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※スクリプトは⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Japanese with K⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ , Patreon patreon.com/user?u=80021678 にあります。Paid members will have access to English subtitles and Japanese scripts in two versions: one with hiragana and one without.In order to sustain this endeavor,Kei relies on support from all of you. If you enjoy this podcast, please consider supporting Kei!

Labo darbu iniciatīva stādīt augļu kokus lai sagādātu prieku un atjaunotu to, kas pazudis. Motivāciju gūt no ieskatīšanās sevī un ejot uzpriekšu lai būtu vairāk labo darbu.

Hablamos con Luis Salcedo, del restaurante El Choko de Remigio en Tudela, y con Yike Feng, del restaurante Koku de Pamplona

Saruna tepat kaimiņos ar vienu no “mūsējām”!Kristīne (IG @humpalasungramatas) sarunājas ar grāmatu blogeri un raidieraksta “Piedzīvot lappuses” balsi Sandru Koku (IG @pielasit_sirdi), kas ar ģimeni dzīvo Lietuvā. Ko varam mācīties no brāļiem lietuviešiem, vai šogad būs Ziemassvētku pasts un kā Lietuvas grāmatu tirgus atšķiras no mūsējā?Klausies, iedvesmojies un atceries – mēs esam forši!

Sommelierin rolü nedir? Alkol ve şarabın tarihsel dönüşümü, bardak gerçekten önemli mi? Şarabın hava alması ne anlama gelir? Şaraptan gelen farklı tat ve kokuların sebebi nedir? Şarap sıcaklığı neden önemlidir ve en iyi şaraplar hangi ülkelerden gelir?

Dinlemek mi duymak mı? Uykuda dinleyerek bir şeyler öğrenilebilir mi? Koku ve ses gibi uyananlar öğrenmede veya hatırlamada nasıl rol oynarlar?

Kulağa çok tuhaf gelse de bazı insanlar günlük yaşamlarında sayıların tadını alabiliyor. Kimiyse bir şarkıyı dinlediği esnada bir gökkuşağı görüyor, her notaya bir renk denk geliyor sanki. Bu bir bilimkurgu filmi sahnesi gibi gözükse de aslında gerçek. Zira bu insanlar sinestet. Hiçbir Şey Tesadüf Değil'in bu bölümünde sinestezi dünyasına adım atıyoruz. Duyularımızı açıp bu çok renkli, sesli ve lezzetli özelliğin kaynağını bulmaya çalışıyoruz.------- Podbee Sunar -------Bu podcast, Hiwell hakkında reklam içerir. Hiwell'in klinik psikologlarıyla ücretsiz tanışma görüşmeleri yapmak ve terapi seanslarınızda pod10 koduyla %10 indirimden faydalanmak için linkten Hiwell indirin. Bu podcast, ON Dijital Bankacılık hakkında reklam içerir. ON Dijital Bankacılık ile her zaman avantajlı faiz oranları ve farklı bir çok avantaj seni bekliyor! Hemen tıkla, "ONBEE" kodunu davet kodu alanına girerek ON'lu ol, rahat bankacılığın avantajlarla dolu dünyasıyla tanış!See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Eski Yunanlılardan modern dünyâya intikal etmiş olan bir geleneği senelerdir idrâk ediyoruz. Eski Yunan medeniyeti esas olarak mini sistemlerden meydana geliyordu. Doğu Akdeniz'de biriken zenginliklerinden nemâlanan Yunan site devletleri, halkları aynı kavme mensup olsalar, aynı dili konuşsalar da, onu aralarında paylaşmaya rızâ göstermez; siyâsal bir birlik oluşturmaya asla yanaşmazlardı. Her biri farklı siyâsal geleneğe sâhip olan bu siteler arasında devamlı bir rekâbet, gerilim ve savaşlar hüküm sürerdi. Evvela Büyük İskender, daha sonra da Roma'nın müdahalesiyle Grek mini sistemleri târihe gömülmüşlerdir. Grekler durumlarının aslında trajik, trajik olduğu kadar akıldışı; bir o kadar da ayıplı olduğunun farkındaydılar. Medenî durumlar hep böyledir. Medenîyet, bâzılarının yaptığı gibi güzellemeye, fetişleştirmeye gelmez. Târihsel olarak artık değerin eşitsiz birikim, dolaşım ve bölüşümüne dayandıkları için tekmili ayıplıdır. Burada bir parantez açmak lüzûmunu hissediyorum. Medeniyetleri küçümseyen, ilkelliklere övgüler düzen, hemen hepsi Rousseaucu olan, Homo Civicus karşısında Homo Culturalis'i yücelten kültüralistlerden değilim. Eleştirel hâneleri açık bırakarak medenî hâllerin kültürel hâllere göre târihsel bir zorunluluk olduğunu düşünürüm. Bu, bahs-i diğer... Bu notu düştükten sonra devâm edelim... Onca ayıplarına rağmen medeniyetlerin, zamân içinde geliştirmiş oldukları incelmişlikler üzerinden ayıplarını örtme becerisini kazanmış olduklarını da kaydedelim... Bunun ilk örüntüsü de Greklere mahsustur. Grekler her dört senede bir baltalarını gömer, kılıçlarını kınlarına koyar olimpiyat şenliklerinde bir araya gelirlerdi. Bir türlü yanaşmadıkları birliğin hasreti üzerinden sağlanan geçici bir barış devriydi bu. Doğulu “barbar” Perslere karşı mecbûriyet tahtında ve muvakkaten kurdukları birliğin ruhûyla yapılırdı olimpiyatlar. Sonra? Sonra birbirlerini yemeye devâm ederlerdi. Eşitsiz kapitalist birikim, dolaşım ve bölüşüm üzerine kurulan modern dünyâ, medeniyet iddiası kazanmak adına bu mirâsı devraldı ve canlandırdı. Evet, ulusal, sınıfsal savaşlar mukadderdi;

Vedat Ozan ile koku üzerine daldan dala keyifli bir sohbet gerçekleştirdik. Kokunun etimolojik anlamlarından diğer duyular arasındaki farkına; feromonlardan sınıflar, cinsiyet ve cinselliğe; endüstrileşmiş yanından din ve tarihsel anlamına kadar pek çok konuyu ele aldık. Detaylar için Vedat Ozan'ın koku üzerine yazdığı kitap serisini ve Koku podcast'ini öneririm. Linkler aşağıda: Kitap Serisi Linki Açık Radyo - Koku Podcast linki Diğer öneri kaynaklar

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.

Bu bölümde, İslam tarihinden ilham verici bir çocuk sahabesi hikayesi dinleyeceksiniz. "Güzel bir Koku" adlı masal, küçük bir sahabenin Hz. Muhammed'in (s.a.v.) öğretilerini nasıl içselleştirdiğini ve günlük hayatına uyguladığını anlatıyor. Çocuklara ahlaki değerleri ve İslami prensipleri sevimli bir öykü aracılığıyla aktaran bu bölüm, ailelere de güzel sohbetler için ilham kaynağı olacak. Peygamber Efendimizin çocuklara olan sevgisini ve onlara verdiği değeri yansıtan bu hikaye, minik dinleyicilerinizin kalplerini ısıtacak.

