami of Heaven and the Kami of the earth.  "Ama-tsu-kami", meaning Kami of Heaven, was written with two characters meaning "Heaven" and "Kami", pronounced "Tenjin".  "Kuni-tsu-kami", or the Kami of the Earth, was written as "Earth" and "Earth Spirit", which was then pronounced "Chigi".  By taking the last character of each compound Tenjin-Chigi becomes just Jingi, for short.  Throughout the Chronicles, this term, "Jingi" is thrown around when they want to quickly note all the kami, together, though sometimes it is fully written out as "Tenjin Chigi", as well.  Interestingly, "Tenjin" or "Ama tsu Kami", sometimes appears alone, especially in the chapters on the Age of the Gods.  However, "Chigi" seems to only be used in the whole phrase.  There are a few instances, however, of "Chijin" being used, but they are few. That said, the term "Jingikan", also read as "Kami Tsukasa" or even "Kan Zukasa",  doesn't appear until 690, in the reign of Uno no Sarara.  This probably means that it was part of the reforms encompassed by the Kiyomihara codes.  The head of the Jingikan is known as the Jingihaku or "Kan-zukasa no Kami".  This term actually shows up well in advance of the Jingikan itself, initially referring to an unnamed official or officials in charge of kami worship at the court.  Nakatomi no Kamatari is said to have been offered the position in the first reign of Takara, aka Kougyoku Tennou, though the first confirmed individual appears to be Nakatomi no Ohoshima, during the reign of Uno no Sarara. This appears to be a distinctly Yamato invention in the bureaucratic system.  It leverages the language and structure of the Tang dynasty, but in its own way.  There was a Tang department of shrines, but it was described differently, as befits a different spiritual environment focused on ancestor worship and Confucian and Taoist ideas.  The Jingikan system  seems to have been a deliberate re-organization of the indigenous kami worship, incorporating what was probably traditional roles into the new bureaucratic system.  In so doing, however, it also gave the court greater control, and given that this was happening at the same time as the establishment of various stories and myths around Ise and the foundation more generally, it appears to be part of a concerted and deliberate effort to construct a new narrative. All of this points to them architecting much of what was going on, from the stories to the landscape.  Ohoama likely built the inner shrine as we know it.  If it really was an obscure, out-of-the-way shrine, perhaps that also meant that there weren't any other powerful court factions that were enhanced by it.  And then, over time, the Ise shrine and the deity there could be better incorporated into the overall myths and stories that surrounded the formation of Yamato.  A new Yamato, one that would soon enough be referring to itself as the origin of the Sun:  Nippon, a name often attributed to Ohoama and Uno no Sarara, though not found in the record of their reigns in the Chronicles. Another aspect to all of this, however, is what happened immediately after Uno no Sarara's reign, and into the 8th and early 9th centuries.  In the 8th century—the Nara period—Buddhism started to merge with a lot of the local practices.  This was not uncommon.  Buddhism had been born in a land with myriad deities and styles of worship, and it had the means to incorporate local deities into its cosmological worldview.  Kami were just other beings, stuck in the cycle of rebirth, who, as sentient beings, could equally benefit from the Buddha's teachings.  They became guardians of Buddhist institutions, and the lines between shrines and temples were often blurred.  At the same time, kami worship was also taking on various concepts from continental worship, such that even today we find a lot of what we might consider Taoist practices influencing Shinto worship. Had this continued, worship of the kami may have been completely subsumed into the Buddhist ritual practices, but there were areas where kami worship remained distinct.  One of these was at Ise. Early on, there was an attempt to build a temple at Ise, but it didn't last long.  The temple was eventually moved out of the shrine complex, and then eventually it was removed altogether.  Later writings from the Shrine would include certain Buddhist terms among the things that were taboo within the shrine grounds, considering Buddhism as something of a corrupting or polluting influence.  Shrine Princeses, during their tenure, had to devote themselves to the kami, and though they might retire as nuns, later in life, during their appointment they were to be free of any Buddhist influences.  In many ways this would make Ise a prime example of what would eventually be termed "Shinto", which gave it, and the worship of Amaterasu, a certain pride of place.  Of course, it didn't hurt that it was also intertwined with the State and the founding myths of the nation.  As such, Ise Shrine and its worship would become a template for many others to follow, helping to shape what we know as "Shinto" today. There are still a lot of questions.  We don't exactly know what Uno no Sarara did on her trip to Ise Shrine, and we don't know how things surrounding the worship at Ise and of Amaterasu herself changed in the intervening years between when these events happened and when, about two to three decades later, the Chronicles were finalized and published.  