Podcasts about Law and Order

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What is government actually supposed to do? In this episode of The Todd Huff Show, Todd Huff continues his special series on building a framework for understanding politics by tackling one of the biggest questions in public life: the proper role of government. Todd walks through why government is necessary, how human nature and incentives shape political systems, and why the Founders aimed for limited government that protects liberty, enforces law and order, and defends individual rights. He also explains why government was never meant to manage outcomes, redistribute success, or promise utopia. This is a foundational conversation about freedom, responsibility, and the dangerous consequences of government overreach.

What is government actually supposed to do? In this episode of The Todd Huff Show, Todd Huff continues his special series on building a framework for understanding politics by tackling one of the biggest questions in public life: the proper role of government. Todd walks through why government is necessary, how human nature and incentives shape political systems, and why the Founders aimed for limited government that protects liberty, enforces law and order, and defends individual rights. He also explains why government was never meant to manage outcomes, redistribute success, or promise utopia. This is a foundational conversation about freedom, responsibility, and the dangerous consequences of government overreach.

CW: Suicide This episode we are talking about Law and Order--where Ritsuryo system gets its name.  We are going to look at some of the underlying theory of how the government was set up and then some of the new laws people were expected to follow and examples of punishment--as well as pardons and general amnesties. For the blogpost, check out:  https://sengokudaimyo.com/podcast/episode-145 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 145:  Law and Order in the Reign of Temmu     The sound of struggle could be heard, as a man, hands bound behind him, was roughly brought into the courtyard by several sturdy men.  They thrust him roughly to the bare ground in front of the pavilion.  The man's clothes were disheveled, his hair was unkempt, and his right eye was swollen shut.  He was a stark contrast from the four officials standing over him, and even more from those who stood in the pavilion, above, prepared to dole out judgment.  A clerk was handling the paperwork at a nearby desk, but the court official already knew this case.  He had read the reports, heard the testimony of the witnesses and, to top it all off, he had read the confession.  It seems it had taken some coercion, but in the end, the criminal before him had admitted to his wrongdoing. And thus the official was able to pronounce the sentence with some sense of moral clarity.  After all, if this man was innocent, why would he confess?  On the other hand, if he were truly innocent, how would he even have come to their attention?  Even if he was not guilty of this crime, if he had been such an upstanding citizen, why would his neighbors have accused him in the first place?  One way or another, justice was being done.     We remain—for at least the next couple of episodes—firmly in the reign of Ohoama, aka Temmu Tennou.  There is a lot more in this reign, and we are reaching a period where we won't be able to cover nearly as much as previously, so we'll have to summarize some things, but there is still a lot here to discuss.  Last episode we looked at what was happening outside of the court.  This episode we turn our attention back to the center, and specifically, what law and order meant in Ohoama's time. This period is called the Ritsuryo period, and as the name indicates, it is characterized by the set of laws and accompanying penal codes, the ritsu and the ryo.  Most of these codes are no longer extant, only known to us by other sources which contain only fragments of the originals.  But it was this adoption of a continental style of law that seems to most characterize this period.  So this episode, we are going to look at the project Ohoama kicked off to establish  one such law code —possibly even the first actual—for Yamato, as well as some of the examples of how law and order were enforced. In Episode 143 we talked about Ohoama's  historiographical project, which kicked off in the third month of 681 and culminated in the very chronicles we have been poring over.  However, a month before that, we see the start of a different and likely more immediate project, as the sovereign ordered work to begin on a new legal code.  This task was decreed from the Daigokuden to all of the Princes and Ministers -- who were then cautioned to divide it up and take it in shifts, since after all, they still needed to administer the government.  And so this division of labor began. The code would take years to compile, so, like so many of the ambitious projects of this reign, it was not quite ready by the time of Ohoama's death in 686.  In fact, it wouldn't be promulgated until 689, and even then that was only the "Ryou" part of the "Ritsuryou"—that is to say it contained the laws, the "ryou", but no the penal code, or "ritsu".  Still, we are told that the total body of laws was some 22 volumes and is known today as the Asuka Kiyomihara Code.  It is unfortunately no longer extant—we only have evidence of the laws based on those edicts and references we see in the Nihon Shoki, but it is thought by some to be the first such deliberate attempt to create a law code for Yamato.  We do have an earlier reference to Naka no Ohoye putting together a collection of laws during his reign, known as the Afumi Code, but there is some question as to whether that was actually a deliberate code or just a compilation of edicts that had been made up to that point.  These various codes are where the "Ritsuryo" period gets its name, and the Asuka Kiyomihara Code would eventually be supplanted in 701 by the Taihou code—which is one of the reasons why copies of previous codes haven't been kept around.  After all, why would you need the old law code when you now have the new and improved version? This also means that often, when we don't have other evidence, we look to later codes and histories to understand what might be happening when we get hints or fragments of legal matters.  The Chronicles often make note of various laws or customs, but they can be sparse on details.  After all, the main audience, in the 8th century, would be living the current law codes and likely understood the references in ways we may have to work out through other sources. As for the Kiyomihara Code, there are further notes in the Chronicles that seem to be referencing this project.  