Moving on with our third part of the Gishiwajinden Tour, we head to the old area of Matsuro, which, for us, means modern Karatsu.  Here we have some of the oldest rice paddies in all of Japan, but Karatsu is so much more.  It was part of Matsura, where the Matsura family (aka league, factions, or pirates, depending on how you saw it) arose.  It is also a short hop from Nagoya, which briefly became the capital of Japan; Nagaoka-kyo gets a mention in the histories, but Nagoya rarely merits it, since it was just the Taiko and every actually important person minus the Tenno. For more photos and others such things, check out: https://www.sengokudaimyo.com/podcast/matsuro-koku/   Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Gishiwajinden Tour, Part Four:  Matsuro-koku So far on this tour through the locations listed in the Weizhi's Wa Record, the Gishiwajinden, following the route to Queen Himiko of Wa, we've hit the area of Gaya, or Gara; Tsushima—or Tuma-koku; Iki, aka Iki-koku; and now we are arriving at Karatsu, thought to be the location of Maturo-koku. Now before we go any further, let's talk about the name.  After all, up to this point in the account, the names haven't been too far off.  Well, Tsushima was recorded as something like Tuma in the Chinese record, which seems reasonable, and “Iki” was actually recorded as something like “I-dai”, though we are pretty sure that was a transcription error based on other evidence. But Karatsu and Maturo, really don't seem related.  Also, didn't we earlier equate Matsuro with Matsuura, Matsura?  But if you look for Matsuura on a map it is quite some distance away from Karatsu—in fact, it is in modern Nagasaki prefecture as opposed to Karatsu, which is in modern Saga prefecture. First off, Karatsu is a later name for the city, not the area.  It literally means “Tang Port”, and that name seems to appear in the 15th century in the form of Karatsu Jinja, or Karatsu Shrine.  So no, the names Karatsu and Matsuro are not related.  Prior to being called Karatsu, though, it was part of a larger area called Matsura.  It sits at the head of the Matsura River, which spills out into what is now called Karatsu Bay.  In ancient times this seems to have been the heart of the area known as Matsura or Matsuro.  Over time it was incorporated into the larger area known as Hi no Kuni, and when Hi no Kuni was divided up by the Ritsuryo state into Hizen and Higo, we see the Matsura district, or Matsura-gun, is a part, along the coast.  The fact that it is spelled as “Matsu” and “Ura”, meaning “pine beach”, might hint at the original name of the place or could be a false etymology, imposed by the need to record the location in kanji, the Sinitic characters used at the time.  Fun fact time:  Hizen refers to the area of the land of Hi that was closer to Yamato, while Higo refers to the area of the land of Hi that was further away.  If you look at a modern map of where these two ancient provinces were, however, you'll notice that by a slight technicality, Higo is actually closer, as the crow flies.  But remember, people are not crows, at least not in this life, and in all likelihood, most of the travel to and from Yamato would have been via sea routes.  So Hizen is closer to Yamato from that perspective, as you would have to sail from Higo, around Hizen, or take the long way south around Kagoshima. But where were we? So Matsura district in Hizen started at Matsura-gawa and the area around Karatsu bay, and included modern areas of Hirado all the way out to the Goto islands.  That was a pretty large area.  It later got further subdivided into East, West, North, and South Matsura subdistricts, with Karatsu in the Eastern subdistrict, and some portion of the west.  Eventually, Karatsu city became its own administrative district, in modern Saga prefecture, and so did Hirado city, in what was the old Northern Matsura sub-district, joining Nagasaki prefecture.  The western sub-district went to Karatsu or incorporated as Imari, known for their Imari-ware pottery.  And that left a small portion of the northern sub-district. The incorporated villages and islands eventually came together as Matsuura city, in Nagasaki prefecture, which is what you'll see, today.  And that is why, looking at a modern map, “Matsura” and modern “Matsuura” are not precisely in the same place. That history also helps demonstrate the historical connections between Karatsu, Hirado, Iki, and Tsushima—as well as the Goto islands.  This region was where the Matsura clan arose, which controlled at least out to Iki, Hirado, and the Goto archipelago, and it was known for its strong navy, among other things. For our trip, heading to Karatsu was originally borne out of convenience:  Our goal was to take the ferry so that we could travel along the ocean routes.  We had traveled the route from Izuhara, on Tsushima, to Ashibe port, on Iki island.  During that trip it was interesting to watch as Tsushima disappeared and then eventually Iki appeared on the horizon, but it wasn't immediate, and I suspect you would have wanted an experienced crew who knew the route and knew what to look for.  Conversely, from Indoji port, on Iki, to Karatsu I felt like we were constantly in sight of one island or another, or at least could see the mountains of Kyushu to get our bearings.  There wasn't really a time that felt like we were that far out from land.  Even so, it would still have been a treacherous crossing back in the day. Coming in to Karatsu from the ferry, the first thing you will notice is the castle.  Karatsu castle, also known as Maizuru Castle, is a reconstructed castle, but it really does provide a clear view of what one would have seen.  The original was abandoned in the Meiji period and sold off in 1871.  The main keep was later demolished and made into a park.  In 1966 they built a new, 5-storey keep on the original base, and from 1989 onward have continued to make improvements to various parts of the castle moats and walls.  You can still see the layout of the Ninomaru and honmaru sections of the castle, encompassing the old samurai districts of the jokamachi, or castle town, of Karatsu during the Edo period. Our primary goal in Karatsu, however, was not castle focused.  We wanted to go back to an earlier time – the Yayoi period, to be precise - and Karatsu and the Matsuro-kan did not disappoint.  While not quite as extensive as the reconstruction at other Yayoi sites like Harunotsuji or Yoshinogari, the site at the Matsuro-kan is still impressive in its own right. What is the Matsuro-kan, you might ask?  It is the building and grounds of what is also known as the Nabatake site.  In 1980, construction workers were excavating for a road through the Nabatake section of Karatsu when they noticed they were pulling up artifacts.  An investigation between 1980 to 1981 determined that the artifacts were from the late Jomon to middle Yayoi period.  Further investigation discovered the presence of old rice paddies.  In 1983 the site was designated as a national historic site, further excavations were carried out, and the Matsurokan was built to house the artifacts and also provide some reconstructions of what the rice paddies would have looked like.  For context these are some of the oldest rice paddies found in Japan, along with the nearby Itazuke rice paddies, in neighboring Fukuoka prefecture, and are key for giving us insights into what we know about early rice field cultivation. Here I should point out that these fields were in use through the middle Yayoi period, while the mission to Yamato—or Yamatai—recorded in the Weizhi would have been in the late Yayoi or early Kofun period, so likely several hundred years later.  There are other Yayoi settlement remains found up and around the peninsula, and there are Kofun in the area, especially along the banks of the Matsura river.  Given how built up much of the area is, it is possible that any large scale settlement may have been destroyed by subsequent settlements, or is somewhere that there just hasn't been a good reason for a full excavation.  Still, who knows what we might eventually find.    The Matsurokan appears to stick with the dating of the Yayoi period from about 300 BCE.  This is based largely on assumptions regarding the development of different pottery styles.  Recent research has suggested that this should be pushed back to about 800 or even 1000 BCE, suggesting a more gradual development.  For our purposes, it is enough to note that this site appears to cover from the final Jomon era in Kyushu to the coming of wet rice agriculture with the advancing Yayoi culture. Based on what was found at the site, the wet rice paddies were created in what at least one scholar has suggested as a “primitive” wet rice paddy.  The paddies themselves appear to have been placed in a naturally swampy area, irrigated by a natural stream.  This would have made flooding the fields relatively simple, without the large ponds or waterworks required to cover a more extensive area.  This may have sufficed for a small village, possibly only a handful of families living together and working the land. Besides the impressions of the paddies themselves, various tools, pottery, and more were also found at the site.  Stone harvesting knives were plentiful—a semicircular stone knife that was held in the fingers of one hand, allowing a harvester to grasp the stalks and cut them quickly.  This was the standard method of harvesting prior to the arrival of the sickle, or kama, and is still in use in some parts of China and Southeast Asia.  It is more labor intensive than the sickle, but provides some benefits in the consistency and lack of waste product. The Matsurokan demonstrates how a lot of the Yayoi tools are, in fact, still in use in one form or another in different cultures that also absorbed rice cultivation, showing how widespread it became. In addition, there are artifacts such as shards of pottery showing what looks to be the imprint of a woven fabric, and various equipment for weaving and sewing.  We have some beams and posts from buildings, which give us something at least try to guess at how things were put together. There are bones of various animals as well as stone arrowheads.  There are also fish and even dugong bones, suggesting they also made a living from the nearby sea.  And there are various bits of jewelry, including magatama, and what appears to be a shark's tooth with holes drilled in so it could be worn on a cord.    There are also carbonized rice grains found at the site, likely grown there. We don't have any ancient strains of rice that can be proven to come from these fields, but in their reconstruction, outside the museum, they have rebuilt some of the rice fields and grow old rice variants in them.  This is used, in part, to teach local schoolchildren about rice cultivation – in fact, local schools are allocated individual paddies each growing season. Besides the rice paddies, the Matsurokan also boasts several reconstructed dwellings.  These are similar to ones you might find elsewhere depicting what life was like back in the Yayoi period. As the Yayoi period gave way to the kofun, we do see some mounded tombs in the area, though not quite as many as in others.  Matsura appears to be rather rural. Around the Heian period, we see the rise of a local group that comes to be known as the Matsura group, or Matsura-tou, which eventually consolidated into the Matsura family.  There are several lineages claiming that the Matsura family descended from the Minamoto or Abe clans or through branch families thereof.  Matsura-to itself is sometimes called the 48 factions of Matsura.  It wasn't as much a family as an alliance of local warriors, each with their own base of operations.  I can't quite tell if the lineage of the later Matsura clan, as they were known, were meant to represent a single lineage or the various lineages that came together.  For all we know, they may have married into official families or otherwise concocted lineages to help legitimize them as much as anything else—this far out from the center, in the 11th century, there wasn't necessarily as much oversight. Early in the 11th century they also had a chance to prove themselves with the Toi invasion – that was the Jurchen invasion we mentioned last couple episodes.  After the Toi invaders attacked Tsushima and Iki, they set their sites on Hakata Bay, which was the closest landing to the Dazaifu, the Yamato government in Kyushu.  They were chased off and headed down the coast.  Minamoto Tomo is said to have led the forces that repelled the Toi invaders, who finally departed altogether, striking one more time on Tsushima before heading back to wherever they came from. Minamoto Tomo is said, at least in some stories, to have been the founder of the Matsura clan, or at least the leader of the 48 factions, which then coalesced into the Matsura clan, which eventually would run the Hirado domain. Over two hundred and fifty years after the Toi Invasion would come the Mongols.  If the Toi were bad, the Mongols were much worse.  The Toi were a band of marauders, who caused a lot of havoc, but do not appear to have had state backing.  The Mongols were perhaps more appropriately the Yuan empire, who had already conquered the Yellow river valley and were working on the Song dynasty along the Yangzi.  While the Toi had brought with them Goryeo warriors as well—who may or may not have joined up willingly—the Mongols had huge armies from all over that they could throw at a problem. As we talked about in the past two episodes, the Mongols swept through Tsushima and Iki and then headed straight for Hakata, the closest landing zone to the Dazaifu, the government outpost in Kyushu.  Even during the height of the Kamakura shogunate, this was still an important administrative center, and would have given the Mongols a huge advantage on holding territory and eventually sweeping up the archipelago. Fortunately, they were stopped.  Whether it was the gumption, skill, and downright stubbornness of their samurai foes or the divine wind that swept up from the ocean, the Mongols were turned back, twice. During each of these invasions, the Matsura clan and others rushed to the defense of the nation, but unlike with the Toi invasions, there do not appear to have been any serious battles along the Matsuura coastline—not that I can make out, anyway. After the Mongol invasion, Kyushu was not left out of the troubles that would follow, including the downfall of the Hojo, the rise of the Ashikaga, and the eventual breakdown of the shogunal system into the period known as the Warring States period.  Through it all the Matsura continued to ply the seas and encourage the trade from which they and others, like the Sou of Tsushima, came to depend on.  They also allied with other entrepreneurial seafarers, known to others as pirates, and they started trading with a group of weird looking people with hairy beards and pale skin, who came to be known as the Nanban, the southern barbarians—known to us, primarily, as the Portuguese. One faction of the Matsura were the Hata—no relation to the Hata that set up in what would become the Kyoto region in the early periods of Yamato state formation.  The Hata ruled the area that would become Karatsu, but eventually they were taken over by the Ryuzoji, who were allied with Toyotomi Hideyoshi. Hideyoshi's interest in the Karatsu and Matsura area had to do with its easy access to the continent.  And so Hideyoshi began to pay attention to Nagoya, at the end of the peninsula down from Karatsu.  And no, not *that* Nagoya.  If you hear Nagoya, today, you are probably talking about the bustling metropolis in Aichi, which was where Toyotomi himself got his start, growing up and going to work for the local warlord, named Oda Nobunaga.  Due to a quirk of Japanese names and how they read particular characters, this is a different Nagoya. The Kyushu Nagoya had been one of the Matsura trading posts, run by a sub-branch of the Hata family, who had built a castle on the site.  Hideyoshi had much grander plans for the area.  In 1591 he began work on a massive castle and associated castle town.  This castle was to be his new headquarters, and he moved his entire retinue there from Osaka, with an expectation that all of the daimyo would follow him.  Sure enough, they showed up with their own vassals, setting up camps around the peninsula and in the new city-to-be. The castle was the base of operations from which Hideyoshi coordinated the invasions of Korea.  It was a massive undertaking, and extremely impressive.  The city itself sprung up, and although the wood was still new, and the buildings somewhat hastily put together, it was soon a bustling metropolis and briefly became the center of art and culture in the entire archipelago. Hideyoshi himself had a teahouse built within the confines of the castle, where he apparently spent most of his days, even when receiving reports on how things were going across the sea on the archipelago.  The city had a Noh theater, as well.  It must have been a sight to see. As for the castle itself, based on the remains, it was massive.  It appears to use the contours of the hill upon which it sits.  It seems there was a previous castle there of some kind, and it is unclear how much this was merely expanded, but Hideyoshi's new castle was truly monumental, with a labyrinth of gates to get in -- similar  to Himeji Castle, for anyone who has been there, but with a serious vertical incline as well.  Nagoya Castle was second only to Osaka castle, and yet it was erected quickly—only 8 months.  I guess that's what you can do when you can mobilize all of the daimyo across Japan.  Even today, ruined as it is, the walls tower over you, and you can spend hours wandering the grounds. For all that it was impressive, the good times at Nagoya Castle lasted only for a brief seven years—when Hideyoshi passed away, the council of regents moved back to Osaka, and Nagoya castle was deliberately destroyed, stones removed from the walls such that it could never survive a true siege. This was a sign to the Korean peninsula – the Joseon court - that, with the death of the taiko, Japan had given up any pretext of conquering the peninsula. Today, only the stones and earthworks remain of the briefly thriving city, but on the grounds is a wonderful museum that catalogs this particular slice of Medieval life.  The Nagoya Castle Museum of Saga prefecture is off the beaten path—there is no train, so you'll need to take a bus or private car to get there—but it is well worth it. The museum itself is dedicated to Japanese and Korean cross-strait relations, which feels a bit like atonement given that the castle was built with conquest in mind. Of course, the centerpiece of the Museum is the castle, but it also does a good job telling the story of relations between the peninsula and the archipelago.  It starts in the ancient times, talking about how, even during the Jomon period, there were commonalities in fishhooks and similar equipment found from Kyushu up through the Korean peninsula.  From there, of course, trade continued, as we've seen in our journey through the Chronicles.  It talks about some of the shared cultural items found from the Yayoi through the Kofun, and also demonstrates how some of the earliest Buddhist statues have clear similarities to those found in Silla.  It goes over the various missions back and forth, and even gives a map of the Toi Invasion that we talked about hitting Tsushima and Iki. The Mongol invasion is also heavily talked about, but not nearly so much as the invasion of Korea.  There is another reproduction of the letter of King Sejeong, with the faked seal from the Sou clan in Tsushima.  This of course, was the period when they built Nagoya-jo into a castle and city of at least 100,000 people, almost overnight.  Even the Nanban were there, trading in the city while supplies from across the country were gathered and shipped off to keep troops fed on the invasion of Korea. There are plenty of images from this time—from a Ming envoy to Nagoya castle to images of the invasion from the Korean perspective, with Koreanized samurai manning the walls of the castles they had taken.  They don't exactly lionize the samurai, but they don't accentuate some of the more horrific things, either, like the piles of ears taken from those killed because taking their heads, as was standard practice in older days, was too cumbersome. There is also some discussion of relations afterwards—of the Joseon embassies, though those went through Hakata, Nagoya-jo having long been abandoned at that point.  For reasons one can probably understand, it doesn't go into the post-Edo relations, as that is much more modern history. After the destruction of Nagoya castle, the area was largely abandoned, but the city of Karatsu proper really thrived during the Edo period.  Karatsu was also a castle town, as we've mentioned, but a bit out of the way.  As sailing ships were now more sturdy and able to handle longer sea crossings, it was now often Hakata, in Fukuoka, that received much of the trade, and the Dutch traders who had replaced the Portuguese, were limited to Dejima, in Nagasaki. When Hideyoshi swept through, the Hata were not exactly considered trustworthy, and were placed under the Nabeshima, a branch of their rivals, the Ryuzouji.  During the invasion of Korea, the Hata rebelled, and were destroyed for it in 1593.  Their territory was given to Terazawa Hirotaka, who had been put in charge of the construction of Nagoya castle and later put in charge of the logistics for the invasion effort from the Kyushu side.  As a result, he was granted the lands formerly controlled by the Hata, including Karatsu, and what would become the Karatsu domain. Hirotaka could see which way the wind blew—in more ways than one.  After Hideyoshi's death, he supported Tokugawa Ieyasu, allowing him to keep and even expand his fief.  He redirected the Matsura river—then known as the Hata river—to its present course, and he built a pine grove along the northern beach that is the third largest such grove in all of Japan.  Known as the “Niji no Matsubara”, or the ”Rainbow Pine Forest” for its shape, it was erected as a windbreak to protect the precious farmland just on the other side.  It is still there today, still managed, and quite famous.  You can drive through the pine trees or stop and walk through them, even out to the beach.   And there is even a fantastic burger truck that parks along the main road through the pine grove, so you can enjoy a lovely picnic among the trees. The Terazawa would not remain in place for very long.  During the Shimabara rebellion of the early 17th century—a rebellion based on either taxes or Christianity, depending on whom you ask—the Terazawa line was extinguished.  Terazawa Katataka, then ruler of the Karatsu domain, was held liable for mismanagement of the domain and loss of a castle to the rebels.  He had land confiscated and he felt publicly humiliated, and so he took his own life while he was in Edo.  As he had no heir, the Terazawa line died out. Karatsu domain went through a variety of hands after that.  Its value fluctuated, but it is generally thought that the real value of the domain, thanks to the ability to trade, was well beyond what it was assessed to produce.  As such it was a lucrative position, and also held sway as a check against Nagasaki, watching the trade there with the Dutch merchants.  Because of all of this, the lord of Karatsu was also banned from holding certain government positions, so as not to distract from their duties, making the position something of a blessing and a curse. Through the years, Karatsu thrived.  They were and are still known for a type of traditional pottery, known as Karatsumono, or Karatsuware, and they maintain elaborate festivals.  One of the festivals, the Karatsu Kunchi, is considered a UNESCO Intangible Cultural Heritage.The Karatsu Kunchi is an annual parade where neighborhood associations carry giant floats through the city from Karatsu Shrine down to the shore.  It was inspired, in the early 19th century, by the famous Gion Matsuri of Kyoto—a wealthy merchant saw that and donated the first lion-head float to Karatsu Shrine.  Later, others would create their own floats. These floats, known as “Hikiyama” or “pulled mountains” can be five or six meters high and weigh anywhere from two to five tons.  There appear to be 14 hikiyama, currently, though there used to be 15—a black lion is currently missing.  The floats have gone through a few iterations, but are largely the same, and often have some relationship to the neighborhoods sponsoring them. From Matsura, aka Matsuro-koku, we went north along the coast of Kyushu to Itoshima, thought to the be old country of Ito-koku, and beyond that, the Na-koku of Fukuoka.  We'll cover both of those in our next and final installment of our Gishiwajinden tour. 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.