Certainly some of this seems tied to the Fujiwara capital, which was no longer populated at that point, the move to Heijo-kyo, in Nara, occurring between 708 and 710, two years before the Kojiki and a decade before the Nihon Shoki would come out.  And yet, the three sacred mountains that were incorporated into the plan of the Fujiwara Capital, Mt. Kagu, Mt. Miminashi, and Mt. Unebi, seem to continue to be important.  This is especially true of  Mt. Kagu, whose heavenly counterpart, Ame no Kaguyama—literally Heavenly Mt. Kagu— continues to play a major role in the stories surrounding Amaterasu and the Heavenly Rock Cave.  In addition,Mt. Unebi is closely tied to the story of Iware-biko, aka Jimmu, conquering and settling the land—perhaps to draw attention away from the stories about Mimaki and Ikume iribiko, aka Sujin and Suinin, who were both associated more with Mt. Mimoro, aka Mt. Miwa.  So even though the physical presence was moved, by that point we know that foundation of many of these stories were likely laid down around the time that the Fujiwara capital was in operation.  What does seem clear is that, just as there were clear efforts to set up the new State government, including the new capital, the court were also taking control of other levers of power and influence.  We previously talked about how they had created National Temples and included government positions to oversee Buddhist affairs more generally.  With Ise and the creation of the Jingikan, it appears as though that trend continued with the traditional kami worship. Many of the elite families still had connections to their own shrines, with their own kami.  Through the stories collected and written down—with a few editorial additions to help place them in an approved context—they were able to construct a narrative from separate or divergent traditions.  These traditions had already accreted to themselves various stories and culture-ways, some of them with clear links to the continent and others with overlapping portfolios.  The kami, and the ability to intercede with them for their blessings or to avert their wrath, were a form of power that was being structured for the purpose of supporting the new State.  A state now under the control of one Uno no Sarara. And we don't exactly have to wonder about this… the preface of the Kojiki all but says it.  They put the words in the mouth of Ohoama, or, as they call him, the Sovereign of the Kiyomihara Palace.  But the words are pretty clear: "I hear that the Imperial Records and Ancient Writing handed down by the various houses have come to differ from the truth and that many false hoods have been added to them. If these errors are not remedied at this time, their meaning will be lost before many years have passed. This is the framework of the state, the great foundation of the imperial influence. Therefore, recording the Imperial Records and examining the Old Writings, discarding the mistaken and establishing the true, I desire to hand them on to later generations." With that, 28 year old Hieda no Are was given the command to learn all the stories and presumably to recite them for the court.  And several decades later, Oho no Yasumaro was given the task to take Are's stories and write them down.  I imagine that Hieda no Are, or perhaps someone else who had learned the stories well enough, would be called into court or banquets to present some of the stories, or would be asked questions if there was any need for precedence.  Thus creating a single source for truth, according to the administration.  At the same time, the court had a problem.  They couldn't control all of the sources of written material, with all of the various contradictions, so we also would eventually get the more comprehensive—but also less narratively direct—Nihon Shoki as well.  After all, the game of propaganda was being played at many levels, and while the royal household had their motivations—primarily to support the legitimacy of their claim to power and the system within which that claim was validated— other families wanted to ensure that they were properly recorded as having connections to traditional nexuses of power—be that the ancient kami of Heaven or Earth, or their relationship to the royal family.  This is because precedence was important, even as new traditions were being created.  Like the way that the Mononobe and the Nakatomi played important roles in Uno no Sarara's ascension ceremony despite the actual individuals using new or different names, like Isonokami or Fujiwara.  See Episode 151 for the explanation, there.  And new traditions were much easier to justify if you could connect them with older traditions—whether those older traditions were truly ancient or newly made inventions. And all of this suggests that this was not an accident and it wasn't simply being imposed from the top down.  One could be charitable and suggest that those involved felt that this got them closest to what the truth actually was, given that they had now been inculcated in a new worldview and they were trying to view the ancient stories through the interpretive lens of that worldview.  On the other hand, they were ultimately doing it to structure power and authority that favored them and the government they had created.  A government that they hoped would outlast them, and be passed on to their descendants. Next episode, we will continue our discussion of Uno no Sarara's life and reign and the incredible steps she took to ensure that her line would continue to rule Yamato for decades. 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.

