Podcasts about Kyushu

A quick update from the Krewe on Season 7 & its release schedule! We're moving our regular release day from Friday to Tuesday mornings, with the next four episodes temporarily moving to a bi-weekly schedule to give us a little more breathing room (starting September 15). We appreciate everyone's continued support & look forward to bringing you the rest of Season 7!------ About the Krewe ------The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts. Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, & the Krewe of Japan Youtube Channel). Until next time, enjoy!------ Support the Krewe! Offer Links for Affiliates ------Use the referral links below & our promo code from the episode!Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season!Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan! ------ JSNO Upcoming Events ------JSNO Event CalendarJoin JSNO Today!

CAPTION: 1905 RUSSO-JAPANESE WAR, PORT ARTHURCONTENTS OF THE JOHN BATCHELOR SHOW, 9-3-2026.Chinese Warships Provoke Japanese DefensesJames Fanell reports Chinese naval operations have expanded significantly closer to Japan's home islands, transiting critical straits near Kyushu to collect intelligence and apply psychological pressure. This aggressive encroachment occurs as Japan targets a record-high defense budget in response to the massive expansion of the Chinese Navy, now the largest globally. Additionally, China has secured control of the South China Sea and is surrounding Taiwan, recently executing oceanographic surveys east of the island to prepare for a potential invasion. Despite these escalating provocations, the US Navy faces severe resource constraints, having decreased to under 300 ships. (1)Tariff Dispute Shatters Canadian TrustMary Anastasia O'Grady examines the full-blown trade war that has erupted between the United States and Canadadue to Donald Trump's mercantilist policies and retaliatory tariffs. Though the Trump administration blames Canada for fentanyl and trade imbalances, the US actually maintains a trade surplus in manufactured goods once natural resource imports like oil are excluded. Canada is resource-rich, supplying crucial assets like hydroelectricity-powered aluminum. Decades of mutual trust have been shattered, leading Canadians to diversify their trade routes. Additionally, Canada faces pressure to increase its defense spending rather than acting as a security free rider. (2)Redefining Value In Higher EducationPaul Glastris presents the Washington Monthly's college rankings, which evaluate higher education institutions based on social mobility, civic engagement, and financial value, offering an alternative to traditional prestige-driven lists. Rather than prioritizing wealth and exclusivity, these metrics highlight schools that recruit and graduate modest-means students with minimal debt. Berea College, which charges zero tuition, and the University of West Alabama, which excels in training in-demand rural teachers, represent top-performing schools that are highly valuable to the 95% of average students. Glastris suggests a federal network system to cover educational costs in exchange for low-tuition policies. (3)Escalating Hybrid Warfare In EuropeAnatol Lieven reports tensions flaring as rumors of discrete diplomatic missions and allegations of Russian hybrid warfare circulate in Europe. The Wall Street Journal reported a secret CIA meeting in Moscow to warn against attacking NATO, while Germany accused Russia of directing an armed drone at Leipzig airport. British cruise missiles striking Russian soil risk triggering severe Russian retaliation, a dangerous escalation that Cold War standards would have deemed insane. Domestically, newly appointed Prime Minister Burnham remains politically constrained, caught between calls for increased military spending and a split public, complicating Britain's international standing. (4)Solar Dynamics Captured By PUNCHCraig DeForest and David Livingston: DeForest details NASA's PUNCH mission, which provides continuous, global 3D imaging of the young solar wind, mapping the hypersonic plasma sweeping across our solar neighborhood. By utilizing four synchronized, deeply baffled satellites, the mission observes extremely faint solar material against the sun's glare, creating artificial eclipses. PUNCH has successfully identified the outer boundary of the solar corona and drastically improved space weather forecasts tenfold, allowing better preparation for power-grid-disrupting geomagnetic storms. With an unlimited budget, DeForest advocates launching a polar-orbiting spacecraft to study the sun's unexplored poles and resolve key magnetic field mysteries. (5)America Shaped By Two ShipsDavid S. Reynolds argues America's cultural identity and historical divisions were forged by two symbolic ships: the Mayflower carrying Puritans seeking religious freedom in 1620, and the White Lion bringing the first enslaved Africans to Virginia in 1619. These events established distinct regional societies: the individualistic, anti-slavery North and the hierarchical, Cavalier-dominated South. Though New England grappled with religious intolerance, figureheads like Samuel Sewall pioneered early abolitionist arguments, while African-born Onesimus saved lives with smallpox inoculation. These foundational differences ultimately evolved into the ideological conflicts of the 19th-century American Civil War. (6)Strategic Insecurity Sweeps Latin AmericaEvan Ellis observes Latin America faces complex governance crises, organized crime, and rising Chinese influence, as seen in Peru under President Keiko Fujimori, who struggles to tackle illicit logging, mining, and urban gang warfare. In Nicaragua, Daniel Ortega's regime passed reforms extending presidential terms while banning political opposition, further consolidating a non-transparent dictatorship backed by China and Russia. Concurrently, the US has entered a massive, highly risky oil deal in Venezuela with Chevron and the corrupt Rodríguez regime. Finally, Costa Rica battles unprecedented drug-related homicide surges, while Panama continues vital canal defense exercises. (7)

CAPTION 1905 RUSSO-JAPANESE WARChinese Warships Provoke Japanese DefensesJames Fanell reports Chinese naval operations have expanded significantly closer to Japan's home islands, transiting critical straits near Kyushu to collect intelligence and apply psychological pressure. This aggressive encroachment occurs as Japan targets a record-high defense budget in response to the massive expansion of the Chinese Navy, now the largest globally. Additionally, China has secured control of the South China Sea and is surrounding Taiwan, recently executing oceanographic surveys east of the island to prepare for a potential invasion. Despite these escalating provocations, the US Navy faces severe resource constraints, having decreased to under 300 ships. (1)

