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This is the first in a two part series on the people living to the Northeast of Yamato, in the areas of Tohoku and Hokkaido.  They are called in the Chronicles, the Emishi and the Mishihase, and these designations appear to refer to areas that include the Epi-Jomon and later Satsumon cultures as well as members of the Okhotsk Sea Culture, all archaeological designations for various people whom we know primarily through their archaeological remains.  We also discuss a bit about how all of this ties in (or doesn't) with the modern Ainu, and why we don't necessarily use that term until much later in the historical record. For more, check out our podcast blog at: https://sengokudaimyo.com/podcast/episode-116   Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 116: The People of the North, Part 1   A soldier stood watch on the Nutari Barrier.  It was only a few years old—built to define and defend the boundaries between the lands under Yamato rule and the untamed wilds, beyond.  Looking behind him, the soldier could see the smoke from the nearby settlement, also newly constructed, which would supply him and his fellow guards with food and clothing while they took their turn at the border. Looking outwards, the soldier wondered what life beyond the barrier was like.  He had seen people crossing through, mostly with various trade goods.  For the most part, they didn't seem all that different, but he had heard stories: stories of wild men and women who lived in caves and slept under the trees.  They were hunters who knew the woods and could easily slip through areas that didn't even have roads. As one traveled further north, things grew only more wild and untamed—or so the stories said.   Giant bears with paws as large as a human head roamed the land—he'd seen a skin once and it was massive.  The people of the north fought with them and, or so he'd heard, even kept them as pets. Further, well beyond the pale, there were people who lived on the sea.  They traveled between islands in the frozen north, and hunted the beasts of the ocean.  They were few, but they were mighty people. A chill went through the soldier's spine.  He'd only ever heard stories of most of these outsiders, and even then it was hard to tell what was truth and what was merely exaggeration.  He had never actually gone out to see it himself, though he'd met some who claimed they had. It gave him some sense of worth that he was out here, defending the settled, civilized lands of his people from the wild, ungoverned tribes beyond the border.  That said, he hoped with all his heart that things remained peaceful.  Yes, it would certainly be better that way for all involved.   We are just starting out the second reign of Takara Hime, which started in the year 655.  For her first reign, the Chroniclers would give her the title of Kougyoku Tennou, but when she retook the throne they named her Saimei.  As we talked about in the last couple of episodes, there was a lot going on at this point, not just on the archipelago, but in the rest of Asia as well.   We'll summarize that briefly just to set the stage for the beginning of Takara Hime's reign, but this episode we're going to primarily focus on the expansion of Yamato authority throughout the rest of the archipelago, or at least the rest of Honshu.  In this context, we'll be talking extensively about the people that the Chronicles call the Emishi, since this section of the Chronicles contains numerous entries that give us our clearest look, to date, at who they were, at least from a Yamato perspective.  We'll also be looking at another group in the north, known to us as the Mishihase, for whom we have even less information. As this whole episode got a bit long, we are going to be doing this in two parts.  This episode, I'd like to introduce you to some of the terms, discuss some of the problems and considerations around these topics, and touch on what we know based largely on the archaeological record.  In the second episode we'll focus on the narrative as it appears in the Nihon Shoki, which hopefully will be something that makes more sense once we have that archaeological context.  While there are certainly some things that appear to coincide between the two narratives, there are a lot of differences.  Archaeology can help us understand the material culture, and give us some insights into the lifeways of a particular group of people, but it doesn't let us know what they said, and rarely gives us information about a particular event. Before we dive into this, I think it would be useful to touch on terms that we are going to be using this episode, and next.  I mention this because while we are dealing with the past, our story of the past is very much affecting the lives of people in the present.  Most specifically, the lives of the Ainu people of Hokkaido, and how their history and experience intertwines with the concept of the “Emishi” that we see in the Chronicles.  So let's explore these terms, and see where it takes us. First, I should probably make a note about the difference between “Wa” and “Yamato”, at least as I'm using it in this episode.  When I use “Wa” I'll be referring to the ethnic group, while “Yamato” refers to the state.  For the most part, as we are focused on the historical state forming in central Honshu, we'll talk about Yamato, or the State of Yamato. That is a political entity that is majority Wa in its make-up, but that doesn't mean that there weren't Wa people outside of the Yamato state, nor that Yamato was made up of only people who identified, ethnically as Wa.  As we've seen, the Yamato state also included immigrants who identified as people of Baekje, Silla, Goguryeo, and even Emishi. Next, the Emishi.  The term “Emishi” is an exonym used by Yamato to describe those who are outside of Yamato's borders and controls, especially up in Tohoku.  By “exonym”, I mean that it's a term imposed from outside – in this case, by Yamato – on the group of people known as the Emishi, because we really don't know what they called themselves. Moreover, the term “Emishi” is complex, and doesn't necessarily describe a single, monolithic ethnic group or culture – more a group of possible ethnicities, that occupied a particular “slot” relative to Yamato cultural identity, namely that of outsiders.  The Chronicles refer to several different geographic regions as “Emishi”, situated relative to the core of the Yamato polity -- but the archeological evidence is much more nuanced.  A prime example are the studies carried out on the “Emishi” mummies of the Oshu Fujiwara, a 12th century ruling elite who lived in Hiraizumi and who were considered “Emishi” by the court in Heian-kyo—modern Kyoto.  In studying the mummies, it was determined that they were closely related to the Wa people of Japan and the Kinki region.  This finding is important and I'll come back to it in a bit, but the takeaway is that “Emishi” doesn't automatically mean physical or cultural differences like we might assume.  There were likely ethnic Wa Emishi, along with Emishi who were more closely connected with the indigenous people—descendants of the Jomon and possible ancestors to the later Ainu people. Finally, the Ainu.  It's extremely likely that some of the people that the Chroniclers called “Emishi” may have been the ancestors of the Ainu people of today.  But the correspondence is definitely not one-to-one, as some historians used to think.  And since this is a sensitive topic with ongoing patterns of inequity and silenced voices, it's important to lay some groundwork before going further. For my part, I would like to do my best to introduce the people and the history as we know it with as little bias as I can manage, but please realize that there are certainly controversies around this area and open wounds that have not yet healed. The modern Ainu are the indigenous inhabitants of Hokkaido, Sakhalin, and Kuril islands.  They also once inhabited the very northern part of Tohoku.  In their own language, Ainu Itak, these islands are part of Ainu Mosir, the Lands of the Ainu, and “Ainu” itself is simply a word for “humans” or “people”.  While there are many cultural and linguistic ties to the Japanese—they have been neighbors for centuries—they are culturally distinct, and their language, Ainu Itak, is considered a linguistic isolate, with no known relatives outside of the Ainu homelands. The relationship between the Ainu and the Wa people—the general term for ethnic Japanese—has been one of tension and conflict born of colonization.  In the 19th century in particular, the nation of Japan claimed Hokkaido and began to settle it.  The wide open spaces were great for new industries, such as cattle ranching, which could supply dairy and beef, two things that had come into vogue with other aspects of Western culture.  I won't get into the entire history of it, but the Japanese government used tactics similar to those used in the United States against indigenous populations, often forcing people to speak Japanese instead of their native language in a paternalistic attempt to quote-unquote “civilize” the Ainu people.  Only relatively recently have the Ainu been accorded some protections in Japanese law. For our part, the study of Ainu history has long been one conducted by outsiders looking in, which of course has come with all sorts of baggage.  For instance, as I alluded to above, there has long been a tendency to equate the Ainu with the Emishi, which along with everything else cast the Ainu as somewhat less culturally evolved.  Much of this study was also taking place during a time when Marxist concepts of societal evolution were in vogue.  Add to that the generally patronizing and Colonialist concepts that were rampant in Western anthropology at the time—things like the stereotype of the “noble savage” and even the concept of “primitive” societies—and there were definitely some problematic concepts that continue to echo through into modern discussions.  Another complexity in understanding Ainu culture and history has been that the Ainu people do tend to be physically distinct from many other Japanese, which has been linked to outdated ideas about physical types and ethnicity.  Many Ainu people show more tendency towards body and facial hair than mainland Japanese, with bushy beards being common among men, and blue eyes aren't uncommon – which, combined with overall light skin, led to early identification of Ainu people as being of “Caucasian stock” according to outdated racial classifications.  The theory was that they traveled from the west across Asia in the distant past and somehow settled in the islands north of Japan.  This ties into how much of the archaeological fervor of the 19th and 20th centuries in Japan was wrapped around ethno-nationalist ideals and looking to find the origins of the Japanese people, often using concepts of eugenics to seek out physical and cultural differences between the Japanese and “other” people, such as the Ainu, to help better define who are—and who are not—Japanese.  For example, remember those Oshu Fujiwara mummies and how they were from a group described by the Chronicles as “Emishi” but ended up being more physically similar to modern Wa than modern Ainu?  Some scholars took this finding to mean that all of the Emishi were Wa people, effectively denying any ancestral claims or links that Ainu people may have had to Honshu, other than those historically attested to from about the 15th century onwards.  In similar ways, for each instance of some new “finding”, there have often been those who would use it as a further reason to discriminate against the Ainu. There is a lot of important archaeological work that has been done in Tohoku and elsewhere to help shed more light on the people living in areas that the Chronicles associate with the Emishi and beyond.  But while archaeological digs in places like Honshu and Kyushu were often done with great public support, archaeological work in places like Hokkaido often involved investigating burials of potential ancestors without consent, and even today there is some contention over how various artifacts were acquired.  As with too many places in the world, the data was not always gathered under what we may consider, today, the strictest of ethical standards.  So as important as the archeological perspective is – at least we are going off of physical items that we find rather than on the narrative imposed on the region by those in Yamato – it's important to keep that context in mind. Even recent attempts to better contextualize Ainu history at places like the Upopoy National Museum in Shiraoi, while apparently doing their best to provide that context, are still hampered by the weight of previous missteps in the relationship between the Ainu and the government.  Activists have noted that even Upopoy, the first such national museum devoted to the Ainu themselves, is still built on colonialist policies and artifacts and human remains acquired without all of the necessary consent and consultation with local Ainu.  Upopoy, for its part, appears to have reached out to those willing to work with them, and for all that there may be some controversy, it certainly has a lot of information for those interested in it. So, given these caveats, what does the archeological record tell us about the wide range of people and areas called “Emishi” by the Chronicles, including both those areas closer to the Yamato heartland, and the areas we know today as Ainu Mosir? To understand the patterns of settlement and cultural trends that we see up north – in Tohoku and Hokkaido --let's go back to the end of the Jomon period and the very start of the Yayoi.  As wet rice paddy cultivation (and accompanying pottery styles and other material goods) began to make its way into the archipelago, up through about the Kinki region—the original land of Yamato, or Yamateg—it was brought by a people that seem quite strongly connected to other people in east Asia, and these people largely replaced the indigenous Jomon era populations in western Japan.  However, the new material culture traveled faster and farther than the new people themselves, and it appears that in eastern Honshu, at least, much of the new farming technology, pottery, and other lifeways of the Yayoi culture were adopted by people that appear to share a great deal in common, physically, with the previous Jomon populations, suggesting that local populations were, themselves, adopting the new technology and being absorbed into the Yayoi culture.  This expansion of Yayoi culture and rice farming initially exploded all the way up to the very northern edge of Tohoku, but over time it started to decline in the northernmost regions.  Whether due to a change in the climate or simply the fact that the colder, snowier regions in Tohoku were not as hospitable to farming, we see that rice cultivation fell into disuse, and people seem to have once again picked up the lifeways of their ancestors in the region, returning to a more hunter-gatherer style of subsistence.  Indeed, in northern Tohoku and Hokkaido we see the continued evolution of Jomon culture in a phase that is generally known as the Epi-Jomon, or, in Japanese, the Zoku-Jomon period, which generally lasted through the end of the 7th century.  This Epi-Jomon or Zoku-Jomon cultural region lay far outside the “official” Yamato borders according to the Chroniclers in an area considered to be part of “Michinoku” – literally past the end of the road – so it's understandably commonly associated with the Emishi.  But once again, it's not that simple, because we do see Yayoi and Kofun culture extending up into this region.  In fact, there are even keyhole shaped kofun up in Tohoku, the largest of these being Raijinyama kofun, thought to have been built between the late 4th and early 5th centuries.  It sits south of modern Sendai, and there are numerous other tombs there as well, suggesting it was well connected to Yamato and the kofun culture of central Honshu. Another complication is that we have regions officially designated Emishi that were much closer in – on the borders of Yamato itself.  Based on simply the written record, it would seem that “Emishi” resided as close to Yamato as the lands of Koshi and the land of Hitachi, at the very least.  The Emishi in Koshi are mentioned several times in the Chronicles, and both the Nihon Shoki and works like the Hitachi Fudoki mention Emishi or people who are at least outside of the Yamato cultural sphere.  This area bordering Yamato seems to have been the most affected by kofun and even Yamato culture, and also would have likely come into the most direct conflict with Yamato itself.  It is also the area most likely to include those who, for one reason or another, decided to yet themselves outside the growing reach of the Yamato state, a pattern that would continue for centuries to come.  On top of that, there is something else going on in northern Hokkaido, where, starting around the 5th century, we see different archeological assemblages from the south, indicating further cultural distinctiveness from the Tohoku and southern Hokkaido inhabitants.  These are mostly found on the coast in the northern part of Hokkaido, and match closely with the culture we see first in the Sakhalin island, and later the Kurils, along the edges of the Okhotsk Sea.  Hence the name we've given to this unknown culture:  The Okhotsk Sea Culture, or just the Okhotsk culture. From what we can glean, the people of the Okhotsk culture subsisted largely off the hunting of marine mammals, such as seals, sea lions, sea cows, and whales.  In contrast, the Epi-Jomon people appear to have subsisted more on inland hunting strategies, along with coastal fishing, which is represented in their settlement patterns, among other things.  This latter description likewise tracks with descriptions of the Emishi as subsisting largely off of hunted game. It is unclear what exactly happened to the Okhotsk Sea Culture, but they appear to be one of the ancestral groups of the modern Nivkh people, on the northern part of Sakhalin and the lower Amur River and coastal regions, though the Okhotsk Sea Culture also seems to have had a large influence on the development of the people known today as the Ainu.  Modern DNA testing of Ainu demonstrate connections both with the earlier Jomon people of Japan—a connection that is much stronger than in most Japanese—but also with people from the Okhotsk Sea region.  Still, how and in what ways those people came together is not clear. The connection to the Jomon and Epi-Jomon people appears to be strengthened by the fact that throughout Tohoku there are placenames that appear to be more closely related to the Ainu language than to Japanese.  For example, in Ainu itak, terms like “nai” and “pet” refer to rivers and streams, and we find a lot of placenames ending with “nai”, “be”, or “betsu”.  These are often written with kanji that would be understandable to Japanese speakers, but the prevalence and location of these names often make people think that they are likely related to Ainu itak, in some way—possibly a proto-Ainuic language or dialect that is now lost. While I can't discount the fact that some this could be due to false etymologies, we can add to it the fact that the term “Emishi” was eventually changed to “Ezo”, which itself came to be used primarily for Hokkaido and the people there, including the people we know of today as the Ainu.  However, it isn't clear that the term Emishi, or even “Ezo”, was consistently applied to only one group, and its usage may have changed over time, simply being used in each period to refer to the people of the Tohoku and Hokkaido regions outside of the control of the Japanese court. Another aspect of the archaeological record is the change in the Epi-Jomon culture to what we know as the Satsumon culture around the time of our narrative.  Satsumon, like Jomon, is derived from the distinctive pottery styles found.  “Jomon” means “cord-marked”, referring to the use of pressed cords and similar decoration on the pottery, and starting in the 7th century we see a new style using wood to scrape designs, instead.  Thus the term “Satsumon”.  It first pops up in Honshu, but by the 9th century it had spread to Hokkaido and eventually even spread to areas associated with the Okhotsk Sea Culture.  It would last until roughly the 13th century, when it was replaced by a culture that is more clearly related to the modern Ainu people. But the Satsumon culture wasn't just new types of pottery.  We see more ironwork appearing in the Satsumon culture, as well as the cultivation of millet and other types of agriculture.  Tohoku and Hokkaido were still a bit cold for the ancient forms of wet rice agriculture that were prevalent in more southern regions, and millet and other crops likely fit more easily into the lifeways of the people in these areas. Likewise, by the 8th century, we also see a new type of stove appearing in Satsumon villages.  This “kamado” seems clearly related to the type of stove that came over to Honshu from the Korean peninsula around the 5th century, reaching Hokkaido by the 8th, and eventually finding purchase on Sakhalin by the 11th, demonstrating a slow yet continuous adoption. Some of these changes might be explained by greater contact with Wa people and the trade networks that extended through Honshu and over to the mainland, but there were also trade routes through Sakhalin island over to the Amur River delta and beyond that should not be overlooked, even if they weren't as prevalent in the written histories of the time. I previously mentioned that in the next episode, we'll dive into more of what the Chronicles have to say about the Emishi, but to give a preview, the Chronicles have already mentioned the Emishi several times as trading and treating with the Yamato state.  Back in the era before the Isshi Incident, Naka no Oe's coup in 645, Soga no Emishi himself had dealings with the Emishi of the land of Koshi, which we covered in episode 107.  Then, in the previous reign, Emishi had attended court, but the court had also erected barriers and barrier towns in Nutari and Ihabune in 647 and 648 to protect the border areas from purported raids by the Emishi.  Hence the episode opener, imagining what it might be like for a soldier at one of these barrier towns.  But, there is also another people that we've already talked about, mentioned in the Chronicles:  The Sushen people, also glossed as either the Mishihase or Ashihase people.  In the Nihon Shoki, they first appeared in an entry in the reign of Kimmei Tennou, when a group of them came ashore on Sado island, which we discussed back in episode 86.  In this period, however, the  appear to be referencing a people who were living in the north of Hokkaido, and who were putting pressure on the people to their south, much as Yamato was putting pressure on the people to their northeast. The Sinitic characters, or kanji, used to name them in the Nihon Shoki uses a term from mainland writings for the Sushen people.  This name is first given to people mentioned in early Warring States documents, such as the Classic of Mountains and Seas, as living on the Shandong peninsula.  Eventually, however, as empires expanded, the term was used to refer to people along the Amur river region and the coast, in modern China and Russia—the eastern areas of what we know as “Manchuria”.  These were probably not the same people originally referred to as living in Shandong, and instead seems to apply to the Yilou people, and likely also is cognate with the later term “Jurchen”. In the ancient Sinic documents, the Sushen are described as hunter-gatherers who live in the open, using caves and other such natural features for temporary shelter.  They hunted with bows and arrows, which were tipped with stone arrowheads.  To the settled cultures of the Yellow River basin, they were considered a primitive and barbaric people. As for the people mentioned in the Nihon Shoki, it is quite likely that the term “Sushen” was used differently.  Rather than referring to Jurchen people, or someone from mainland northeast Asia, it is thought that the characters were used because of the similar role played by the people of northern Hokkaido and Sakhalin island—and possibly because of connection with the Amur river region, including the area referred to in older documents as “Su-shen”.  Still, the people referred to in the Nihon Shoki were probably what we know as the Okhotsk Sea culture, especially based on what we know from later descriptions.  From Yamato's point of view, they were likewise living in the extreme northeast and they were a hunter-gatherer society that used stone arrowheads in their hunting.  The fact that it is glossed as either Mishihase or Ashihase by later commentators suggests that this was the name by which the Yamato knew these people, and the kanji were just borrowed for their meaning of a people in the northeast. And so in the 7th century we have both the Emishi and the Mishihase, at least in the northeast.  There are also the Hayato, another group of people in the southern reaches of Tsukushi.  We are told that they and the Emishi both attended the court in 655 in great numbers.   Discussion of who the Hayato were is probably best left for another episode.  Suffice it to say that they appear to be culturally distinct from the groups in the northeast, at least at this point. And that's where we are going to pause things for now.  The archaeological record gives us some idea of the people inhabiting the areas of Tohoku and up to Hokkaido, but it only tells part of the story—and it is a story that we are continuing to uncover.  Even today people are working on archaeological sites that just may turn up new information that will change how we see things. Next episode, we'll dive into the narrative of the Nihon Shoki and take a look at the actions of individuals—especially the actions of Abe no Hirafu, a key player in what was to happen in the north. Until then thank you for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Yamagata Shinkansen Resumes with Reduced Services, Dangerous Heat Expected in Kinki and Tokai Regions, & more… English news from Japan for August 1st, 2024. Transcription available at https://japandailynews.com/2024/08/01/news.html