Columnist at the San Francisco Standard and Host of The TK Show, Tim Kawakami, joined Silver & JD ahead of the Warriors' upcoming do-or-die play-in game against the Clippers. From Brandin Podziemski seeking an extension to the Warriors possibly pursuing Kawhi Leonard, Kawakami dives into the financial implications, as well as draft lottery scenarios that will have some clarity by the end of this week.See omnystudio.com/listener for privacy information.

Columnist at the San Francisco Standard and Host of The TK Show, Tim Kawakami, joined Silver & JD ahead of the Warriors' upcoming do-or-die play-in game against the Clippers. From Brandin Podziemski seeking an extension to the Warriors possibly pursuing Kawhi Leonard, Kawakami dives into the financial implications, as well as draft lottery scenarios that will have some clarity by the end of this week.See omnystudio.com/listener for privacy information.

Im neue Literaturrubriken erfinden sind wir stark und wie gut sie passen, laden wir unsere Hörerinnen und Hörer gerne ein, selbst zu überprüfen. Die Bücher sind alle ein bisschen darker als das sein muss, aber manchmal muss das auch sein, als da wären Mieko Kawakami: Heaven (rezensiert von Irmgard Lumpini), Tove Ditlevsen: Da wohnt ein junges Mädchen in mir, das nicht sterben will (rezensiert von Anne Findeisen) und Joseph Wambaugh: Hollywood Station (rezensiert von Herr Falschgold). This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit lobundverriss.substack.com

Tim Kawakami, columnist for the San Francisco Standard, joins the show to break down the layers of the NBA trade deadline and how realistic it would be for the Warriors to acquire Milwaukee Bucks superstar Giannis Antetokounmpo. As with any potential trade, it comes with massive risk, and the Warriors are well-aware of Steph Curry's timeline. Kawakami also touches on the 49ers' offseason priorities, and why pursuing a playmaking receiver Minnesota's Justin Jefferson should be at the top of their list. It's a must-listen for any sports fan looking to stay up to date on the latest news and analysis.See omnystudio.com/listener for privacy information.

Tim Kawakami, columnist for the San Francisco Standard, joins the show to break down the layers of the NBA trade deadline and how realistic it would be for the Warriors to acquire Milwaukee Bucks superstar Giannis Antetokounmpo. As with any potential trade, it comes with massive risk, and the Warriors are well-aware of Steph Curry's timeline. Kawakami also touches on the 49ers' offseason priorities, and why pursuing a playmaking receiver Minnesota's Justin Jefferson should be at the top of their list. It's a must-listen for any sports fan looking to stay up to date on the latest news and analysis.See omnystudio.com/listener for privacy information.

Tim Kawakami, who covers the Warriors and all other Bay Area sports teams for the SF Standard, joins Willard and Dibs to discuss last night's loss, Pat Spencer's play, Brandin Podziemski's struggles, Jonathan Kuminga's future, and more.

Maddie and XAVI take a look at the last month or so of GanPro. This includes GanPro vs FREEDOMS and some awesome stuff coming out of the title fronts.

Writer, scholar, and academic organizer E.F. McAdam joins to talk about human evolution & extinction, AI, pseudo-science, and much more in Kawakami’s very strange and really quite funny far-future novel. Podcasts, reviews, interviews, essays, and more at the Ancillary Review of Books. Please consider supporting ARB’s Patreon! Guest: Eleanor McAdam Title: Under The Eye Of The Big Bird by Hiromi Kawakami, translated by Asa Yoneda Host: Jake Casella Brookins Music by Giselle Gabrielle Garcia Artwork by Rob Patterson Opening poem by Bhartṛhari, translated by John Brough Transcribers: Kate Dollarhyde and John WM Thompson References: Current Research in Science Fiction Vanishing World by Sayaka Murata, translated by Ginny Tapley Takemori Annie Bot by Sierra Greer Emily Tesh’s The Incandescent and Some Desperate Glory Niall Harrison’s Locus review of Under The Eye Of The Big Bird Adrian Tchaikovsky's Service Model J.G. Ballard Stephen Baxter's Evolution William Hope Hogdson's The Night Land X-Men Isaac Asimov's Foundation Margaret Atwood MaddAddam Trilogy Kurt Vonnegut Jr.’s Cat's Cradle Erika Swyler's We Lived On The Horizon Kazuo Ishiguro’s Klara and the Sun & Never Let Me Go Adrian Tchaikovsky's Children of Time          Text  - HTML . com Convert your visual text documents to HTML code instantly. Edit and clean your markup with a couple of clicks. How to use the Text to HTML converter? Paste a visual document to the left to convert it to HTML Paste your HTML code it the right to preview the document Press the Clean button to execute the checked HTML cleaning options. Erase the page to get started.    