This is Part 3 of our Gishiwajinden Tour--following the route of the Wei embassy through the land of Wa and looking at the various locations along the way.  So far we've looked at the old land of Gaya, as represented at Gimhae, the site of the old Geumgwan Gaya, and the island of Tsushima, on the border.  This episode we look at the next island:  Iki. It might be easy to overlook Iki--it was neither the center nor exactly the periphery.  From the point of view of those in the court or those outside it was rather "mid", in a literal sense.  However, it was certainly at the center of its own vibrant history, which was certainly important to everyone there, and hosted a thriving community. It is also a great place to visit in the modern day: something of a hidden gem for anyone looking for a slightly more out of the way place to visit, with a slower pace than cities like Tokyo. For more, see our blog page:  https://www.sengokudaimyo.com/podcast/iki-koku Rough Translation: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Gishiwajinden Tour Part 3: Iki-koku. As regular listeners know, we are currently taking a break from the Chronicles.  With the Isshi Incident of 645—see Episode 107—we are about to get into the time known as “Taika” or “Great Change”.  Spoiler alert: This is the rise of Naka no Oe, aka Tenji Tennou; Nakatomi Kamako, aka Nakatomi Kamatari, the progenitor of the Fujiwara family; and more.  It is the beginning of what is known as the Ritsuryo System, the idea of a state governed by laws and punishments similar to what we see on the continent, based largely on Confucian principles, but mixed with a healthy dose of local tradition.  There is a lot there, and I want to do it justice.  And so for now I have a little bonus content for you. Earlier this year, Ellen and I took a trip based on the account in the Gishiwajinden, the Wa section of the Weizhi, the section in the Wei Chronicles regarding the trip to visit Queen Himiko of Wa.  In Part 1 we talked about our trip to Gimhae, formerly known as Geumgwan Gaya, a part of the old Gaya—or Kara—confederacy, with close ties to the archipelago.  Part 2 we talked about our next stop, the island of Tsushima.  But we didn't just talk about it in the 3rd century, because if you visit there is so much more to see from an historical perspective. This episode we are talking about the island of Iki, aka Ikijima, though in the Weizhi it is known as its own country:  Iki-koku. Relative to Tsushima, Iki island is much smaller—about one fifth the overall landmass.  However, it is much flatter as well—the highest point is only 212 meters above sea level, compared to Tsushima, which rises to about 649 meters at Mt. Yatate.  This makes Iki an island with a lot of flat land or rolling hills—perfect for the kind of wet rice paddy agriculture that created the population boom in the Yayoi period, which we will talk about here in a minute.  However, I will note that even today the population of Iki is similar to that of Tsushima despite having much less space. The flora and fauna of the island is much closer to that of the rest of the archipelago—in fact, it is nearly identical to what you would find in southwest Kyushu.  This is not surprising given how close it is.  For reference, Hitakatsu, on Tsushima is under 50km from Busan, Korea, and about 147 km to Hakata port in Fukuoka, or 138 km if you depart from Izuhara port instead.  Comparatively, it is about 76 km from Hakata to Iki, and even less—just about 42km—from Iki to Karatsu, south of Fukuoka, and these routes are dotted with islands along the way.  At its closest point, Iki is probably only 20km from Kyushu, but the ferries only stop at certain ports.  Tsushima to Iki, on the other hand, is around 68 km, from Izuhara to Iki.  Iki is about as close to Karatsu as Tsushima is to Pusan, and they are both further away from each other than from their respective larger landmasses.  That makes this leg – Tsushima to Iki - the longest leg in the trip, realistically. Today, both Iki and Tsushima, along with the Goto islands to the south, are all part of Nagasaki prefecture, despite the fact that they are both closer to Saga and Fukuoka prefectures.  This is in part because Iki came under the jurisdiction of the Hirado domain, which also was heavily involved with foreign trade through Nagasaki. Today, Iki is broken up into roughly four areas.  This includes Katsumoto, Ashibe, Indoji, and Gonoura, based around the four main port towns on the island.  Three of these ports, Ashibe, Indoji, and Gonoura, have ferries that regularly travel to either Tsushima or Kyushu. And all of them have various boats to take people out the islands around Iki, one of the major draws for many people coming to the island being to see the natural beauty of its coastline and surrounding waters.  There is also a small airport. Although Iki is small—you can drive from one end to the other in 40 minutes or less—I highly recommend renting a car, much like Tsushima.  This will be helpful to get to various sites, although be aware that while the main roads are well cared for, there are plenty of roads where it is better to go on foot rather than get stopped by fallen trees and branches in a less well maintained area.  Taxis can be had, but aren't always convenient, and that adds cost and time.  A car will give you much more freedom to get around. Iki is a popular tourist destination, with more people coming during the summer months.  We were there in the off-season, which was somewhat nice, but also meant that many restaurants and the like were closed.  Also, similar to Tsushima, there isn't a konbini—a convenience store—on every street corner.  You can certainly find them, but just be aware.  That said, we never really had a problem finding what we needed. Iki is known for several things.  One, perhaps unsurprisingly, is the squid, and you can see the squid boats in the harbor or out at night.  They have arrays of lights set up, to help draw the squid to the surface, a common technique around the world that makes squid fishing quite distinctive. In addition, Iki island is quite proud of its beef, a much more recent addition.  The flat land allows them to raise cattle, and the Iki raised wagyu cattle, known as Iki-gyu, is highly prized.  You can find several yakiniku restaurants around the island, that particular Japanese style of Korean barbecue where you grill up thinly sliced beef on a hot skillet or even an open grill at your table. An older product is the barley shochu.  Iki island is said to be the birthplace of barley shochu, developing it in the 17th century.  Back then, taxes from the island had to be paid in rice, and there wasn't enough left to make much alcohol, such as traditional sake.  As such, the local farmers started using barley and koji, instead, to make the base alcohol that they then distilled into shochu.  Shochu itself goes back to at least the 16th century, as distilling techniques reached southern Japan via either the Ryukyu kingdom or via the Korean peninsula—records are unclear, as these techniques reached both places before Japan, and Kyushu had connections to each.  That said, early shochu was made with rice, and later it would be made with cheaper ingredients, such as barley, in the case of Iki, or sweet potato, in Satsuma, modern Kagoshima.  These methods spread to other parts of Japan. There are plenty of other food options available on the island as well, and I don't think we had a bad meal anywhere we went. And so we left Izuhara port, on Tsushima, early in the morning and arrived at Ashibe port around lunchtime.  We had arranged a car to meet us at the port, and after grabbing a bite at a locally renowned yakinikuya, we decided to start getting our historical bearings on the island.   Our main objective on Iki island was to see the Yayoi site of Harunotsuji and the Iki-koku Museum, the museum of the country of Iki. Quick note for anyone looking this up:  The “Haru” in “Harunotsuji” is typically pronounced “Hara” outside of Kyushu and Okinawa.  This affects a lot of placenames in Kyushu, including Iki, and likely comes from remnants of an old dialect of Japanese spoken in this area.  Whatever the reason, if you look up the site in Japanese you may want to type “Hara-no-tsuji” to help find the right kanji. Harunotsuji site is an incredible find in regards to the Yayoi period.  It was a large settlement built on flat land in the interior of the island.  Today it is surrounded by rice fields, and fortunately nobody else seems to have built up on the raised hills where the settlement once stood, allowing the site to remain for us to find years later.  This is one of the better preserved sites from the Yayoi period, and is often touted as the likely center of activity in Iki during that period.  Of course, as with other sites, like Yoshinogari, we can only see those sites  that were preserved—those that were built upon in later generations may not have left any trace.  However, in this case there's clear evidence that there was a thriving community here.  And because of that, and the tremendous effort they've put into reconstructing the site, as well as the excellent museum, we wanted to make sure that we gave Iki a visit. There aren't many museums on Iki island, but the Iki-koku museum ranks up there with some of the best we've visited.  The building itself is built to blend into the landscape, and from the observation tower you can look out over the Harunotsuji site.  The museum provides an automated introduction to the area, with a small film depicting what they believe life was probably like back in the Yayoi period.  From there you travel down a hallway that takes you through the history of Iki, but eventually deposits you in a room focused on the Yayoi period.  Here they show a reconstructed boat, as well as a large diorama of the Harunotsuji site. One of the major finds at Harunotsuji is what appears to be a dock, reinforced with rocks, similar to what they find on the continent.  This dock was at a small stream that was once larger, and was likely used to ferry goods and people from Harunotsuji to a settlement or outpost on the shore.  It gives greater insight into what trade and life looked like. Speaking of which, props to the museum for their excellent use of often comical figures in their diorama, which is clearly made to appeal to young and old alike.  They help humanize the figures, and each part of the layout that they created of the site tells a story about what was going on. In addition to the diorama of the site, and what it may have looked like, there were also actual Yayoi era pots that were there which you could pick up and handle yourself.  I have to admit that I did this with some trepidation, even knowing that these were not particularly special, and that there are many pots and shards that are found at sites like these.  Still, it was something to actually handle a pot that was made back in that time—something that was made by an actual person living back then and used for whatever purpose before it was discarded or lost, only to be found centuries later.  Besides the room on the site, there is another side to the museum in that it is a working archaeological center.  You can see the lab where people are working, and they also have a room where you can see the stacks—the giant shelves with all of the historical and archaeological bits and bobs that weren't on display for one reason or another.  That is something that many people don't always appreciate:  For many museums, only a portion of their collection is actually on display.  It was really great to see all of that out in the open. The museum also has a café and some function rooms, as well as a giant observation tower, from which it feels like you can see the entire island, and beyond.  You could definitely look down and see the site, but you could also see some of the more distant islands as well. From the museum we went down to see the actual Harunotsuji site.  There is another museum there, which was a little less impressive but still quite informative, and it was where you park and then walk over to the site itself.  And here I admit that it was getting late, so we came back to it another day, but it doesn't really take that long to see the site itself. Most of the site sits on a rise of land that sits just a little higher than the surrounding fields, with a gentle slope to it.  It is oddly shaped, likely because they used the natural contours of the land rather than explicitly building up a terrace.  There is another rise towards one end of the settlement, with what may have been a fence around the area, indicating that the buildings in that area were set aside as special.  There are also ditches that appear to have been purposefully dug to separate a part of the rise from the area of the settlement, as buildings were apparently found on one side but not the other.  What was found was a small area surrounded by a moat, generally thought to have been used for some kind of ritual. At the site today are reconstructed buildings of multiple kinds, based on the archeological findings.  There are pit buildings, buildings sitting flush on the ground, as well as raised buildings, all based likely on the arrangements and size of post-holes and the like.  There also appears to have been some kind of gate or barrier structure, also based on postholes, which they have physically reconstructed. It is always tricky to interpret what a building looked like other than guessing at its general shape and size.  Extremely large post-holes likely held larger posts, which would make particular sense if they were for a tall structure, like a watchtower, but exact architectural features such as doorways, roof structure, etc. are derived based on other examples as well as Shinto shrine architecture, which seems to originate from some of the early Yayoi buildings. There were also some finds in the surrounding areas, including what appears to have been a stone-lined dock for boats to pull up, some kind of guard post to inspect people entering or leaving the settlement, and moats, which likely surrounded the settlement as well. Harunotsuji is not the only Yayoi site that has been excavated on Iki island, but nothing else is quite so large.  Put in context with other archaeological sites from the same time period, Harunotsuji is thought to have been the most powerful, and therefore where the ruler, or the quote-unquote “King”, of Iki would have lived. Here I'd note that the interpretation of Harunotsuji as a kingly capital is quite prevalent in the local literature, but what exactly was a “king” in this sense isn't fully explored.  As we talked about two episodes back with Gimhae and the quote-unquote “Kingdom” of Gaya, Iki-koku probably better fits the English term of a large chiefdom, rather than a kingdom.  However, that would also likely apply to Queen Himiko, as well—even if her chiefdom dwarfed Iki-koku by comparison. That said, there certainly appears to be a social stratification of some kind going on at the site, especially with a special area clearly set aside at one end of the settlement.  Was that where a shaman-king—or queen—similar to Himiko carried out private, arcane rites on behalf of the entire settlement?  Perhaps the entire island?  Or is it something else? Unfortunately, we can't really know, at least not right now.  However, we do know that it was an important part of the trade routes from the continent out to the archipelago.  This isn't just because of the Weizhi, or the common sense that this is the clearest route between the two, but also because of artifacts found at the site, which include abundant goods from the continent.  In addition we found evidence of dogs, armor, shields, and various pots. One thing I didn't see evidence of was a large funkyubo, like at Yoshinogari, where they buried people in pots on a large, communal cemetery mound.  Here the highest elevations appear to have been used for living structures.  There were graves discovered, and some of these were the pot-style burials found at Yoshinogari and the continent, and others were rectangular, stone-lined coffins, similar to those used on the Tsushima kofun:  they are lined with large, flat slabs that define a rectangle, into which the body is placed, and then flat slabs of stone are used to cover it back up. Harunotsuji shows signs of habitation from the start of the Yayoi period to the beginning of the Kofun period.  After that, though, the trail grows a bit cold. We do know, however, that people were still living on Iki through the Kofun period—we assume they didn't just pack up their bags and leave—and that is thanks to the many kofun found across the island.  There are some 280 kofun preserved today, and Edo period accounts had that number at more like 340.  Indeed, Iki has one of the largest and best preserved collection of kofun of all of Kyushu.   Many are smaller kofun, but there are plenty of groups of large kingly kofun.  A group of the larger kingly kofun can be found in the border area between Katsumoto-cho and Ashibe-cho, due west of Ashibe port.  This includes the large Soroku Kofun, Oni-no-iwaya Kofun, the Sasazuka Kofun, as well as the Kakegi kofun and the Yurihata Kofun-gun.  Soroku kofun, a large, keyhole shaped tomb, boasts a length of 91 meters, making it not only the largest on the island, but the largest in all of Nagasaki prefecture.   Kofun culture on the island differed slightly from elsewhere.  For instance, there is evidence of multiple burials in the same tomb, suggesting that they were viewed more like family mausoleums than  simply a single tomb structure. The earliest kofun found on Iki so far can be dated to about the latter half of the 5th century, with most of them being built in the 6th to 7th centuries.  Many are stone chambers with a horizontal entryway, which in the case of the Kakegi and Sasazuka kofun, are open to those who want to get in and explore.  Be aware, though, as many signs tell you, various local residents have also made these tombs their homes, including bats, centipedes, snakes, and more.  Most of them are relatively harmless, but it is always good to know what you are getting into. With the earliest kofun on the island dating to about the 5th century, this does pose a slight question yet to be answered by the archaeological record:  Where were people living in the century between the end of Harunotsuji and the start of the kofun building period?  Heck, where were people living on the island at all?  We certainly know where the dead were buried. Looking at a map, one probably assumes that many of the kingly kofun would have been built somewhat near a population center.  After all, you don't build giant burial mounds just to hide them—these would have likely been visible to people in some way, shape, or form.  I would note that modern roads, likely built on earlier pathways, wind in between the kofun, even today. Personally, I can't help but notice that the Iki Kokubunji temple, the Provincial temple built in the 8th century, was quite close to some of the kingly kofun in Katsumoto.  It is said that this temple was originally built as the family temple of the Iki clan.  As one might guess from the name, the Iki were the traditional rulers of Iki, officially appointed by Yamato as the “Agata-nushi” or district lord, and later as “Shima no Miyatsuko”—the island equivalent of a “Kuni no Miyatsuko”.  Various biographies trace the Iki back to various lineages close to or intertwined with the Nakatomi.  However, this is not without some debate, and it is entirely possible that any such ties were fabricated to give the Iki clan greater clout and stature.  It is possible, and even likely, that the Iki clan grew out of the ruling elite on Iki island. In addition, we have the old Tsukiyomi Jinja, said to be the oldest on the island, and the Kunikatanushi shrine built right next to the Kokubunji site.  The Tsukiyomi shrine is dedicated to the moon god, who is said to be the god of navigation, among other things, and this is the clan shrine of the Iki clan. It is unclear, but seems plausible that the center of the Iki polity may have shifted north, to the modern Kokubun area.  If so, and if this continued to be the area of the regional government headquarters through the Nara period and beyond, then it is possible that any earlier settlements would have simply been covered up and even erased by later buildings and structures.  I don't think we'll ever truly know, though, unless something significant is uncovered. We do have some historical records of later Iki, quite understandable as it was where many of the envoys and expeditions to and from the mainland would have stopped. In the 11th century, Iki, along with Tsushima, was attacked by pirates from the mainland, thought to be of Jurchen descent, in an event called the Toi Invasion, which caused quite a bit of destruction.  After that we see the rise of the Matsura clan.  They arose in the Matsura area of Hizen province, just a little ways over from Karatsu.  That name may be related to “Matsuro”, but we'll talk more about that when we get to Karatsu. The Matsura largely came to power thanks to their navy—which was a navy to some and pirates to others.  They ended up gaining a foothold in Iki island. Whatever plans they had, however, met with a giant setback in 1274.  As we discussed last episode, that was when the first Mongol invasion hit Japan, and after steamrolling through Tsushima they began a bloody conquest of Iki.  The video game, Ghosts of Tsushima, which we talked about fairly extensively last episode for, well, obvious reasons, actually has an expanded Iki island area for those who want to try fighting off this invasion for themselves.  There are numerous reminders across the island of the invasions, both in 1274 and 1281.  The death toll was catastrophic, and even today parents will often tell their children that if they don't behave the Mongols will come back and take them away. In 1338, soon afer the Ashikaga shogun came to power, Ashikaga Takauji and his brother, Tadayoshi, directed the erection of temples in all 66 provinces, including Iki, to pray for the repose of those who died in battle during turbulent times, including the Mongol invasions and the later civil war.  That temple is still there, just a little ways north from the Harunotsuji site. The temple building itself only dates from the Edo period, as it burned down multiple times, but it is still said that it is the oldest extant temple building on the island.  There is a large cedar tree thought to be over a thousand years old, which may have even been there during the Toi and Mongol invasions.  There are also signs of Christian activity in some of the artwork, if you know what to look for. When Europeans arrived in Japan in the 16th century, they brought not only guns, but also a new religion:  Christianity.  Priests were given permission to set up churches and convert people.  Some daimyo converted—whether out of true faith or simply to get more lucrative trading deals with Europeans—and they often made their entire fief convert as well.  When Christianity was eventually outlawed, many Christian communities went underground, becoming known as “Hidden Christians.”  A lot of these communities continued, especially in the Iki and Goto islands, which were a little further away from shogunal authority.  They continued despite the lack of priests and Bibles, often using iconography that could be plausibly passed off as Buddhist or Shinto in nature.  Many remained in hiding throughout the Edo period, only revealing themselves after the Meiji government came in and issued a law protecting the freedom of religion, including Christianity.  Around Iki you will occasionally find little hints of such communities' existence. The 16th century saw more than just European traders and new religions.  The Matsura clan retained control over the island from their base in Hirado, even during the tumultuous era of Warring States.  Last episode we talked about how Toyotomi Hideyoshi, the new Taiko, came out of that time and declared war on the Joseon court, in Korea. To start with he built Nagoya castle on Kyushu and moved himself and all of his retainers out to it.  And before you ask, no, this probably isn't the Nagoya castle you are thinking of.  Similar name, but different kanji characters Anyway, from Nagoya on the coast of Kyushu, supply lines were run out to Tsushima, and then across to Busan.  To defend against a counterattack by Joseon forces, they built castles along the way as well.  In Iki, this meant building several, including Katsumoto-jo, at the northern end of the island, under the command of Matsura Shigenobu. Later, Tokugawa Ieyasu, eager to restore good will with the peninsula, would have the castles intentionally ruined, often by removing key stones so that they could no longer be considered defensible.  Today you can climb up to the Katsumoto-jo castle site and see the stones of the main gate and get a tremendous view from the observation platform. Katsumoto Castle isn't the only thing in Katsumoto that still remains from that time.  There is a local shrine, the Shomogu Shrine, which has a gate donated by Kato Kiyomasa, one of the generals who led troops on the invasion of Korea.  They also hold a cup that he is said to have donated. This shrine is certainly interesting and worth a visit.  Traditionally, they say that it was built on the site where Jingu Tennou departed from Iki during her legendary conquest of the Korean peninsula.  According to at least one source, at that time she called the place Kazamoto, the place where the wind comes from, and when she returned she changed it to Katsumoto, the place where her victory came from.  Of course, as we know, that whole narrative is rather suspect.  It is possible that the area was known as Kazamoto and that changed to Katsumoto. It also doesn't help that this is also where the Mongol army came ashore back in the 13th century, and I suspect that not much remained from before.  Still, there is a stone that is said to have the print of Jingu's horse's foot as she left, and it was at least connected to the ocean, given its location. There is a contention that this shrine may have once been known as “Nakatsu” shrine, literally “Middle port” shrine, one of the shrines listed in the Engi Shiki.  However, there is another Nakatsu shrine that also claims this distinction, also in Katsumoto-cho.  The Shomogu shrine theory holds that this was a branch shrine of Shomogu shrine, then known as Nakatsu.  This makes some sense as the current Nakatsu shrine is more inland, not exactly lending itself to being the “Middle Port” Shrine.  Then again, it would have referred to “Nakatsumiya”, meaning the “middle shrine” or “middle palace”, which puts us back at square one. More important than the actual history of this shrine, at least in the 16th century, is the fact that those generals heading off to conquer the Korean peninsula definitely would have appreciated praying to the spirit of Jingu Tennou before heading off to try it a second time.  Shomogu Shrine clearly had a link with her by then. By the way, slight side note, the “Shomo” of “Shomogu” literally means “Holy Mother”.  In this case it is referencing the “Holy Mother” Jingu Tenno, who was pregnant when she left Japan and didn't give birth until she came back—not quite a virgin birth.  “Shomo” was also the term that Christians, particularly hidden Christians, used to reference the Virgin Mary.  While I cannot find any evidence that Shomogu Shrine was connected with Christianity—its existence and worship there predates that religion coming to the archipelago by some time—it is still one of those things that the Hidden Christians could have used to their advantage, hiding their worship of the Virgin Mary and her holy child behind the name for Jingu Tenno. Now the town of Katsumoto, although only briefly a castle town, was still quite important through the Edo period, and the main street certainly recalls a time long past.  We stayed in a ryokan there that was over 100 years old, and there is both a sake brewery, and a craft beer brewery inside an old sake brewery, just down the street.  It isn't a big town, but it has character. In the Edo period, many of the Joseon envoys stopped in Katsumoto on their way to or from the archipelago.  These envoys typically had around 400 to 450 of their own people from Korea, but by the time they reached Iki they were joined by about 800 quote-unquote “guides” from Tsushima who were there to help them with whatever they needed.  Technically it was up to the Matsura daimyo, in Hirado, to provide for their needs, but it seems that more often than not that role more immediately fell to the wealthiest family on the island, the Toi family. The Toi family—not to be confused with the Toi invasion—made their money from capturing whales; a lucrative but dangerous enterprise, especially given the state of the boats at the time.  The stone wall of their mansion can still be seen in Katsumoto, though it is now wedged in between other buildings, as the mansion itself is otherwise long gone.  They may not have been daimyo, but they were apparently the rough equivalent for the people of Iki, and certainly Katsumoto. The envoys ended up calling at Katsumoto about 19 times between 1607 and 1811—11 times on the outbound trip and 8 times going the other direction.  For one mission, in the 18th century, we are even provided the amount of food that they required, which included 1500 sweet potatoes, 15,000 eggs, 7 and a half tons of abalone, 3 tons of squid, 7 and a half tons of rice, and 15 koku of sake, equaling about 1500 standard bottles, today.  A drawing of the 1748 envoy showed parts of Katsumoto that you can still visit, today, including the old boat launch, the Shomogu shrine and nearby streets, Shigayama, and what is today “Itsukushima Shrine”, related to the worship of Susano'o's three daughters, as are the Munakata shrines and the Itsukushima shrine on Miyajima with the famous torii in the water. Besides the historical sites, Iki island offers a plethora of other activities and attractions.  The famous monkey rock, or Saruiwa, is a famed natural feature, as are many others.  There are also beaches that people appear to enjoy—though we were there in the winter, so not great—or just getting out in a boat and seeing the natural beauty of the island.  There are also many more shrines and temples to visit; Iki has its own 88 temple pilgrimage based on the 88 temple pilgrimage of places like Shikoku.  You can also do a pilgrimage of the many Shinto shrines, some of which are mentioned in historical documents like the Engi Shiki and others that are more modern.  While many of the buildings are often newer, and things have of course changed over the centuries, these sites often still contain connections to history, and may even have historical treasures in their storehouses or on the grounds. We only had a limited time, so tried to keep our trip focused on more of the Yayoi and Kofun era stuff.  We both agreed we would gladly go back again in a heartbeat. Next up, we caught the ferry from Indoji on Iki over to Karatsu port on Kyushu, what is thought to be the site of the old Matsuro kingdom.  While others might point to the modern Matsuura city area, this region is may be more likely, and we'll talk about that next episode.  In addition, we'll talk about Karatsu, which literally means “Chinese port”, and about the nearby castle ruins of Nagoya castle—an area that was, for about seven brief years, in the late 16th century the de facto capital of Japan. But that will be next time. Until then, thank you for listening and for all of your support. 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.