This episode we continue with the reign of Uno no Sarara, aka Jito Tenno, and look at records of the various foreigners and immigrants who came to the archipelago. This includes immigrants from the Korean peninsula as well as those foreigners with whom Yamato shared the Central Land of the Reed Plains--like the Hayato and the Emishi. We also take a look at the Yamato court's widening relationship with and use of Buddhism. Along the way we take a look at a few different incidents and reports, including omens, hunting and fishing restrictions, and a story of sweet wine that reportedly cured the worst of diseases. For more check out the podcast website: https://sengokudaimyo.com/podcast/episode-155 (blogpost goes live 1 Sep 2026) Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 155: Immigrants, Priests, and Sweet Wine The three priests and their companions could see the distinctive pagoda from a distance away.   It stood several stories tall, and the bells at the eave ends glinted in the morning light. To their right, a tall, conical peak stood out from the other mountains, much like a miniature Mt. Fuji.  From there, the mountains swept down to the flat plain, which then ended at the edge of the giant body of water known as Lake Biwa.  The pagoda rose up between the two, its uppermost spire jutting upwards towards the sky.  Around it, much of the flat area had been carved into rectangular rice paddies, with paths and thatched roof buildings around—most of them low to the ground, distinctive of the muro style still prominent amongst most of the common people.  As such, though it didn't come anywhere near the grandeur of the temples in the capital, even a provincial temple stood out with its tiled roof and the brightly colored, red, white, and green walls and windows.  As they approached, the group saw a crowd of people by the gates.  Many of them seemed ill and infirm.  They had come to be healed by the waters of the temple—the same healing waters that had brought these priests all the way from the capital to investigate. We are covering a bunch of different things from the reign of Uno no Sarara, from 686 to 697.  This episode we take a journey through a few different topics.  Mostly we are talking about foreigners—both those from overseas and the ones that Yamato shared the archipelago with—and with Buddhism and how the court used this continental religion that had already become a key organ of the Yamato State. To start with, let's talk about immigrants.  Immigration to the archipelago by this point isn't anything new—and I'm not just talking about the groups that came over and kickstarted the Yayoi culture and the eventual mounded tomb period that we know as the Kofun era.  There were numerous ethno-linguistic groups that fell under Yamato's hegemony, and evidence of active migration. Of the various groups on the archipelago, there appear to be several categories.  For instance, we have groups that are clearly external immigrants, from outside of the archipelago  and then we have those groups that appear to be considered indigenous, at least by Yamato's thinking.. Some of this can be seen in how they are treated, discussed, and even assimilated.  Those external, while often presented as being in a tribute status, are still treated differently from those on the archipelago, where the land borders of Yamato would abut against the territories of local ethnic groups.  This probably also had something to do with the claim that the Heavenly Grandchild and their descendants, the current Tennou, were presumably given sovereignty over the entire Land of the Central Reed Plains, aka the Japanese archipelago. External immigrants included people from Silla, and, even though the kingdoms themselves had fallen and been absorbed by Silla, Gogureyo and Baekje.  This last one might be a bit surprising if we think about it in modern terms where we tend to think in terms of citizenship and nationality first and foremost.  So we think of someone as being American, French, or Japanese based on the country they came from.  But that American might be Dine—aka Navaho—or they could identify as Cajun or their parents might have been immigrants from somewhere else and they are the first generation born in the US.  That doesn't mean they aren't American, but "American" is only part of their identity.  Likewise that Japanese person could be Ainu, Ryukyuan, or even one of the Bonin islanders.  That is to say they may be from an ethno-linguistic group other than the majority ethnic group in that nation. In the same vein, while it's true that Baekje had been conquered by Silla, that doesn't mean that the Baekje people were suddenly erased and that the people suddenly changed their lifestyles or language overnight.  And so, while they may have been subjects of the Silla kingdom, there were still Baekje people both in Silla and in the archipelago.  And as late as 690, decades after it was conquered, we see that Baekje immigrants were arriving in Japan. Similarly, we see Goguryeo immigrants who came over in 687, three years earlier, even though that kingdom no longer existed.  They were settled in Hitachi, where they were given lands, received an allowance of grain to help tide them over, and then allowed to grow their community and work, as long as they did so peacefully, under the care of the local Yamato officials. And it isn't difficult to see why people of Baekje and Goguryeo might come to the archipelago.  Their other options were to head to the Great Tang, which had been the other conquering force, or possibly to go find refuge with various Tungusic ethnic groups around the Amur river area, outside of Tang control. What actually strikes me as a bit more surprising, to be honest, is the immigration of people from Silla.  After all, Silla was ascendant, was it not?  They had just unified the peninsula and this seems like it would have been a great time to be team Silla, and yet we see people leaving to come to Yamato. For instance, in 687 we see 14 immigrants from Silla settled in Shimotsuke.  22 more were presented by the Dazai-Sochi and settled in the land of Musashi.  In 689 and then in 690 we see more Silla immigrants settled in both places.  We also had 50 people come over with Buddhist priests, though we don't know where they ended up settling.  So both Musashi and Shimotsuke were being settled with immigrants from Silla.  Musashi, if you didn't already know, is the name for the area that would largely become the Tokyo metropolis in modern times.  Shimotsuke was the land adjoining it to the northeast.  In all likelihood, all of these people were probably being located to areas near each other, even though they are mentioned as being in different provinces.  That may have been more of an administrative distinction.  That also seems to indicate that they were likely being relocated to border areas where there weren't already large populations, probably because that is where there was open land that wasn't already claimed.  We see something similar with the court sending the people from Goguryeo all the way to Hitachi. It does make me wonder what must have happened for someone to choose to come to the Japanese archipelago from Silla to be sent all the way to the far end of Yamato to work the land.  In previous centuries I would have assumed that these were captives brought back from raids against the mainland, but by all accounts—and the fact that we continue to have relatively cordial diplomatic relations between Yamato and Silla—it appears that Yamato wasn't sending raids and that these individuals were likely coming willingly.  Perhaps they were getting crowded out somewhere in Silla, and had heard of new opportunities.  Or perhaps they had done something to make them persona-non-grata, as they say, back in their home country.   Whatever the reason, there were a number of people coming over, who would have also brought their cultural and technological knowledge along with them.  And many of them were being settled in the far eastern end of Honshu—though that may be something for another time. The indigenous category includes not only the Wa people of Yamato, but also the Hayato and the Emishi.  Of these we don't have a lot of information about who they were or what languages they spoke. For the Hayato we only have a few possible words of their language, and various other things that we know from Yamato's court records.  We know that the Yamato officials needed interpreters to speak with the Hayato.  There are those that theorize that the Hayato language had evolved from one of the languages spoken during the Jomon era—which doesn't give us much to go on other than the idea that it may not have been a Japonic language.  Attempts have been made to connect the Hayato with the unique burial features and other material artifacts of southern Kyushu, and then to the previous ethnic group, known as the Kumaso—or possibly the Kuma and So—but so far there are theories but no hard and fast connections. For example, we know that the Hayato were said to be from Ata and Ohosumi, according to the records of the court, but they also only show up in the late 7th century.  Prior to that we have stories of the Kumaso, and even people called Tsuchigumo.  Were those previous names for the ancestors of the Hayato?  Or were the Hayato encountered later, as Yamato's borders expanded, having perhaps encompassed the lands of the Kumaso and now running into the Hayato?  The fact that they show up so late in the narrative is particularly interesting, as they really only get mentioned in the reign of Ohoama and then Uno no Sarara—though they would be particularly active in the years to come, when the Nihon Shoki was being compiled.  For example, we know that the Hayato were brought into the court system, and also that they resisted, with numerous rebellions in the 8th century, though at this early point, things seemed to be going well. So Hayato were coming to the court, likely seeing some benefit in their association with Yamato.  They are shown coming in fairly significant numbers as well. Meanwhile, we have the ongoing assimilation of the Emishi.  Unlike the Hayato, the Emishi have shown up in the narrative since the legendary period.  We've talked about them quite a bit in various episodes.  Even within the Emishi, the Emishi of Koshi are differentiated from the Emishi further north in Tohoku.  Linguistically, a lot of place names in Tohoku and eastern Honshu have been compared to the Ainu language, with suspicions that a related language was in use in eastern and northeastern Japan for some time.  Tohoku is also the area that most resisted Yayoi culture, based on archaeological finds.  We know that wet rice paddy agriculture also made early in-roads into Tohoku, but then retreated much farther south, perhaps because it wasn't as suitable for the colder climate at that time.  Northern material culture continued to exhibit signs of evolution from the previous Jomon era, with Hokkaido continuing a tradition that we know as the Epi-Jomon, which we first talked about back in episode 50, and several times since then as well..  There were some mounded tombs—even some keyhole shaped tombs around Sendai and Osaki, in modern Miyagi prefecture—but nothing comparable to the large numbers of tombs found in areas further to the south. The Yamato people had had regular encounters with people called "Emishi" since at least the time of Kashikiya Hime, aka Suiko Tenno.  During the time that Takara Hime was on the throne a second time, there were massive military operations, first against the Emishi, and then supporting them against the Mishihase people in what appears to have been Hokkaido.  The Emishi were further brought under the Yamato court and into the court rank system, and we see rank handed out to various members of the group.  Then, in the reign of Uno no Sarara, we start to see further cultural assimilation in the form of the spread of Buddhism. In 689, we are told of Shiriko, an "Emishi of Kikafu, in Ukitamu district, in Michinoku".   This possibly refers to Okitama no Kori, a district in modern Yamagata Prefecture.  Shiriko had two sons, Maro and Kanawori, who requested permission to shave their hair and become Buddhist priests.  Perhaps related to this, about twenty days before, about 231 Emishi men and women had attended a banquet under the tsuki tree by Asukadera, where they were given gifts and rank.  Did that inspire them to want to learn more about this "Buddhism" thing? Either way, Uno no Sarara agreed.  In the edict she commented that Maro and his brother were both refined and modest, despite their youth, and that they were eating vegetarian dishes and keeping the Buddhist precepts.  So presumably this wasn't a last minute decision on their part, though we should probably take the wording in the edict with at least a grain of salt, given their purpose. Only six days later we see that the court is presenting a load of gifts to an Emishi monk named Doushin.  Doushin is said to have been a Koshi Emishi, rather than the Kitafu Emishi of Michinoku.  The court granted him a Buddhist statue, a purification flag, a wine cup, a begging bowl, five-colored silk cloth, thirteen pounds of flossed silk, 10 bolts of regular cloth, ten hoes, and a saddle. Six months later there is another priest:  Jitoku, an Emishi of Michinoku, who is granted a gold-copper image of Yakushi Buddha and a gold-copper image of Kanzeon—or Kannon—Boddhisatva, as well as a bell, a begging bowl, a precious curtain, an incense burner, and a banner. What this looks like, to me, is the court promoting Buddhism among the Emishi.  This feels similar to the way that priests also spread the worship of Mt. Miwa or other kami.  While Buddhism was technically universal, the Court had ensured that they had a hand on the center of Buddhist teaching, at least early on.  Indeed, at the same time that Uno no Sarara was building up the Jingikan and bolstering the worship of Amaterasu at Ise Grand Shrine, she and the court were also leveraging Buddhism and Buddhist concepts in a variety of ways.  She put it in an edict to the ministers in 691.  She noted that they had erected Buddhist Halls and Sutra repositories, and they practiced the six monthly fasts.  The sovereigns would occasionally send Ohotoneri to inquire after the welfare of priests.  As such, they should continue to uphold the Buddhsit Faith with zealous hearts. Upholding the faith wasn't just about words.  There were actual financial contributions.  Besides the national temples, there were gifts made, such as those to the Emishi priests, mentioned earlier.  In 692, Kwansei was presented silk and cloth and commended for making white lead, which was a popular ingredient for cosmetics.  Later that year, Yamada no Mikata was granted rank, and the fact that he had gone to Silla to study as a priest is mentioned in conjunction with that, though apparently he either didn't take orders or had gone back to being a lay person.   And in 693 they gave the priest, Hokyo, 3 chou worth or rice-land.  And in 696 there were 30 houses granted as a sustenance-fief to Bendou, a priest of Daikandaiji. And that tells us the kinds of resources the State was putting towards it, but what were they using Buddhism for?  What purpose did it serve the State, or was it purely altruistic?  A big part of it, as we have discussed in the past, was through the concept of karma and merit.  The court seems to have been making a variety of decisions that look to be efforts to increase the State's merit.  This is a continuation of things we saw in Ohoama's reign, along with some new moves.  For instance, we have previously mentioned in passing how the court was giving alms to the elderly and infirm, at least in the capital, and we see a lot more amnesties—though often qualified amnesties, with various crimes excluded. Then there were things like the edict of 689, in which Hunting and Fishing were prohibited in the Sea of Muko in the province of Settsu for a distance of 1000 paces, and for 20,000 shiro on the plain of Nagino in the district of Ate in the province of Kii, and for 20,000 shiro on the plains of Mino in the district and province of Iga.  The edict also attached keepers to these places in the same way as the Sea of Takashi in the district of Ohotori in the province of Kawachi.  Right off the bat we know a few things.  First off, this is the first time we've seen an edict like this, and yet the Chronicles say that this is similar to the way that "Keepers" were attached to the Sea of Takashi in Ohotori district.  The term used for "Keepers" appears to be "shugo", which would later be used for military governors in the Kamakura period, which would eventually become the shugo daimyo and then the Sengoku daimyo—our namesake.  But in this case it appears that "shugo" is just a literal translation of a "protector".  In front of that is the word "oku", meaning to keep or preserve.  Hence Aston's translation of these people as "keepers".  What is not clear to me is whether this is a reference to something that happened earlier, and just didn't get recorded, or if the Chroniclers are talking about a later practice which the audience for the Nihon Shoki would have been familiar with.  The Takashi sea would refer to the Seto Inland Sea just off the coast of Takashi, which was in Kawachi, south of modern Osaka.    The other places we see named are the Sea of Muko, in Settsu, which would have been north and west from modern Osaka, as well as Nagino in Kii and Mino in Iga. Nagino's location is not quite certain.  Ate is likely Arida, and Nagino may be what was eventually Nago, now thought to be near or including the Hirogawa region of Wakayama.  Later there were be prohibitions on fishining in the areas of Yuasa, Hiro, and Hirogawa, so perhaps there was also a prohibition on hunting on the plains.  This is all on the west side of the Kii peninsula, south of modern Osaka, so still facing the Seto Inland Sea. Iga, however, was on the other side of the peninsula.  Given that it was in Iga district of the land of Iga, this prohibition would definitely be about hunting, and not fishing.  It is also interesting to take a look at the measurements involved.  The one clear prohibition on fishing, in the Sea of Muko, is measured in paces while the other two are mentioned as being on the "plains"—though technically it should probably be "Nagi Plain" and "Mi Plain"—and they are measured differently, in something called "shiro".  By the way, I tried to find how big a "shiro" was and I couldn't quite do it. I wonder if the difference there, though, is area versus length:  For the sea of Muko it probably meant the waters directly out from the shore of Muko, and so I imagine that the paces were measure out from a certain point, walking along the shoreline, and then you couldn't go out into the sea in those areas to fish.  For the plains you could have more definitive markers indicating a particular area that was under the prohibition. For another clue to protected areas and distances, we see later that "long-life places" were established throughout the various provinces, each one being 1000 paces.  Aston notes that "long life places" indicated areas where animals couldn't be harmed, and given that they talk about it in terms of "paces" I would assume that means these were probably more prohibitions on fishing. That language also suggests to me that there was some kind of Buddhist reasoning behind it—mercy for the creatures of the land.  It isn't clear how long these prohibitions remained in effect, either.  This may also explain an order just a few days later that a white swallow that was caught in Mike, in the land of Sanuki, should be set free.  Unusually white or albino animals were often caught and presented to the throne as auspicious omens, not always in a live state.  However, Buddhism often teaches that there is merit in releasing animals, and so this feels like it was a way of demonstrating mercy and building merit, while also acknowledging the auspicious omen that accompanied its appearance. Also in this edict is who it is directed to:  Tanaka no Ason no Norimaro, who is named as the "soryo" of Iyo.  We've mentioned this before, in passing; this was a position similar to the Dazai no Sochi.  Effectively, the government official in charge of Iyo was in charge of the entire island of Shikoku.  Unlike the Dazai no Sochi, this position does not seem to have remained for long; instead, Shikoku was divided up into separate provinces and then each province had its own governor. By the way, we've talked about Norimaro before, as well.  He was previously in charge of the mission to Silla, when they went to announce Ohoama's demise, but then ran into a bunch of diplomatic etiquette issues such that they weren't able to deliver the news—or perhaps more appropriately they decided they couldn't deliver the news.  So from representing the court on missions, Norimaro went on to become the government official in Iyo overseeing all of Shikoku.  A couple of years later he would show up again, this time sending gold and silver that had apparently been found at Mt. Mima in Uwa district—modern Uwajima.  Unfortunately, after that he disappears from the narrative, and the position seems to end with him. Speaking of animals—the presentation of auspicious plants animals continued, and was often wrapped up with amnesties and similar such things.  The year 692 seems to have been of particular significance.  There we see the Governor of Sagami presenting a pair of fledgling red crows that had been caught in Miura.  Later we see that the governor, the vice governor, and the individual who had caught the crows—Kashima no Omi no Kusu—were gifted with rank and presents, while Miura district had its taxes and forced labor remitted for a period of three years. Later that same year, the Governor of Ise presented auspicious stalks of rice while the Governor of Echizen, that is to say the western part of Koshi closest to the capital, presented a white moth.  The stalks of rice don't seem to have warranted much, but the white moth, which presumably was not just a moth that is naturally white, was apparently considered something noteworthy.  We are told that it was caught on the shore at Uragami, in the district of Tsuruga.  As such, the Fief of the Kebi no Kami—the kami of Kebi, or at least his shrine—was increased by 20 houses.  Unfortunately, we have a lacuna or gap in the text so we don't get everything else.  This is a good reminder that sometimes we don't have anything because it wasn't written down, and sometimes because accidents happen.  Either something doesn't get transcribed properly or something gets damaged early on and there aren't enough copies for it to propagate from another source. Our next omens come in 694—the same year that the Fujiwara Palace was occupied.  We are told that a white copper-pheasant was presented by Sarara in Kawachi.  So the Governor and Vice-Governor of the district received promotions, as did the many who had caught it, Osakabe no Miyatsuko no Karakuni.  Four months later, a white bat was found by a man in Araki, in Hida province.  His name was Ohokunibe no Otohi, and he didn't receive a promotion in court rank, but he did get material presents in terms of silk cloth and floss, and, perhaps more importantly, he was exempted from all forced labor for the rest of his life.  Not a bad deal, if you ask me. Now omens were good and all, but omens were hardly active expressions by the government.  When things were happening—like damaging rains—or perhaps not happening—like droughts—people wanted the government to do something.  I know it may be hard for people to believe in this day and age, but many people believed that the government was responsible for all sorts of things that it had little control over.  In this case, that was the weather, and the state could at least prepare by collecting taxes in rice and then providing relief via those same resources.  But that still only did so much.  So when months went by with no rain falling, the state would turn towards ritual.  In some cases that ritual was directed at the kami and the new Jingikan, but in other cases, it fell on Buddhist priests. So, for example, in 688 we are told that there was a drought and the court initiated prayers for rain.  Those prayers were carried out by the priest Douzou.  Douzou was of Baekje extraction, but that didn't concern the court—they just wanted to know that he was effective.  Sure enough, after praying for rain, the clouds opened up and before morning the rain had fallen.  We are told it fell "across the realm", which I'm pretty sure is hyperbole.  It probably fell all across the Nara plains and surrounding areas, which was enough for the court. In 691, they were struck with the opposite problem, which we know because the court issued an edict dated to the 19th day of the 6th month of that year.  Apparently rain had fallen for two straight months.  And while the fifth month rains—the Satsuki-ame—are well-known, this apparently had started back in the 4th month of that year, and now there was a worry that it would start to injure the crops, reducing the annual yield.  The conclusion appears to have been that the country did not have enough merit.  Therefore the ministers and officials were prohibited from the use of strong drink or meat—Aston translates it directly as "animal food".  They were also ordered to compose their hearts and repent of any sins they may have committed.  At the same time, the priests in the temples of the capital and Home provinces were told to recite sutras for five straight days.  We also know that a day later they announced an amnesty for various criminals, as well.  Another act of mercy and hopefully for making merit. And it seems to have worked.  Or one could just say that the natural monsoon rains finally stopped after a particularly heavy season.  Who's to say? In the 5th intercalary month of 692, the rains were again pretty bad.  This time it isn't that they were long, but that it was heavy rain—what Japanese meteorology reports would likely call "Oyu", or Great Rain—which brought with it floods. Unfortunately, while they could pray for rain to start or stop, floods are another matter.  By the time you know the flood has happened it is too late.  And so this is where the government's preparedness came into focus.  Commissioners were sent to visit the districts and provinces.  There they found people affected by the flooding and they were empowered to make loans to provide relief.  Furthermore, they allowed people to access resources that might otherwise have been restricted, allowing them to fish and cut wood in the hills, forests, ponds, and marshes, even if that was normally a prohibited activity, so that they could sustain themselves until they were able to get back on their feet.  At the same time, the Sutra of Golden Light, the Konkwoumyou Sutra, one of the sutras for protecting the state, was to be read aloud in the capital and the Home Provinces.  The Sutra of Golden Light is the one which not only talks about the Shitennou, the four heavenly kings, but also emphasizes that if rulers support and honor the recitation of the sutra, then their kingdoms would be prosperous and peaceful, so what better time to read it than during or just after a disaster? There were other recitations and congregations that were not quite so obviously connected.  In 690, there were discourses in the inner precinct of the palace during the "Vassa", known in Japanese as "Ango" or "Dwelling in Peace".  This comes from the tradition in Buddhism where it is said that the Buddha and his disciples, though normally traveling around the countryside, would come together during the rainy season.  During this time they would talk and share.  It is still practiced in many Theravada schools, where monks will gather in temples during the rainy season.  Of course, as we've discussed, the 5th month was right in the middle of Japan's rainy season, so it seems like they may have been attempting to emulate that tradition. Three years later, we are told that they held a great-congregation of monks on that same date—the 15th day of the 5th month.  This is not referred to as an Ango, however, possibly noting a change in the way they were organizing or conducting it—or possibly just because it was referred to differently in the record the Chroniclers used.  That said, a great-congregation was simply a Buddhist gathering, where various priests would provide sermons or sutra readings, and not necessarily tied to a particular time.  Another one was called in the 9th month of 693 on behalf of the late sovereign, Ohoama and all prisoners were released, which was no doubt merit seen as accruing to the late sovereign. A month after that, the Benevolent King Sutra, or Ninnou-kyou, was expounded in the provinces for four days.  This is another one of the sutras considered important for the well-being of the state. In 694 we have 100 copies of the Konkwoumyou sutra—the Sutra of Golden Light—being sent out to the provinces, with the intent that they should be read together, at a certain time, when the moon of the first month was in the first quarter.  Any fees or resources needed by the temples to carry this out were to be defrayed from the public revenues of the provinces.  As Aston points out, "revenues" in this case would not necessarily be cash money.  Not that they didn't have coins—they had the Fuhonsen coins from Ohoama's time; see Episode 146 for more information.  We are even told that in 694 the court appointed three officials—Ohoyake no Maro, Utena no Yashima, and Kibumi no Honjitsu—to be governors for the mint, although Aston notes a Shoku Nihongi account from 708 that claimed that was the "first time" the title was given out.  Either way, even though they were minting coins, these wouldn't have been in common circulation.  The government may have used them to pay for things, but taxes coming in, especially in the provinces would have been in-kind taxes, meaning that the revenue to the temples were likely paid in rice, cloth, or similar. We similarly see another edict to read the Golden Light sutra on the first day of the twelfth month of 696.  This time it wasn't just a one time reading, though: they were setting a precedent.  The edict was to expound the Sutra of Golden Light and then, every year hence, they would schedule ten people of pure life who should be inducted as monks on the eve of the New Year.  I have to wonder about how they had people take orders—and whether it was a lifelong commitment or, as in some cultures, today, a temporary position.  After all, Ohoama took orders but didn't exactly remain "retired" for all that long. The same thing had happened back in 694, when one hundred and four people were made to enter religion for the sake of Royal Princess Asuka.  So how long did they remain Buddhist priests? There is a reference, in 693, of a priest being stripped of his monkhood.  It was done by royal order for a Goguryeo priest Fukuka, and it isn't made clear why.  Was it something that the priest wanted?  Maybe they wanted to stop being a monk for some reason?  Or was it done as a punishment?  There was apparently a great-congregation only about two weeks prior.  Maybe there was some drama?  We'll probably never know. In 697, there was an uptick in merit-making.  In the third month, a great-congregation was being held in the Eastern Palace.  The Eastern Palace was the home of the Crown Prince, so this may have something to do with the planned succession, but then in the 6th month we see a bunch of things happening.  There was a royal order for sutras to be read in temples in the Home Provinces, and then, nine days later, an order that people of 5th rank and lower were to go spend time cleaning out the temples in the capital.  On the 26th, 11 days after that, we get a record the seems to bring this into focus, as the Ministers and public functionaries started making votive images of the Buddha for the sake of Uno no Sarara's illness.  It seems that she was feeling unwell, which probably kicked off a lot of this activity, and may even be why she finally decided to abdicate.  There was one more seemingly related note.  On the 29th day of the 7th month the Ministers and public functionaries prepared a festival for the installation of Buddhist images in the temple of Yakushiji.  This was the temple Ohoama had originally commissioned for Uno no Sarara during his reign when she was sick back then.  She had recovered, then, and she would recover again—but her faith in the healing power of the Buddha may have been limited.  She would abdicate a few days later, leaving the throne to Prince Karu—the future Monmu Tennou. One last thing, somewhat tangential, it seems.  In the 11th month of 693, three priests, Houin, Zen'ou, and Shingi, set out, along with others, to the Yasu district in Afumi to taste the sweet wine of the local springs.  This is likely the area around the Yasu river, where it flows northwest from the mountains into Lake Biwa.  Today it is Yasu city on one side of the river and Moriyama city on the other. They apparently came back in the third month of the following year, as that is when we get a royal edict concerning said springs.  Based on that, we are told that the spring of quote-unquote "sweet wine" or "sweet sake" bubbled up at Mt. Tsuga in the Yasu district of Afumi.  Mt. Tsuga, or Tsugayama, may be related to "Moriyama", and Moriyama city is still known for the spring water that comes out of the nearby mountains. In the edict they mention that people who were afflicted with various disease would stay at Yasudera, where they presumably drank the water from the springs, and many of them found themselves healed.  For this miraculous occurrence, the temple itself was awarded four chou of rice-land, and an amount of cloth.  In addition, the district of Yasu was exempted from taxes and forced labor, as well as from any other kinds of corvees that might be levied, for at least one year.  Local authorities were promoted a grade in rank, and gifts were made out to those who were credited with first discovering the springs and their miraculous properties—Kadono no Hatsuki and the daughter of Kudara no Tsurara. A couple of extra notes, based on what we see here.  First off, it is unfortunately too often the case that we see women described like this—the daughter of so-and-so—without providing an actual name.  It is interesting that she is the daughter of someone with the name "Kudara", meaning "Baekje".  During the reign of Naka no Ohoe, aka Tenji Tennou, a number of Baekje people were settled in the areas around Lake Biwa and the Echi River, the next major river to the northeast. The temple mentioned, Yasudera, would have been the local temple, probably run by the local elites.  That likely means the Yasu no Atai family.  The temple itself is no more, and we aren't sure exactly where it was, but there is a strong case to be made that archaeological remains at Yoshimi-chou, in modern Moriyama city, might be that temple.  Still, there is no conclusive evidence. As for springs having healing properties—this is nothing new.  Minerals could have given the water a sweet taste, or perhaps there was something that clouded it, like nigori-zake—unfiltered rice wine.  Whether or not there were any natural healing properties I leave up to your own imagining.  Did people actually benefit from the waters?  Or maybe just because they believed?  Was the fact that a Buddhist temple was involved part of it, or is this just the same thing we see with people going to various springs and imparting to them some healing properties? Either way, it seems that at some point the spring no longer produced the "sweet wine" that had made it famous in its day, and people moved on to a different location. For now, I think we can stop here.  We have probably one more episode talking about specific items from this reign, but we are starting to get more and more sources, including the poetry of the Man'yoshu, which I hope to dig into here in a bit.  Plus a few other things in the works. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