Melbourne Cup, dubbed as “the race that stops a nation,” is on 4 November this year. SBS Japanese spoke to Kousuke Kawakami, a former jockey who has built his career in Australia, about what makes Australian horse racing so special and his time in the saddle. This story was first published in 2024. - 毎年11月の第1火曜日に開催される、世界的に有名な競馬のイベント「メルボルンカップ」。「国を止めるレース」としても知られています。オーストラリアでジョッキーとして活躍した川上鉱介さんに、オーストラリア競馬の魅力などについてお聞きしました。2024年放送。

Willard and Grandi are joined by San Francisco Standard columnist Tim Kawakami to discuss the quarterback situation with Mac Jones and brock Purdy, along with his recent podcast episode with Warriors owner Joe Lacob

Willard and Grandi are joined by San Francisco Standard columnist Tim Kawakami to discuss the quarterback situation with Mac Jones and brock Purdy, along with his recent podcast episode with Warriors owner Joe Lacob

Sonora: Karin Kawakami de Vicente, Perita Criminal da Polícia Científica de São Paulo (SPTC) by Governo do Estado de São Paulo

Para Athletics: Japan's Kawakami Wins Men's 100-Meter Sprint at Worlds

In Hour 2, Willard and Dibs continue to discuss the Brock Purdy and Trevor Lawrence matchup, chat with Tim Kawakami about the 3-0 49ers, react to what Kawakami said about Trey Hendrickson and Jonathan Kuminga, and more.

Willard and Dibs' full show from Thursday, September 25th. In Hour 1, Willard and Dibs get ready for this Sunday's matchup between the 49ers and the Jaguars by discussing the quarterback matchup: who's the better quarterback -- Brock Purdy or Trevor Lawrence? In Hour 2, Willard and Dibs continue to discuss the Brock Purdy and Trevor Lawrence matchup, chat with Tim Kawakami about the 3-0 49ers, react to what Kawakami said about Trey Hendrickson and Jonathan Kuminga, and more. In Hour 3, Willard and Dibs react to what Tim Kawakami told them about the next steps in the Jonathan Kuminga drama, listen to Brock Purdy discuss how he's healing from his turf toe variant, and more. Plus, 'Fade the Dibbers' ahead of Thursday Night Football between the Cardinals and Seahawks. In Hour 4, Willard and Dibs chat with Admin Amin, who has the call of 49ers-Jaguars for the NFL on FOX, focus in on the Jaguars' defense vs. Brock Purdy, and more.

Another year, another oppo-cast. Nick Kawakami takes the reins and comes up with questions to discuss. He has an interesting take on the opp-cast this year, and it becomes an interesting discussion. Find Nick on Instagram: @agentoahu Find Kyle's designs here: https://www.hilifeclothing.com/ Find Devon Nekoba here: @localboy56 Love watching HI*Sessions? Well, now you can join our Patreon community and directly impact our ability to continue making great videos like this one. For as little as $1/mo. you'll get early access to our content as well as cool exclusive stuff for the Patreon community. Visit http://www.patreon.com/hisessions and sign up today! Make sure you subscribe to get notified when we release new videos! Follow HI*Sessions: http://hisessions.com http://www.facebook.com/hisessions http://twitter.com/hisessions

In Hour 2, Willard and Dibs chat with Tim Kawakami about the Warriors' plan with Jonathan Kuminga over the next couple of weeks, react to the most embarrassing series of the season for the Giants, and more.

Join Jay Gunkelman, QEEGD (the man who has analyzed over 500,000 brain scans), Dr. Mari Swingle (author of i-Minds), and host Pete Jansons for another engaging NeuroNoodle Neurofeedback Podcast episode discussing neuroscience, psychology, and the brain's fascinating connection to pain control.✅ Homunculus Explained: What exactly is a homunculus? Jay dives into sensory vs. motor homunculus differences—and how it impacts our perception and movement.✅ Chronic Pain & Neurofeedback: Learn how brain techniques like neurofeedback and HRV training can significantly reduce chronic pain and even eliminate suffering.✅ Botox & Facial Expression: Can Botox impact emotional reception and mirror neurons? Discover the surprising neuroscience behind facial paralysis treatments.✅ Mirror Neurons & Emotional Health: Dr. Mari explores how our brain's mirror neurons shape emotional development, connection, and psychological well-being—especially after periods of social isolation.✅ Telepathy & Telekinesis? Jay offers insights into the science (and fiction) of telepathy, telekinesis, and how the brain stores and communicates information.Key Moments:0:001:02 Jay screen share on homunculus man1:46 Sensory versus motor homunculus2:07 V. S. Ramachandran https://en.wikipedia.org/wiki/V._S._R...6:47 Skewer pain control demonstration8:37 Kawakami skewer8:52 Erik Pepper Shout out https://biofeedbackhealth.org/9:28 Tom Collura shout out https://www.brainmaster.com/tfc/?srsl...9:17 Miramatsu and various healers9:49 Kawakami11:55 Where did Homunculus come from?https://en.wikipedia.org/wiki/Homunculushttps://en.wikipedia.org/wiki/Cortica...13:50 Bernie Brucker Shout Out https://www.researchgate.net/publicat...19:08 What's going on in the brain with pain blocking22:14 In-depth on Pain and Neurofeedback23:26 Distress or Suffering Network27:05 What is Fibromyalgia29:30 HRV Heart Rate Variability and Pain30:44 Botox and Hollywood Digital Botox?41:00 NeuroNoodle Neurofeedback Live Chat Every Wed 6pm    / @neuronoodle   question on telekinesis and telepathy brain gives off chemical energy can another brain pick up on it?https://www.forbes.com/sites/luisrome...41:58 Hans Berger clip    • Uncovering the Fascinating Truth Behi...  42:50 Dean Radin Book: Real Magic: Ancient Wisdom, Modern Science, and a Guide to the Secret Power of the Universe https://www.amazon.com/Real-Magic-Anc...44:06 What's a memory?46:40 How do rats sense things?50:15 Update on Swinglesonic app https://swinglesonic.com/50:50 Suisun City Summit update https://suisunsummit.com/https://publish.obsidian.md/suisunsum...✅ Event Updates:Dr. Mari's BrainCalm & Focus App: https://swinglesonic.comSuisun City Summit with Jay & Santiago Brand: https://suisuncitysummit.com (Registration coming soon)✅ Help us keep the NeuroNoodle Podcast going! Support us on Patreon