Stāsta Latvijas Bonsai parka izveidotāja un vadītāja Inga Valtere  Vai zini, ka bonsai nav koku šķirne? Par bonsai varam izveidot jebkuru koku, ja proporciju un augšanas pamatnoteikumi ir iekļaujami miniatūrā. Līdz ar to iegādāties bonsai sēklas būtu diezgan muļķīgi. Tāpēc, ka iesējot arī tā saucamās bonsai sēklas, izaugs parasts, konkrētās šķirnes koks. Bonsai ir jāveido. Bonsai – tā ir dabas un cilvēka radošuma simbioze. Bonsai pirmsākumi ir meklējami Ķīnas kultūrā, un Ķīnā koku veidošanas mākslu arī šodien sauc par "penjing". "Penjing" veidošanā vairāk tiek izmantoti ainavu stāsti, kas iekļauj dažādu figūru un dabas elementu klātbūtni. Savukārt bonsai, kas ir Japānas skola, ir vairāk likumos un noteikumos balstīts koku veidošanas stāsts, kas akcentē dabā augošu koku formas. Baudot bonsai burvību, nevar nepamanīt arī sausās koku daļas, un rodas jautājums – kā ir iespējams, ka tur vēl ir tik kupla zaļa lapotne? Pamatojums ir meklējams bonsai filozofijā: katrs koks atspoguļo pagātni, tagadni un nākotni. Līdz ar to sausie stumbri ir simbols pagātnes pieredzei, savukārt, zaļojošā lapotne mums vēsta par tagadni, un nākotne ir pumpuri, kas briedīs un plauks nākamajā sezonā. Apmeklējot bonsai izstādes, manīsiet, ka katram kokam līdzās ir novietots arī kusamono – savvaļas zāles vai ziedu kompozīcija, kas atspoguļo sezonu, kurā tas tiek radīts. Atšķetinot šo vārdu – kusamono –, tas sastāv no diviem japāņu hieroglifiem – zāle un lieta. Dažas kompozīcijas ir paredzētas, lai iekļautu augus, kas labi izskatīsies vairākos gadalaikos. Veidojot kusamono, tas tiek stādīts speciālos traukos vai uz paplātei līdzīgas keramikas, atspoguļojot arī konkrēto dabīgo vidi – vai tas būtu mitrājs, pļava vai mežs. Neatņemams elements bonsai izstādēs ir suiseki. Tas ir mākslas virziens, kurā tiek novērtēts un izcelts akmens skaistums, simbolizējot stabilitāti, ilgmūžību un nemirstību. Dažādas formas un izmēra, laika gaitā vēja un ūdens radītie akmeņi kalpo kā dabas vērtību un jau zināmu objektu atgādinājums. Bonsai ir ceļš. Bonsai ir katra Meistara ceļš kopā ar tā bonsai kokiem. Bonsai stāsts nekad nav pabeigts. Bonsai mainās līdz ar gadalaikiem, tāpat – ar gadiem, un tad, kad Meistara ceļš noslēdzas, bonsai stāsts joprojām turpinās. Tas turpinās vairākās paaudzēs: tas ir mantojums, ko nododam saviem bērniem, mazbērniem un mazmazbērniem.