Ito-koku and Na-koku were the next two countries on the path of the Wei envoys noted in the Gishiwajinden.  They likely refer to the areas known today as Itoshima and Fukuoka, so what do we know about these places in the Yayoi period, and how is it that by the 3rd century Yamato seemed to have taken the foremost position on the archipelago and not one of these other countries, where wet paddy rice agriculture and other continental technologies first arrived in the archipelago. For more see our podcast blog post at: https://sengokudaimyo.com/podcast/itoandna Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Gishiwajinden Part Five: Ito-koku and Na-koku This episode we are finishing up our Gishiwajinden Tour, focusing on our journey to Ito-koku and Na-koku, or modern day Itoshima and Fukuoka. We'll talk about what we know from the records of these two areas in the Yayoi and early Kofun periods, and then look at some of the later history, with the development of the Dazaifu, the build up of Hakata and Fukuoka, and more.  A key thread through all of this will be our discussion about why it was Yamato, and not these early states, who eventually became paramount.  If this is where things like wet paddy rice agriculture started, and they had such close ties to the continent, including sending a mission to the Han dynasty, why did the political center shift over to Yamato, instead?  It is certainly something to wonder about, and without anything written down by the elites of Na and Ito we can only really guess based on what we see in the histories and the archaeological record. We ended our tour in Na for a reason: while the Gishiwajinden—the Japanese section of the Wei Chronicles—describes the trip from the continent all the way to Yamatai, the locations beyond Na are largely conjecture.  Did ancient travelers continue from Na along the Japan Sea coast up to Izumo and then travel down somewhere between Izumo and Tsuruga to the Nara Basin?  Or did they travel the Inland Sea Route, with its calmer waters but greater susceptibility to pirates that could hide amongst the various islands and coves?  Or was Yamatai on the island of Kyushu, and perhaps the name just happens to sound similar to the Yamato of Nara?  Unfortunately, the Wei Chronicles have more than a few problems with accuracy, including problems with directions, meaning that at most we have some confidence in the locations out to “Na”, but beyond that it gets more complicated.  And even “Na” has some questions, but we'll get to that later. Unlike the other points on our journey, we didn't stay overnight at “Ito-koku”, , and we only briefly stayed at Na—modern Fukuoka, but I'll still try to give an account of what was going on in both places, and drawing on some past visits to the area to fill in the gaps for you.   Both the Na and Ito sites are believed to be in the modern Fukuoka prefecture, in Itoshima and Fukuoka cities.  Fukuoka prefecture itself actually spans all the way up to the Shimonoseki straits and includes the old territory of Tsukushi—Chikuzen and Chikugo—as well as the westernmost part of Buzen, the “closer” part of the old land of “Toyo” on the Seto Inland Sea side of Kyushu.  When it comes to locating the country of Ito-koku, we have lots of clues from current place names.  The modern Itoshima peninsula, which, in old records, was known as the country of Ito, and was later divided into the districts of Ito and Shima.  Shima district, at the end of the peninsula, may have once been an island—or nearly so.  It is thought that there was a waterway between the two areas, stretching from Funakoshi bay in the south to Imazu Bay, in the north, in Fukuoka proper.  Over time this area was filled in with deposits from the local rivers, making it perfect for the Yayoi style wet rice paddy agriculture that was the hallmark of the growth in that period.  And indeed there are certainly plenty of Yayoi and Kofun era ruins in the area, especially in eastern reaches of the modern city of Itoshima, which reside in the valley that backs up to Mt. Raizan.  There you can find the Ito-koku History Museum, which tells much of the story of Ito. The Weizhi, or the Wei Chronicles, note that Ito-koku had roughly a thousand households, with various officials under their own Queen, making it one of the few Wa countries that the Chroniclers specifically noted as being a “kingdom”, though still under the nominal hegemony of the queen of Yamatai or Yamateg.  If you continue eastward along the coast from Itoshima, you next hit Nishi-ku, the Western Ward, of modern Fukuoka city, which now continues to sprawl around Hakata Bay.  Nishi-ku itself used to also be known as “Ito”, though spelled slightly differently, and you can still find Ito Shrine in the area. So was this part of Ito-koku also? It's very possible.   Na-koku, or the country of Na, was probably on the eastern edge of modern Fukuoka, perhaps around the area known as Hakata down to modern Kasuga.  Much like in Karatsu, this area features some of the earliest rice fields ever found in Japan – in this case, in the Itazuke neighborhood, just south of Fukuoka airport.  The land here is mostly flat, alluvial plains, formed by the rivers that empty out into Hakata Bay, another great area for early rice agriculture. Locating the country of Na is interesting for several reasons.  For one, unlike all of the other Wei Chronicles sites we've mentioned, there is no clear surviving placename that obviously matches up between “Na” and the local area.  It is a short enough name that it may simply be difficult to distinguish which “Na” is meant, though there is a “Naka” district in Kasuga that may show some promise.  There certainly is evidence for a sizeable settlement, but that's much more tenuous than the placenames for other areas, which remained largely in use in some form up to the modern day, it would seem. The name “Na” shows up in more than just the Weizhi, and it is also mentiond in the Houhan-shu, or the Record of the Later Han, a work compiled later than the Weizhi, but using older records from the Late Han dynasty period.  There it is asserted that the country of Na was one of the 99 some-odd countries of Wa, and they sent an embassy to the Later Han court, where they received a gold seal made out to the “King of Na of Wa”.  We talked about this in Episode 10: The Islands of the Immortals: That seal, made of gold, was seemingly found in the Edo period—1784, to be precise.  A farmer claimed to have found it on Shika island, in Hakata Bay, which is quite prominent, and connected to the mainland with a periodically-submerged causeway.  The description of the find—in a box made up of stones, with a large stone on top that required at least two men to move it—seems like it could have been an old burial of some kind.  The island certainly makes sense as an elite burial site, overlooking Hakata Bay, which was likely an important feature of the lifeways of the community.  While there have been questions about the authenticity of the seal, if it is a forgery, it is quite well done.  It looks similar to other Han era seals, and we don't really have a way to date the gold it is made of.  Without the actual context we can't be quite sure. This certainly seems like pretty strong evidence of the country of Na in this area, somewhere – probably not on the island itself, then close by.So unless something else comes along, I think we can say that this is at least the vicinity of the old country of Na.  Okay, so now that we've talked in general about where these two places were, let's go back and look at them in more detail. The Ito-koku site is just up the coast from where we stayed for Matsuro-koku, in Karatsu, which all makes sense from the position of the Chronicles in that it says the early envoys traveled overland from one place to the other.  Of course it also says they traveled southeast, which is not correct as the route is actually northeast.  However, they had traveled southeast from the Korean peninsula to Tsushima and then Iki and Matsuro, so that direction was well established, and this is an easy enough error that could have been made by the actual envoys or by later scribes, as it would be a one character difference. For Ito-koku, as with Matsuro-koku, we have no large, reconstructed sites similar to Harunotsuji on Iki or Yoshinogari, further inland in Saga prefecture, where we have an entire, large, so-called “kingly” settlement.  There is evidence of settlements, though, both near the major burial sites as well as around the peninsula.  And as for those burial sites, well, Ito has a few, and they aren't merely important because of their size.  Size is often an indication of the amount of labor that a leader must have been able to mobilize, and so it can be used to get a general sense of the power that a given leader or system was able to wield, as they could presumably turn that labor to other users as well. However, it is also important to look at other factors, like burial goods. What kind of elite material was the community giving up and placing with the deceased? That is the case with the first site we'll discuss, the Hirabaru burial mound.  At first glance it isn't much—a relatively unassuming square mound, about 12 by 14 meters, and less than 2 meters in height.  It was discovered in 1965 by a farmer who started digging a trench to plant an orchard and started pulling up broken pieces of a bronze mirror, one of the first clues that this was someone important.  They later found various post holes around the site, suggesting that it was more than just an earthen mound, and as they excavated the site they found pottery, beads, mirrors, and more. Let's start with those post-holes.  It looks like there was at least one large pillar set up due east of the burial.  We don't know how tall it was, but it was likely of some height given the size of the pillar hole—I've seen some estimates that it could have been up to 70 meters tall.  A tall pole would have provided visibility, and it may also be significant that it was east, in the direction of the rising sun.  We know that the ancient Wa had a particular connection with the sun, and this may be further evidence of that.  There are other holes that may be a gate, and possible a storehouse nearby, presumably for various ritual items, etc.  Suddenly, even without knowing exactly what was there, we start to see a picture of a large, manmade complex that seems to be centered on this burial and whomever is there. On top of that, there was a mirror in the tomb that was larger than any other ever found in Japan at that time—certainly the largest round mirror of that period.  It is not one of the triangular rimmed mirrors that Yamato is known for, but may have been part of another large cache brought over from the mainland.  About 40 mirrors in total, many of them very large, were found buried in the tomb, some of which appear to have been broken for some reason.  Furthermore, the large mirrors appear to fit within the dimensions given the Great Mirror—the Yata no kagami—housed at the sacred Ise Shrine.  There is a document in 804, the “Koutai Jingu Gishiki Chou”, detailing the rituals of Ise shrine, which describes the sacred mirror sitting in a box with an inner diameter of 1 shaku, 6 sun, and 3 bu, or approximately 49.4 centimeters, at least using modern conversions.  The same measurements are given in the 10th century Engi Shiki.  So we can assume that the mirror in Ise, which nobody is allowed to actually see, let alone measure, is smaller than that, but not by much, as the box would have been made to fit the mirror, specifically.  It isn't like you can just grab a box from Mirror Depot.  The mirrors found at Hirabaru Mound measure 46.5 centimeters, and have a floral pattern with an eight petaled flower on the back.  Could this mirror be from the same mold or the same cache, at least, as the sacred mirror at Ise?  At the very least, they would seem to be of comparable value.   In addition, there were many beads, jars, etc.  Noticeably absent from the burial were swords and weapons.  Based on this, some have argued that this was the burial of a queen of Ito-koku.  There is evidence that this may be the case, but I don't think the presence of weapons, or the lack thereof, is necessarily a good indicator. After all, we see in the old stories that women were also found wielding swords and leading troops into battle. So it's dangerous to make assumptions about gender based on this aspect alone. I wonder if the Hirabaru tomb assemblage might have more to do with something else we see in Yamato and which was likely applicable elsewhere in the archipelago: a system of co-rulership, where one role might have to do more with administrative and/or ritual practice, regardless of gender. This burial assemblage or mirrors and other non-weapons might reflect this kind of position. The Weizhi often mentions “secondary” or “assistant” positions, which may have truly been subordinate to a primary ruler, or could have just been misunderstood by the Wei envoys, who saw everything through their particular cultural stratification.  In a similar fashion, early European explorers would often name people “king”—from the daimyo of Sengoku era Japan to Wahunsenacawh, known popularly as “Powhatan” for the name of his people, on what would become known as North America.  That isn't to say that these weren't powerful individuals, but the term “king” comes with a lot of Eurocentric assumptions and ideas about power, stratification, etc.  Is there any reason to believe that the Wei envoys and later chroniclers were necessarily better at describing other cultures? And of course we don't have any physical remains of the actual individual buried there, either. However, there is a good reason to suggest that this may have been a female ruler, and that *is* because of something in the Weizhi, which specifically says that the people of Ito lived under the rule of a female king, aka a queen, using a description not unlike what is used for Queen Himiko.  In fact, Ito gets some special treatment in the record, even though it isn't the largest of the countries.  Let's look at those numbers first: Tsushima is said to have 1,000 households, while Iki is more like 3,000.  Matsuro is then counted at 4,000 families, but Ito is only said to have 1,000, similar to Tsushima.  