The Fulbright Program offers another unique path to experience Japan through academic and professional exchange. Dr. Rose Honegger joins the Krewe to share her Fulbright experience in Japan, what she gained from the program, and how it influenced her work in higher education. The conversation also explores who Fulbright is for, what makes a strong candidate, and tips for those considering applying. ------ About the Krewe ------ The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts.  Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, & the Krewe of Japan Youtube Channel). Until next time, enjoy! ------ Support the Krewe! Offer Links for Affiliates ------ Use the referral links below & our promo code from the episode! Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season! Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan!  ------ Links for the Fulbright Program ------ Fulbright Program Website ------ JSNO Upcoming Events ------ JSNO Event Calendar Join JSNO Today!

TABLE OF CONTENTS THE JOHN BATCHELOR SHOW 8-21-2026Anatol Lieven discusses the war in Ukraine, highlighting Ukrainian drone and missile attacks on Russian civilian infrastructure like Black Sea resorts and a commercial center. He carefully examines the psychological impact of these infrastructure strikes, noting that while they aim to weaken Russian morale, history shows such strategies rarely succeed. Lieven describes growing domestic resentment over rampant government corruption, which threatens Western aid and has already led to several high-profile dismissals. Finally, he analyzes global energy and food security threats caused by port and refinery strikes, alongside Prime Minister Andy Burnham's struggle to balance costly military commitments with domestic recovery. (1)Peter Berkowitz reflects on the 30th anniversary of Alan Sokal's famous academic hoax, which exposed the intellectual decline within higher education humanities. Berkowitz critiques contemporary humanities departments for their ideological hypocrisy: professors claim objective truth is subjective while simultaneously insisting that their own political claims are absolute truths. He references a report from Vanderbilt and Washington University confirming that significant contingents of humanities faculty in core disciplines subordinate scholarship to political activism. Finally, Berkowitz notes that this progressive ideological capture is concentrated among college-educated voters in elite university towns, warning that treating education as political indoctrination severely perverts liberal education. (2)Mary Anastasia O'Grady discusses the alarming rise of authoritarianism in Mexico under President Claudia Sheinbaum and her ruling party, Morena. O'Grady details how the ruling party has systematically consolidated power by taking control of independent electoral bodies, tribunals, regulatory commissions, and the judiciary through politicized popular elections. She warns that Morena's latest effort targets television and radio—the primary sources of information for most Mexican citizens—to effectively censor critical independent media. While O'Grady deeply laments the weak leadership of the official political opposition, she finds hope in the strong pushback and widespread mobilization of Mexican civil society against these state controls. (3)Jonathan Miltimore discusses the ongoing imprisonment of 79-year-old pro-democracy publisher Jimmy Lai in Hong Kong, calling it the world's most overlooked story. Miltimore expresses his deep disappointment that Donald Trumpfailed to raise Lai's case publicly during his Beijing trip, instead repeating CCP rhetoric that Lai caused "bedlam." He describes Lai's deteriorating health inside his tiny, unventilated six-foot cell and urges President Trump to pressure Xi Jinping during his upcoming U.S. visit. Miltimore notes that even certain CCP factions want Lai released to avoid international outrage if he dies in prison, emphasizing that Lai is fully prepared for potential martyrdom. (4)Veronique de Rugy critiques California Representative Ro Khanna's proposal for a "one-time" 5% wealth tax on billionaires. De Rugy explains that several different European countries largely abandoned wealth taxes because they are administratively difficult, generate little revenue, and cause severe economic distortions. Highlighting a debate between Khanna and Mark Cuban, she details how taxing paper wealth completely ignores true liquidity, forcing entrepreneurs to sell shares of private companies or borrow against volatile collateral. De Rugy warns that wealth taxes inevitably expand to target middle-class citizens, ultimately costing states far more in lost income taxes than they retrieve from the wealthy. (5)Rohan Naidu discusses the groundbreaking discovery of "black hole stars" at cosmic dawn using the James Webb Space Telescope. Naidu explains that these infant objects appear as mysterious "little red dots" but possess hybrid properties of both highly luminous black holes and stars. He explains how a young black hole surrounded by dense hydrogen gas absorbs blue and green light, creating a signature "Balmer break" resembling the star Vega. Naidu outlines future research, including finding atmospheric chemical fingerprints like water, and using the newly proposed Celestemission alongside ground telescopes to directly image swirling gas feeding these infant black holes. (6)James M. Scott traces the dramatic, complex final months of World War II in the Pacific. Scott details how Secretary of War Henry Stimson briefed Truman in depth on the secret atomic bomb, and praises General Leslie Groves' masterful management of the Manhattan Project's secret cities. He describes Japan's political division: Emperor Hirohito secretly sought peace while militarists prepared a fanatical defense of Kyushu to force better terms. Scott explains the intense debate over demanding unconditional surrender versus preserving the Japanese monarchy, concluding with the Trinitytest, Potsdam Conference, and Truman's hope that the bomb's shock value would force surrender. (7)Evan Ellis analyzes key regional political and security developments in Latin America. Ellis discusses EcuadorianPresident Daniel Noboa's visit to China to secure security, trade, and economic assistance, and explains how historical visa-free policies turned Ecuador into a major transit corridor for Chinese migrants entering the US. He details Bolivia's ongoing political instability and the dangerous scandals involving Evo Morales. Ellis also covers Chile's border enforcement efforts, Colombia's return to aggressive military operations against cartels following a major earthquake, and the stalled democratic transitions in Venezuela and Nicaragua, where regimes rely on brutal repression and illicit economies to hold power. (8)This fuller eight-file version supersedes the earlier seven-file draft — de Rugy now sits at (5) and everything falls in place without gaps. The Celeste mission appears again in segment 6; the source calls it "newly proposed," which explains why I couldn't verify it earlier, so I've let it stand.

James M. Scott traces the dramatic, complex final months of World War II in the Pacific. Scott details how Secretary of War Henry Stimson briefed Truman in depth on the secret atomic bomb, and praises General Leslie Groves' masterful management of the Manhattan Project's secret cities. He describes Japan's political division: Emperor Hirohito secretly sought peace while militarists prepared a fanatical defense of Kyushu to force better terms. Scott explains the intense debate over demanding unconditional surrender versus preserving the Japanese monarchy, concluding with the Trinitytest, Potsdam Conference, and Truman's hope that the bomb's shock value would force surrender. (7)