Tövbe tövbe. PES'i YouTube'da izlemek için: https://youtu.be/ecmniyUmteU İletişim: ⁠⁠⁠pes@jiklet.com

On shipping, shipbuilding and Ishinomaki sailors accidentally circumnavigating the globe. ⁠⁠⁠⁠⁠⁠⁠⁠Subscribe to ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Riversidewings on Patreon⁠⁠⁠⁠⁠⁠⁠⁠, or buy ⁠⁠⁠⁠⁠⁠⁠⁠some merch at Fourthwall⁠⁠⁠⁠⁠⁠⁠⁠. (⁠⁠⁠⁠⁠⁠⁠⁠Theme is "Ohayashi" by PeriTune, CC4.0⁠⁠⁠⁠⁠⁠⁠⁠)

Komponiste un muzikoloģe Gundega Šmite kopā ar mākslinieci Artu Ozolu-Jaunarāju aicina iepazīt daudzveidīgo, tik krāšņo un bagāto operas žanru, kā arī nozīmīgākās operas pasaules un latviešu mūzikas vēsturē. Izdevniecība "Jānis Roze" izdevusi Gundegas Šmites un Artas Ozolas-Jaunarājas grāmatu "Brīnišķā operas pasaule". Grāmatā plašāk stāstīts par 35 operām, sākot no Klaudio Monteverdi "Orfeja", kas sarakstīta 17. gadsimtā un tiek uzskatīta par pirmo nozīmīgo operu mūzikas vēsturē, līdz pat latviešu komponistes Annas Fišeres "Koku operai", kas tapusi 2019. gadā un paredzēta iestudēšanai mežā, nevis uz opernama skatuves. Tā ir nozīmīgāko un spilgtāko operu izlase, kas sniedz priekšstatu par operas žanra attīstību, galvenajām tendencēm un pārsteidzošo, teju bezgalīgo dažādību. Līdzās vispārīgam ievadam par operas žanra specifiku grāmatā var lasīt īsu aprakstu par katru operu – tās tapšanas stāstu, galvenās sižeta līnijas, mūzikas raksturojumu – un aplūkot mākslinieces Artas Ozolas-Jaunarājas veidotu krāšņu ilustratīvu atvērumu. Grāmatas beigās ir operas terminu skaidrojošā vārdnīca, uzziņas par komponistiem, kurās apkopti svarīgākie to dzīves un daiļrades fakti, kā arī personu rādītājs. Katrai operai ir īpašas durtiņas – kvadrātkods, kas dod iespēju noklausīties attiecīgās operas fragmentu.

Raidījumu mēs veltām tiem skaistajiem dzīvās dabas veidojumiem, kam ikdienā, iespējams, paskrienam garām, uztveram tos kā pašsaprotamus, taču, kad to vairs nav, mums to ļoti pietrūkst. Runa ir par kokiem. Vienā no iepriekšējo nedēļu raidījumiem runājām par to, cik būtiski ir veci koki un veci meži, bet šajā reizē vairāk pievēršamies koku veselībai, īpaši pilsētvidē. Pilsēta bez kokiem nevar, tas ir skaidrs katru vasaru, kad karstā tveicē vienīgais veldzējums ir koka paēnā. Šo brīnišķīgo augu klātbūtne ir svarīga ne tikai ēnas radīšanai vasarās, bet cilvēku labsajūtai un galu galā arī veselībai. Taču, kas tik kokam nav jāpārcieš pilsētā - šaurība, piesārņojums, zaru apcirpšanas un sakņu ierobežana, vēl visam pa virsu - sāls ziemā! Kādu ietekmi tas atstāj uz koka dzīvildzi un kā uzlabot koku labsajūtu pilsētā, analizē Latvijas Universitātes Bioloģijas fakultātes docents un Latvijas Biomedicīnas pētījumu un studiju centra pētnieks, projektu vadītājs Zigmunds Orlovskis un Latvijas Universitātes Bioloģijas institūta vadošā pētniece Gunta Čekstere. Bet vispirms par koku veselības pārbaudēm Laužat, meitas, ko lauzdamas, Galotnītes nelaužat; Lai palika galotnīte, Kur putniem uzmesties. Cik lielā mērā tiek apgrieztas galotnes un citi zari koka vainagā un kā tas ietekmē koka dzīvi, kā notiek koku formēšana pilsētā un kā speciālists pārbauda pilsētā augošo koku veselības stāvokli?  Līdzīgi kā cilvēkiem reizi gadā notiek veselības pārbaude, vēlējos uzzināt, kā notiek pilsētas parku un apstādījumu koku stāvokļa novērtēšana. Uz manu jautājumu – vai ir tā, ka reizi gadā arborists pārbauda sabiedriskās vietas augošus kokus, uzņēmuma "Labie koki" vadītājs, arborists un koku speciālists Edgars Neilands smaidot atteic, ka esmu  uzbūrusi  ideālu ainavu, kā tam vajadzētu notikt, bet ir Eiropā valstis, kur tā tiek darīts. Par to saruna ar Edgaru Neilandu.  