Just over the mountains and along the Bay, the country of Na is then counted at a whopping 20,000 households, so 20 times as many.  These numbers are probably not entirely accurate, but do give an impression of scale, at least. But what distinguishes Ito-koku in this is that we are told that it had a special place for envoys from the Korean peninsula to rest when they came.  It makes you wonder about this little place called Ito. Hirabaru is not the only kingly tomb in the area.  Walk about 20 to 30 minutes further into the valley, and you might just find a couple of other burials—in particular Mikumo-Minami Shouji, discovered in 1822, and Iwara-Yarimizo, which includes artifacts discovered in the 1780s in the area between Mikumo and Iwara as they were digging a trench.  Based on evidence and descriptions, we know that they pulled out more bronze mirrors and other elite goods indicative of the late Yayoi paramounts. In these areas they have also found a number of post holes suggesting other buildings—enough to perhaps have a relatively large settlement. As noted earlier, we do not have a reconstructed village like in Harunotsuji or Yoshinogari, given that these are private fields, so the shape of the ancient landscape isn't as immediately impressive to people looking at the area, today.  The apparent dwellings are largely found in the triangle created between two rivers, which would have been the water source for local rice paddies.  The tombs and burials are found mostly on the outskirts, with the exception of the kingly burial of Mikumo-Minami Shouji.  This is also interesting when you consider that the later Hirabaru mound was situated some distance away, raising a bunch of questions that we frankly do not have answers for. The area of these ruins is not small.  It covers roughly 40.5 hectares, one of the largest Yayoi settlements so far discovered.  Of course, traces of other large settlements—like something in the Fukuoka area or back in Yamato—may have been destroyed by later construction, particularly in heavily developed areas.  This is interesting, though, when you consider that the Weizhi only claimed some 1,000 households. There are also other graves, such as various dolmens, across Ito and Shima, similar to those found on the peninsula, and plenty of other burials across both ancient districts.  And as the Yayoi culture shifted, influence of Yamato can be seen.  While Ito-koku clearly had their own burial practices, which were similar to, but not exactly like, those in the rest of the archipelago, we can see them start to adopt the keyhole style tomb mounds popular in Yamato. During the kofun period, the area of Itoshima built at least 60 identified keyhole shaped tombs, with a remarkable number of them from the early kofun period.  Among these is Ikisan-Choushizuka Kofun, a large, round keyhole tomb mound with a vertical stone pit burial, estimated to have been built in the latter half of the 4th century.  At 103 meters in length, it is the largest round keyhole tomb on the Genkai coast—that is to say the northwest coast of Kyushu. All of these very Yamato-style tombs would appear to indicate a particular connection between Ito and  Yamato—though what, exactly, that looked like is still up for debate.  According to the various early Chronicles, of course, this would be explained because, from an early period, Yamato is said to have expanded their state to Kyushu and then even on to the Korean peninsula.  In particular, the Chronicles talk about “Tsukushi”, which is both used as shorthand for the entirety of Kyushu, while also indicating the area largely encompassing modern Fukuoka prefecture.  On the other hand, this may have been a sign of Ito demonstrating its own independence and its own prestige by emulating Yamato and showing that they, too, could build these large keyhole tombs.  After all, the round keyhole shape is generally thought to have been reserved, in Yamato, for members of the royal family, and Ito-koku may have been using it similarly for their own royal leaders.  It may even be something in between—Ito-koku may have recognized Yamato's influence and leadership, but more in the breach than in actuality.  Afterall, until the standup of things like the various Miyake and the Dazai, we aren't aware of a direct outpost of the Yamato government on Kyushu.  The Miyake, you may recall, were the ”royal granaries”, which were basically administrative regions overseeing rice land that was directly controlled by Yamato, while the Dazai was the Yamato government outpost in Kyushu for handling continental affairs.  On top of a lack of local control in the early Kofun, the Weizhi appears to suggest that the Yamato paramount, Himiko, was the “Queen of the Wa” only through the consensus of other polities, but clearly there were other countries in the archipelago that did not subscribe to her blog, as it were, as they were in open conflict with Yamato.  This all leads into something we've talked about in the main podcast at various times, but it still bears discussing:  How did Yamato, over in the Nara Basin, become the center of political life in the Japanese archipelago, and why not somewhere in Kyushu, like ancient Na or Ito?  While we don't entirely know, it is worth examining what we do and some of the factors that may have been in play.  After all, Kyushu was the closest point of the main Japanese islands to the mainland, and we see that the Yayoi culture gets its start there.  From there, Yayoi culture spread to the east, and if we were to apply similar assumptions as we do on the spread of the keyhole shaped kofun, we would assume that the culture-givers in the west would have held some level of prestige as groups came to them to learn about this new technology, so why wasn't the capital somewhere in Kyushu?  We likewise see other such things—Yayoi pottery styles, fired in kilns, rather than open fired pottery; or even bronze items brought over from the continent.  In almost every instance, we see it first in Kyushu, and then it diffuses eastward up to the edge of Tohoku.  This pattern seems to hold early on, and it makes sense, as most of this was coming over from the continent. Let's not forget, though, that the Yayoi period wasn't simply a century: by our most conservative estimates it was approximately 600 years—for reference, that would be roughly equivalent to the period from the Mongol invasions up to the end of the Edo period, and twice as long as the period from Mimaki Iribiko to the Naka-no-Oe in 645, assuming that Mimaki Iribiko was ruling in the 3rd century.  So think about all that has happened in that time period, mostly focused on a single polity, and then double it.  More recent data suggests that the Yayoi period may have been more like an 1100 to 1300 year range, from the earliest start of rice cultivation.  That's a long time, and enough time for things in the archipelago to settle and for new patterns of influence to form.  And while Kyushu may have been the first region to acquire the new rice growing technology, it was other areas around the archipelago that would begin to truly capitalize on it. We are told that by the time the Wei envoys arrived that the state of Yamato, which we have no reason not to believe was in the Nara Basin, with a focus on the area of modern Sakurai, had approximately 70,000 households.  That is huge.  It was larger than Na, Ito, and Matsuro, combined, and only rivaled in the Weizhi by Touma-koku, which likely referred to either the area of Izumo, on the Japan Sea coast, or to the area of Kibi, along the Seto Inland Sea, both of which we know were also large polities with significant impact in the chronicles.  And here there is something to consider about the Yayoi style agriculture—the land determined the ultimate yield.  Areas with more hills and mountains are not as suited to wet rice paddy agriculture.  Meanwhile, a flat basin, like that in Yamato, which also has numerous rivers and streams draining from the surrounding mountains into the basin and then out again, provided the possibility for a tremendous population, though no doubt it took time to build. During that time, we definitely see evidence of the power and influence of places like Na and Ito.  Na sent an embassy to the Han court—an incredible journey, and an indication of not only their interest in the Han court and continental trade, but also their ability to gather the resources necessary for such a journey, which likely required some amount of assistance from other, nearby polities.  Na must have had some sway back then, we would assume. Meanwhile, the burial at Ito shows that they were also quite wealthy, with clear ties to the continent given their access to large bronze mirrors.  In the absence of other data, the number and size of bronze mirrors, or similar bronze items, likely only useful for ritual purposes, indicates wealth and status, and they had some of the largest mirrors as well as the largest collection found for that period.  Even into the stories in the Nihon Shoki and the Kojiki we see how mirrors, swords, and jewels all are used a symbols of kingship.  Elite status was apparently tied to material items, specifically to elite trade goods.  Assuming Yamato was able to grow its population as much as is indicated in the Weizhi, then by the 3rd century, they likely had the resources to really impress other groups.  Besides things like mirrors, we can probably assume that acquisition of other goods was likewise important.  Both Ito and Yamato show evidence of pottery shards from across the archipelago, indicating extensive trade networks.  But without any other differentiating factors, it is likely that Yamato, by the 3rd century, at least, was a real powerhouse.  They had a greater production capacity than the other states listed in the Weizhi, going just off of the recorded human capital. And this may answer a question that has been nagging me for some time, and perhaps others:  Why did other states acquiesce to Yamato rule?  And the answer I keep coming back to is that it was probably a combination of wealth, power, prestige, ritual, and time. For one thing, wealth: Yamato had it.  That meant they could also give it.  So, if Yamato was your friend, you got the goods, and you had access to what you need.  You supported them, they could help you with what you needed.  These transactional alliances are not at all uncommon, and something I think most of us can understand. There is also power—specifically military power.  With so many people, Yamato would likely have been a formidable threat should they decide that violence was the answer.  That said, while we read of military campaigns, and no doubt they did go out and fight and raid with the best of them, it's expensive to do so.  Especially exerting control over areas too far out would have been problematic, especially before writing AND horses.  That would be costly, and a drain on Yamato's coffers.  So while I do suspect that various military expeditions took place, it seems unlikely that Yamato merely bested everyone in combat.  Military success only takes you so far without constant maintenance. And so here is where I think prestige and ritual come into play.  We've talked about how Yamato did not exactly “rule” the archipelago—their direct influence was likely confined to the Kinki region for the longest period of time.  And yet we see that they influenced people out on the fringes of the Wa cultural sphere: when they started building large, keyhole shaped kofun for their leaders, and burying elites only one to a giant mound, the other areas of Japan appear to have joined in.  Perhaps Yamato was not the first to build a kofun for a single person, but they certainly were known for the particular shape that was then copied by so many others.  But why? We don't know for certain, but remember that in Yamato—and likely the rest of the Wa cultural sphere—a large part of governance was focused on ritual.  The natural and what we would consider the supernatural—the visible and invisible—worked hand in hand.  To have a good harvest, it required that workers plant, water, harvest, etc. in the right seasons and in the right way.  Likewise, it was considered equally important to have someone to intercede with the kami—to ensure that the rains come at the right time, but not too much, and a host of other natural disasters that could affect the crop. And if you want to evaluate how well ritual works, well, look at them.   Are you going to trust the rituals of someone whose crops always fail and who barely has a single bronze mirror?  Or are you going to trust the rituals of someone with a thriving population, multiple mirrors, and more?  Today, we might refer to this as something like the prosperity gospel, where wealth, good health, and fortune are all seen as stemming from how well one practices their faith, and who's to say that back in the day it wasn't the same?  Humans are going to human, after all. So it makes sense that one would give some deference to a powerhouse like Yamato and even invite their ritualists to come and help teach you how it is done.  After all, the local elites were still the ones calling the shots.  Nothing had really changed. And here is where time comes in.  Because over time what started as an alliance of convenience became entrenched in tradition.  Yamato's status as primus inter pares, or first among equals, became simply one of primus.  It became part of the unspoken social contract.  Yamato couldn't push too hard on this relationship, at least not all at once, but over time they could and did demand more and more from other states. I suspect, from the way the Weizhi reads, that Yamato was in the early stages of this state development.  The Weizhi makes Queen Himiko feel like something of a consensus candidate—after much bickering, and outright fighting, she was generally accepted as the nominal paramount.  There is mention of a male ruler, previously, but we don't know if they were a ruler in Yamato, or somewhere else, nor if it was a local elite or an earlier paramount.  But not everyone in the archipelago was on board—Yamato did have rivals, somewhere to the south (or north?); the directions in the Weizhi are definitely problematic, and it may refer to someone like the Kuma or Kumaso people in southern Kyushu or else people that would become known as the Emishi further to the east of Yamato. This lasted as long as Yamato was able to continue to demonstrate why they were at the top of this structure.  