This is a special episode talking about the newest UNESCO World Heritage cultural site: The Asuka and Fujiwara Ancient Capitals. This is particularly relevant as it is directly related to the history we are currently examining in this podcast. For more information, check out the blogpost at: https://sengokudaimyo.com/podcast/episode-unesco  Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is a special episode on Japan's newest UNESCO world heritage site: the Ancient Capitals of Asuka and Fujiwara. Rarely do I focus too much on current events in this podcast.  After all, we are still dealing with the events of the 7th century, and that is hardly "current" in any sense.  However, just last month, at the end of July 2026, the UNESCO World Heritage Convention met and made a ruling on inducting the Ancient Capitals of Asuka and Fujiwara as one of the newest World Heritage sites. Given the obvious relevance of this to this podcast, I thought it was worth talking about. As such we'll go into a little history of the UNESCO world heritage convention, what it means, and how sites get added—or even removed—from the list.  And then we'll talk about the addition of the Ancient Capitals of Asuka and Fujiwara, what is included in that description, and what part those various locations play in the story of Japan's history, which we've been laying out for the past several years.  Warning up front:  This is probably going to be a longer episode than usual, as there is a lot to cover, but it still didn't seem to make sense to break it up into two parts. Before we get into the background of UNESCO more generally, let's talk briefly about the news.  The Ancient Capitals of Asuka and Fuijwara had been on UNESCO's tentative list since 2007, and following an on-site evaluation in September of 2025, the International Council on Monuments and Sites, or ICOMOS, made a recommendation in June 2026 that the property be inscribed on the World Heritage list. On 26 July, 2026, the UNESCO World Heritage Committee met in Busan, South Korea and accepted the recommendation.  This becomes Japan's 22nd cultural World Heritage site, and the 27th World Heritage property in Japan, since the World Heritage program is also inclusive of natural heritage sites, such as Yakushima, Amami-Ohoshima, the Ogasawara islands, and the mountainous regions of Shirakami-Sanchi, and Shiretoko, in Hokkaido. The recommendation for Asuka and Fujiwara was not just for a single site, but includes 19 individual sites and over 1,100 hectares of "buffer zone".  The individual sites are listed on the UNSECO World Heritage website as follows: •             Asuka Palace Site •             Asuka Pond Garden Site •             Asuka Water Clock Site •             Sakafuneishi Ritual Site •             Asuka-dera Temple Site •             Tachibana-dera Temple Site •             Yamada-dera Temple Site •             Kawara-dera Temple Site •             Hinokuma-dera Temple Site •             Ishibutai Mounded Tomb •             Shobuike Mounded Tomb •             Kengoshizuka Mounded Tomb •             Fujiwara Palace Site •             Daikandaiji Temple Site •             Motoyakushiji Temple Site •             Mounded Tomb of Emperor Temmu and Empress Jito •             Nakaoyama Mounded Tomb •             Kitora Mounded Tomb •             Takamatsuzuka Mounded Tomb So these are the specific locations, that were included in the single designation.   And these are how they are officially listed on the UNESCO World Heritage site in English, so for anyone who is going to comment that saying Asuka-dera Temple is redundant, because "Tera" already means "Temple", let's just not, shall we?  They are all in the Asuka and Kashihara area, and easily accessible, one from the other, so you can go and visit them if you would like.  I suspect that there is going to be a bit of push for that area in the coming tourist season as they now put up official UNESCO world heritage site markers.  And you may have noticed that a lot of these site names may sound very familiar, because the majority of them are places we've already mentioned on the podcast – but more on that later. But first, what does it mean to be a UNESCO World Heritage Site? UNESCO is the "United Nations Educational, Scientific and Cultural Organization".  It was founded in 1945, with the stand-up of the UN itself, as a successor to the League of Nations' International Committee on Intellectual Cooperation.  That said, the idea of a "World Heritage Site" didn't come about until 1975, with the Convention Concerning the Protection of the World Cultural and Natural Heritage, with the first sites being designated in 1978. Prior to this, UNESCO had been involved in various attempts to help preserve various monuments of historical significance.  They begin working with various museums and other organizations, and in 1965 UNESCO created ICOMOS, an international professional association to work towards the conservation and protection of cultural heritage.  A site designated as a World Heritage Site must be considered to be of "outstanding universal value" and can fall under one of two categories.  The first, and perhaps the one that most often comes to mind, are the cultural sites.  The second are natural sites considered of outstanding value.   With the 1975 convention, UNESCO had leaned heavily on ICOMOS as an advisory body regarding sites of particular cultural significance.  A similar body, the World Conservation Union, provides input on sites of natural significance. To be determined a World Heritage site, there is a set of ten criteria, and a site must meet at least one of the ten.  This means that a site must: i.            Represent a masterpiece of human creative genius ii.           Exhibit an important interchange of human values iii.          Bear a unique or at least exceptional testimony to a cultural tradition or to a civilization iv.           Illustrate a significant stage in human history v.            Be an outstanding example of a traditional human settlement, land-use, or sea-use vi.          Be directly or tangibly associated with events or living traditions, with ideas, or with beliefs, with artistic and literary works of outstanding universal significance; or it must vii.         Contain superlative natural phenomena viii.        Be an outstanding example representing major stages of earth's history ix.          Be an outstanding example representing significant on-going ecological and biological processes in the evolution and development of ecosystems and communities of plants and animals; or it must x.           Contain the most important and significant natural habitats for conservation of biological diversity. I abbreviated that list, but it gives you an idea of what the committee is looking for. To be placed on the list, a site must first be nominated.  Nominations are made by UN member countries and placed on a Tentative List.  From there, they can be selected into a Nomination File, which is then evaluated by the advisory organizations as appropriate.  The World Heritage committee meets once a year, at which time they may determine whether a nominated site will be added to the World Heritage list or if more information is needed. Having a site listed as an UNESCO world heritage site carries prestige and can drive tourism and revenue to help protect the site.  Members can request financial assistance with some conservation projects, and signatory nations are expected to contribute to the conservation of world heritage sites.  At the same time, the host country is expected to provide regular reports on the conditions of the site and efforts being undertaken to conserve it.  Should the situation change so that key aspects of the site's intrinsic value are lost, the World Heritage Committee may choose to revoke a designation.  This has only been done a few times, but it is always a possibility. All of this means that the Asuka and Fujiwara capital sites are now eligible for certain types of financial assistance and international aid to help further preserve and even restore certain aspects, such as the tomb murals in the Takamatsuzuka and Kitora kofun.  But let's talk about the sites that have actually been included, and to do that, we'll go through in roughly chronological order, based on the timeline that was given by Japan in the nomination documents, and what makes the most sense for narrative cohesion.   That said, it is important to note that the dates on the timeline in the UNESCO nominating document are where we first see mentions of the monuments, not necessarily when the temples were first constructed or anything like that.  If you want to learn more, check out the documentation submitted on the UNESCO world heritage website. And speaking of learning more, many of the sites we are about to discuss we have covered in previous episodes—though some more than others.  We'll call out relevant episodes as we can, but you can also find out more by searching on our website, sengokudaimyo.com, for more information about any of these topics. Let's start with Asukadera, or Asuka Temple.  The nominating document notes that it was completed in 596, though it had been started quite a bit earlier.  We discussed Askua-dera and many of the other temples back in episode 142, though Asuka-dera itself has been a part of the story since at least Episode 92, with the rise of Soga no Umako.  Asuka-dera, as you may recall, started off as a private temple for the Soga family, though they were so intertwined with the royal family that it almost didn't make a difference.  For the longest time it was the primary temple site at least in the Asuka region, and defined what Buddhism looked like early on.  Later it would be included as one of the Four Great Temples, and it would eventually move to Nara, though a temple would continue to operate on the site until the modern day.  That said, through fires and reduced patronage, the current temple is much reduced from its former glory.  Still, archeologies have found indications at the site demonstrating the true extent of the temple at the height of its power and influence, and how it truly played a key role in numerous events surrounding the building of a continental style state government. Speaking of the Soga family, the next site on the list, dated to 626, is Ishibutai kofun.  Ishibutai kofun was originally a square kofun, or Houfun, thought to be the resting place of Soga no Umako, the Grand Minister and head of the Soga family who led it to prominence in the age of Kashikiya Hime, aka Suiko Tenno.  We talked about his passing in episode 103.  Excavations have suggested that the tomb took up an area about 85 meters to a side.  This included an outer moat and an inner, platform, about 50 meters square.  The burial chamber is a horizontal stone chamber created with impressive megaliths—a fancy word that just means "big stones".  In this case we are talking about stones that rival or even dwarf those at monuments like the famous Stonehenge, in England.  The stones are part of what give it its name, Ishibutai, or Stone Stage, because unlike in other kofun, these ones are exposed.  There is a theory that after the fall of the Soga family, and the deaths of Soga no Iruka and Soga no Emishi, the tomb was deliberately uncovered as a form of posthumous punishment. Because it is not a tomb under the care of the Imperial Household Agency, Ishibutai kofun has seen extensive excavation from 1933 to 1975.  That said, most of the funerary goods were likely stolen a long time ago.  There were some various bits and pieces found here and there—gilt and bronze implements and earthenware shards, but otherwise nothing truly significant.  They did find evidence of other tombs, nearby.  Perhaps ironically it seems that these other tombs were leveled to make room for Ishibutai kofun, making its own uncovering feel somewhat karmic, in a way. The next site, if we were to follow the timeline, is the Asuka Palace site.  This actually encompasses the site of at least four different palaces, which we discussed back in episode 134, with a blogpost showing the various palace remains, if you want to compare them.  In 630 we have the construction of the Okamoto Palace of Kashikiya Hime.  Then, in 643, we have the Itabuki Palace built for Takara Hime during her first reign as Kogyoku Tenno.  This was the location of the famous Isshi Incident, when Takara Hime's son, Naka no Oe, instituted the coup against Soga no Iruka and his father, killing Iruka in court in front of his mother.  For more on that, check out episode 106.  It was later used when she and Naka no Oe left the Toyosaki Naniwa Palace and returned to Asuka.  It may be during the time of the Itabuki Palace that another one of the monuments was built.  This is the Shobuike Kofun.  The nomination document doesn't give a precise date for this one, and we really only know for certain that it was built in the 7th century, but they place it on the timeline shortly after the events of 643.  Like Ishibutai kofun, it is a hofun, or square kofun, surrounded by a moat with a horizontal burial chamber.  At only 30 meters long, it is not as large or as prominent as Ishibutai Kofun, possibly indicating that the occupants were not as prominent or that kofun building as a whole was falling out of fashion.  Inside, there were two stone coffins, in the "house shape", meaning the lid had a peaked roof appearance.  In addition, the interior of the coffins was lacquered, making these unique in the archipelago.  Finally, perhaps as is the case with Ishibutai kofun, the mound appears to have been deliberately dismantled at some point in the early 8th century, when Fujiwara-kyo was still the capital. We do not know who was buried at Shobuike Kofun, but there are two theories.  One theory proposes that, given the unique features, it may have been a member of the royal family.  Another theory suggests that it may be a tomb for members of the Soga family.  This theory is connected to the idea that Ishibutai is the tomb of Soga no Umako.  Given its shape and similarities, perhaps this tomb is for a relative?  In addition, though not part of the World Heritage Site nomination, there is a nearby square kofun known as Koyamada Kofun.  There is a theory that this other tomb might also have been a royal tomb—perhaps even a first burial for Tamura no Ohokimi, aka Jomei Tenno.  However, there is another theory that these two tombs, together, make up the tombs of Soga no Emishi and Soga no Iruka.  That would explain them both being of similar shapes, and similar to the kofun thought to be that of Soga no Umako.  It could also explain why Shobuike kofun was later destroyed, like with Ishibutai Kofun. Shortly after Shobuike Kofun was thought to have been built, the court moved to Naniwa for a time, before eventually returning to the Itabuki Palace.  Then, in 656, we have the Nochi-no-Okamoto Palace, aka the Later Okamoto Palace, built after the Itabuki palace burned down.  It was repurposed by Ohoama when he brought the court back from Ohotsu, and then expanded with the Ebinoko Enclosure, among other changes, turning it into the Kiyomihara palace, where Ohoama and then Uno no Sarara ruled until the completion of the Fujiwara Palace around 694. Around the same time as the Later Okamoto Palace was the construction of the Sakafuneishi Ritual Site.  This site is located on a hill on the east side of the Asuka valley, overlooking the Asuka palace site.  There they have found stone walls, a strange carved stone with channels for what appears to be water or liquid for some kind of ritual purpose, and, towards the bottom of the hill, a stone turtle basin and water spout that appears to have once been connected to a spring.  Of all of the included sites, this is perhaps the most enigmatic in terms of how it was used and what was going on there.  It is likely that this is what is referred to in the Chronicle as the Tou no Mine site, where it is said that they built an enclosure encircling two tsuki trees, calling the site the Futatsuki Palace.  That said, today the name "tou-no-mine" is applied to a peak some distance further up the valley and into the mountains, and I do not believe that any concrete evidence of a "palace" has been found at either location.  Still, it demonstrates that there was something going on that was important enough to build walls and create intricate stone carvings—not something we necessarily find everywhere, though they are particularly prolific in the Asuka region once you consider all the various stone carvings that have been located there.  Current thinking seems to suggest that it was a site where sovereigns from Kashikiya Hime through Uno no Sarara conducted rites associated with ascension to the throne.  The walls show evidence of being built earlier in the 7th century, which we discussed in Episode 118, and then damaged during the incredibly powerful Nankai earthquake during the Hakuho era.  We talked about this earthquake back in episode 139, along with other natural disasters.  This was an earthquake of immense power, known as a Nankai Megathrust Earthquake, that caused destruction across the archipelago, from Shikoku up through the Kanto region.  Walls show evidence of being repaired in Temmu's time and the site appears to have been in use up through the 9th century.  This means it was still being used in some capacity even after the court had moved up to Heian-kyo, in modern Kyoto, but who knows by whom. By the way, I feel like I should address something here.  Often times there is a bit of an archaeological joke that if you don't know what something is it gets termed a "ritual site" or a "ritual implement".  And, granted, "ritual" does not necessarily mean "religious".  Brushing your teeth each day could be considered a ritual.  So is the inauguration of a new president or prime minister.  It just refers to something that we do regularly, usually as part of a societal tradition.  Often it is symbolic, though sometimes it can have a greater function.  So in all likelihood whatever was happening at the Sakafuneishi site probably was a kind of "ritual", whether it was religious or not, but we just don't have enough info to know what that might have looked like.  The physical evidence does not conform to any other well known practice, so we are left guessing. Compare this to another "ritual" site, the next on our list:  The Mizuochi site.  When it was first discovered in 1972, it was clear that it was important.  There was a large building foundation, in the shape of a square podium, faced with paving stones.  It was also near to Asukadera and the location where various stone figures had been found at the turn of the century.  It would take several more years to discern enough features to come to the realization of what it was for.  This was due to the discovery of highly unusual features and artifacts. For instance, there is the central building, designated SB200.  It had pillars set on base stones, forming a grid pattern in a square—four spans long on each side.  This is unusual compared to other buildings on the site, which had more conventional pillars embedded in the ground.  Each span of the pillars at SB200 was a uniform distance.  The podium on which the building was placed was just under 11 meters on each side, and a little more than a meter in height.  The pillar bases were further strengthened under the floor level, meaning that the resulting structure would have been remarkably sturdy.  In the center of the building was a stone platform, set about a meter below the surface, where they found the remains of a large and small lacquered wooden boxes.  Around the platform were buried wooden culverts and copper pipes, which would have been able to carry water to and from the site. There was nothing else like this discovered anywhere else, but given the nature of everything, it seemed to make sense that this was the site of the clepsydra, the water clock, which Naka no Oe is said to have built.  Pottery shards from around the 650s and 660s seem to back up this identification, and simulations have demonstrated how the water clock may have actually worked.  As such, the site seems to have been fairly well identified, which is really remarkable, and provides an incredible link to that era.  Not only that, but the technology demonstrated was incredibly advanced for its time.  As such, it truly is a remarkable site.  For more, check out Episode 127, where we talked more in depth about the importance of time and direction in Ancient Yamato. The next site on the list is the Kengoshizuka Kofun.  This mounded tomb is said to have been built around 667 CE—around the time that Yamato was supporting Baekje in a failed attempt to stave off that country's destruction at the hands of the Silla-Tang alliance.  This is an octagonal shaped kofun—a shape which is thought to have only been used by members of the royal family.  The academic position is that this is the tomb of Takara Hime—aka Saimei Tennou—who had died just as Yamato was starting to send troops to the Korean peninsula.  This theory is at odds with the Imperial Household Agency, which has designated a different tomb—Kurumaki-Kenno Kofun—as Saimei Tennou's mausoleum The story as it is recounted in the Nihon Shoki goes something like this.  As Yamato was gathering forces to defend Baekje—see episodes 123 and 124 for what happened—Takara Hime passed away at the temporary court set up in Asakura, in modern Kyushu.   With Yamato just about to launch a military campaign, they couldn't also hold a royal funeral, so they had her body taken back to the Nara basin..  Takara Hime's remains were temporarily interred at the plain of the Asuka River—Asuka-gawara.  It wouldn't be until after the conflict was over—a little more than 5 years later—that she would be buried.  At that time, we are told that she was buried together with Royal Princess Hashibito, her sister-in-law, at Wochi Hill—little market hill—and that the royal granddaughter, Princess Ohota, was buried in front.  And indeed, the layout of Kengoshizuka Kofun  has space for two coffins, and the archeologists found evidence of another burial in "front" of the kofun.  So in all ways this  seems to accord with the Chronicles, though the Imperial Household Agency has not chosen to change its designation.  I suspect that if they did it might cause some issues due to the limits of what archaeologists are allowed to do with tombs designated as royal mausoleums. Kengoshizuka Kofun has been remarkably reconstructed, so that you can go and see what it probably looked like when it was first built.  Since it was not designated as an imperial mausoleum by the Imperial Household Agency, archaeologists were able to excavate Kengoshizuka, and they found some remarkable finds, including a particularly spectacular coffin fitting made of cloisonne hexagonal plates with images of flowers that were connected to each other.  There also appears to have been a coffin made with lacquered linen, rather than the stone or tuff coffins found elsewhere.  So that's Kengoshizuka Kofun.  That's #7 on our list.  Moving on to #8, on the timeline at 673, it is Kawara-dera, and I'm going to lump this in with Tachibana-dera, which is noted on the timeline at 680.  In fact, the nominating document proposes a much earlier timeline for the start of Tachibana-dera, starting in the 640s, with Kawara-dera in the 660s, about two decades later. These two temples sit across from one another, and at one time they appear to have been coupled together as a monastery and a nunnery.  In fact, the nominating documents call out Tachibana-dera as Japan's oldest nunnery. The actual founding of these two temples is somewhat in dispute.  Let me start with Tachibana-dera.  Tachibana-dera claims to have been founded by none other than the legendary Shotoku Taishi.  It is said that the land of Tachibana-dera was the area of the palace where Prince Umayado, aka Shotoku Taishi, was born, and that in 606 he had the property turned into a temple.  As such, it claims to be one of seven major temples built by the Prince.  However, we don't have any actual documentation for the temple until it shows up in 680, due to the report of a fire.  We do see it in numerous poems in the Man'yoshu, which is one of the ways we can also tell that it was a nunnery. More information can be gleaned from the archaeological excavations at the site.  The original temple was clearly built on the same Baekje designs as others of that period.  In an interesting twist, it appears as though the temple was not oriented north to south, as others were, but rather it was oriented west to east.  This would have had it facing the royal palace, initially, in a configuration very similar to that of Shitennoji, in Osaka, or Yamadadera, which is also one of the sites included in UNESCO World Heritage designation. The original temple had a middle gate, a pagoda, a main hall—or kondo—and a lecture hall (Koudou).  It was surrounded by a walled corridor.  Some of the roof tiles that have been found appear to be from the first quarter of the 7th century, but there are many more from the mid-7th century, suggesting that full-scale construction wasn't carried out until that period.  None of the original buildings appear to have survived, though there is an Asuka era stone statue, as well as various important cultural properties that have been preserved, and excavations have given us an idea of what it looked like, originally. Compare that to Kawara-dera, which sits to the north of Tachibana-dera.  We've talked about Kawara-dera before, as it was eventually designated one of the four national temples.  It was clearly built at a later date than Tachibana-dera, though when, exactly, is still unclear. There is mention of a Kawara-dera in an entry for 653, but even then, the Chronicles note that may have actually been at Yamada-dera, on the other side of Asuka, indicating that even the Chroniclers weren't entirely sure.  That leaves the first clean mention of the temple at 673, in the reign of Ohoama, aka Temmu Tenno.  There is a note, prior to this, in about 656, which talks about "Kawara no Miya", or the Kawara Palace. This is where Takara Hime briefly moved after the fires damaged the Itabuki Palace, which was rebuilt into the Later Okamoto Palace.  It is thought that Kawara-dera is on the site of that temporary palace, and it is possible that the building of that palace lent something to the eventual creation of Kawara-dera. Kawara-dera has a unique layout, known specifically as the Kawara-dera style temple layout.  Although the overall temple is built on a north-south axis, the west main hall faces east, towards the pagoda, in the southern courtyard.  There was then a central main hall, and then the northern courtyard, with the koudou, or lecture hall, facing south.  There is also evidence that the east gate was sizeable—possibly larger than the south gate.  If so, it may be that this temple, like Tachibana-dera, was also facing east—facing the palace—but it was, at the same time, also on the same north-south access as other buildings and facilities.  This almost seems like they were perhaps compromising between facing the palace and utilizing the continental idea of a north-south alignment.  I almost wonder if the pagoda and western kondou weren't first built and then someone decided to change the orientation mid-way through the building process.  Either way, it is definitely unique. Although Kawara-dera was designated as one of the four national temples, it is the only temple that was not eventually moved up to Heijo-kyo, or Nara, when the capital eventually moved up there.  There are numerous theories as to why, but regardless of that, it stayed in Asuka and was no longer considered a national temple.  Over time it declined, and repairs could not be maintained across the entire complex.  Today, a successor temple, Gufuku-ji, sits on the site, but it is much reduced.  Fortunately, you can still see many of the exposed footings and get an idea for just what this temple was like back in its heyday. Now since we've mentioned it, it is probably worth talking about Yamada-dera, which is also on the list.  