In Hour 2, Willard and Dibs chat with Tim Kawakami about the 49ers slow start to free agency, share how the 49ers telegraphed this 49ers offseason has been, and more.

Tim Kawakami of the SF Standard joins Willard and Dibs to recap the 49ers' first two days of free agency.

Kauaʻi Mayor Derek Kawakami responds to questions from HPR listeners; Members of the cast and crew of "Ride the Cyclone" share a preview of the "delightfully weird" musical premiering on Oʻahu

In Hour 1 of Steiny and Guru, Guru and Grandi (filling in) kick off the show talking about the role players and out of Moody, Podziemski , Hield and Kuminga...who are you taking to push the Warriors towards a championship run? In Hour 2 of Steiny and Guru, Gu and Grandi (filling in) get into some of Joe Lacob's comments on the TK Podcast as he told Kawakami that he's no problems going over the tax in order to make sure the Warriors are competitive team. In Hour 3 of Steiny and Guru, Guru and Grandi (filling in) break down Jonathan Kumingas role and how important it will be for him to evolve and adjust his game especially to figure out a way to find himself in the starting lineup. In the final hour of Steiny and Guru, Gu and Grandi (filling in) end the show discussing how different things are now that Butler has come into the fold and what Kuminga will do when he returns. Plus, NBC Sports Bay Area analyst, Monte Poole joins Guru and Grandi and breaks down what he's seen since the Jimmy Effect has taken place and how Kuminga will develop upon his return.

In Hour 2 of Steiny and Guru, Gu and Grandi (filling in) get into some of Joe Lacob's comments on the TK Podcast as he told Kawakami that he's no problems going over the tax in order to make sure the Warriors are competitive team.

In Hour 2, Willard and Dibs chat with Tim Kawakami of the SF Standard about the 49ers offseason and the Warriors acquisition of Jimmy Butler, and more. Plus, the guys get you ready for Warriors-Heat with Warriors Live.

In Hour 2, Willard and Dibs chat with Tim Kawakami about the Warriors' plans ahead of the trade deadline, break down if there's a chance that this Warriors roster plays better than they have the rest of the season, and react to the message that Steph Curry got across postgame last night.

Tim Kawakami of the SF Standard joins Willard and Dibs to react to last night's Warriors loss to the Raptors, to discuss the Warriors' options ahead of the trade deadline, the plan for the offseason ahead and the rest of the Steph Curry era, and more.

Naz Kawakami is a writer, editor, and photographer from Honolulu, Hawaii. Naz is a screenwriter and cuts his teeth working in editorials. His work has been published in NPR, Rolling Stone, Jenkem, Popeye, Creem, among others.  Naz is the new Editor-in-Chief of Monster Children, a Sydney/LA/NYC-based skateboarding/music/surfing/art publication that was founded in 2003.  I found out about Naz from being the host of Monster Children's podcast, Analog to Digital: 20 years of Culture and Change, where he interviewed Leo Fitzpatrick, Spike Jonze, Austyn Gillette, and Ishod Wair. This isn't the nine club. Naz has a cat named Meow Meow Beans.  Please welcome Naz Kawakami to Wear Many Hats. ⁠instagram.com/nazkawakami ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠instagram.com/wearmanyhatswmh⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠instagram.com/rashadrastam⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠rashadrastam.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠wearmanyhats.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

In Hour 3, Willard and Dibs get injury updates on a number of banged up 49ers, chat with Tim Kawakami about the state of the 49ers, and more.

In Hour 3, Willard and Dibs debate about the efficacy of the Emirates NBA Cup, chat with Tim Kawakami about what happened inside of Chase Center last night for Klay Thompson's return, and more.