Theoretically, anyone else could climb up there as well, and there are certainly a few other powerful states that we can identify, some by their mention and some by their almost lack of mention.  Izumo and Kibi come to mind almost immediately. The Weizhi makes it clear that Himiko's rule was not absolute, and part of her reaching out to the Wei in the first place may have been the first attempt at something new—external validation by the continent.  A large part of international diplomacy is as much about making people believe you have the power to do something as actually having that power.  Getting recognition from someone like the Wei court would further legitimize Yamato's place at the top of the heap, making things easier for them in the long run. Unfortunately, it seems like things did not go so smoothly, and after Himiko's death, someone else came to power, but was quickly deposed before a younger queen took over—the 13 year old Toyo.  Of course, the Wei and then the Jin had their own problems, so we don't get too many details after that, and from there we lose the thread on what was happening from a contemporary perspective.  Instead, we have to rely on the stories in the Nihon Shoki and Kojiki, which are several hundred years after the fact, and clearly designed as a legitimizing narrative, but still present us something of a picture.  We don't see many stories of local elites being overthrown, though there do seem to be a fair number of military campaigns.  Nonetheless, even if they were propped up by Yamato, local elites likely had a lot of autonomy, at least early on, even as they were coopted into the larger Yamato umbrella.  Yamato itself also saw ups and downs as it tried to figure out how to create a stable succession plan from one ruler to the next.  At some point they set up a court, where individuals from across the archipelago came and served, and they created alliances with Baekje, on the peninsula, as well as with another polity which we know of as Nimna.  Through them, Yamato continued to engage with the continent when the dynastic struggles there allowed for it.  The alliance with Baekje likely provided even more legitimacy for Yamato's position in the archipelago, as well as access to continental goods. Meanwhile the court system Yamato set up provided a means for Yamato to, itself, become a legitimizing factor. Hierarchical differences in society were already visible in the Yayoi period, so we can generally assume that the idea of social rank was not a new concept for Yamato or the other Wa polities.  This is eventually codified into the kabane system, but it is probably likely that many of the kabane came about, originally, as titles of rank used within the various polities.  Yamato's ability to claim to give—or even take away—that kabane title, would have been a new lever of power for Yamato.  Theoretically, other polities could just ignore them and keep going on with their daily lives, but if they had already bought into the social structure and worldview that Yamato was promoting, then they likely would have acquiesced, at least in part, to Yamato's control. Little by little, Yamato's influence grew, particularly on those closer to the center.  Those closer, and more affected, started to listen to Yamato's rules about kofun size and shape, while those further on the fringes started to adopt Yamato's traditions for themselves, while perhaps maintaining greater independence. An early outlier is the Dazai.  It is unclear whether this was forcibly imposed on the old region of Na and nearby Ito, or if it was more diplomatically established.  In the end, though, Yamato established an outpost in the region early on, almost before they started their practice of setting up “miyake”, the various royal granaries that appear to have also become local Yamato government offices in the various lands.  The Dazai was more than just a conduit to accept taxes in the form of rice from various locals—it was also in charge of missions to the continent.  Whether they were coming or going, military or diplomatic, the Dazai was expected to remain prepared.  The early iterations were likely in slightly different locations, and perhaps not as large, but still in roughly the area near modern Fukuoka and Dazai.  This was a perfect place not only from which to prepare to launch or receive missions from the continent, but also to defend the nearby Shimonoseki straits, which was an important entryway into the Seto Inland Sea, the most direct route to Naniwa and the Yamato court. The first iterations of direct Yamato control in Tsukushi—modern Fukuoka—claim to have been focused largely on being a last point to supply troops heading over to fight on the peninsula, not unlike the role of Nagoya castle on the Higashi-Matsuura peninsula in the 16th century.  Over time, though, it grew into much more.  The Weizhi, for its part mentions something in the land of Ito, where there were rooms set up for envoys from the continent, but the Dazai was this on steroids. Occasionally we see evidence of pushback against Yamato's expansion of powers.  Early on, some states tried to fool the envoys into thinking that they were Yamato, perhaps attempting to garner the trade goods for themselves and to take Yamato's place as the interlocutor between the Wa polities and the continent.  We also see outright rebellions—from Iwai in Kyushu, in the 6th century, but also from various Emishi leaders as well.  The Iwai rebellion may have been part of the impetus for setting up the Dazai as a way to remotely govern Tsukushi—or at least help keep people in line.  For the most part, though, as time goes by, it would seem that Yamato's authority over other polities just became tradition, and each new thing that Yamato introduced appears to have been accepted by the various other polities, over time.  This is likely a much more intricate process than even I'm describing here, but I'm not sure that it was necessarily a conscious one; as the concept of Yamato as the “paramount” state grew, others ceded it more and more power, which only fed Yamato's self-image as the paramount state.  As the elites came under the Yamato court and rank system, they were more closely tied to it, and so Yamato's increased power was, in a way, passed on to them as well.  At least to those who bought in. By the 5th century, we know that there were families sending people to the court from as far away as Hi no Kuni in Kyushu—near modern Kumamoto—and Musashi no Kuni in the east—including modern Saitama.  All of that said, while they may have subordinated themselves to Yamato in some ways, the various polities still maintained some independent actions and traditions.  For example, whatever their connection to Yamato, the tombs at Itoshima also demonstrate a close connection to the peninsula.  The horizontal entry chamber style of tomb—something we saw a lot in Iki, and which seems to have been introduced from the continent—started to become popular in the latter half of the 4th century, at least in the west of the archipelago. This is well before we see anything like it in Yamato or elsewhere, though it was eventually used across the archipelago.  Itoshima appears to have been an early adopter of this tomb style, picking it up even before the rest of the archipelago caught on, making them the OG horizontal chambers, at least in Japan. Ultimately, the image we have of Ito-koku is of an apparently small but relatively influential state with some influence on the cross-strait trade, with close ties to Yamato. The history of the region seems a bit murky past the Kofun period.  There are earthworks of an old mountain castle on Mt. Raizan that could be from the Asuka period, and in the 8th century the government built Ito castle on the slopes of Mt. Takaso, possibly to provide some protection to the Dazaifu, which was the Yamato outpost in Kyushu, and eventually became the main administrative center for the island.  It seems, then, that whatever power the country of Ito may have once had, it was subsumed by the Dazai, which was built a little inland, east of the old Na territory.  Furthermore, as ships grew more seaworthy over time, they could make the longer voyages straight to Iki or Tsushima from Hakata.  For the most part, the area of the Itoshima peninsula seems to have been merely a set of districts in the larger Tsukushi and then the Chikuzen provinces.  The area of Na, meanwhile, which is said to have had 20,000 households in the 3rd century—much larger than nearby Ito—was completely eclipsed by the Dazaifu after the Iwai rebellion.  After the fall of Baekje, the Dazaifu took on even greater administrative duties, and eventually took over all diplomatic engagement with the continent.  They even set up a facility for hosting diplomatic envoys from the continent.  This would come to be known as the Kourokan, and they actually found the ruins of it near the site where Maizuru castle was eventually built in what is now Chuo-ku, or the central ward, of Fukuoka city. From the Heian period onwards, the Harada family eventually came to have some power in the area, largely subordinate to others, but they built another castle on Mt. Takaso, using some of the old Ito Castle earthworks, and participated in the defense of the nation during the Mongol invasions. The Harada family rose briefly towards the end of the Sengoku Period, pushing out the Otomo as Hideyoshi's campaign swept into Kyushu.  They weren't quite fast enough to join Hideyoshi's side, though, and became subordinate to Kato Kiyomasa and eventually met their end during the Invasions of Korea. The Ito district at some point after that became part of the So clan's holdings, falling under Tsushima's purview, along with a scattering of districts elsewhere, all likely more about the revenue produced than local governance.  In the Edo period, there were some efforts to reclaim land in Imazu bay, further solidifying links with the Itoshima peninsula and the mainland, but that also fits in with the largely agricultural lifestyle of the people in the region.  It seems to have remained largely a rural backwater up into modern times, when the Ito and Shima districts were combined into an administrative district known as “Itoshima city”. Meanwhile, the Dazaifu continued to dominate the region of modern Fukuoka.  Early on, worried about a Silla-Tang alliance, the Yamato state built massive forts and earthworks were built around the Dazaifu to protect the region from invasion.  As the Tang dynasty gave way to the Song and Yuan dynasties, however, and the Heian court itself became more insular, the Dazaifu's role faded, somewhat.  The buildings were burned down in the 10th century, during the failed revolt of Fujiwara no Sumitomo.  The government never rebuilt, and instead the center of regional government shifted to Hakata, closer to the bay. Appointed officials to the Dazai were known as the Daini and the Shoni.  Mutou Sukeyori was appointed as Dazai Shoni, the vice minister of the Dazaifu, in the late 12th century.  Though he had supported the Taira in the Genpei wars, he was pardoned and made the guardian of Northern Kyushu, to help keep the region in check for the newly established Kamakura Bakufu.  He would effectively turn that into a hereditary position, and his family became known as the “Shoni”, with their position eventually coming to be their family name.  They would provide commendable service against the Mongol invasion, and eventually became the Shugo Daimyo over much of western Kyushu and the associated islands, though not without pushback from others in the region. Over time, the power of the Shoni waned and various other daimyo began to rise up.  The chaos of the Sengoku period saw the entire area change hands, back and forth, until Hideyoshi's invasion of Kyushu.  Hideyoshi divided up control of Kyushu, and Chikuzen, including the areas of Hakata and modern Itoshima, was given to Kobayakawa Takakage.  Hideyoshi also began to redevelop the port of Hakata.  After the battle of Sekigahara, Kobayakawa Hideaki, Takakage's adopted son and nephew to the late Hideyoshi, was transferred to the fief of Okayama, and the area of modern Fukuoka city was given to Kuroda Nagamasa, creating the Fukuoka Han, also known as the Kuroda Han. Nagamasa would go on to build Maizuru Castle on the other side of the Naka river from the port of Hakata, creating two towns with separate administration, each of which fell under the ultimate authority of the Kuroda.  Hakata, on the east side of the river, was a city of merchants while Fukuoka was the castle town, and largely the domain of samurai serving the Kuroda.  The Kuroda would remain in control of the Fukuoka domain through the Edo period, and only lost control at the very start of the Meiji, as the domain system in general was dissolved. Over that time, Hakata remained an important port city, and the samurai of Fukuoka were known for maintaining their martial traditions. In the Meiji era, samurai from the Kuroda Han joined with other Kyushu samurai, rising up during Saigo Takamori's rebellion.  Later, it would be former samurai and others from Fukuoka who would form the Gen'yosha, an early right wing, nationalist organization that would greatly influence the Japanese government heading into the latter part of the 19th and early 20th century. But that is getting well into more modern territory, and there is so much else we could discuss regarding the history of this area, and with any luck we will get to it all in time.  For now, this concludes our Gishiwajinden Tour—we traveled from Kara, to Tsushima and Iki, and then on to Matsuro, Ito, and Na.  From here the envoys traveled on to Fumi, Toma, and then Yamato.  Fumi and Toma are still elusive locations, with various theories and interpretations as to where they were.   For us, this was the end of our journey. Next episode we will be back with the Chronicles and getting into the Taika era, the era of Great Change.  There we will really see Yamato starting to flex its administrative muscles as it brings the various polities of the archipelago together into a single state, which will eventually become known as the country of Nihon, aka Japan. Until then, thank you for listening.  If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to us at 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.