Like the others, there is a small successor temple to the north, but most of the ancient Yamada-dera grounds are visible, and if you go out there you can clearly see where all the buildings were.  There are signs and raised platforms depicting where the various buildings were at, so you can easily see what was there.  Furthermore, if you check out the Asuka Historical Museum, they have a remarkably well-preserved section of one of the walls of the gallery from the temple, including some roof elements.  It appears to have fallen down during a fire, and other material must have fallen on top of it so that the fire could not consume that section, leaving it in incredible shape. Yamada-dera is part of the Hosso sect—that is the sect following the teachings of the monk Xuanzang.  We talked about Xuanzang, and the monks who studied with him, back in episodes 120 to 122.  It is said to have been founded by Soga no Kurayamada no Ishikawa no Maro.  He was a relative of Soga no Emishi who supported Prince Naka no Oe in his coup in 645.  Soga no Kurayamada eventually became Udaijin, or Minister of the Right, and he was essential in implementing the Taika reforms.  Long story short, he was slandered, and fled to Yamada-dera, which was still under construction.  Rather than being taken by government forces, he took his own life, as well as that of his wife and eight children.  You can listen to the whole story back in Episode 112.  All of that is said to have happened here at that temple, in the year 649.  Perhaps because of the stain of that incident, the temple construction appears to have been halted for a time.  It wouldn't be completed until 685, when Ohoama and his wife, Uno no Sarara, a direct descendant of Soga no Kurayamada, were on the throne. Finally, there is one more temple from this early period that is mentioned, and that is Hinokuma-dera.  Of all of the temples so far, this one we probably have mentioned the least in the main podcast.  Hinokuma-dera is located to the southwest of the main Asuka valley, south of the famous Takamatsuzuka kofun.  It is first mentioned in a record dated to 686.  That indicates it must have been built some time prior, and archaeological excavations seem to place it at the second half of the 7th century, with the pagoda and main hall being completed in the late 7th century.   The temple continued to be maintained through the 8th century, but declined after the Heian period when the pagoda and lecture hall collapsed.  In the early 20th century a local Shinto shrine was relocated here, and remains, today. Hinokuma-dera was built as a private temple by the Yamato no Aya.  The Yamato no Aya are an intriguing group of people.  The name "Aya" implies a group that was originally employed as weavers, a technology brought over from the continent.  Indeed, they are said to have been largely immigrants who came and brought the technology with them.  The Aya were broken into different groups, with the Yamato no Aya being one of the more powerful.  The name appears again and again in the Chronicles, though in the time of Ohoama they were put on notice as a clan.  We aren't told what they did, exactly.  They seem to have made their way back into the court's good graces over time, however. Hinokuma-dera is interesting in that it is much smaller than the other temples we have discussed, and the form is quite different.  It isn't organized along cardinal directions, but rather with the koudou, or lecture hall, in the northwest and the kondou, or main hall, in the southeast.  The pagoda was between the two, slightly off-center to the northeast, directly across from the main gate, which faced southwest.  This means that you would enter from the southwest into a large, rectangular courtyard.  You could be facing a pagoda near the rear wall, with a lecture hall to your left and the main image hall to your right.  This is compared to Baekje temples that were on the periphery of the Baekje capital, and this may have been in a similar situation.  Based on the surrounding geography, it appears that some of the choices may have been made to conform with local geologic features, such as the ridge that it is on. It is interesting, however, for its uniqueness, especially as a private temple that did not have the resources of the court.  There were probably quite a few of these kinds of temples that we just don't see or hear about in the record.  When the court moved, first up to Heijo-kyo, but later on to Heian-kyo, in modern Kyoto, the head of the Yamato no Aya no doubt moved as well, and that probably led to the temple's decline, over time. Speaking of the court, there is one more part of the Asuka court that we should touch on before we leave the era of the Asuka palace.  At some point, probably related to the Later Okamoto Palace, the court created a pond and garden.  This Asuka Pond Garden site is first mentioned in 685, though it likely existed for some time.  Evidence suggests that it was built around the same time as the later Okamoto Palace, so sometime around 656, and based on excavations, we know that there was a south and north pond, divided by a middle bank.  Water flowed from the south pond to the north pond through a wooden pipe in that middle bank.  The south pond had a pentagonal shape, about 65 meters long, east to west, and 55 meters wide, north to south.  It was only 30 cm at its deepest point, with two islands in the pond itself.  The north pond was 36 meters east to west and 52 meters north to south, and it was up to 4 meters deep.  There was a stone overflow channel that was built for water to flow back into the Asuka river.  There was also a stone fountain, like that found at the Sakafuneishi site, and evidence of buildings and a wall around the site.  There has also been analysis of seed pollen, indicating what kinds of vegetation might have been grown in the garden. This was a lavish area that was purpose-built for entertainments of various kinds.  This is the area that the royal family and various nobles likely adjourned to at the end of the day for relaxation and for various banquets and other such gatherings. Of course, not all the court proceedings were so joyful.  In 686, Ohoama died, and for the next couple of years the court business was taken up with eulogies and memorials.  This is also when they built the next site included in the list: The mounded tomb of Temmu Tennou and, eventually, Jitou Tennou.  The tomb is an octagonal kofun, similar to the Kengoshizuka kofun for Takara Hime.  It is built to the southwest of the Asuka basin, a fair distance from the palace.  However, this positioning also puts it directly south of the site of the new Fujiwara Palace.  As the Fujiwara capital and palace site had already been selected, they would have been able to build this tomb in relation to the future palace, creating a direct north-south link between the two.  It is also along the same ridgeline as the tomb of Kengoshizuka and the tomb attributed to Kinmei Tennou and Princess Kibi no Himemiko. The octagonal tomb was built in five tiers.  It is about 42 meters on a side, built with rammed earth and then covered, originally, with dressed stones, while the surrounding area was paved.  Ohoama was buried in a sealed stone burial chamber in a dry-lacquered linen-made coffin, similar to what was found, again, at Kengoshizuka.  Later, when Uno no Sarara passed away, her urn was added to the tomb. Speaking of that, I cannot believe I didn't mention this in the last episode on Queen Uno no Sarara, but yes, she was cremated.  In fact, she is the first Yamato sovereign to have been cremated in the Buddhist style, rather than to have her body buried intact.  Today, almost cremation is the default in Japan—to the point that it actually has caused some issues with people who, for religious reasons, request a different type of burial.  However, at this point, it was still somewhat new.   Prior to Buddhism, all indications are that bodies were simply buried.  Buddhism brought in the concept of at least four different types of funerary rites.  There is dosou, or earth burial, but there was also suisou, water burial; fuusou, wind—or "air"—burial; and then kasou, fire burial.  Suisou would be committing a body to water, and fuusou generally means leaving the body on a stand, out in the open, to allow the body to decompose while birds, ideally vultures, come and do their work.  Of these, "kasou", fire burial or cremation, is linked to the historical Buddha, whose physical body is said to have been cremated, with the bones and teeth left behind considered holy relics.  That Uno no Sarara requested cremation would seem to indicate her own support of Buddhism and Buddhist institutions. The tomb of Temmu and Jitou has remained largely intact—at least compared to some that we have discussed this episode-- but not inviolate.  Over time, the site was allowed to become overgrown with trees and other vegetation.  In 1235 the tomb was robbed and in 1881 it was officially designated as an Imperial Mausoleum by the Imperial Household Agency, which now manages the site.  You can approach up to a point, but the tomb itself is largely off-limits to the public. Speaking of Uno no Sarara's support of Buddhism, we've already talked about her connections to Yakushi-ji, the next site on our list.  This temple was commissioned by Ohoama when his wife, Uno no Sarara, grew unexpectedly ill in 680.  She did recover, and the temple would eventually be considered one of the four National temples of the Yamato state.  It appears to have been built—possibly shifted slightly—specifically in line with the new avenues being laid out for Fujiwara-kyo, the new capital, and it fits neatly into place, taking up an entire city block.  When the capital moved, the temple was also moved.  The new temple sits up near modern Nara, in the area known as Nishi-no-kyou—the West (side of the) capital.  For the new site, the court may have used some of the materials from the original temple, though there does seem to have been a continued presence at the Fujiwara capital site until the 11th century.  To avoid confusion, the temple in the old Fujiwara capital site is referred to as "Moto-Yakushiji", meaning the Real or Original Yakushi Temple. Yakushiji was commissioned in 680, but work on the temple wasn't completed until 698, four years after the move to the new Fujiwara Palace.  Key features at this time were its size and its double pagodas, rather than just the single pagoda common in earlier temples.  This mimicked temple innovations happening on the continent, and was later adopted by several temples in the new capital of Heijo-kyo. Another national temple from around this time, also included in the nomination letter, is Daikandaiji.  Like Yakushiji, this temple was a grand statement of the Yamato state's ambitions.  Both were large temples that would have stood out, and as national temples they were symbols of state power and authority in matters both secular and spiritual. We discussed all of this in a previous episode, Episode 142, where we covered the four national temples, so I don't want to belabor it too much other than to give a brief overview.  In summary, what we know as Daikandaiji today is very likely the old Kudara Ohodera,  Kudara, in this instance, being spelled with the same kanji as for "Baekje".  Kudara Ohodera was the largest of the Asuka and Fujiwara era temples.  Its pagoda was over 80 meters tall, one of the tallest in Yamato at that time, and the main hall rivaled that of the Daigokuden, the main hall of the Fujiwara palace.   It also appears to have been moved twice.  First it was moved from its original location closer to the Asuka palace.  And then it appears to have been shifted to align with the avenues of the new Fujiwara capital.  The name was also changed.  "Kudara Ohodera" likely referred to the location where the temple was first founded by Tamura, aka Jomei Tennou.  It was then moved to Asuka and took on the name "Takechi Ohodera", given its new location, but then was renamed to Ohotsukasa no Ohodera, the Great Temple of the High Officials, or something like that.  This same name, read with the on'yomi reading, becomes "Daikandaiji". The temple was later moved to Heijo-kyo, where it was renamed to "Daianji", which means something like the Temple of Great Safety or Protection.   There is another story that says that the temple actually originated in the Kumagori dojo created by the legendary Shotoku Taishi, but, like so many such stories, that may have been added later to increase the temple's prestige.  As with so many of these temples, when the move was made to Heijo-kyo, the temple lost its national status, but remained active.  Without the upkeep by the court, it eventually declined, finally disappearing almost entirely.  Remains were rediscovered in the Edo and Meiji period, with major excavations in the 1970s and 80s.  From this, there is evidence of fire, even before construction was completed.  Indeed, there is a record of fire in 711.  The temple was likely under construction for much of the period of the Fujiwara capital's existence. This is probably as good a point as any to talk about the Fujiwara Palace itself.  I would note that the World Heritage site designation only includes the palace site, and not the entire capital city of Fujiwara-kyo.  That is probably for the best, as findings have suggested that the ancient capital was built on a plan far grander that previously thought. Initially, it was believed that the Fujiwara capital was built similar to Heijo-kyo and Heian-kyo, which is to say that it was modeled after the Tang capital of Chang'an.  This model creates a rectangular city with the main palace complex at the far north of the city.  Lower classes are typically housed in the southern regions while upper classes and nobility are provided land in the northern areas of the city.  Part of the reason to believe that the city was laid out like this has to do with the three mountains:  Mt. Unebi, Mt. Miminashi, and Mt. Kagu.  If the palace were located at the northern end of the city, then the city would fit rather nicely in the plains between these three mountains.  However, it appears that the plans for Fujiwara-kyo were much grander, and it appears that the Fujiwara palace sat not at the northern top of the capital, but instead it was in the middle.  This more closely approximates the ideal Confucian model, which created a square city divided into nine districts with the palace in the center.  However, it also means that the city grid is interrupted by the mountains, particularly by Mt. Miminashi, in the north.  To cover all of that land would be untenable, and much of it has been built up or under cultivation for centuries.  Furthermore, it is unclear how built up Fujiwara-kyo ever was.  Imagine trying to just create a city from scratch.  Not only was it about building the temples and the palace, but about all of the other houses, which would have been organized by the individual owners.  One also has to wonder just how many workers there were, and materials, to do all of this.  If much of this was done as traditional wooden buildings, then many of the blocks may not have left any significant remains, though new construction in the area does perform exploratory archaeology just in case.  There are a lot of interesting features that have been found. However, let's focus just on the Fujiwara Palace.  As I've previously pointed out—just back in Episode 152, for example, the Fujiwara Palace was, in many ways, getting back to the type of palace that the Toyosaki Naniwa Palace had tried to be.  This was a massive State complex.  The overall property appears to have been a square, with nine gates—once again, mimicking the geometric perfection suggested in ancient sources.  That wall, which was defined by post-holes in the ground, was also surrounded by a moat.  The south central gate was known as the Suzaku-mon, or Suzaku gate, named for Suzaku, the crimson bird of the south.  This was at the north end of Suzaku Oji, or Suzaku Avenue, the central road of the Fujiwara capital. This road was 24 meters wide, with 4 meter ditches on either side.  The ditches would have carried water throughout the city, while also allowing the city to drain water during large rains.  From the Suzaku gate to the north the palace opened up to the first courtyard, with two building where officials could prepare for the day.  Originally this would have been the place for officials to change into their formal robes, though later they were commanded to show up to work already dressed.  From there, once it opened, they would pass through another gate into the Choudouin, or State Hall.  Here, the 8 bureaus, or ministries, each had a Choudou, or court hall, where they would perform their work.  There were also four other halls for other governmental work. Besides the southern gate, there were gates on the east and west, which led to further government offices to the west and east of the court.  A fourth gate, at the north end of the Choudouin enclosure, would lead to the Daigokuden, the Great Audience Hall.  This was part of a reduced enclosure.  Two buildings have been discovered to the east and west of the enclosure, and north of the enclosure would have led to the private quarters of the sovereign and their family. The government buildings are more obvious than some others—many of the buildings were built in the continental style, meaning with stone footings, leaving a lot of evidence of their existence.  Meanwhile, the buildings of the sovereign's private residence were likely still in the indigenous style—plain wood with posts sunk directly into the ground, and thatched roof.  That would all leave a lot fewer traces, not to say that they haven't ever found anything. Today, the Fujiwara Palace site is a large open area where many of the features that have been found are indicated with modern crimson colored pillars, demonstrating where the various pillars were found.  At the same time, any above-ground reconstructions would have be conjectural, as we don't have enough remaining to know exactly what the palace looked like beyond the pillar locations. This palace and the city was ambitious.  It was huge and clearly meant as a permanent capital.  The fact that it was only occupied until about 710, when the capital moved north, to Heijou-kyou, is something we'll talk about in a later episode.  But still, it was absolutely an incredible move.  Think of how much labor this took and what kind of costs were involved?  This was truly a flex of the state's ability to mobilize labor to be able to do all of this, and generally marks the moment where the Yamato government really came into its own.  It also marks the period where the name "Yamato" is thought to have been officially changed to refer to "Nihon", the "Origin of the Sun", the name by which Japan would be known ever since.  It really is a symbol of Japan's changing state. There are only three more monuments included in the World Heritage Site designation, and they are all tombs. The first is Nakaoyama Kofun.  This is another octagonal kofun, approximately 19.5 meters from one side to the other.  It is only three tiers, as opposed to the five tiers of the tomb of Temmu and Jitou, and similarly covered in stone and surrounded by stone pavement.  The sealed burial chamber is narrow—designed for an urn rather than for a full-body coffin.  This is the first such mound clearly built to accommodate Buddhist style cremation, rather than a coffin.  While the keyhole shaped kofun had stopped being utilized for some time, this appears to put the final seal on the coffin, as it were, of the kofun building period, which had started back in the mid-3rd century.  Certainly, royal tombs continued to be built in the form of mountains, but they would stop having the same kind of artificial mound. It is unclear who was buried in the mound.  It was plundered around the 13th century, and there was considerable damage noted in the Edo period.  However, given Kengoshizuka Kofun and the kofun of Temmu and Jitou Tennou, it seems hard to deny the general consensus that this is the tomb of none other than Karu—that is to say Monmu Tennou.  However, as with Kengoshizuka Kofun, the Imperial Household Agency has named a different kofun, that of Kurihara-tsuka'ana Kofun, slightly to the south of Nakaoyama.  I would note that while this is an octagonal kofun, similar to the others we have seen, the Kurihara kofun, aka the Hinokuma Anko Misasagi, is a round kofun, which, in the consideration of modern scholarship, is not generally thought to have been a shape used for a royal tomb. There are two other tombs on the world heritage list that are round tombs, however—though they are not thought to have been royal tombs.  These are the Takamatsuzuka and Kitora kofun, and both of them have incredible features that are considered of particular importance to the indication of the development of the state.  This is because in both tombs elaborate tomb mural paintings were discovered. The murals of the Kitora kofun are perhaps the simpler between the two.  The Kitora murals have the four directional guardians on the walls of the tomb.  Again, we talked about this back in episode 127.  It was the idea that there was a directional guardian for each of the four cardinal directions.  This includes Genbu, the black tortoise of the north; Byakkou, the White Tiger of the West; Seiryuu, the Blue (or green) Dragon of the East; and Suzaku, the Red Bird of the South.  These descriptions were heavily tied in with various continental ideas of what would be known as "feng shui", including different ideas of color, direction, and concepts of yin and yang.  The Kitora kofun clearly shows these four guardians.  Based on the style of the tomb and the paintings, it is assumed that this tomb was built in the very beginning of the 8th century.  Combined with tomb goods found, while we don't know who was buried there it is very likely that it was either a royal prince or high ranking noble.  It has been suggested that this could have been the tomb for the Minister of the Right, others have suggested that it could be Royal Prince Takechi, who died in the late 7th century, or possibly even a high ranking member of the Baekje nobility living in the archipelago since the fall of their country, given some of the continental features of the tomb and its murals. In addition to the spectacular directional guardians, on the ceiling of Kitora Kofun is a depiction of the stars.  This star chart has been the focus of considerable study, as it depicts the stars in the sky as they might have been seen from the ground.  Though there are some errors, it is remarkably accurate, and it has been heralded as the oldest such star chart in the world.  There are earlier depictions of the sky, like the Nebra Sky Disc, from modern Nebra, in Germany, which dates to about 1800-1600 BCE, but those are more like an astronomical rule, rather than a chart.  It is also interesting that the positions of the stars don't exactly correspond with the sky over the Fujiwara capital: instead, it seems that the latitude better fits with the capital of Pyongyang in Goguryeo.  This opens up lots of intriguing possibilities about how this star chart came to be, and who created it.  It may be that some of the errors we see in the star positions come from taking a star chart possibly from the Tang court, and then localizing it to the Goguryeo capital in Pyongyang.  That chart then appears to have made its way to Japan where it was used in the Kitora kofun.  That means that the artist  wasn't necessarily directly looking at the sky at the time, but rather looking at a depiction, probably drawn on paper which has since been lost.  All of this points to the availability of, and importance placed on, astronomical information at the time.  In the Takamatsuzuka Kofun we similarly have directional animals, although in that case Suzaku, in the south, has been lost.  There is also a depiction of the stars, though it is more based on the zodiac, with constellations depicted in the various "houses" of the sky, rather than a true chart of the sky.  Most significantly in this tomb, however, are depictions of courtiers – groups of male and female attendance - in what appears to be court clothing, and indeed this is the best depiction we have of what court clothing may have looked like at this time.  It very much is in keeping with the clothing we see on the continent.  It is possible that the clothing depicted is not actually what was in use in the court, but possibly clothing from the continent as it was depicted in drawings and the like.   However, the style of clothing does seem to match the continental style clothing we see later in the Nara period, and so it does seem to be our best source for the clothing of the time barring us finding actual garments or further depictions. Both of these tombs are stunning, and have greatly increased our knowledge of the world of the court of 8th century Japan.  However, they are also both extremely fragile and in need of conservation.  Since being opened, humidity levels in the tombs have risen, which has led to the deterioration of the paintings themselves.  Japanese historians and conservators have gone to great lengths to preserve what they could before any more was lost, and there are depictions of what they looked like when they were originally found.  One of the goals of the World Heritage determination appears to be the conservation of these incredible paintings for future generations to be able to see. And there you have it.  Those are the sites  that were recently listed together on the UNESCO World Heritage list as the Ancient Capitals of Asuka and Fujiwara.  I hope that everyone gets a chance to go see them in person some day—it really is a beautiful and rather bucolic area with history strewn all about.  It isn't difficult to walk most of it, either, though to see everything you probably want at least a couple of days, not including various museums and other institutions.  And, of course, the rest of the Nara basin is full of even more treasures, such as Horyuji temple, the Makimuku Palace site, Mt. Miwa, and then the ancient capital of Nara, just to name a few. But that will have to be for another day.  For now, I think I've gone on long enough.  This has been a bit longer than most episodes, so I hope that you enjoyed it.  We'll be back with our regularly scheduled episodes in a couple of weeks. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through either our Ko-Fi or BuyMeACoffee sites—just look up SengokuDaimyo. For all of that, you can also find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, you may have noticed that there are advertisements running on the podcast—that is so that we can keep this free to everyone, but if you want an ad-free version, we have uploaded our entire back-catalog to Patreon, where we will be releasing early and ad-free episodes for anyone who wants to sign up. Finally, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Japan has a reputation for being incredibly safe, but what does “safe” actually mean? The Krewe is joined by Jordan Green, aka AfroInJapan from YouTube & Instagram, to explore safety in Japan beyond just crime, including natural disasters, wildlife, xenophobia, & the considerations travelers & foreign residents should keep in mind. Does Japan live up to it's rep? You be the judge! ------ About the Krewe ------ The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts.  Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, & the Krewe of Japan Youtube Channel). Until next time, enjoy! ------ Support the Krewe! Offer Links for Affiliates ------ Use the referral links below & our promo code from the episode! Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season! Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan!  ------ Links for Jordan Green/AfroInJapan ------ AfroInJapan on YouTube AfroInJapan on Instagram AfroInJapan's "The Myth of Crime in Japan" ------ JSNO Upcoming Events ------ JSNO Event Calendar Join JSNO Today!