Koku ve hafıza ilişkisi Hayatın anlamı yararlı olmaktır Yararlı olmak üzerine ikinci makale Değerlerinizi belirlemek

İyi ki podcast serisinin bu bölümde kokuları irdeliyoruz. Ruhumuza iyi gelen ne kadar çok şey! Koku da bunlardan biri.  Kokular bizi nereye götürüyor? Nasıl sürüklüyor ve nerelere dokunuyor? Kızarmış ekmek kokusu sizi nereye götürüyor mesela? Koku duyusu neden diğer duyulardan farklı bir şekilde direk hafızaya etki ediyor bunu irdeliyoruz.  Kokunun pazarlama dünyasında yerini irdeleyip, koku markalama şirketlerinin nasıl bir strateji üzerine kurulu olduğuna bakıyoruz. Kokuyu lehimize çevirerek koku hafızası yaratmak gerçekten mümkün mü? Parfüm seçimlerimizi neye göre yapıyoruz sizce? Napolyon ve Josephine aşkını iliklerimize kadar hissediyor ve evliliklerinin imza kokusuna bakıyoruz birlikte.  Hep birlikte düşünelim... --- Send in a voice message: https://podcasters.spotify.com/pod/show/iyiki/message

“City Lights” celebrates Halloween with some real-life accounts of Atlanta Hauntings. Plus, we have a report on the upcoming ATL Jam, a visit with Mama Koku, and Curators Dr. Andi McKenzie and Pilar Tompkins Rivas share details on the exhibition, “You Belong Here: Place, People and Purpose in Latinx Photography.”See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Kamēr Latvijā ir iestājies rudens, Gvatemalā, valstī, par kuru stāsts raidījumā Diplomātiskās pusdienas, līdzīgi kā daudzās citās tropu valstīs pašlaik noslēgumam tuvojas lietussezona, lai novembrī sāktos sausā sezona, jeb vasara, kuras karstākie mēneši ir marts un aprīlis. Tā kā, ja gribas siltumu – pagaidiet līdz novembrim un varat doties uz Gvatemalu.  Ar vairāk nekā 18,5 miljoniem iedzīvotāju Gvatemala ir visvairāk apdzīvotā Centrālamerikas valsts un piektā lielākā valsts Ziemeļamerikas kontinentā. Galvaspilsētā Gvatemalā vien dzīvo aptuveni trīs miljoni cilvēku. Lai arī oficiālā valoda valstī ir spāņu valoda, iedzīvotāji runā arī vairāk nekā 20 maiju valodās, kā arī vairākās „ne-maiju amerindiāņu” valodās. Vienā no šīm maiju tolteku valodām vārds Gvatemala nozīmē – koku zeme, jeb vieta ar daudz kokiem. Ģeogrāfiski runājot, Gvatemalā ir ne tikai daudz koku, bet arī daudz kalnu un vulkānu. Veseli 37 vulkāni, no kuriem gan tikai trīs esot aktīvi. Viens no tiem Santia-guito izvirstot katru stundu un tā tas turpinoties jau gandrīz 100 gadu. Un vēl interesanti, ka Gvatemalai ir divas greznas krasta līnijas – viena ar Kluso okeānu, otra – ar Atlantijas okeānu. Starp citu atrašanās starp abiem okeāniem atspoguļota arī valsts karogā – malās divas zilas līnijas, pa vidu viena balta ar valsts ģerboni centrā. Runājot par Gvatemalas vēsturi, noteikti nedrīkst nepieminēt seno un bagātīgo maiju kultūru, par kuriem kaut vai attālināti būs dzirdējis ikviens, kurš ir apmeklējis vēstures stundas. Maiju civilizācija faktiski sāka attīstīties otrajā un pirmajā gadu tūkstotī pirms mūsu ēras un attīstījās mūsdienu Meksikas, Gvatemalas, Belizes, Hondurasas un Salvadoras teritorijā. Šī civilizācija ir ieguvusi slavu ar savu arhitektūru – piemēram, slavenais Čičenicas piramīdu komplekss Meksikā, izsmalcināto rakstniecību (dažus no rakstiem joprojām vēl mēģina atšifrēt), un arī pašiem savu kalendāru (pēc kura, starp citu, pasaules galam bija jāpienāk 2012. gada 21. decembrī). Tiek uzskatīts, ka maiji bija arī vieni no pirmajiem, kuri iemācījās iegūt un apstrādāt lateksu, lai no tā veidotu atsperīgas bumbas, ko izmantot savos sporta veidos.   Vēsturniekiem nav vienota viedokļa par to, kāpēc maiju civilizācijā sākās lejupslīde. Viens no iespējamiem variantiem ir vairāki spēcīgi sausuma periodi laika posmā starp mūsu ēras 800. un 1000. gadu. Pēdējā no maiju valstīm Nojpetena krita 1697. gadā pēc eiropiešu iebrucēju izraisītajiem kariem un slimībām. Taču kā norāda atsevišķi vēsturnieki, faktiski jau sabruka tikai maiju politiskā sistēma, jo sabiedrība palika un Centrālamerikā joprojām ir ap septiņiem miljoniem maiju. No 19. gadsimta vidus Gvatemalu sāka pārņemt nestabilitāte un pilsoniskie nemieri. Bet 20. gadsimta sākumā valsti pārvaldīja vairāki ASV valdības un „United Fruit Company” atbalstīti diktatori. Šī multinacionālā kompānija tirgoja Latīņamerikas plantācijās audzētos augļus, galvenokārt banānus, uz ASV un Eiropu. Tādās valstīs kā Kostarika, Hondurasa un Gvatemala „United Fruit Company” faktiski piederēja monopols, tāpēc arī šīs valstis nereti tika sauktas par banānu republikām. Mums banānu republika gan droši vien asociējas ar kaut ko nedaudz citu. Bet ārvalstu kompāniju atbalstītie diktatori aktīvi vērsās pret vietējiem iedzīvotājiem, atņemot tiem zemi, pastiprinot darba prasības un arī faktiski ieviešot policejisku valsti. Un arī visai loģiski, ka šādam spiedienam rodas arī pretestība – 1944. gadā prodemokrātiski noskaņoti studentu un arodbiedrību kustība gāza diktatoru Horhi Ubiko. Turpmākie desmit gadi tiek saukti par „desmit pavasara gadiem”, kuru laikā tika īstenotas dažādas sociālās, politiskās un arī agrārās reformas, tostarp ieviesta minimālā alga, nodrošināta pāreja uz demokrātisku pārvaldi un arī garantēta lauksaimniecības zemju atdošana aptuveni 500 tūkstošiem lauksaimniecībā strādājošo vietējo iedzīvotāju. Pēc desmit uzplaukuma gadiem Gvatemala atkal atgriezās diktatūrā, kas jau 1960. gadā noveda pie asiņaina pilsoņu kara sākuma starp kreisi noskaņotajiem kaujiniekiem un ASV atbalstīto valdību. Jau pēc tam, kad ar ANO starpniecību tika noslēgts miera līgums, īpaša ANO Vēsturisko faktu noskaidrošanas komisija Gvatemalas bruņoto spēku darbības atzina par genocīdu. Tāpat tika konstatēts, ka ASV īstenotā Gvatemalas valdības spēku karavīru apmācība un sniegtās iemaņas pretuzbrukumu veikšanai ir veicinājusi dažādus cilvēktiesību pārkāpumus, vienlaikus gan atzīstot, ka ASV nav tieši atbildīga par genocīda veikšanu. Tas mūs noved faktiski līdz mūsdienām. Pirms runājam par politiski ekonomisko situāciju mūsdienu Gvatemalā, savos iespaidos par šo valsti dalās Linda Jākobsone-Gavala, kas savulaik ir dzīvojusi un strādājusi Gvatemalā un joprojām vada biedrību „Seiba – atbalsts Gvatemalas bērniem”.

Had to get a new episode to you before the end of the summer! We're talking our favorite listens from the past few months, Noname's new album, and our thoughts on where hip-hop has been & where it's going. Koku also tells a story about his experience at Earl Sweatshirt's "Doris" 10 Year Anniversary show in Chicago. Enjoy! --- Support this podcast: https://podcasters.spotify.com/pod/show/alex-and-koku/support

The Five Caster Boys are in the house! Literally! Ichi's house! And what a whirlwind episode it is! The debut and death of Kamen Rider Turbon, the debut of Kamen Rider Gya-Go, the defeat and humiliation of Racles, and the absolutely horrible Donbrothers VS Zenkaiger movie.   Casters Present:  Blue Gray Ultra Green North  Show Notes: https://www.patreon.com/posts/86121593 Required Viewing: Kamen Rider Geats 43,  Ohsama Sentai Kingohger 19,  Avataro Sentai Donbrothers VS Zenkaiger  Watch on YouTube: https://www.youtube.com/watch?v=BFLwwY3_xzM   Feed the Castrangers and get $5 off your first order with SkipTheDishes! https://www.skipthedishes.com/r/6YaJc65HKg

Konya, bozkırın tam çocuğudur demişti Tanpınar. Çumra, Abdullah Aksoy'dan beri bozkırın üvey çocuğu olarak kaldı. *Bu bölümdeki bazı unsurlar rahatsız edici olabilir*Sunan: Sezgi AksuYazan ve Yöneten: Hazal Beril ÇamSes Tasarımı ve Kurgu: Tolgacan BozcaCast Direktörü: Bilgesu AkınIntro Müzik: Soykan SonerYapımcı: Podbee MediaCanlandırmalar: Ömer Komiser: Tansu BiçerVahap Komiser: Metin BozkurtAbdullah: Jehat KaplanBekir Usta: Ali Emrah SarıYılmaz Usta: Mesut KarakulakCelal Kara: Numan DirekçiGardiyan: Berk UtniWalter: Gökbey KarataşPolis 1: Özgür YılgürPolis 2: Oğulcan AyanÇocuk: Lâl Vulkan------- Podbee Sunar ------- Bu podcast, AgeSA hakkında reklam içerir. Bu podcast, Salus hakkında reklam içerir. Salus hakkında detaylı bilgi almak ve KARARLIYIM10 koduyla %10 indirimden faydalanmak için tıklayınız. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Bir dostla kaç yıldır dost olduğunuz mu önemli yoksa süre dinamiğinden bağımsız neler paylaştığınız mı? Güvenli alan nedir peki? Koku ile nerede kesişiyor bu güvenli alanlar? Peki kurşun kalem kokusu sizi nereye götürüyor? Nasıl bir geçmişi ve geleceği var bu eski dostumuzun yani kurşun kalemlerin? Biraz Paulo Coelho...biraz Nazım Hikmet... biraz da Ferhan Şensoy bu bölüm. Hepsini ve daha fazlasını bu bölümde birlikte düşünelim. Benay Durmaz Güner'in kalemi ve sunumuyla yine "İyi Ki" demek için bu bölümde buluşuyoruz :) --- Send in a voice message: https://podcasters.spotify.com/pod/show/iyiki/message

Recorded live at Koku's apartment! On this episode, we're talking about AI (that could turn you into AI), Daniel Caesar's controversial return, and the mess that was Frank Ocean's Coachella performance. Koku also asks ChatGPT to describe the Alex + Koku podcast. You gotta hear its response

12.05.2023 | Dijital Hayat Bölüm429 - TRT Radyo1 | "Wi-Fi Yerine Li-Fi: 6G Teknolojileri" Bilal Eren'in hazırlayıp, sunduğu Dijital Hayat programımızda bu hafta; Netaş CEO'su Sinan Dumlu ile; - 6G Nedir? - 6G Teknolojisi Nasıl Çalışıyor? - Wi-Fi Yerine Li-Fi Teknolojisi Ne Anlama Geliyor? - 6G Mobil İletişimi Ne Sağlayacak, Avantajları Neler? - 6G Teknolojisi Hangi Sektör ve Alanlar için Geliştiriliyor? - 6G Teknolojisi ile Koku, Tat ve Dokunma Mümkün Olacak mı? - 6G'nin, 5G Teknolojisinden Farkları Neler? - 6G Teknolojisinde Bağlantı, İndirme ve Yükleme Hızı Ne Olacak? - 6G Teknolojisinin Risk ve Sorunları Neler? - 6G Teknolojisi Çalışmalarında Hangi Ülkeler Öncü? - 6G Teknolojisi Ne Zaman Kullanıma Sunulacak? - 6G İletişiminin Bireysel Kullanımı Ne Zaman Mümkün? Başlıklarını konuştuk. Dijital Hayat, her cuma saat 15:30​​​​​​​​​​​​​'da TRT Radyo1 mikrofonlarında canlı yayında... Tüm geçmiş ve gelecek yayınlarımız için; Web: https://www.dijitalhayat.tv