滋賀県レッドデータブックで、絶滅危惧Ⅰ類に指定されているカタツムリ「ヤコビマイマイ」梅雨の時期、公園などでよく見掛けられたカタツムリの姿が少なくなっている。 Snail sightings during the rainy season in Japan are becoming rarer as dry and urban areas increase, with half of the species in the Kinki western region at risk of extinction, experts warn.

Snail sightings during the rainy season in Japan are becoming rarer as dry and urban areas increase, with half of the species in the Kinki western region at risk of extinction, experts warn.

雨の中、傘を差してＪＲ大阪駅前を歩く人たち、２１日午前、大阪市北区気象庁は２１日、近畿、東海、関東甲信が梅雨入りしたとみられると発表した。 This year's rainy season is believed to have begun in the Kanto-Koshin eastern Japan region including Tokyo, the Tokai central region and the Kinki western region, the Japan Meteorological Agency said on Friday.

This year's rainy season is believed to have begun in the Kanto-Koshin eastern Japan region including Tokyo, the Tokai central region and the Kinki western region, the Japan Meteorological Agency said on Friday.

Yaparatianos, hoy amanecimos en tendencia y por eso queríamos saber a quien le dijeron o quién les dijo "Fan de su relación", ¡No mientas, también fuiste!: tuvimos una nota insólita en donde hablamos del suegro de Nodal, nuestro amigo personal Pepe Aguilar, también tuvimos como todos los días la mejor entrega de comedia y nos visitaron en cabina los chicos de Kinki, ¿Te lo perdiste?. ¡No te preocupes, aquí te puedes poner al corriente! Recuerda que de lunes a viernes despertamos a una nación de 06:00 a 10:00 por Los40 

De strategie van Kinki's creative director Casper Wigbels is voornamelijk: doe alles, maar doe het wel met liefde. Liefde voor het vak, maar vooral ook voor mensen. Wil jij adverteren in deze podcast? Stuur dan een mailtje naar esther@floorkleyne.com

Japanese language programs in a non-university setting are a rarity in Louisiana, but fortunately for some students in the Greater New Orleans area, one school has them covered! The Krewe sits down with Dr. Tara Sanchez to discuss how she established a Japanese language program at Chalmette High School and how that program is providing opportunities not only for language learning but cultural exchange!------ 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, & 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 (timestamps [hh:mm:ss] where you can find the code)!Liquid IV Offer Link  to save 20% Off your Entire Order! (00:04:00)Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan!  (00:53:30)------ Chalmette High & Kakehashi Project Links ------St. Bernard's Article on Kakehashi Project TripKakehashi Project Information------ Past KOJ Episodes on Language ------Japanese Language Journeys ft. Saeko-Sensei (S1E4)Immersion Learning ft. MattvsJapan (S1E10)Language through Literature ft. Daniel Morales (S2E8)Pitch Accent (Part 1) ft. Dogen (S2E14)Pitch Accent (Part 2) ft. Dogen (S2E15)Language Through Video Games ft. Matt of Game Gengo (S3E4)Prepping for the JLPT ft. Loretta of KemushiCan (S3E16)Heisig Method ft. Dr. James Heisig (S4E5)Learn the Kansai Dialect ft. Tyson of Nihongo Hongo (S4E14)Japanese Self-Study Strategies ft. Walden Perry (S5E4)------ JSNO Upcoming Events ------JSNO Event Calendar2024 Matsue-New Orleans Sister City Exchange Application

Con David Beortegui y Carmen Ochoa, editores e historiadores; Gus Alvarez y Josu Ibargutxi, Ex presos: Modera: Justa Montero. Seis ex presos políticos se reunen en 2011 en la Prisión de Segovia, donde todos coincidieron en la década de 1970, y donde protagonizaron la famosísima fuga. Su objetivo: poner palabras a un pasado de militancias en las cárceles del franquismo. Son Sabin Arana, José María «Chato» Galante, Miguel Ángel Álvarez «Gus», Enrique Gesalaga «Kinki», Josu Ibargutxi y Xavier Armendáriz «Jula»; seis militantes de actividad política ilegal para la dictadura y revolucionaria para ellos.

Ever wanted to learn Japanese and just not know where to start? The Krewe sits down with Walden Perry, a Louisiana native who prior to 2020 had zero Japanese language experience. What started as a personal challenge during the pandemic became a multi-year self-study language learning adventure. And as with all adventures, there are ups and downs. Tune in here for some tips and suggestions on how to get started tackling language study on your own, what mistakes to avoid, and how to take your Japanese to the next level.------ 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, & 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 (timestamps [hh:mm:ss] where you can find the code)!Liquid IV Offer Link  to save 20% Off your Entire Order! (00:01:06)Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan!  (01:03:12)------ Self-Study Links ------Walden's Year 1 Benchmark VideoWalden's Year 2 Benchmark VideoWalden's WorldWalden's World DiscordAnkiJapanese from Zero! Website------ Past KOJ Episodes on Language ------Japanese Language Journeys ft. Saeko-Sensei (S1E4)Immersion Learning ft. MattvsJapan (S1E10)Language through Literature ft. Daniel Morales (S2E8)Pitch Accent (Part 1) ft. Dogen (S2E14)Pitch Accent (Part 2) ft. Dogen (S2E15)Language Through Video Games ft. Matt of Game Gengo (S3E4)Prepping for the JLPT ft. Loretta of KemushiCan (S3E16)Heisig Method ft. Dr. James Heisig (S4E5)Learn the Kansai Dialect ft. Tyson of Nihongo Hongo (S4E14)------ JSNO Upcoming Events ------JSNO Event Calendar2024 Matsue-New Orleans Sister City Exchange Application

This week on Krewe of Japan Podcast... HAJIME! The Krewe sits down with Alexander Bennett, 7th Dan in Kendo, to take a deep dive into the way of the sword. From the historical context of how kendo came to be to the ins and outs of being a kendo practitioner, this episode will open your eyes to this intense martial art! And don't forget... KI... KEN... TAI... ICHI! (Gotta listen to get that reference!)------ 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 & the Krewe of Japan Youtube Channel). Until next time, enjoy!------ More Info on Alexander Bennett, Kendo & Kenjutsu  ------Budo BooksAlexander Bennett on InstagramShogun Martial ArtsNew Orleans Kendo Club

This week on Krewe of Japan Podcast... the Krewe explores the Japanese language in a different way... by studying the Kansai Dialect with Japanese tutor Tyson of Nihongo Hongo! Learn new phrases & words while discovering the differences between standard Japanese & the Kansai Dialect.------ 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, & the Krewe of Japan Youtube Channel). Until next time, enjoy!------ More Info on Tyson & Nihongo Hongo  ------Nihongo Hongo on InstagramNihongo Hongo on YouTube

Prosegue il progetto “Wondercraft” del birrificio Vetra, la collezione di birre speciali one-shot realizzate in collaborazione con birrifici internazionali e Møm Brewers. La prima ricetta presentata è stata "Anche Meno", realizzata con il birrificio irlandese The White Hag, seguita dalla birra “KINKI” prodotta in collaborazione con il birrificio francese 90 BPM. Arriva ora “Tropicalia” prodotta insieme al birrificio croato The Garden.

お店のUSENでKinKi Kidsが流れていたので久しぶりに聴きたくなっちゃった〜って単純明快な理由で今回はKinKi Kidsの楽曲をやんわり話してみたいと思います。 おたよりフォーム「荒山セントラル郵便局」開局です。 Radiotalk以外のプラットフォームからのドスラヂへの質問、感想等はこちらからどうぞ♡ https://forms.gle/Xw34h8hQBimuuQFv6 ☆23/1/22収録 BGM :「流星群の夜に」by Kei Morimoto #2人組 #LGBTQ+ #GayTalker #ドライブ収録 #ロードノイズごめんね #ドスラヂ音楽堂 #KinKiKids

Recolecta por la huerta ibérica de novedades de rocknroll. Arrancamos con tres ejemplares de las Revival Series de Snap Records, una colección de gominolas en formato 7’’ que rescata algunos de los mejores singles del power pop, el revival mod y la new wave ibérica de los años 80. Playlist; TOS “Máquinas” PARAISO “Estrella de la radio” SPRAYS “Te veré a las 10” LOS MEJILLONES TIGRE “Síndrome de Estocolmo” LOS MEJILLONES TIGRE “Radiación” LOS MALINCHES “Todo corre” LOS DAYTONAS “Go T Bucket” SCREAMIN’ WITCH DOCTORS “Glitter and gold” Versión y original; THE TURTLES “Glitter and gold” KINKI BOYS “Sedación mortal” SINCIDERS “Lies (you talk too much)” CRIM “Cançons de mort” O.J.O. “La escapada” DOCTOR DIVAGO “El día después” OSCAR AVENDAÑO y LA BANDA FANTASMA “Final” Escuchar audio

Waar de een zich laat onderdompelen in cultuur en het koude Londense water, ligt de ander (na bijna een moord te hebben gepleegd) in de warme sauna voor een dagje ontspannen. Van een hekel aan de mensheid tot een huilbui zonder reden, van Fred van Leer tot Rob Kemps. Naar aanleiding van een eigen ervaring nemen de vrouwen het onderwerp abortus en zelfbeschikking onder de loep. Hoe mensen zonder baarmoeder hun bek liever dicht mogen houden en de mannen in het verleden meer verantwoordelijkheid mochten nemen. Over keuzes en vrijheid, over gevolgen en de terugblik. Een fantastisch levensvraag over autisme en een degradatie voor de Kinki kapper.Petitie Abortus is geen misdaad - Stijn de Vries BNNVARATips in samenwerking met Mohi

Kinki en entrevista exclusiva / Rodrigo Vidal en entrevista exclusiva / Los 15 Años de la hija del Canelo / Los Semifinalistas de la Liga Mx y más...

Pistolas, terrazas y secuestros de tortugas. Nuevo episodio con el rapero Kinki por excelencia.

Welcome to My Sexual Discussions/Confessions here we emphasis on short sexual erotic stories ready to ease your mind. Brought to by House Of Promzey, Your No:1 Podcast Recording and Publishing Company. My Sexual Discussions/Confessions is designed to GET YOU OFF. This is audio sex at it's finest. Sex: (almost) everybody does it and (almost) nobody talks about it—except at My Sexual Discussions/Confessions, a live storytelling show based in Austin, Texas. Whether the featured performers are funny, informative, political, or completely personal, the anonymous confessions from the audience are the stars of every show.