Desafía la gravedad y derroca a la siniestra corporación Miraido con la ayuda de una red clandestina de bandas rebeldes. Viaja por el campo de Kyushu, pasando por las metrópolis de Osaka o Tokio hasta los campos nevados de Hokkaido... ¡y más allá! Copia cedida por Jesus Fabre Visita nuestra TIENDA ONLINE en cafeconnintendo.redbubble.com APÓYANOS por lo que cuesta un café en https://uncafeconnintendo.wordpress.com/ Para estar informado del programa síguenos en nuestra cuenta de X (@cafeconnintendo) Únete también a nuestra comunidad de Telegram solicitando un enlace de invitación en los comentarios del programa

Have you ever wondered what it's really like to stay at a Traditional Ryokan Japan experience? In this episode, we explore one of the most memorable and culturally immersive accommodations Japan has to offer. More than just a place to sleep, a traditional ryokan combines exceptional hospitality, regional cuisine, beautifully designed tatami rooms, restorative onsen baths, and centuries of Japanese tradition into an unforgettable experience. If you're planning your first visit—or simply curious whether a Traditional Ryokan Japan stay is right for you—this episode will help you travel with confidence. We explain what a ryokan actually is, the different types of ryokan you'll encounter, and what you can expect from the moment you arrive. We also share practical etiquette tips, how kaiseki dinners and futon bedding work, what amenities are typically included, and how to choose the right ryokan based on your travel style—whether you're visiting Tokyo, Kyoto, Hakone, Tohoku, Shikoku, Kyushu, or Japan's quieter regional destinations. Whether you're searching for luxury, relaxation, authentic culture, or simply hoping to experience the warmth of Japanese hospitality, this episode is your complete introduction to Traditional Ryokan Japan. Join us as we share firsthand experiences, practical planning advice, and the reasons why a ryokan stay remains one of the highlights of every trip we take throughout Japan. Be sure to check out our Destinations and Real Japan pages for even more ideas of how to experience immersive Japan.