If y'all have been wondering how Koku got so BROLIC, boy do we have a treat for you! Got the one and only Vic Young on this episode, a.k.a. KOKU's PERSONAL TRAINER. Vic is the founder of Infinite Training Systems, and he also has a really dope perspective on hip-hop music. On this episode, we're talking experimentation in rap, Lil Yachty's latest album, all of Koku's lookalikes, and how we felt when we thought we lost Datpiff forever. There's a whole lot of good stuff in this episode, and we hope y'all enjoy it!!! Follow Vic on IG: https://instagram.com/mrtraininfinite Follow Infinite Training Systems on IG: https://instagram.com/traininfinite --- Support this podcast: https://podcasters.spotify.com/pod/show/alex-and-koku/support

Hello Checking VAR Family and Welcome to another episode. This one is a special one dedicated to our one and only Koku who celebrated his birthday recently

Büyük kitabiyat bilginimiz Ali Emiri Efendi sevdiği ve hoşlandığı bir insanı tarif ederken “Gül yaprağıdır nüsha-i Kur'an arasında” diyor, böyle orijinal bir cümleyle dostuna duyduğu muhabbeti dile getiriyor. Bilindiği gibi gül Peygamberimiz'i temsil ediyor. Kur'an ise Allah kelamıdır. Kâmil bir insanın, muhabbet ehli bir zatın, ilahi kitabın sayfaları arasında daha da güzelleşen gül yaprağına benzetilmesi son derece isabetli bir söyleyiş tarzı olarak karşımıza çıkıyor. Gözlerin nuru, gönüllerin süruru olan Mushafı Şeriflerin okuna okuna, bir nevi kudsiyet kazanan İslami eserlerin, kadim kitapların sararmış yaprakları arasında arz-ı endam eden güller saçtıkları güzel kokularla, o canım eserleri de gül kokulu kitaplar haline getiriyorlar. İyi komşu, kötü komşuyu bile iyileştiren kimsedir. Gül de böyledir efendim, beyazıyla, sarısıyla, pembesiyle, kırmızısıyla bütün güller, bulundukları mekanları şenlendirirler, kendilerini koklayan insanları dinlendirirler. Gül, asık suratları güldürür, ruhları okşar, gönüllere ferahlık verir. Koku alma duygumuzu coşturur. Cansız eşyayı bile tesiri altına alır. Çevresine ışık saçar. Dalındaki dikenleri bile munisleştirir. Ve siz gülü sevmek için dikenine katlanırsınız. Sadi'nin Gülistanı'nda yer alan şu anekdot; gülün güzelliğini ve özelliğini canlı bir tablo gibi yansıtıyor: “Bir çiçeklikte otla bağlanmış, birkaç demet taze gül gördüm. Dedim ki: Naçiz, basit otun ne değeri var ki, gül ile birlikte bulunuyor. Ot, ağlayarak dedi ki: Sus! Kerem ehli, sohbeti, dostluğu unutmaz. Her ne kadar yüzümde letafet yoksa da ben de gül yetiştiren bahçıvan tarafından beslendim” Evet, gülün her rengi güzeldir. Fakat kırmızı gül hepsinden güzeldir. Bu mübarek çiçek kırmızı rengiyle, maşuku remz etmektedir. Bundan dolayı kırmızı gül çiçeklerin şahıdır. Peki maşuk kimdir. Hiç şüphe yok ki, Peygamber Efendimiz'dir. Kırmızı gül Resulullah'ı temsil ettiği için büyük bir ilgi görmüştür. Edebiyatımız bu sevginin canlı örnekleriyle doludur. Bu remizden, bu işaretten yola çıkan eski insanımız gül koklarken salavat getirir, gül suyu kullanırken Efendimizi hatırlayarak “neşveyab” olur. Gül ile dostluğu kendisini Peygamber Aleyhisselam'a daha fazla yaklaştırır. Hilye-i Şerifler bile eskiden gül şeklinde hazırlanıyordu. Gül sevgisiyle Peygamberimiz'e duyulan muhabbeti en güzel şekilde dile getiren hükümdar şairlerden biri de, Sultan Birinci Ahmed idi. Aziz Mahmud Hüdayi'nin rahle-i tedrisinde azizliğin sırrına eren bu genç padişah bir dörtlüğünde şöyle diyor: N'ola tâcım başımda götürsem dâim Kadem-i pâkini ol Hazret-i Şâh-ı Rüsül'ün Gül-i gülzâr-ı nübüvvet o kadem sahibidir Bahtiyâ, durma yüzün sür kademine o gülün Âşık hükümdar, maşukuna, yani Efendimize duyduğu muhabbeti, saf ve temiz sevgiyi bu dörtlüğüyle dile getirip diyor ki: “Ah ne olurdu o resuller resulünün, nebiler sultanının tertemiz ayağını tacım gibi daima başımda taşısaydım. Nübüvvet bahçesinin gülü, o ayağın sahibidir. Ey Bahti, hiç durma, o gülün ayağına yüzünü sür!” Biraz da “Mevlânâ gülleri”nden söz edelim mi?

#174. Spectrum-Kasım'22: Biyomühendislik, Yapay Zeka, Kuantum Şifreleme ve Haberleşme - 27/11/2022 Prof. Dr. Serhan Yarkan ve Halil Said Cankurtaran'ın yer aldığı IEEE Spectrum serimizin bu bölümünde, IEEE Spectrum dergisinin Kasım 2022 sayısı ele alınmıştır. Bölümümüze IEEE Spectrum dergisinde son zamanlarda sıkça yer alan biyomühendislik çalışmaları üzerine konuşarak başlıyoruz. Sonrasında, derginin Kasım 2022 sayısının kapağında yer alan yapay/biyonik burun üzerine konuşup, bu çalışma ile başta korona sonrası koku kaybı yaşayan hastalar olmak üzere koku duyusu sağlıklı çalışmayan bireylere, koku duyusunun tekrar kazandırılabileceğine değiniyoruz. Ardından, biyomühendislik çalışmalarının sürdürülebilirliği ve çalışmaların fonlanmasının sürdürülebilirliğe olan etkisi üzerine konuşuyoruz. Sonrasında, Dragon Robot olarak adlandırılan ve insan hayatını tehlikeye atabilecek durumlarda insanların yerine kullanılabilen ve yeniden yapılandırılabilen Drone'dan bahsedip, Drone'nun barındırdığı işaret işleme ve kontrol algoritmalarına, yapay zekaya ve gerçek zamanlı işleyişe değiniyoruz. Sonrasında, yapay zeka ile yazılım geliştirme ve yapay zekanın kodlamadaki kullanımı üzerine konuşuyoruz. Interplanetary File System'i açıklayıp, şifrelemede ve kuantum bilgisayarların geliştirilmesi ile oluşacak açığın nasıl etkileri olacağı üzerine tartışıyoruz. Kuantum teknolojisinin uzay çalışmalarındaki kullanımının artışına dikkat çekip, son olarak, elektromanyetik dalgaların yayılımını kontrol etmek amacı ile geliştirilen Reconfigurable Intelligent Surfaces (RIS)'i örneklerle açıklayarak bölümümüzü sonlandırıyoruz. Keyifli dinlemeler! Hans Niemann'ın World Team Championship'te Amerika'ya lider olarak seçilmesi: https://www.theguardian.com/sport/2022/oct/28/chess-hans-niemann-chosen-to-lead-usa-at-world-team-championship --- 00:00 Giriş 00:57 IEEE Spectrum'da biyomühendislik çalışmaları 01:31 Biyonik burun: Koku alma duyusunun geri kazandırılması 03:17 Gerçekleştirilen çalışmaların sürdürülebilirliği ve fonlanmanın etkileri 05:21 Dragon Drone: İnsan yaşamına katkısı ve etkileri 07:32 Mühendislik bakış açısıyla Dragon Drone: Hesaplama karmaşıklığı, gerçek zamanlı işleyiş, çip tasarımı ve yapay zeka 09:19 Yapay zeka ile yazılım geliştirme 11:11 Yapay zekanın insan yaşamında kullanımına örnekler 14:12 Interplanetary File System 19:13 Mevcut şifreleme algoritmalarının kuantum bilgisayarların kullanımıyla değişmesi 22:01 Kuantum teknolojisinin uzay teknolojilerinde yer alışındaki artış ve ardında yer alan matematik 23:48 Reconfigurable Intelligent Surfaces (RIS): Elektromanyetik dalgalarının yayılımını kolaylaştıran yüzeyler 26:43 RIS'in madenlerde basit bir şekilde kullanımı 28:15 Tapir Lab.'ın da yer aldığı, terahertz bandında gerçekleştirilen deneysel kanal çalışması 29:54 Kapanış --- Bağlantılar: IEEE Spectrum: https://spectrum.ieee.org/ IEEE Spectrum Kasım 2022 Sayısı: https://spectrum.ieee.org/magazine/2022/november/ TapirCast - Bilimsel ve Teknolojik Gelişmeler: https://youtube.com/playlist?list=PLwvStmyxv70_rnTR_kItlrZvaIdxWgfIN TapirCast - Mühendislik Kavramları: https://youtube.com/playlist?list=PLwvStmyxv708xJad4QY9ZueBMGdLSz3m6 Apple Podcasts: @TapirCast, https://podcasts.apple.com/tr/podcast/tapircast/id1485098931 Spotify: @TapirCast, https://open.spotify.com/show/1QJduW17Sgvs1sofFgJN8L?si=6378c7e84186419e Tapir Lab. GitHub: @TapirLab, https://github.com/TapirLab Tapir Lab. Instagram: @tapirlab, https://www.instagram.com/tapirlab/ Tapir Lab. Twitter: @tapirlab, https://twitter.com/tapirlab?s=20 Tapir Lab.: http://tapirlab.com/

Karaların ve denizlerin hâkimi Kânuni Sultan Süleyman dindar bir padişahtı. O da âlimlere, Meşâyih-i Kirâm'a büyük bir muhabbet besliyordu. Bağdat Seferi esnasında padişah ilk önce Musa Kâzım Hazretlerinin türbesine giderek orada bulunan fakirlere pek çok sadaka dağıtıyor, İranlıların tahrip ettikleri Abdülkâdir-i Geylânî (k.s.) Hazretleri'nin mezarının üstüne bir türbe, ayrıca bir de imaret yaptırıyor. Kerbelâ ve Necef'e giderek Hz. Alî (k.v.)'nin ve Hz. Hüseyin (r.a.)'in türbelerini ziyaret ediyor. Bu hizmetlerle yetinmeyen Kânuni Sultan Süleyman, manevi huzurunda saygıyla eğildiği İmâm-ı Âzam (r.a.) Hazretleri'nin türbesini de merak eder. Ancak İmâm-ı Âzam (r.a.)'in mübarek türbesi de Şiilerin tahribatından kurtulamamıştır. Padişah, İbrahim Paşa vasıtasıyla büyük imamın merkadini (kabir) araştırıyor. Türbenin temellerini bulunca da enkazını ve etrafındaki pislikleri bir güzel temizlettiriyor. Bu arada Taşkun adında bir adam, paşaya müracaat ederek mezarın bulunması için kendisine izin verilmesini rica ediyor. Paşa da ricasını kabul ediyor. Aradan iki üç saat geçmeden Taşkun, paşaya gelerek “Paşam, garip bir hadise zuhûr etti. Adamın biri kazmasını yere vururken bir taşı yerinden oynattı. Orada bir yapı göründü. Bu yapının içinden gayet güzel bir koku yayıldı. Taşı yerinden oynatan adam kokunun etkisiyle düşüp öldü.” dedi. Paşa derhâl ölen adamın ve koku çıkan mezarın yanına geldi. Gerçekten de taşı kazmayla kaldıran adam ölmüştü. Fakat güzel koku hâlâ devam ediyordu. Paşa, taşı kendi eliyle eski yerine koydu. Koku epey devam etti. Kısacası, mezar bulundu ve üzerine bir türbe yapıldı. Oraya gelip gidenlere yemek yedirmek için de bir imarethane yapıldığı gibi buralara sarf edilmek üzere vakıf tahsisatı verildi. (Celâlzâde Mustafa, Tabakâtul-Memâlik ve Derecâvül-Mesâlik)