Audio salvestus koosolekult

So. Jetzt haben wir es endlich schriftlich: Singles können glücklich sein. Die US-Psychologin Bella DePaulo von der University of California in Santa Barbara hat in einer Studie festgestellt, dass viele Singles ihren Alltag tatsächlich als erfüllt empfinden und zudem eine höhere Wahrscheinlichkeit haben, psychisch zu wachsen und sich zu entwickeln als ihre verheirateten Mitmenschen. Puh! Das finden wir beiden Singles echt beruhigend. Und dann findet es Kinki auch nicht mehr so schlimm, in Berlin allein zu leben. Tatsächlich gibt es nämlich gerade in Berlin mittlerweile mehr Single-Haushalte als Mehrpersonenhaushalte. Singles - im Marketing-Jargon auch als "SINK" (single income - no kids) bekannt, legen laut dieser Studie mehr Wert auf einen sinnstiftenden Beruf, als verheiratete und sind häufig sozial auch besser vernetzt. Mit anderen Worten: wenn es Dir wie uns geht und Du Single bist UND dabei glücklich – hier die beruhigende Nachricht: das geht echt voll in Ordnung! Und für diejenigen, die sich da noch unsicher sind: viel Spaß bei unserer Podcast-Folge. Wenn Du Ideen für neue Podcast Themen hast, welche Dich in Deinem Alltag vor eine Herausforderung stellen, dann schreibe mir eine Mail unter: Info@focus-bewusst-sein.de und wir werden gerne darüber sprechen. Falls Du diese Folge über Apple Podcast hörst, freuen wir uns sehr über deine anschließende Sternebewertung und Rezession. Damit hilfst Du uns, immer besser zu werden, und damit dieser Podcast noch sichtbarer wird für weitere Zuhörer. Wir freuen uns auf Dich! Kinki & Paddy

#感謝聽眾朋友們投稿！ KinKi Kids 將在7/21迎接出道滿25周年紀念日 節目將帶各位從25周年企劃開始介紹！ 1.決定以25日圓代價演出廣告「24451」 2.KinKi Kids 與日本 Yahoo! 搜尋網站合作，只要搜尋「KinKi Kids」，就能參與25周年問答活動 https://www.yahoo.co.jp/ 聊聊音樂人 #吉田拓郎 帶給KK的影響 還有在音樂上長年合作的 #堂島孝平 #吉田建 以及KK兩人與傑尼斯前後輩的小故事們！ #堂本光一 @koichi.domoto_kd_j #堂本剛 @tsuyoshi.domoto24_j

Kennst Du den Begriff "Doomscrolling"? Laut Wikipedia bedeutet das das exzessive Konsumieren negativer Nachrichten im Internet. Durch die Dauerbetankung mit Hiobsbotschaften macht sich bei vielen Menschen ein Gefühl der Hilflosigkeit breit. Und weil oft eine wirkliche Handlungsmöglichkeit fehlt, entsteht bei einigen eine regelrechte "Spirale des Grauens": Dauerhafte Informationsbeschaffung, um stets "up to date" zu sein und dabei auf die Erlösung - nämlich endlich mal eine gute Nachricht - hoffen. Und nicht nur im Internet und den Nachrichten sind wir in der heutigen Zeit einer regelrechten Krisenpermanenz ausgesetzt. Auch Menschen in unserem Umfeld liefern uns oftmals gerne - und häufig ungefragt - ihre Katastrophen-Stories. Quasi Bad News in Dauerschleife. Nur: kann ich mich in der heutigen Zeit davor schützen? Unsere klare Antwort lautet: Ja. Wenn Du willst. Zum Beispiel mit einer Gedanken-Diät. Wie genau, das erfährst Du in unserer heutigen Podcast-Folge. Viel Spaß und positive Energie beim zuhören! Wenn Du Ideen für neue Podcast Themen hast, welche Dich in Deinem Alltag vor eine Herausforderung stellen, dann schreibe mir eine Mail unter: Info@focus-bewusst-sein.de und wir werden gerne darüber sprechen. Falls Du diese Folge über Apple Podcast hörst, freuen wir uns sehr über deine anschließende Sternebewertung und Rezession. Damit hilfst Du uns, immer besser zu werden, und damit dieser Podcast noch sichtbarer wird für weitere Zuhörer. Wir freuen uns auf Dich! Kinki & Paddy WERBUNG NLP Basic-Step 1 vom 22. – 24. Juli 2022 LIVE in Bad Nauheim www.focus-bewusst-sein.de/nlp-step-1 oder https://pretix.eu/Focus-Bewusst-sein/BASIC-FRANKFURT/ Mehr Informationen über meine aktuellen Coaching-Angebote erfährst du unter: https://www.focus-bewusst-sein.de/coaching

#感謝聽眾朋友們投稿！ 感謝大家投稿了好多下雨天的回憶 有令人懷念的、青春的、還有很痛的（？？ 也送上最適合雨季聽的JPOP！ 趕快把這些歌加入你的雨天播放清單

Nos damos un garbeo por la huerta ibérica en busca de novedades de nuestra escena musical de rocknroll en su sentido más ecléctico. Estrenamos nuevas canciones de Airbag, Sandré o Monterrey Surfers y suenan adelantos de lo próximo de Kinki Boys, Fémur, Fundación Francisco Frankenstein o Casa Dragón. Playlist; AIRBAG “Finales alternativos” (adelanto próximo álbum) SANDRÉ “Miedo a la vida” (adelanto del álbum “Gestiones fáciles”) KINKI BOYS “Mi santidad” (adelanto próximo 7’’ EP) BIZNAGA “Líneas de sombra” (Bremen no existe, 2022) CAMPAMENTO RUMANO “Mi secta mola más” (Visiones 7’’ EP, 2022) CROMOSOMA “Fuera Plutón del Sistema Solar” (7’’, 2022) FUNDACIÓN FRANCISCO FRANKENSTEIN “Atado y bien atado” (adelanto de su álbum “Vuelva usted mañana”) THE PHANTOM DRAGSTERS “The last wave” (ST, 2015) MONTERREY SURFERS “King chatarra” (adelanto próximo álbum) FÉMUR “Noche de Walpurgis” (adelanto del álbum “Noche de Walpurgis”) BIGOTE CHINO “Ella lo quiso así” (adelanto próximo álbum) DOCTOR EXPLOSION “Vestir de mujer” (adelanto del álbum “Superioridad moral”) COMPRO ORO “¿Qué nos pasó?” (Estarantos, 2022) JUANA CHICHARRO “Sueño vallecano” (Sueño vallecano 7’’, 2018) CASA DRAGÓN “Don Manuel” (adelanto del álbum “A mi me vale”) LOS SAXOS DEL AVERNO “Beatman” (7’’, 2022) TRAVELLING BROTHERS “Someone to love” (Comin’ home, 2022) TITO RAMIREZ “Diablo” (7’’, 2022) Escuchar audio

"India" El Kinki El Directo en Paris (Believe Digital, 2022) El Kinki, Philippe Botta, Serge Adam. El tema es una composición de John Coltrane. ¿Sabías que? "India" abre la grabación El Directo en París de El Kinki. El disco se grabó en París el 8 de octubre de 2021 y se publicó el 20 de mayo de 2022. El Kinki se encarga de la programación y el cante, Philippe Botta de los saxos tenor y soprano y ney, mientras que Serge Adam toca la trompeta. Diego El Kinki es un madrileño afincado en París que según su propia definición toca "flamenco electrónico", aunque "otros proyectos exploran senderos musicales del jazz electrónico". Tomajazz: © Pachi Tapiz, 2022 Más información sobre El Kinki https://www.elkinki.net/ Más información sobre JazzX5 JazzX5 es un minipodcast de HDO de la Factoría Tomajazz presentado, editado y producido por Pachi Tapiz. JazzX5 comenzó su andadura el 24 de junio de 2019. Todas las entregas de JazzX5 están disponibles en https://www.tomajazz.com/web/?cat=23120 / https://www.ivoox.com/jazzx5_bk_list_642835_1.html. Las sugerencias, quejas, felicitaciones, opiniones y el contacto en general en jazzx5 @ tomajazz.com También por WhatsApp en el teléfono de contacto. JazzX5 y los podcast de Tomajazz en Telegram En Tomajazz hemos abierto un canal de Telegram para que estés al tanto, al instante, de los nuevos podcast. Puedes suscribirte en https://t.me/TomajazzPodcast. Pachi Tapiz en Tomajazz https://www.tomajazz.com/web/?cat=17847

Was Frauen wollen: dazu wurden schon Bücher geschrieben, Filme gedreht, Songs gesungen, wissenschaftliche Studien durchgeführt, Frauenquoten eingeführt und Männer (wie Frauen) maximal verwirrt. Heute stehen Frauen ihren Mann. Wie übrigens auch in den vergangenen Jahrtausenden in der Geschichte der Menschheit - und was auch immer diese Phrase überhaupt bedeuten soll. Und dürfen grund(gesetz)lich alles, was sie wollen. Nur gibt es ja Frauen da draußen, die glauben, dass die Welt per se wissen MÜSSTE, was sie wollen. Ohne, dass sie das schonmal jemandem mitgeteilt hätten. Oder vielleicht bis jetzt noch gar nicht für sich selbst herausgefunden haben. Im Klartext: wenn ich niemandem sage, dass ich mir einen Schlagbohrer zum Geburtstag wünsche, gibts halt nen Kosmetik-Gutschein. Ob ich dann darüber frustriert bin oder mal was anders mache - das darf ich ja zum Glück selbst entscheiden. Ein paar Ideen dazu bekommst Du in dieser Folge. Mal schauen, ob das willst. Wir wünschen Dir auf jeden Fall viel Spaß dabei. Falls Du diese Folge über Apple Podcast hörst, freuen wir uns sehr über deine anschließende Sternebewertung und Rezession. Damit hilfst Du uns, immer besser zu werden, und damit dieser Podcast noch sichtbarer wird für weitere Zuhörer. Wir freuen uns auf Dich! Kinki & Paddy

Esta chica se fue sin pagar del burguer y ahora tiene que aguantar a Coco. Escucha porque todo tiene una explicación y no es la que esperas.

#感謝所有粉絲投稿！ 認識前認識後反差太大了吧！ 今天來聽聽大家飯上自推的前後印象 挑戰自我、不斷突破極限的冰上王子！ #羽生結弦 KinKi Kids｜#堂本剛 #堂本光一 TOKIO｜#城島茂 #國分太一 #松岡昌宏 #長瀨智也 V6｜#坂本昌行 #長野博 #井之原快彥 #森田剛 #三宅健 #岡田准一 你也有共鳴嗎？ ✨本集選歌 ✨

"Ei, un' - wie?" "Ahja, alls weiter." "Alla gut." "Alla dann." - Dialog Ende. Falls Du auch schonmal in Hessen warst, ist Dir vielleicht eine solche Konversation unter Bekannten schonmal begegnet. Und mal ehrlich: damit ist doch eigentlich alles gesagt. Oder etwa nicht? Ja, okay....manchmal brauchts vielleicht ein bißchen mehr Info. Wenn Du zum Beispiel noch nie Käsekuchen gebacken hast - und genau den Deiner Mama nachbacken willst. Reicht es dann, wenn sie Dir sagt: "Da nimmst Du Mehl, Eier, Butter, Zucker und Quark." Oder brauchst DU dann genauere Angaben zu Mengen und vielleicht auch eine Grad-Angabe und die Backzeit? Oder für Dein nächstes Date: wie gut hilft es da, wenn Du weißt, wann Du wo genau sein darfst, um Dich mit wem eigentlich zu treffen? Und hast Du dafür die richtigen Schuhe? Jaja, das ist schon so eine Sache mit dieser Präzision. Finden wir übrigens auch. Grund genug, um sich darüber mal zu unterhalten. Wie immer am Donnerstag. So Präzise wie ein Uhrweg. Viel Spaß beim Mithören! Falls Du diese Folge über Apple Podcast hörst, freuen wir uns sehr über deine anschließende Sternebewertung und Rezession. Damit hilfst Du uns, immer besser zu werden, und damit dieser Podcast noch sichtbarer wird für weitere Zuhörer. Wir freuen uns auf Dich! Kinki & Paddy