After spending two months in India, I landed in Japan craving one thing: a warm bowl of udon. I'm originally from Kagawa, known as Udon-ken (Udon Prefecture — where udon is practically a way of life), but these days I live in Fukuoka, the city famous around the world for tonkotsu ramen. Here's the surprising part: when I asked people here "udon or ramen?" — the answers weren't what you'd expect from the ramen capital of Japan.In this episode, I take you through Fukuoka's udon culture — the famously soft noodles that locals joke "never run out," the sweet and savory niku udon made with Kyushu's distinctive soy sauce, gobo-ten (burdock root tempura — the topping you'll find everywhere here), and my slightly embarrassing but genius way of ordering at a local udon chain. I also finally share something I was too nervous to talk about while living in Kagawa: what udon really means to people from the Udon Prefecture.

Solo travel or group travel: is one really better for seeing Japan? The Krewe welcomes Ryotaro Sakurai back to the podcast to break down the pros and cons of both, from flexibility and independence to planning, convenience, and shared experiences. Plus, Ryotaro gives us a look at Umami Travel, the group tour company he's building and why he thinks there's room for a different kind of Japan travel experience. ------ About the Krewe ------ The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts.  Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, & the Krewe of Japan Youtube Channel). Until next time, enjoy! ------ Support the Krewe! Offer Links for Affiliates ------ Use the referral links below & our promo code from the episode! Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season! Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan!  ------ Links for Ryotaro & Umami Travel ------ Ryotaro's Japan YouTube Channel Ryotaro on IG Umami Travel Website Kessennuma Knitting INEtoAGAVE (Craft Sake) ------ JSNO Upcoming Events ------ JSNO Event Calendar Join JSNO Today!

VOV1 - Siêu bão Dolphin đang di chuyển về phía Tây, kèm theo gió giật mạnh tại khu vực quần đảo Amami thuộc tỉnh Kagoshima và đảo chính Okinawa của Nhật Bản. Tại đây, dự báo sức gió giật mạnh có thể gây sập nhà cửa, gần 900 chuyến bay dự kiến phải hủy bỏ do mưa bão. Theo Cơ quan Khí tượng Nhật Bản, vào lúc 10 giờ sáng nay (07/08, theo giờ địa phương), siêu bão Dolphin đang di chuyển về phía Tây của nước này với tốc độ 25 km/giờ. Áp suất trung tâm của cơn bão đạt mức 950 hectopascal, tốc độ gió tối đa gần tâm bão là 40 mét/giây, và tốc độ gió tức thời tối đa là 55 mét/giây.Tại thành phố Amami, tỉnh Kagoshima, tốc độ gió tức thời tối đa được ghi nhận trong ba giờ - tính đến 9 giờ 30 sáng nay là 39,4 mét/giây, và trên đảo Okinoerabu là 32,4 mét/giây.Cơ quan Khí tượng Nhật Bản cảnh báo, sức gió của siêu bão Dolphin có thể gây sập nhà cửa, có khả năng xảy ra sạt lở đất, lũ lụt, và các thảm họa thiên tai khác do mưa lớn. Đáng chú ý, các khu vực như Amami sóng dự kiến có thể cao tới 11 mét, Okinawa 10 mét, miền Nam Kyushu 8 mét, hay các khu vực ở miền Bắc Kyushu và Shikoku là 6 mét… Sóng lớn cũng được dự báo sẽ xảy ra ở khác khu vực dọc theo bờ biển Thái Bình Dương phía Tây và phía Đông Nhật Bản.Do ảnh hưởng của siêu bão, hàng loạt hãng hàng không nội địa lớn của Nhật Bản đã phải hủy chuyến từ các sân bay ở tỉnh Okinawa và Kagoshima, chủ yếu là các chuyến bay có lộ trình đến và đi từ sân bay Naha, trong số đó, ngày hôm qua (06/08) hủy hơn 110 chuyến bay và dự kiến trong ngày hôm nay hủy khoảng 470 chuyến bay. Sang đến ngày 08/08, dự kiến cũng sẽ có khoảng 300 chuyến bay đến và đi từ các sân bay ở tỉnh Okinawa và Kagoshima bị hủy bỏ.Các hãng hàng không Nhật Bản đang kêu gọi hành khách thường xuyên kiểm tra thông tin trên các trang web và các nguồn thông tin khác để cập nhật thông tin mới nhất, đồng thời cho biết có thể sẽ có thêm nhiều chuyến bay khác phải hủy chuyến, tùy thuộc vào diễn biến tiếp theo của siêu bão.Cơ quan Khí tượng Nhật Bản dự báo, lượng mưa dự kiến ​​trong 24 giờ tới tính đến sáng ngày 08/08 có thể lên tới 200 mm ở một số khu vực thuộc Okinawa, Amami và miền Nam Kyushu. Một ngày sau đó (09/08), lượng mưa tại miền Nam Kyushu và vùng Okinawa ước tính lần lượt đạt mức 150 mm và 120 mm. Cơ quan này đang kêu gọi người dân cảnh giác cao độ trước những diễn biến của cơn bão, đồng thời khuyến cáo cần theo dõi sát sao và thường xuyên cập nhật những thông tin mới nhất để đảm bảo an toàn./.Ngọc Huân/ VOV Nhật BảnSiêu bão Dolphin dự kiến sẽ kèm theo mưa lớn, gió giật mạnh ở địa phương tại Nhật Bản - Ảnh: NHK

Maria Teresa Orsi, Fabio Sebastiano Tana"La ragazza che inventò il kabuki"e altre storieEinaudi Editorewww.einaudi.itQuali storie sono racchiuse nei luoghi che visitiamo? E chi sono i personaggi che si nascondono nelle pieghe del tempo? In questo libro di storie e di luoghi, di miti e di viaggi, Maria Teresa Orsi e Fabio Sebastiano Tana ci guidano alla scoperta del Giappone e della sua cultura, attraverso sei storie fuori dal comune. Cosa sentiva Okuni di Izumo, la fondatrice del teatro kabuki, nel momento in cui il suo successo cominciava a tramontare? Qual era la posizione della sfortunata imperatrice Kenreimon'in rispetto agli uomini della sua vita o quella dell'anarchica e femminista Ito Noe rispetto ai suoi compagni? Dal tempio di Ishiyama al castello della Signora di Yodo a Osaka, passando per Kyoto e per Edo, fino a Izumo e al Kyushu, la penna degli autori ci permette di esplorare e di conoscere il Giappone in maniera originale, conducendoci in un viaggio nello spazio e nel tempo. Non siamo però gli unici a viaggiare: Orsi e Tana ci mostrano come le protagoniste dei racconti non rimangono mai cristallizzate nel proprio tempo, ma trasmigrano con leggerezza da un'epoca all'altra, da un'arte all'altra, reincarnandosi di volta in volta in personaggi teatrali, eroine manga, icone televisive. Mutando di continuo le proprie fattezze ma non la propria essenza. L'incrocio di fonti antiche e moderne, classiche e pop, permette agli autori di accedere al cuore del mito, abbattendo le frontiere dei generi e restituendoci una visione inedita e straordinariamente dinamica della cultura giapponese.Maria Teresa Orsi professore emerito di Letteratura giapponese all'Università di Roma La Sapienza, ha curato l'edizione di testi giapponesi classici e moderni, tra cui Mishima, Romanzi e racconti (Mondadori). Per Einaudi ha pubblicato Fiabe giapponesi, la traduzione integrale e commentata del Genji monogatari, con Alessandro Clementi degli Albizzi, Poeti giapponesi e, con Fabio Sebastiano Tana, La neve di Yuzawa. Immagini dal Giappone e Sotto l'ombrello a Tokyo. Frammenti di vita giapponese e La ragazza che inventò il kabuki e altre storie. È socio nazionale dell'Accademia dei Lincei e membro dell'Accademia Ambrosiana.Fabio Sebastiano Tana, giornalista professionista, esperto di relazioni internazionali, ha fatto parte dell'ufficio studi dell'ISPI (Istituto per gli studi di politica internazionale) e, per oltre vent'anni, della redazione esteri dell'Agenzia ANSA. Successivamente ha collaborato con l'Aspen Institute Italia e con il mensile «Meridiani». Per Einaudi ha pubblicato, con Maria Teresa Orsi, La neve di Yuzawa. Immagini dal Giappone e Sotto l'ombrello a Tokyo. Frammenti di vita giapponese e La ragazza che inventò il kabuki e altre storie.Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.IL POSTO DELLE PAROLEascoltare fa pensarehttps://ilpostodelleparole.it/

ルネサスエの川尻工場、２０２２年７月、熊本市南区熊本地震に伴う自動車メーカーの工場稼働の停止が長引いている。 Plant suspension at automakers caused by last week's major earthquake in Kumamoto Prefecture is being prolonged, with the impact spreading beyond the Kyushu region, which includes the southwestern Japan prefecture.

What goes into kicking off, planning out, & sustaining a podcast? The Krewe presented their lived experiences in podcasting, along with recommendations & tips for aspiring content creators in the US-Japan space, during a workshop on July 30, 2026 at the NAJAS (National Association of Japan-America Societies) National Conference. This episode is that workshop! ------ About the Krewe ------ The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts.  Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, & the Krewe of Japan Youtube Channel). Until next time, enjoy! ------ Support the Krewe! Offer Links for Affiliates ------ Use the referral links below & our promo code from the episode! Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season! Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan!  ------ Links for NAJAS ------ NAJAS Website NAJAS Conference Website ------ JSNO Upcoming Events ------ JSNO Event Calendar Join JSNO Today!

Il 29 luglio gli Stati Uniti e l'Arabia Saudita hanno bombardato in Iraq alcune milizie sostenute dall'Iran mentre nelle stesse ore Teheran ha colpito installazioni militari statunitensi in Giordania e due navi in un porto in Egitto. Con Lorenzo Trombetta, giornalistaContinuano le ricerche sotto le macerie del centro commerciale di Kumamoto, sull'isola di Kyushu, che è in parte collassato dopo una forte esplosione. Con Alessandro Amato, sismologoOggi parliamo anche di:Cinema • La casa dalle finestre che ridono di Pupi AvatiCi piacerebbe sapere cosa pensi di questo episodio. Scrivici a podcast@internazionale.it Se ascolti questo podcast e ti piace, abbonati a Internazionale. È un modo concreto per sostenerci e per aiutarci a garantire ogni giorno un'informazione di qualità. Vai su internazionale.it/abbonatiConsulenza editoriale di Chiara NielsenProduzione di Claudio Balboni e Vincenzo De SimoneMusiche di Tommaso Colliva e Raffaele ScognaDirezione creativa di Jonathan Zenti

The Prime Minister has confirmed the Federal Government will end its temporary fuel excise discount as planned. A suspected bird flu case has been identified near one Australia's largest sea lion breeding colonies, raising concerns the endangered species may be at risk of extinction. At least 18 people have been confirmed dead and more than 60 injured, since a powerful 7.1 magnitude earthquake struck Japan's southern island of Kyushu this week. News from today's live program (1-2pm). - 中東情勢の悪化に伴う燃料価格の高騰への対応策として導入された、オーストラリアでの燃料税の半減措置が、予定通り８月２日をもって終了します。国内最大規模のアシカの繁殖地の近くで、鳥インフルエンザに感染したとみられるケースが確認されたことを受け、絶滅が危惧されているアシカへの悪影響が懸念されています。日本の熊本県を震源に28日に発生した強い地震で、犠牲者の数は今後増える見通しです。2026年７月30日放送。Listen to SBS Japanese Audio on Tue, Thu and Fri from 1pm on SBS 3.Replays from 10pm on Tue, Thu and Sat on SBS1.Listen to past stories from our podcast. Download the free SBS Audio App and don't forget to visit SBS　Japanese Facebook and Instagram page! - SBSの日本語放送は火木金の午後１時からSBS3で生放送！火木土の夜10時からはおやすみ前にSBS1で再放送が聞けます。SBS日本語放送ポッドキャストから過去のストーリーを聞くこともできます。無料でダウンロードできるSBS Audio Appもどうぞ。SBS 日本語放送のFacebookとInstagramもお忘れなく。

VOV1 - Theo xác nhận của Chính phủ Nhật Bản, số người thiệt mạng do trận động đất có độ lớn 7,1 xảy ra ngày 28/07 tại khu vực Kyushu, miền Nam nước này đã tăng lên 28 trường hợp. Trong khi đó, công tác cứu trợ đối với cộng đồng người Việt Nam tại khu vực bị ảnh hưởng đang được khẩn trương triển khaiPhát biểu tại một cuộc họp báo sau cuộc họp Nội các bất thường diễn ra sáng nay (30/07, theo giờ địa phương), Chánh Văn phòng Nội các Nhật Bản Kihara Minoru cho biết, tính đến 6 giờ 30 sáng nay, số người thiệt mạng trong trận động đất xảy ra tại Kumamoto đã tăng lên 28 người, bao gồm cả những trường hợp vẫn đang được điều tra nguyên nhân liên quan đến thảm họa.Trong khi đó theo xác nhận của Cơ quan Khí tượng Nhật Bản, kể từ chiều ngày 28/07 - thời điểm xảy ra trận động đất kinh hoàng với độ lớn 7,1 ở khu vực ngoài khơi Kumamoto, đến 11 giờ sáng nay, đã xảy ra tổng cộng 261 hoạt động địa chấn có độ lớn từ 1 - 5, với tâm chấn nằm ở vùng Kumamoto, cũng như các vùng Amakusa và Ashikita. Điều này phản ánh các hoạt động địa chấn đang diễn ra ở mức cao tại khu vực.Chính quyền tỉnh Kumamoto cũng cho biết, đến nay, vẫn còn khoảng 74.800 hộ gia đình chưa có nước sinh hoạt và khoảng 23.000 hộ gia đình chưa có điện. Tỉnh Kumamoto cũng đã thiết lập 415 trung tâm sơ tán tạm thời và tiếp nhận hơn 10.400 người dân.Thông tin về công tác cứu hộ tại hiện trường, Thống đốc tỉnh Kumamoto - ông Kimura Takashi, nói:“Thật đáng tiếc khi số người thiệt mạng vẫn đang tăng lên, nhưng các nỗ lực cứu hộ vẫn đang được tiến hành khẩn trương trên thực địa. Chúng tôi muốn làm hết sức mình để có thể cứu sống thêm càng nhiều người càng tốt, khi đã nhiều giờ trôi qua kể từ khi xảy ra thảm họa”.Về tình hình cộng đồng người Việt Nam tại các khu vực chịu ảnh hưởng bởi động đất, theo xác nhận của Tổng Lãnh sự quán Việt Nam tại Fukuoka, đến hết ngày hôm qua (29/07), chưa ghi nhận có thêm trường hợp công dân Việt Nam thương vong trong trận động đất tại Kumamoto. Về cơ bản, cộng đồng người Việt tại khu vực an toàn, nhưng nhiều người đang cần được hỗ trợ khẩn cấp về nước uống và thực phẩm. Đến nay, Tổng Lãnh sự quán Việt Nam đang đẩy mạnh triển khai công tác cứu trợ đối với cộng đồng, phối hợp với các hội đoàn, nhóm thiện nguyện phân phát hàng cứu trợ tại các vùng chịu ảnh hưởng bởi động đất.Các cơ quan đại diện ngoại giao Việt Nam tại Nhật Bản cũng đã trực tiếp cử cán bộ tới doanh nghiệp và nghiệp đoàn phái cử, cũng như gia đình thực tập sinh Trần Văn Sơn - nạn nhân thiệt mạng trong động đất. Công ty và nghiệp đoàn cam kết sẽ đảm bảo cao nhất quyền lợi bảo hiểm đối với nạn nhân, sớm hoàn thiện các thủ tục để đưa thi hài nạn nhân về nước theo nguyện vọng của gia đình./. VOV Nhật BảnHàng loạt nhà cửa tại Kumamoto đã bị sập đổ do động đất - Ảnh: NHK