Palēnītēm kompostējam koku lapas un apgriežam noražojušās rudens avenes. Par citiem oktobra dārza darbiem saruna piektdienas raidījumā Kā labāk dzīvot. Konsultē Jāņa Aldermaņa dārzkopības direktore, bioloģijas zinātņu doktore Vija Rožukalne un dārzkope, kokaudzētavas "Dzērves" saimniece  Maruta Kaminska. Dārzieču ieteikumi: Lai pasargātu kociņus un krūmiņus no stirnām, vislabāk ir likt sētiņu vai tīkliņu. Segt skujeņus un rododendrus vajadzētu, lai pasargātu no apdeguma un arī aukstuma, bet jāņem vērā, ka agrotīkls nedrīkst saskarties ar rododendru, lai tas neizsustu. Līdz ar to vajadzīga konstrukcija, lai neizsustu. Pret apdegumu var iegādāties ēnošanas tīklu. Rododendrs, kas iestādīts koku paēnā, neapdegs. Siltumam vēl segt uz ziemu nevajag. Vislabākais segšanas materiāls augļu kokiem un nesen stādītiem košumkrūmiem ir egļu zari. Tie nepatīk arī pelēm. Kamēr nav sniega, egļu zari tikai pasargā, bet nesilda. Krūmus ar smalkiem dzinumiem var griezt tagad rudenī, piemēram, klinšrozītes, lai slapjais sniegs ziemā neizgāž. Var griezt arī skujeņus un arī apsiet bumbas formas augus. Daudzgadīgās puķes iesaka griezt pavasarī, jo pašas puķes jūtas daudz siltāk un labāk ziemā. Zaļmēslojums – var iesēt sinepes, rudzus, lai pavasarī var ierakt zemē. Siltumnīcas laiks dezinficēt!

This week, on the Empowerment Minutes podcast, the focus is on leadership and communication. Our special guest Dr. Michael Koku shares his unique leadership journey worth listening to. He zeroes in on leadership and communication, focusing specifically on leadershift and the art of listening and asking questions. Leadershift is “the ability and willingness to make a leadership change that will positively enhance organizational and personal growth.”-John Maxwell. Dr. Koku shares so many tips and strategies to help leaders embrace leadershift, communicate more effectively and become transformational leaders in the workplace.

Dogen Zenji is a dual patriarch of both Rinzai and Soto Zen  and his writing a Dharma activity changed Japan and the world forever .  To celebrate his life a work I'll be doing a reading of chapters of his Shobogenzo intermitently.  I do a a brief bio of his life and enlightenment story, and then read a chapter entitled Space or Koku in Japanese, and I finish with the Prayer in Praise of the 16 Arhats for the well fare of all Dharma teachers and the flourishing of the Dharma. buddhaversepodcast.comFor my updates follow me  here: instgram.com/harddrive

Correction: That pink sauce bullshit came from the kitchen of a non-yacubian. Everything else still stands. RIP Bodega Hive. A chat with the fabulous Koku Tona. You can find Koku on Twitter & IG @KokuPuff and you can check out her work on Blackfilm.com & IMDB @ www.imdb.com/name/nm7112695/ You can find me on IG @MostlyMaxandotherthings & on Twitter @MostlyMax

Games Generated This Week: Little Princess: Marl Ōkoku no Ningyō Hime 2 - PlayStation Portable Mother Russia Bleeds - Nintendo Switch Forza Horizon 4 - Xbox Series X/S WE'RE BACK! After going on 5 month hiatus (much longer than we expected), we've returned to talk about more games randomly chosen from out big list of destiny. This week: We go Broadway with the Japan-only sequel to a musical JRPG, things get gory in an Soviet beat 'em up, and we drive to the horizon in a recent open world racing sequel. All that, and where the hell we've been and what we were up to for the last few months! Procedurally Generated is a journey through the history of video games. However, in this show, our destiny isn't in our own hands as every game we discuss has been chosen at random! This means we will be diving into games running the gamut from revered and respected to forgotten and overlooked entirely. How to Support the Show: Follow us on Twitter : @PG_Show Subscribe on YouTube: https://www.youtube.com/channel/UCeceouOIeVA_L9q6JpRhWzw Become a Patron : Patreon.com/ProcedurallyGenerated Join us on Discord : https://discord.gg/6aEkjrN Send us an Email : PGShowInbox@gmail.com Episode Sources: Moby Games: https://www.mobygames.com/ IGDB: https://www.igdb.com/discover Little Princess: Marl Ōkoku no Ningyō Hime 2 Sources: https://en.wikipedia.org/wiki/Little_Princess:_Marl_%C5%8Ckoku_no_Ningy%C5%8D_Hime_2 https://www.youtube.com/watch?v=-33f7VR1MQs&list=PLNroSfJkgIX9OwpNRew0E0FR_gcqMxuLq&index=3 Mother Russia Bleeds Sources: https://lecartelstudio.fr/ https://www.youtube.com/watch?v=WGESHI7uQcU Forza Horizon 4 Sources: https://www.mobygames.com/game/forza-horizon-4 https://igcd.net/game.php?id=1000013329 89UO7G1lKtRNYhky4ZaO --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/procedurallygenerated/support

Today, Tes speaks with Sophia Neghesti-Johnson. Sophia is a visual artist, published author, and songwriter originally from Tanzania, now living in the U.S. Sophia's photographs and mixed media paintings have been on exhibit in various U.S. cities, and her latest song, So Good, can be heard on all major streaming services. Having children, being an immigrant, and living far from her family has inspired Sophia to begin writing a children's book series about the many tribes of Tanzania, with the first book, Koku's Tanzania - Wahaya, being published on Amazon. Sophia is an active contributor of World Moms Network, a Forbes Top 100 website for women. As well as being a speaker in the award winning webinar series - GLOW - Heartfulness Webinars for women, Sophia is also a patron and pioneer of GLOW in its stages of inception and helped it grow and sustain. Sophia and her husband, Don, own a company, Barefoot Baobab, with which they encourage a love for reading and literacy, through storytelling and music. To learn more about Sophia Neghesti-Johnson: IG: Sophiloveslife IG: Sophi_the_artist (for her music) IG: Barefootbaobab (for their literacy company) Website: https://barefootbaobab.com Twitter: thnksaybesnj LinkedIn: Sophia Neghesti-Johnson

Bertan Rona ile Bakışlar yeni bölümüyle My Mecra 'da devam ediyor. Bu bölümde Bertan Rona iz kavramını anlattı. Bütün Mesele Hz. Musa'nın aldığı emirlerle başlıyor dedi. ve Bertan Rona yine programın devamında... Felsefede Hz. Musa ile ilgili bir diyalog geçmektedir.Hz. Musa peygamberlik görevini aldıktan sonra Tanrı benim kavmim senin adını sorduklarında ne diyeyim diyor. Bunu üzerine Tanrı şöyle diyor; Odur dersin. İbranice okunuşu 'yehova' bizim iyi bildiğimiz 'ya o olan' demektir. Bu felsefe tarihi akımından idealizmin kendisini gösterdiği ana nokta. Felsefe tarihinde kim ne söylemişse iki kamptan birine aittir. Tanrının Odur dersin ifadesindeki '-dur' çok önemli. İnsanlar en başından beri şunu düşünmüşler. Bir nesnenin, bir kalemin boyu, ağırlığı nitelikleri tamamen değişebilir. Nitelikler değiştiğine göre aslı bu değildir diye düşünmüşler. Niteliklerinden soyarsak geriye ne kalır, materyalistlere göre bir şey kalmaz, idealistlere göre bir şey kalmaz. Allah'ın hiç değişmeyen varlığı o ne dir biliyor musunuz? O bir ek fiildir. İşte o '-dır'.. Felsefe tarihinde idealizmin il defa göründüğü yer ve Platon'un bundan çok aldığı görüşler var. Bütün kainatın Allah'ın bir izi olup olmadığı düşüncesi. İz çok özel bir şeydir. İz varlık ile yokluğun çok özel bileşimidir. Yunus Emre yunusu durur benim adım... durmak ne demek? My Name is yunus... buradaki 'is' bir şeye işaret eden demektir. İz, koku, gölge, toz hepsi birbiriyle ilgilidir. Koku için esans diyoruz. Aslında ilginç varlığın özü demektir. Cennet'te Allah'ın temaşa edilip edilemeyeceği de buna dahildir. Rakım Elkutlu 'nun 'Muheyya Oldum' şarkısı da böyle anlatır... Umberto Eco diyor ki korku filmlerini çok severiz çünkü bize kainata baktığımızda sorduğumuz soruların aynısını sordurur. Modern bilimde neden sorusu yoktur, nasıl sorusu vardır. Opera kainatı çok güzel anlatıyor. Bütün işlerin toplamı demektir. Eski kadim demektir, kadim Allah'ın sıfatıdır. Yaşanmışlığın olduğu yerde iz vardır. dedi... Gelin, Beraber Yürüyelim...

Mikroplardan Arındırılmış HavaBurun “mukus” salgısı ha�if asidik özellikteolduğu gibi, içinde “immün globulin A” (IgA)denilen bir bağışıklık molekülü (antikor) taşır. Sümüğün gerek ha�if asit oluşu ve gereksemuhteviyatındaki bu antikor, solunan havadakiçeşitli mikropların öldürülmesini sağlar. Böylece solunum yolları tehlikeli hastalık unsurlarına karşı korunmuş olur.Bazı mikroplar ve özellikle grip, nezle amiliolan virüsler, kirli ve kuru hava, kükürt dioksit,karbon monoksit ve özellikle de sigara dumanı,burun içini döşeyen süpürücü tüycüklerin çalışmasını bozar, hatta durdurabilir. Dolayısıylaburundaki temizleme faaliyeti aksadığı için,hastalık sebebi olan mikroorganizmalar kolayca üst solunum yollarını iltihaplandırır ve ciddienfeksiyonlara sebep olurlar.Tat Duyusundaki Şaşırtıcı RolüTat duyusunun daha iyi bir şekilde algılanabilmesi için koku önemlidir. Nitekim koku fonksiyonlarında problem olduğunda tat algısında dayetersizlik görülür. Güzel kokular ise tat duygusuna iyi yönde tesir eder. Bozulmuş zararlı birgıdanın bize kötü gelen kokusu önceden algılanmasaydı, yenilerek vücuda zarar vermesiönlenemezdi. Ecdadımızın yüzyıllar önce Anadolu'da tesis ettikleri akıl hastanelerinde (Kayseri Gevher Nesibe Şifahanesi gibi) musiki makamları ile ilaçsız tedaviler yapıldığı gibi, ileridepsikolojik rahatsızlıkların tedavisinde koku nimetinin de kullanılması mümkün olabilecektir.Peygamber Efendimizin (sallallâhu aleyhi vesellem) güzel kokuya verdiği önemin bir hikmetide tedaviye yönelik bu özelliği olabilir. Hadis-işeri�lerde Efendimizin (sallallâhu aleyhi ve sellem)“koku sünneti” ile ilgili çok dikkate değer ifadeleri vardır, bunlardan bazıları şunlardır:Müslim, Ebu Davud ve Nesaî'nin rivayet ettiğibir hadiste Efendimiz (sallallâhu aleyhi ve sellem),“Kokuların en güzeli misktir” buyurmuştur.Tirmizî'de rivayet edilen diğer bir hadiste,“Dört şey peygamberlerin sünnetlerindendir:Hayâ (bir rivayete göre sünnet olma) güzelkoku sürünme, misvak kullanma, bir de nikâh”ifadesine göre, güzel koku bütün peygamberlerin devam ettirdiği bir sünnettir. Ayrıca M. Hamidullah'ın “İslâm Peygamberi” isimli eserinde“Efendimizin evinde de “misk, kâfur, amber veöd ağacının yongaları yakılır ve bu suretle çıkan güzel kokulu dumanlarla ev tütsülenirdi”şeklindeki ifadeler, güzel kokunun faydalarınadikkat çekmesi bakımından önemlidir.