Kennst Du diese Situation: Du hast Dich TIERISCH aufgeregt. Und dann den Grund dafür tagelang durchdacht. Mit Dir selbst. Mit Freunden. Deiner Familie. Vielleicht sogar mit Deinen Kolleg*innen. Und dann hast Du beschlossen: „Über so einen Mist rege ich mich NIE WIEDER auf.“ Und das hast Du auch durchgehalten. Einen ganzen Tag lang. Vielleicht sogar eine Woche oder einen Monat. Puh - das war anstrengend. Und irgendwie auch…befreiend. Und Du denkst Dir vielleicht: „Yeah! Jetzt hab ichs voll raus!“ Und dann liegt sie da: die Socke auf dem Boden. Direkt neben dem Wäschekorb. Und Du merkst, wie es in Dir wabert. Und da isses wieder: das gute alte Verhaltensmuster. So lieb hast Du es gehabt - all die Jahre. Gute Freunde wart Ihr. Und es platzt aus Dir heraus: „Kannst Du Deine doofe Socke nicht EINMAL IN den Korb werfen?“ Das hat ja super geklappt. Und nu? Nu darfst Du selbst entscheiden: zurück auf Los? Oder kann ich mich eigentlich ändern? Die gute Nachricht ist: ja. Kannste. Wenn Du das willst. Und wie - dazu geben wir Dir ein paar Tipps in diesem Podcast. Und wenn Du magst, hör gerne rein. Viel Spaß beim Zuhören. Falls Du diese Folge über Apple Podcast hörst, freuen wir uns sehr über deine anschließende Sternebewertung und Rezession. Damit hilfst Du uns, immer besser zu werden, und damit dieser Podcast noch sichtbarer wird für weitere Zuhörer. Wir freuen uns auf Dich! Kinki & Paddy WERBUNG NLP Basic-Step 1 Mai - 20.05. - 22.05.2022 ONLINE Juli - 22.07. - 24.07.2022 Frankfurt August - 05.08. - 07.08.2022 München www.focus-bewusst-sein.de/nlp-step-1 Mehr Informationen über meine aktuellen Coaching-Angebote erfährst du unter: https://www.focus-bewusst-sein.de/coaching kontext*denken - Zwei Gehirne, ein Podcast https://www.kontext-denken.de/kontext-denken-nlp-podcast

Kennst Du das auch: Du bist die pure Hilfsbereitschaft auf zwei Beinen. Bereit und voller Tatendrang, die Welt zu retten. Bepackt mit allen guten Tipps du Tricks und einem Rucksack voller Lebensweisheit, Taschentüchern und geschmierten Schnittchen und dann….ist da einfach niemand, der Deine Hilfe will! Frustrierend, wa? Und zwar nicht nur für Dich, sondern oft auf für das O(pfer)bjekt Deiner Begierde. Und dabei ist doch eines klar: Du meinst es doch nur gut! Mit allen und IMMER! Und glaube uns: damit bist Du in bester Gesellschaft. Nur, woher kommt das eigentlich, dass so viele Menschen mit diesem Helfersyndrom leben – und immer wieder damit vor die Wand fahren? Unser Experten-Team (Paddy & Kinki) hat das mal für Dich investigativ recherchiert. Und auch, mit welchen kleinen Hacks Du daran was ändern könntest – wenn Du es wollen würdest.

退職した太田に変わり、当週からチャートディレクターの礒崎が週替わりの相方とともにお送りすることとなった当ポッドキャスト。幕開けのJAPAN HOT100は四つ巴の戦いとなり、波乱の結果となりました。それらの楽曲のポイントやヒットの形について思うことを色々な視点から盛りだくさんでお話しします。

Geduld ist eine Tugend....am Arsch!!!! Ich will, dass das JETZT SOFORT so geht, wie ich ICH DAS WILL! Jaja, das ist schon so eine Sache mit der Ungeduld. Erst kommt der Bus zu spät, dann warte ich ewig auf meinen Latte im Coffeeshop, dann stoppt der Aufzug in jedem Stockwerk und zu guter Letzt sind auch noch zwei von drei Kollegen einfach zu spät beim Meeting. ÄTZEND! Die spannende Frage an dieser Stelle ist: und - was genau hat Dir Deine Ungeduld jetzt gebracht? Also, neben schlechter Laune und einem genervten Stressverhalten Deines Körpers? Diese Frage und wie Du vielleicht in der nächsten Situation Deiner Ungeduld ein winziges bisschen entspannter begegnen könntest besprechen wir in der heutigen Folge. Für die wir Dich um ein bisschen Geduld bitten. Zum zuhören. Wenn Du magst ;-) Falls Du diese Folge über Apple Podcast hörst, freuen wir uns sehr über deine anschließende Sternebewertung und Rezession. Damit hilfst Du uns, immer besser zu werden, und damit dieser Podcast noch sichtbarer wird für weitere Zuhörer. Wir freuen uns auf Dich! Kinki & Paddy WERBUNG NLP Basic-Step 1 ONLINE vom 04. März – 06. März 2022 und 25. März - 27. März 2022 LIVE in Bergisch Gladbach www.focus-bewusst-sein.de/nlp-step-1 Mehr Informationen über meine aktuellen Coaching-Angebote erfährst du unter: https://www.focus-bewusst-sein.de/coaching kontext*denken - Zwei Gehirne, ein Podcast https://www.kontext-denken.de/kontext-denken-nlp-podcast Lizenzierte und Zertifizierte NLP Practitioner Ausbildung bei kontext*denken – 20. Mai -30.Mai 2022 https://www.kontext-denken.de/seminare/international-lizensierter-nlp-practitioner

Yo entiendo lo que quiero y como puedo me doy a entender. El lenguaje universal se reduce en tres acciones comer, dormir y moverse. Hola bienvenidos a un nuevo episodio PLÁTICAS DE UNA MADRE mi nombre es Lidia Zuniga y comenzamos. El tema de hoy o Mejor dicho la plática de hoy es referente a nuestros amiguitos o compañeros de la fauna. Las buenas y malas vibras que nos atraen. Les cuento que en el mundo de los animales está considerado el león como el Rey pero la verdad es que en cada especie está el fuerte y el débil el que atrae y el atraído. Es por eso que ciertos animales pueden ser domesticados y es que no es que nosotros los atraemos es por ellos nos atraen es por eso que estamos en contacto mutuo mi teoría es que ellos son los que eligen que humano o humanos son los perfectos para su sobrevivencia al menos en los cuidados que requieren de humanos. En algún episodio les comenté que Kinki nuestro primer gatito fue "rescatado" digo así por qué eso creemos pero ahí es donde entran las vibras positivas para que nosotros seamos de crear ese vínculo hacia la "comunicación con ellos" En muchos casos nosotros entendemos rápido el lenguaje de comunicación, ya sea por medio de entrenamiento para poder dar una "orden" ellos en nuestro lenguaje nos por complacidos que ha entendido y damos el premió, una caricia o un obsequio como golosina. Hasta ahí todo bien, ya nos sentimos conectados pero resulta que no es así las mascotas se comunican en nuestro lenguaje ya que nosotros somos los que como seres "más grandes" sentimos la obligación de cuidar y proteger. ‌Cuántas veces se acerca sin que se lo pidas ‌Se acerca si estás enferma ‌te busca y te encuentra ‌te expresa felicidad ‌te expresa enojó No son propiedad son seres que vienen a nuestra vida a enseñarnos con otro lenguaje que aún las circunstancias sobreviven en un mundo lleno de cambios continuos y que lo mas importante es vivir y estar cuando se necesita sin decir o hacer tanto. Felicidad es comer, dormir y moverse. Ya nosotros decidimos que hacer y cómo movernos. Mi gato cuando me ve dormida se ve acerca a mi cara

Hach ja...ein ganzer Tag frei.....nix zu tun....hmmm...ich glaube, ich mache mir erstmal nen Kaffee. Und dann eine Liste. Damit ich weiß, was ich heute wann mache. Gehts Dir auch manchmal so? Bewunderst Du Menschen, die einfach durch den Tag leben und sich von den ganzen schönen Optionen dieser Welt inspirieren lassen? Oder nervt Dich dieser Gedanke? Vielleicht bist Du ja sogar einer dieser optionalen Menschen und fragst Dich manchmal, wie es andere schaffen, so strukturiert vorzugehen? Wie auch immer dieses witzige Metaprogramm bei Dir so ausgeprägt ist: entscheidend ist, dass es Dich dorthin gebracht hat, wo Du heute bist. Und da war bestimmt schon ganz schön viel gutes dabei. Denn: es gibt da kein richtig oder falsch. Nur: wenn Du mal auf die andere Seite schnuppern willst, dann könnte Dir diese Podcast-Folge gefallen. Mit der wir übrigens unsere Serie der witzigen Metaprogramme abschließen. Hach. Wir wünschen Dir viel Spaß beim zuhören - am Stück, der Reihe nach oder kreuz und quer mit vor- und zurückspulen. Ganz so, wie es Dir gefällt ;-) Falls Du diese Folge über Apple Podcast hörst, freuen wir uns sehr über deine anschließende Sternebewertung und Rezession. Damit hilfst Du uns, immer besser zu werden, und damit dieser Podcast noch sichtbarer wird für weitere Zuhörer. Wir freuen uns auf Dich! Kinki & Paddy WERBUNG NLP Basic-Step 1 vom 11. Februar – 13. Februar 2022 LIVE in Bergisch Gladbach www.focus-bewusst-sein.de/nlp-step-1 Mehr Informationen über meine aktuellen Coaching-Angebote erfährst du unter: https://www.focus-bewusst-sein.de/coaching kontext*denken - Zwei Gehirne, ein Podcast https://www.kontext-denken.de/kontext-denken-nlp-podcast Lizenzierte und Zertifizierte NLP Practitioner Ausbildung bei kontext*denken – 20. Mai -30.Mai 2022 https://www.kontext-denken.de/seminare/international-lizensierter-nlp-practitioner

In this part 1 of this 2-part episode, Doug and Nigel sit down with Rob Dyer (founder and CEO of The Real Japan). The Krewe and Rob cover a lot of ground in this episode from Rob's visit to the Krewe's home of New Orleans, his backstory of falling in love with Japan, and meeting his wife via a penpal exchange to Rob's first journeys to Kansai, the beginning of our conversation on off the beaten path travel, and planning for serendipity. Buckle up, this is an episode you don't want to miss!Be sure to catch part 2 of the interview airing next week! For more on Rob Dyer and his company The Real Japan visit:https://www.therealjapan.com/about/https://twitter.com/TheRealJapan1?s=20 For more on the Japan Society of New Orleans visit:https://japansocietyofneworleans.wildapricot.org/ 

Kennst Du das: Du schreibst Deinem Chef eine Mail. Und weil das ja Dein Chef ist, gibst Du Dir rischdisch viel Mühe. Mit allen Details – von vorne bis hinten. Und allen Zwischenschritten, die für das Ergebnis relevant waren. Schließlich ist das hier eine echte „an den Chef“-Mail. Und da darf ja bitte keine Frage offen bleiben. Und nach so etwa 14.235 Worten kommt die alles entscheidende Frage: „Sollen wir das so machen?“. Uuuuund – gesendet. Und nun sitzt Du vor dem Rechner. Und wartest. Und nach einer – vielleicht sogar ganz schön kurzen - Zeit macht es „pling!“ und da ist sie - DIE Antwort: „Passt. Danke.“ Häh? Wieso issn die Antwort jetzt so kurz? Hab ich was falsch gemacht? Ist denn das wertschätzend? Was soll das? STOP! An dieser Stelle darfst Du Dich mal entspannen. Das hat nämlich sehr wahrscheinlich gar nichts mit Dir zu tun. Sondern einfach mit einem weiteren witzigen Metaprogramm: detailliert vs. global. Wenn Du wissen möchtest, was genau sich dahinter verbirgt, dann hör Dir gerne unsere heutige Podcast-Folge an. Und weil wir wissen, dass wir da draußen alle individuelle Schneeflöckchen sind, gibt's die Antworten in detailliert und auch global. Viel Spaß beim hören wünschen Dir Paddy & Kinki Falls Du diese Folge über Apple Podcast hörst, freuen wir uns sehr über deine anschließende Sternebewertung und Rezession. Damit hilfst Du uns, immer besser zu werden, und damit dieser Podcast noch sichtbarer wird für weitere Zuhörer. Wir freuen uns auf Dich! Kinki & Paddy WERBUNG NLP Basic-Step 1 - Die Termine für 2022 sind online und ab jetzt buchbar. www.focus-bewusst-sein.de/seminare Ebenso kannst Du Dich jetzt auch für die Seminare von kontext*denken 2022, anmelden. www.kontext-denken.de/seminare