Another year, another oppo-cast. Nick Kawakami takes the reins and comes up with questions to discuss. We walk about toilet paper, soup, and katsup. Get ready for a new oppo-cast! Find Nick on Instagram: @agentoahu Find Kyle's designs here: https://www.hilifeclothing.com/ Find Devon Nekoba here: @localboy56 Love watching HI*Sessions? Well, now you can join our Patreon community and directly impact our ability to continue making great videos like this one. For as little as $1/mo. you'll get early access to our content as well as cool exclusive stuff for the Patreon community. Visit http://www.patreon.com/hisessions and sign up today! Make sure you subscribe to get notified when we release new videos! Follow HI*Sessions: http://hisessions.com http://www.facebook.com/hisessions http://twitter.com/hisessions

Tim Kawakami, fresh off his conversations with both Warriors owner Joe Lacob and 49ers head coach Kyle Shanahan, joins Willard and Dibs to discuss the Warriors' offseason ahead and the 49ers sticky situation with Brandon Aiyuk.

Host Kyle B. Enfield, MD, FCCM, is joined by Daisuke Kawakami, MD, to discuss the Critical Care Medicine article, “Evaluation of the Impact of ABCDEF Bundle Compliance Rates on Postintensive Care Syndrome: A Secondary Analysis Study.” (Kawakami D, et al. Crit Care Med. 2023 Dec;51:1685-1696). The study examines how compliance with the ICU Liberation Bundle (A-F) impacts post-intensive care syndrome and intensive care unit mortality rates Dr. Kawakami is a physician in the Department of Emergency and Critical Care Medicine at St. Marianna University School of Medicine in Kawasaki, Japan. Learn more about the ICU Liberation Bundle at sccm.org/iculiberation.

Tim Kawakami of The Athletic joins Willard and Dibs to break down the conversation he had with the mysterious Giants Chairman Greg Johnson. Plus, Kawakami explains the big decisions looming ahead for the 49ers with Brandon Aiyuk and Christian McCaffrey.

Tim Kawakami of The Athletic joins Willard and Dibs to break down who the Warriors realistically target this offseason, to explain why Christian McCaffrey was absent from OTAs for the 49ers, and more.

Tim Kawakami of The Athletic joins Willard and F.P. to explain why the Warriors still need Draymond Green, despite his on-court transgressions.

Dive into the intricacies of chronic pain management with Jay Gunkelman and Dr. Mari Swingle in this comprehensive episode. Explore the groundbreaking theories of Karl Pribram, the exceptional control of pain by Kawakami, and how neurofeedback offers new pathways for those suffering from conditions like fibromyalgia and neuropathy. The discussion extends to the effects of trauma on chronic pain, the definition and management of complex pain syndromes, and the unique responses to anesthesia. Highlighting non-pharmacological strategies and personal stories, this episode provides a beacon of hope for individuals navigating the challenges of chronic pain, offering insights into alternative treatments and the science behind neurofeedback's potential to transform lives. Key Moments: 0:00 Chronic Pain/Neuropathy Episode 20:40 Karl Pribram 20:50 Kawakami 23:28 Turned off pain his pain sense 28:12 Can Neuropathy be trained? 29:29 Fibromyalgia 31:00 Trauma 34:24 Are Fibromyalgia and Neuropathy considered Chronic pain? 37:00 jack Schwartz 39:05 Jay Gunkelman screen share pain 43:13 Kawakami on Stage 46:45 Pete friend with Neuropathy 48:16 Pain Pump? 53:49 Redheads don't respond in normal way to anesthesia #ChronicPain #Neuropathy #Fibromyalgia #Neurofeedback #PainManagement #TraumaAndPain #NonPharmacological #KarlPribrum #Kawakami #JayGunkelman #DrMariSwingle #Neuroscience #PainRelief #MentalHealthAwareness #AnesthesiaAwareness #AlternativeTreatment --- Send in a voice message: https://podcasters.spotify.com/pod/show/neuronoodle/message Support this podcast: https://podcasters.spotify.com/pod/show/neuronoodle/support

In Hour 2, Willard and Dibs run through the favorites to win the 2024 NFL MVP, catch up with Tim Kawakami about the 49ers and the Warriors, and more.