There's a growing backlash after Fifa announced plans to sell stakes in a $20bn subsidiary to manage its competitions. The EU's sports chief accused Fifa of relentless and corrosive commercialisation of football, while European football's governing body UEFA said the World Cup was not an "asset to trade". Also: after the resumption of fighting between the US and Iran, we hear more about a militia group in Iraq which was targeted in US-Saudi strikes. At least 14 people are now known to have died in the earthquake that struck the Japanese island of Kyushu. Russia's Federal Security Service has charged the ‌Telegram founder Pavel Durov with facilitating terrorist activities and issued an international arrest warrant. We speak to one of the people who helped rescue horses from an equestrian centre caught up in the wildfires in France; videos of them galloping through the town have gone viral. The actor and musician Jared Leto is facing allegations of criminal sexual conduct by four women. Nepal says its tiger population is bouncing back... and why raving in a sauna is becoming popular in major cities around the world.The Global News Podcast brings you the breaking news you need to hear, as it happens. Listen for the latest headlines and current affairs from around the world. Politics, economics, climate, business, technology, health – we cover it all with expert analysis and insight. Get the news that matters, delivered twice a day on weekdays and daily at weekends, plus special bonus episodes reacting to urgent breaking stories. Follow or subscribe now and never miss a moment. Get in touch: globalpodcast@bbc.co.uk Photo: Fifa President Gianni Infantino during World Cup 2026 press conference Credit: Reuters/Henry Romero

It's Wednesday, July 29th, A.D. 2026. This is The Worldview in 5 Minutes heard on 140 radio stations and at www.TheWorldview.com. I'm Adam McManus. (Adam@TheWorldview.com) By Jonathan Clark and Adam McManus India looking to restrict foreign funding of Christian groups India's Parliament is considering a bill to restrict foreign funding of Christian and other faith-based groups.  The measure would allow authorities to seize the assets of such organizations if their registration is canceled. Officials have already canceled the registrations of over 22,000 non-governmental organizations.  Republican Congressman Chris Smith of New Jersey is calling on the Trump administration to address this issue with India. He wrote, “If adopted, the bill would sharply expand the ability of the Indian state to seize the property and assets of groups that receive foreign funding — the vast majority of these being Christian churches and charities, such as hospitals and schools.” According to Open Doors, India is the 12th worst country worldwide for the persecution of Christians. In John 10:10, Jesus said, “The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly.” 6.8-magnitude earthquake hit Japanese island A 6.8-magnitude earthquake hit Japan's southern island of Kyushu yesterday.  The quake caused a collapse at a shopping mall, killing several people. Dozens of people are missing or injured. The Fire and Disaster Management Agency advised over 260,000 people to evacuate the area.   Japan's Nuclear Regulation Authority reported no issues with nearby nuclear power plants.  Please pray that God would comfort the Japanese families of those who have died and restore those who have been injured. Senate confirmed Jay Clayton as Director of National Intelligence The U.S. Senate voted on July 28 to confirm Jay Clayton, who was nominated by President Donald Trump to be the next Director of National Intelligence, reports The Epoch Times. Clayton's confirmation by the Senate came after the Senate Intelligence Committee voted 9–8 along party lines on July 21 to advance his nomination. He was ultimately confirmed with 51 senators' support to 47 voting against. SENATOR: “On this vote, the yeas are 51, the nays are 47, and the nomination is confirmed. And the president will be immediately notified of the Senate's action.” Previously, Jay Clayton served as the U.S. attorney for the Southern District of New York as well as the chairman of the Securities and Exchange Commission under President Trump's first administration. Justice Department affirmed parents' right to disciple children The United States Justice Department issued religious liberty guidance to all executive departments and agencies last week. The memo reaffirmed many religious freedom protections in federal law. It also added a new piece of guidance.  The memo stated, “Parents have the right to direct the religious upbringing and education of their children. This right extends beyond a mere right to teach religion in the confines of one's home and encompasses the choices parents make for their children outside the home.” In Deuteronomy 6:6-7, God said, “These words which I command you today shall be in your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up.” Drinking water in three cities contained Abortion Kill Pill A new peer-reviewed study found that the drinking water in multiple cities contained the Abortion Kill Pill called Mifepristone. Those cities include Austin, Texas; Blacksburg, Virginia; and Carbondale, Illinois. For years, pro-life groups have been calling on the Environmental Protection Agency to track Mifepristone.  Kristan Hawkins with Students for Life of America stated, “A study inspired by [our] clean water advocacy shows that our concerns are valid. In three cities where water was tested, the active metabolites of Mifepristone, the Chemical Abortion Pill, were in the water. We need the EPA to nationalize this examination, especially in light of so many struggling with infertility.” About 700,000 chemical abortions each year send long-lasting abortion drugs and human remains into America's wastewater systems. Mifepristone blocks progesterone, thus starving the baby. This drug has long-lasting metabolites that remain in the water because the water treatment plants are generally not capable of filtering out these chemicals. GOP Congresswoman Mary Miller of Illinois has introduced the Clean Water for All Life Act. Appearing on EWTN, Kristan Hawkins, President of Students for Life, said this. HAWKINS: “Mothers are taking these pills at home, in their dormitories, and when they are told when the cramping gets too severe to go on the toilet and to keep flushing and not to look -- meaning chemically tainted placenta and blood, as well as the human remains of our child, are being flushed in our waterways. And when you think about the fact that you're talking over 700,000 abortions a year are happening this way, this means, at a minimum, 50 tons of chemically-tainted blood and placenta are being flushed down our toilets with human remains every year, laced with anti-progesterone metabolites, which, shockingly, after they pass through the mother's body, starve the child and kill the child, do not go inactive. “They actually remain active as they pass through our water system. And is what we've tested across the country is that this water -- it's actually laced with these metabolites before they get to the wastewater treatment plant, after it passes through the wastewater treatment plant, and now we've proven it's actually in the tap water.” Through a special link in our transcript today at www.TheWorldview.com, you can send faxes to Congress and demand they take action to stop this public health threat. Or you can contact your two U.S. Senators and your U.S. Congressman by email, phone or letter to the district office nearest you.  (Because mail sent to the D.C. offices of U.S. Senators and U.S. Congressmen has to go through so many scans, it can take months to get there). Voters want political candidates to address the economy The U.S. midterm elections are coming up in November.  Pew Research surveyed voters on what issues they want candidates to address. The top issue was the economy. Voters are especially concerned about affordability and the cost of living. Americans are evenly divided over which party they agree with on economic policies.  If the election were held today, 43 percent of respondents said they would back a Democrat candidate for Congress. Meanwhile, 37 percent said they would back a Republican.  Younger churchgoers want more liturgy in worship service Lifeway Research released a survey on liturgy in worship services at Protestant churches. Liturgies can include elements like set prayers, readings, and formal patterns. Forty-two percent of churchgoers say their church has some of the liturgical style. Twenty-seven percent say they have no liturgical style. And 24 percent say they have a very liturgical style. Seventy-five percent of respondents said they are satisfied with the amount of liturgy at their church. Thirteen percent want more liturgy, while five percent want less. Surprisingly, younger generations are more likely to want their church to include more liturgy.  California lifeguard saved 10-year-old boy NBC Bay Area reports a lifeguard saved the life of a 10-year-old boy at a California beach this week. Waves were overwhelming the boy at Seabright Beach in Santa Cruz. A 16-year-old lifeguard rushed into the water to save him. Other joined in as well.  The dramatic rescue drew the attention of President Donald Trump. He wrote on X, “We're going to bring this heroic young man, and his family, into the White House with, perhaps, the boy he saved, to give him a High Civilian Honor. Very brave, he deserves it!”  Worldview listeners weigh in from Oregon and North Carolina Here at The Worldview in 5 Minutes newscast, Carole Crowley in Damascus, Oregon wrote, “Adam, I love starting my day with The Worldview. I love praying for specific needs of people throughout the world, using God's Word! Thank you so much for your love and dedication to our Lord and bringing the needs of others to us.” Julie Scott in Charlotte, North Carolina, who attached a picture of her addressed letter, said, “Adam, I wanted to show you that, as a result of your July 9th newscast, I wrote a note to Suzanne McCormick, President of the Young Men's Christian Association, objecting to the YMCA allowing men, pretending to be women, in women's bathrooms and locker rooms. In fact, I grabbed several note cards and put stamps and our return address sticker on them so I am poised for action! [You can join her and send a letter: Suzanne McCormick, President, Young Men's Christian Association, 101 North Wacker Drive, Chicago, Illinois 60606.] “I also phoned the office of my U.S. Congressman and asked him to vote to continue to defund the abortion giant Planned Parenthood.   Thank you for including the link.” Minnesota college student gave $500 to help fund newscast And Maylivia in Eden Prairie, Minnesota, whom I spoke with on the phone last night for 20 minutes, wrote, “Adam, my family and I listen to The Worldview every morning. If I'm around when my dad, also named Adam, is preparing and eating breakfast, we listen to it on repeat about six times, literally. He says he doesn't want to miss any of the details. Now, if he's already gone to work, I listen to it on my computer with the transcript, but only once. My mom and sister also listen as part of starting their day. We love having a concise wrap-up of the news, especially for updates on persecuted Christians. “Considering that my family uses it so much, I've decided to give $500. I am a college student, living at home, working part time. This money is partly from my savings and partly from my tutoring business. I was hesitant to give at first. But God laid it on my heart and reminded me that He can provide for all my needs and my parents are providing many of them for me right now! Thank you for your newscast. May God guide the team in His wisdom and remind you of the hope of the cross.” 19 Worldview listeners gave $7,597 And finally, by Tuesday night at 8:00pm Central, 19 Worldview listeners stepped up to the plate and invested their treasure to fund the six-member team behind The Worldview for another year. Our thanks to Kelly in Montgomery, Texas who gave $10, Cathy in Fate, Texas who gave $15, and Paul in Brush, Colorado who gave $25. We appreciate Sarina in Barnwell, Alberta, Canada and Dan in Ingersoll, Ontario, Canada – both of whom gave $100, as well as Kevin in North Bend, Oregon, Eric in Castle Rock, Colorado, and George in Edinburgh, Indiana – each of whom gave $200. We're grateful to God for Steven in Plainview, Texas and Richard in Lometa, Texas – both of whom pledged $25/month for 12 months for a gift of $300 as well as Israel in Yuma, Arizona who gave $347. And we were touched by the generosity of Ed in Wellsburg, Iowa who pledged $30/month for 12 months for a gift of $360, Frances in Beacon, New York who gave $500, Maylivia in Eden Prairie, Minnesota who gave $500, Danny in Abingdon, Virginia who gave $500, Kimberly in Lebanon, Oregon who gave $500, Mary in Highland, New York who pledged $50/month for 12 months for a gift of $600, Stephen in California, Maryland who pledged $100/month for 12 months for a gift of $1,200, and our friend in Naples, Florida who generously matched the 4 donors who gave $500 with a gift of $2,000. Wow! Those 19 gifts add up to $7,597. Ready for our new grand total? Drum roll please. (drum roll sound effect) $79,344 (sound effect of people cheering) We need to raise $44,156 by midnight on Friday, July 31! That means in order to hit our final goal of $123,500 by this Friday, July 31st, God needs to prompt folks to give an astounding $44,156 in order for the six-member Worldview newscast team to be fully funded for another year. So, if you have been waiting until the last minute, this … is … it!  We could really use your help.  The finish line is in just 2 days! Count ‘em. Two! Would you consider being one of 20 people to pledge $100/month for 12 months or give a one-time gift of $1,200, one of 16 people to pledge $50/month for 12 months or give a one-time gift of $600, or one of 32 people to pledge $25/month for 12 months or give a one-time gift of $300? Remember, the next four people who give a one-time gift of $500 will be matched, dollar-for-dollar, by our friend in Naples, Florida. Just go to TheWorldview.com, click on Give, select the dollar amount, and make sure to click on the “recurring” button if that's your wish.  And remember this, if you want to continue your monthly pledge to The Worldview that you started in a previous year, please let me know so we can count your generous ongoing gift toward our total. This newscast team champions the truth and uses the Bible as our plumbline. We actually cite relevant Bible verses that come alive as we look at the news of the day.  Plus, we report on the persecuted church, the battles for life and a godly perspective on sexuality, often including action steps on how you can make a difference as a believer. What does God want you to give to sustain this one-of-a-kind newscast? Go to TheWorldview.com and click on Give. Close And that's The Worldview on this Wednesday, July 29th, in the year of our Lord 2026. Subscribe for free by Spotify, Amazon Music, or by iTunes or email to our unique Christian newscast at www.TheWorldview.com. Plus, you can get the Generations app through Google Play or The App Store. I'm Adam McManus (Adam@TheWorldview.com). Seize the day for Jesus Christ.