Unsere Welt ist voller Informationen. Und das Tolle ist: wir haben darauf Zugriff. Nahezu jederzeit und von überall. Rischdisch cool. Eigentlich. Oder ist es vielleicht hier und da…doch…äh…ein bißchen zu viel? Oder etwa noch immer nicht genug?!?! Wie ist das denn so, als Führungskraft, Lehrer*in, Arzt, Busfahrer, Berater, Mama - wird da von mir nicht eigentlich immer erwartet, dass ich alles weiß und auf jede Frage eine Antwort habe? Und wenn ich mal was nicht weiß: bin ich dann raus? Aus ALLEM?!? Achtung - Spoiler: Nein. Alles ist gut. Glaube uns – wir habe für dich nachgeschaut. Und während Du Dich jetzt wieder runteratmen darfst, hör Dir doch einfach unsere heutige Podcast-Folge an. Mit kleinen Tipps und Tricks zum Umgang mit Wissen und Nicht-Wissen. Du weißt ja: Wissen ist Macht – nichts wissen macht auch nichts. Viel Spaß beim Hören (und Information verarbeiten) wünschen Dir Paddy & Kinki Falls Du diese Folge über Apple Podcast hörst, freuen wir uns sehr über deine anschließende Sternebewertung und Rezession. Damit hilfst Du uns, immer besser zu werden, und damit dieser Podcast noch sichtbarer wird für weitere Zuhörer. Wir freuen uns auf Dich! Kinki & PaddyWenn Du Ideen für neue Podcast Themen hast, welche Dich in Deinem Alltag vor eine Herausforderung stellen, dann schreibe mir eine Mail unter: Info@focus-bewusst-sein.de und wir werden gerne darüber sprechen. WERBUNG Save the Date! 26. November 2021 NLP BLACK FRIDAY bei FOCUS Bewusst(sein) & kontext*denken Sichere Dir von 00:00 Uhr - 23:59 Uhr deine Lieblingsseminare für 2022, zum absoluten Schnäppchen Preis. www.focus-bewusst-sein.de/blackfriday www.kontext-denken.de/seminare Alleswisser das Spiel https://www.amazon.de/Alleswisser-Brettspiel-interaktives-Familienspiel-Familie-Layout/dp/B01F5ROOAY/ref=sr_1_1_sspa?adgrpid=70776765053&gclid=EAIaIQobChMI_YuWjLOO9AIV3ZJmAh0MwARKEAAYASAAEgK-QPD_BwE&hvadid=352793382206&hvdev=c&hvlocphy=9044666&hvnetw=g&hvqmt=e&hvrand=6891433381005051748&hvtargid=kwd-299223244966&hydadcr=29850_1697353&keywords=alleswisser&qid=1636568058&sr=8-1-spons&smid=AQK0AP8TRHFP3&spLa=ZW5jcnlwdGVkUXVhbGlmaWVyPUFSNENWRUZDUjJMQ0smZW5jcnlwdGVkSWQ9QTAxNTE3MDcyMVVIMTUwTTVaV1RaJmVuY3J5cHRlZEFkSWQ9QTA3NzIzNDMxSE5QS1U5N000N1Umd2lkZ2V0TmFtZT1zcF9hdGYmYWN0aW9uPWNsaWNrUmVkaXJlY3QmZG9Ob3RMb2dDbGljaz10cnVl&th=1 HUCH! Make Fake News Great Again Partyspiel https://www.amazon.de/HUCH-881410-Huch-Fake-Partyspiel/dp/B086L5749L/ref=sr_1_1?__mk_de_DE=%C3%85M%C3%85%C5%BD%C3%95%C3%91&keywords=fake+news+spiel&qid=1636568130&qsid=257-9837507-6269112&sr=8-1&sres=B086L5749L%2CB08QJMNY8W%2CB076KN8VZW%2CB07F1K8YJ3%2CB07HG8NR7V%2CB07J6S6PTB%2CB087GSCNXV%2CB0765D5DHZ%2CB07KMZ65T2%2CB07H8KMYFT%2CB06XQZ1WTM%2CB00DCCV8C2%2CB00FBWBM3G%2CB074H5CSHB%2CB004U5R6KS%2CB07RD798KP%2CB09KW4TGCJ%2CB084GZXRW8%2CB08WNPT1PQ%2CB07DQYBCVR&srpt=ABIS_BOOK

Wenn es eine Sache gibt, die die meisten Menschen auf dieser Welt perfektioniert haben, dann ist das, sich mit ihren Gedanken selbst zu limitieren. "Mathe konnte ich eh noch nie." "Ich werde nie so erfolgreich sein, , wie andere." "Ich finde sowieso keine/n mehr." "Andere haben einfach immer mehr Glück als ich." Kennst Du diese Sprüche? Und woran glaubst Du so? Grundsätzlich haben Glaubenssätze ja absolut ihre Daseinsberechtigung, denn sie dienen dazu, dass wir uns auf Basis unserer Erfahrungen und erprobten Strategien im Umgang mit Situationen in unserer Umwelt zu orientieren. Glaubenssätze wie "selbst wenn heute Abend die Sonne untergeht, glaube ich fest daran, dass sie morgen wieder aufgeht." oder "wenn ich lächle, lächelt wahrscheinlich mein Gegenüber zurück" oder "ich habe schon immer alles geschafft, was ich wirklich schaffen wollte" geben uns ein Gefühl von Sicherheit und dienen der Entspannung. Nur was tun, wenn uns unser eigener Glaube durch unsere eigenen formulierten Sätze davon abhält, eine wirklich tolle Chance zu nutzen und unser Leben noch viel toller zu gestalten? Wir glauben fest daran, dass Du dazu mehr in dieser Podcast-Folge erfährst - wenn Du sie Dir anhörst. Viel Spaß dabei! Falls Du diese Folge über Apple Podcast hörst, freuen wir uns sehr über deine anschließende Sternebewertung und Rezession. Damit hilfst Du uns, immer besser zu werden, und damit dieser Podcast noch sichtbarer wird für weitere Zuhörer. Wir freuen uns auf Dich! Kinki & Paddy Wenn Du Ideen für neue Podcast Themen hast, welche Dich in Deinem Alltag vor eine Herausforderung stellen, dann schreibe mir eine Mail unter: Info@focus-bewusst-sein.de und wir werden gerne darüber sprechen.

Sotthi Hontu BR Friends, Why call when you can text? Why cook when you can order in? Why walk when you can drive? This habit of “taking the elevator” leaves us dependent and unprepared for inescapable difficulties when they do come, and cheats us out of a lot of long-term ease. This podcast will talk about finding meaning in the pro ess, the truth of passion, and having courage to be your authentic self. Mayori Kinki is Corporate Communications Intern at Multinational Financial Services Company. Ex Marketing Intern at Tech Startup. Also an Ex Serial Coffee drinker slowly transitioning between decafs and cold brews. Part of Buddhist Reborn Batch 9 M&C team creating (hopefully) informative & engaging content for you!

Kennst Du diese Menschen, die offensichtlich immer klar haben, was genau sie wollen - und direkt losgehen, wenn es am Horizont ein bißchen glitzert? Während sich einige erst bewegen, wenn der Schmerz mit einer Situation groß genug ist? "Sag mir, was Du möchtest!" Viele Menschen können diese Frage klar beantworten, etwa mit "Ich möchte einen Jaguar E-Type in british racing green als Cabrio." Oder: "Ich hätte gerne das Schnitzel mit Bratkartoffeln und Rahmchampignons." Oder "Mein nächster Job hat was mit Coaching zu tun." Andere Menschen scheinen bei ihrer Entscheidungsfindung eher nach einem negativen Ausschlussverfahren zu agieren, etwa wie "auf gar keinen Fall möchte ich nochmal einen Kleinwagen." Oder: "Bitte nicht schon wieder Pizza!" Wenn Du wissen möchtest, wieso das so ist, wozu beide Varianten hilfreich sind oder wenn Du Dich vielleicht ein kleines bißchen weg von Deinem bisherigen Entscheidungs-Muster bewegen möchtest, dann wünschen wir Dir ganz viel Spaß bei dieser Podcast-Folge. Und allen anderen, die sich schon längst entschieden haben natürlich auch. :-) Falls Du diese Folge über Apple Podcast hörst, freuen wir uns sehr über deine anschließende Sternebewertung und Rezession. Damit hilfst Du uns, immer besser zu werden, und damit dieser Podcast noch sichtbarer wird für weitere Zuhörer. Wir freuen uns auf Dich! Liebe Grüße, Paddy & Kinki

Rakugo, a popular form of comic storytelling, has played a major role in Japanese culture and society. Developed during the Edo (1600–1868) and Meiji (1868–1912) periods, it is still popular today, with many contemporary Japanese comedians having originally trained as rakugo artists. Rakugo is divided into two distinct strands, the Tokyo tradition and the Osaka tradition, with the latter having previously been largely overlooked. This pioneering study of the Kamigata (Osaka) rakugo tradition presents the first complete English translation of five classic rakugo stories, and offers a history of comic storytelling in Kamigata (modern Kansai, Kinki) from the seventeenth century to the present day. Considering the art in terms of gender, literature, performance, and society, The Comic Storytelling of Western Japan: Satire and Social Mobility in Kamigata Rakugo (Cambridge UP, 2021) grounds Kamigata rakugo in its distinct cultural context and sheds light on the 'other' rakugo for students and scholars of Japanese culture and history. Jingyi Li is a PhD Candidate in Japanese History at the University of Arizona. She researches about early modern Japan, literati, and commercial publishing. Learn more about your ad choices. Visit megaphone.fm/adchoices

Rakugo, a popular form of comic storytelling, has played a major role in Japanese culture and society. Developed during the Edo (1600–1868) and Meiji (1868–1912) periods, it is still popular today, with many contemporary Japanese comedians having originally trained as rakugo artists. Rakugo is divided into two distinct strands, the Tokyo tradition and the Osaka tradition, with the latter having previously been largely overlooked. This pioneering study of the Kamigata (Osaka) rakugo tradition presents the first complete English translation of five classic rakugo stories, and offers a history of comic storytelling in Kamigata (modern Kansai, Kinki) from the seventeenth century to the present day. Considering the art in terms of gender, literature, performance, and society, The Comic Storytelling of Western Japan: Satire and Social Mobility in Kamigata Rakugo (Cambridge UP, 2021) grounds Kamigata rakugo in its distinct cultural context and sheds light on the 'other' rakugo for students and scholars of Japanese culture and history. Jingyi Li is a PhD Candidate in Japanese History at the University of Arizona. She researches about early modern Japan, literati, and commercial publishing.

Rakugo, a popular form of comic storytelling, has played a major role in Japanese culture and society. Developed during the Edo (1600–1868) and Meiji (1868–1912) periods, it is still popular today, with many contemporary Japanese comedians having originally trained as rakugo artists. Rakugo is divided into two distinct strands, the Tokyo tradition and the Osaka tradition, with the latter having previously been largely overlooked. This pioneering study of the Kamigata (Osaka) rakugo tradition presents the first complete English translation of five classic rakugo stories, and offers a history of comic storytelling in Kamigata (modern Kansai, Kinki) from the seventeenth century to the present day. Considering the art in terms of gender, literature, performance, and society, The Comic Storytelling of Western Japan: Satire and Social Mobility in Kamigata Rakugo (Cambridge UP, 2021) grounds Kamigata rakugo in its distinct cultural context and sheds light on the 'other' rakugo for students and scholars of Japanese culture and history. Jingyi Li is a PhD Candidate in Japanese History at the University of Arizona. She researches about early modern Japan, literati, and commercial publishing. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/folkore

Kinki Studio，精彩音频。听说过这个广东品牌的人，都会立刻联想到「高文」(Goldmund) 这个瑞士音响品牌。当然，还有「直刻」或「仿机」这些关键字。对于高端器材的抄板、仿制与逆向工程，一直是个灰色领域，但也一直是个热火朝天的市场。DIY、师傅机、逆向工程、1:1精密直刻，这些中国音响市场里的特色词汇，总带者耐人寻味又难于启齿的双重况味。作为一个曾经的「仿机」用户，采访一个「仿制者」也一直是我想做的话题。但DIY 领域对「拿来主义」「低价高质」和一些民族工业自豪感的曲解式表达，总让我担心，这些制作者和商家会对仿制的原罪讳莫如深，转而阔论中国品牌的所谓星辰大海。你看，已经有人不以为耻地大声宣布，「我查过，他们告不了我。」Kinki 作为一个从「直刻」起步的品牌，创始人刘涛并没有回避我对这个领域的追问。对于直刻的历史、现状与今后的发展，刘涛自有一套价值判断。对于仿制著名品牌（并以此获利）的历史，Kinki 并不避讳，但也没有某些我臆断的理直气壮。聊天过程中，我反而感到了，一个典型的广东籍工程师和商人身上的特质：勤勉，务实，多做少想。不论你敬重他的明晰与通透，还是继续以道德完人的要求来指责「抄袭者」或「五十步笑百步」，我建议，都可以先听听他怎么说。致歉：本期在厂房办公区录制，周围的试听室、加工车间都对录音质量有很大影像。音频经过后期处理语音可以基本听清，但效果欠佳，在此向各位听众表示歉意。[00:00:03] BGM#1. 新寶島康樂隊 - 原諒之歌[00:04:07] 在佛山开始的新一期节目；Kinki Studio 介绍；Kinki 名字的由来；产品线与6moons 的三次获奖；[00:13:25] 关于Kinki THR-1 耳机放大器；[00:15:48] 对直刻和仿机的好奇；对于仿机的态度；以DIY 作为起点的逆向工程；为什么是高文；[00:34:17] 仿制品的盈利模式粗略分类；对高文电路的模仿与改进；两个外观与两个比例；[00:44:53] 「逆向工程」中的发现；高文的magic 在哪里；[00:55:16] 摆脱「直刻」与「仿制」的过程；国内外市场的区别；国内代理商「橡叶」在其中的角色；[01:14:07] BGM#2. KinKi Kids - ボクの背中には羽根がある[01:17:14] 另一位「队友」；害怕商业化的品牌；Kinki 为什么拒绝营销与宣传；[01:28:04] 回到「直刻」的原罪；为什么不做「规避」；不是问题的问题；[01:36:52] 「直刻」与「仿机」的发展历程；Kinki 与机壳生产商的纠葛；[01:47:49] Kinki 未来的发展计划；[01:50:09] BGM#3. The Dandy Warhols - You were the Last High# 飞行员：孟获# 嘉宾：刘涛 @ Kinki Studio