Episode 369 of the Sports Media Podcast with Richard Deitsch features Tim Kawakami, who covers the San Francisco 49ers and other Bay Area teams as a columnist for The Athletic. He is also the host of “The TK Show” podcast and its various feeds. In this podcast, Kawakami discusses challenges and fun of covering the Niners; what kind of access he gets to Brock Purdy and Kyle Shanahan; what is unique about covering a Bay Area sports team; why the Niners have such interest in his area; what he sees for sports podcasts heading forward and more. You can subscribe to this podcast on Apple Podcasts, Google Play, Spotify, and more. To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices

From 'Sports Media with Richard Deitsch' (Subscribe here): Episode 369 of the Sports Media Podcast with Richard Deitsch features Tim Kawakami, who covers the San Francisco 49ers and other Bay Area teams as a columnist for The Athletic. He is also the host of “The TK Show” podcast and its various feeds. In this podcast, Kawakami discusses challenges and fun of covering the Niners; what kind of access he gets to Brock Purdy and Kyle Shanahan; what is unique about covering a Bay Area sports team; why the Niners have such interest in his area; what he sees for sports podcasts heading forward and more. You can subscribe to this podcast on Apple Podcasts, Google Play, Spotify, and more. To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices

Tim Kawakami, live from 49ers practice in Santa Clara, joins Willard and Dibs ahead of the team's flight to Vegas ahead of Super Bowl LVIII. What does Tim think is the key for the 49ers to knock off Patrick Mahomes and the Chiefs?

This week Diane Woodburn speaks with Kyle Kawakami of Maui Fresh Streatery.  In this episode Kyle talks about what went into his initial response last August to help get food out to community members, how the community support efforts have evolved since August, resuming the Kokua Meals Initiative originally started during Covid that helps get food to community members in need, lessons learned from 2020 that helped make support efforts more efficient in 2023, the challenges restaurants are facing in 2024, details about how to help the ongoing Kokua Meals Initiative, and why it's critical to show respect and compassion to restaurant workers and the entire Maui community.  To donate to the Kokua Meals Initiative that Kyle talks about on the podcast you can send money on Venmo to @Kyle-Kawakami-1This episode begins the 5th year of our Maui podcast series with the intention of respectfully providing insight into local businesses, nonprofits, and community leaders on Maui through what is a very difficult and challenging time.  Our thoughts continue to be with our neighbors, friends, community, and colleagues across Maui. 

Alx Kawakami comes in to talk about his new clothing line (Alikaleo Park). We also discuss Henry Kapono and what he's been up to musically. Find Alikaleo Park on Instagram: @alikaleopark Find Kyle's designs here: https://www.hilifeclothing.com/ Find Devon Nekoba here: https://kumu.com/ Love watching HI*Sessions? Well, now you can join our Patreon community and directly impact our ability to continue making great videos like this one. For as little as $1/mo. you'll get early access to our content as well as cool exclusive stuff for the Patreon community. Visit http://www.patreon.com/hisessions and sign up today! Make sure you subscribe to get notified when we release new videos! Follow HI*Sessions: http://hisessions.com http://www.facebook.com/hisessions http://twitter.com/hisessions

Tim Kawakami of The Athletic joins Willard and Dibs to react to another blowout Warriors' loss, owner Joe Lacob's reaction to more boos from the Chase Center crowd, the Warriors' ever-changing plans at next month's trade deadline, and more.

Tim Kawakami of The Athletic joins Willard and Dibs to react to another Warriors loss, to discuss Draymond Green's future with the Warriors and in the NBA, offer his opinion on where the Warriors go from here, and more. Plus, Kawakami addresses the firestorm swirling around the Giants this week.

In Hour 3, Willard and Dibs catch up with Tim Kawakami to discuss Draymond Green's five-game suspension, hear from Kyle Shanahan as he praises Brock Purdy, and more.

This episode Adam is joined by John Freeman to bid farewell to his game-changing literary journal Freeman's. They discuss the pleasures and challenges faced in setting up and running a magazine John's editorial philosophy, some of his favourite events, and why the final issue's theme of “Conclusions” offers up more surprising avenues than readers might expect. The episode also features readings from Sandra Cisneros, Aleksandar Hemon, Rebecca Makkai, and Mieko Kawakami read by translator Hitomi YoshioBuy Freeman's Conclusions: https://www.shakespeareandcompany.com/books/freemans-conclusionsFeaturing new work from Rebecca Makkai, Aleksandar Hemon, Louise Erdrich, Mieko Kawakami and more, the tenth and final instalment of the boundary-pushing literary journal Freeman's explores all the ways of coming to an end.John Freeman was the editor of Granta until 2013. His books include Dictionary of the Undoing, How to Read a Novelist, Tales of Two Americas, and Tales of Two Planets. His poetry includes the collections Maps, The Park, and Wind, Trees. In 2021, he edited the anthologies There's a Revolution Outside, My Love with Tracy K. Smith, and The Penguin Book of the Modern American Short Story. An executive editor at Knopf, he also hosts the California Book Club, a monthly online discussion of a new classic in Golden State literature for Alta magazine. His work has appeared in the New Yorker and the Paris Review and has been translated into twenty-two languages.Adam Biles is Literary Director at Shakespeare and Company. His latest novel, Beasts of England, a sequel of sorts to Animal Farm, is available now. Buy a signed copy here: https://www.shakespeareandcompany.com/books/beasts-of-englandListen to Alex Freiman's latest EP, In The Beginning: https://open.spotify.com/album/5iZYPMCUnG7xiCtsFCBlVa?si=h5x3FK1URq6SwH9Kb_SO3w Get bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.

Welcome to the Social-Engineer Podcast: The Doctor Is In Series – where we will discuss understandings and developments in the field of psychology.   In today's episode, Chris and Abbie are discussing mimicry. What it is, its multiple forms, and why we do it. [Oct 2, 2023]   00:00 - Intro 00:17 - Dr. Abbie Maroño Intro 01:17 - Intro Links -          Social-Engineer.com - http://www.social-engineer.com/ -          Managed Voice Phishing - https://www.social-engineer.com/services/vishing-service/ -          Managed Email Phishing - https://www.social-engineer.com/services/se-phishing-service/ -          Adversarial Simulations - https://www.social-engineer.com/services/social-engineering-penetration-test/ -          Social-Engineer channel on SLACK - https://social-engineering-hq.slack.com/ssb -          CLUTCH - http://www.pro-rock.com/ -          innocentlivesfoundation.org - http://www.innocentlivesfoundation.org/                                                07:45 - The Topic of the Day: Mimicry 08:04 - A Definition 09:04 - Building Relationships 10:35 - The Downside of Mimicry 12:31 - Accidental Mimicking 14:25 - A Need to Belong 17:14 - Emotional Mimicry 21:01 - Misinterpretation 23:11 - Reverse-Engineering Emotions 26:22 - 3rd Party Perspective 29:40 - Reading the Relationship 32:08 - Timing is Everything 34:58 - Fundamentals 40:17 - Wrap Up 43:06 - Next Month: Music and the Senses 43:28 - Outro -          www.social-engineer.com -          www.innocentlivesfoundation.org   Find us online: -          Twitter: https://twitter.com/abbiejmarono -          LinkedIn: linkedin.com/in/dr-abbie-maroño-phd-35ab2611a -          Twitter: https://twitter.com/humanhacker -          LinkedIn: linkedin.com/in/christopherhadnagy   References: Aron, A., Aron, E.N., Smollan, D., 1992. Inclusion of other in the self scale and the structure of interpersonal closeness. Journal of Personality and Social Psychology 63, 596–612 Bargh, J.A., Chen, M., Burrows, L., 1996. Automaticity of social behavior: direct effects of trait construct and stereotype activation on action. Journal of Personality and Social Psychology 71, 230–244. Bavelas, J.B., Black, A., Chovil, N., Lemery, C.R., Mullett, J., 1988. Form and function in motor mimicry: topographic evidence that the primary function is communicative. Human Communication Research 14, 275–299. Bhabha, H. (1984). Of mimicry and man: The ambivalence of colonial discourse. October, 28, 125-133. Bourgeois, P., & Hess, U. (2008). The impact of social context on mimicry. Biological psychology, 77(3), 343-352. Chartrand, T.L., Bargh, J.A., 1999. The chameleon effect: the perception– behavior link and social interaction. Journal of Personality and Social Psychology 76, 893–910. Chartrand, T.L., Maddux, W.W., Lakin, J.L., 2005. Beyond the perception– behavior link: the ubiquitous utility and motivational moderators of nonconscious mimicry. In: Hassin, R.R., Uleman, J.S., Bargh, J.A. (Eds.), The New Unconscious. Oxford University Press, New York, NY, pp. 334–361 Dijksterhaus, A., Bargh, J.A., 2001. The perception–behavior expressway: automatic effects of social perception on social behavior. In: Zanna, M. (Ed.), Advances in Experimental Social Psychology, vol. 33. Academic Press, San Diego, CA, pp. 1–40. Hess, U., Herrera, P., Bourgeois, P., Blairy, S., 1997. Do people mimic what they see or what they know? Facial mimicry revisited. Paper presented at the 37th Annual Meeting of the Society for Psychophysiological Research, Cape Cod, MA, October 15–19th. Hess, U., Philippot, P., Blairy, S., 1999. Marono, A. J. (2022). The role of closeness in the relationship between nonverbal mimicry and cooperation. Lancaster University (United Kingdom). Mimicry: facts and fiction. In: Philippot, P., Feldman, R.S. (Eds.), The Social Context of Nonverbal Behavior. Studies in Emotion and Social Interaction. Cambridge University Press, Cambridge, UK, pp. 213–241. Van Baaren, R. B., Holland, R. W., Kawakami, K., & Van Knippenberg, A. (2004). Mimicry and prosocial behavior. Psychological science, 15(1), 71-74.

In Hour 1, Willard and Dibs discuss their level of concern for the Warriors' age and potential defensive shortcomings, chat with Tim Kawakami about the Warriors, Giants, and 49ers, and more.