Besides the obvious—the new laws that were promulgated through various edicts—we see a few entries sprinkled throughout that appear to be related to this project.  First, I would note that in the 10th month of the same year that they started the project, 681, there was issued an edict that all those of the rank of Daisen on down should offer up their admonitions to the government.   Bentley notes that Article 65 of the Statutes on Official Documents provides a kind of feedback mechanism via this admonitions, where anyone who saw a problem with the government could submit it to the Council of the State.  If they had a fear of reprisals they could submit anonymously. This entry for the 10th month of 681 could just refer to a similar request that all those who had a problem should report it so it could be fixed, but in light of several other things, I would also suggest that it was at least in line with the ongoing efforts to figure out what needed to be figured out vis a vis the laws of the land.  Later, in the 8th month of 682 we see a similar type of request, where everyone from the Princes to the Ministers were instructed to bring forward matters suitable for framing new regulations.   So it looks like that first year or so there were, in a sense, a lot of "listening sessions" and other efforts going on to give deliberate thought to how the government should operate.  A few days later in 682 the Chronicles tell us that the court were working on drawing up the new laws, and as they did so they noticed a great rainbow.  Bentley suggests that this was an auspicious sign—even Heaven was smiling on the operation. So we know that there was lawmaking going on.  But what did these laws actually look like? This episode we are going to look at both criminal law – crimes and punishments, and gow they could be mitigated as well as those laws that were less about criminal activities and more about how the state itself was to be run. As I just stated, a lot of the laws and edicts are not necessarily about criminal activities.  Many of them are about the government and how it works—or at least how it is supposed to work.  Some of this helps to reveal a bit about the theoretical and philosophical underpinnings of this project.  That said, I'm not always sure that Ohoama and his officials were necessarily adherents to those philosophies or if they saw them more as justifications fro their actions.  And, in the end, does it matter?  Even if they weren't strict Confucianists, it is hard to argue that Confucian theory didn't loom large in their project, given its impact on the systems they were cribbing from.  Furthermore, if we need to extrapolate things that go unsaid, we could do worse than using Confucianism and similar continental philosophies as our guide, given what we see in the record.  A particularly intriguing record for understanding how that government was supposed to work is a declaration that civil and military officials of the central and provincial governments should, every year, consider their subordinates and determine what promotions, if any, they should receive.  They were to send in their recommendations within the first ten days to the judges, or "houkan".  The judges would compare the reports and make their recommendations up to the Daibenkan—the executive department of the Dajokan, the Council of State.  In addition, officers who refused orders to go on various missions for the court were ineligible for promotion, unless their refusal was specifically for genuine illness or bereavement following the loss of a parent. This feels like an important note on how the whole bureaucratic appointment and promotion system worked.  It actually follows early ideas of the meritocratic bureaucracy that was at the heart of how the government was supposed to work.  It isn't quite the same as magistrates roaming the land and seeking out talented individuals, but it still demonstrates a promotion system that is at least nominally about the merit of the individual and not solely based on personal patronage—though I'm sure the sovereign, the sumera no mikoto, or tennou, could still issue promotions whenever he so wished. And as cool as I find all that to be, I think the piece that I find particularly fun is the fact that they had to specify that only a "genuine" illness was a valid excuse.  That suggests to me that there were people who would feign illness to get out of work.  In other words, faking a sick day is nothing new and you could totally have a ritsuryo version of "Ferris Buehler's Day Off". This meritocratic idea seems to be tempered a bit a few years later, in 682.  We see an edict that not only describes the language and character of the court ritual, but also talking about verifying the lineage and character of anyone who applies for office.  Anyone whose lineage was found to be less than sufficient would be declared ineligible, regardless of whatever else they had done. And this is the tension of trying to overlay a theoretical system, based on the idea of merit, on a hereditary aristocracy.  In a meritocracy, one wouldn't blink twice at a person from a "lesser" ranked family making their way up and above those of "superior" families.  Then again, you probably wouldn't have families ranked in a hierarchy, anyway.  I feel like we've touched on this in a past episode, somewhere, but it isn't the last time we'll be talking about this.  After initially adopting the system as it theoretically should be, the cultural pressures of the elite nobles would start to shape the government into something that was not quite so threatening to the power of those elite families.  After all, those families held a lot of power—economic, political, and otherwise—and, as elites throughout history have done, they would do whatever they could to hold onto that power. This is actually something we see on the continent.  Whatever sense of justice or equality may have lay at the heart of the theory behind good governance, it was always going to be impacted by those with resources and the familial connections that bind people together.  For instance, it was the wealthy who would have the money and leisure time to be able to hire tutors, acquire books, and spend time studying and learning—something that is hard to do if you have to help your family work in the fields.  And the court would always be a place of politics, which was fueled by wealth and connections.  No doubt, if you asked someone of the time, they would say that the "correct" thing to do would be to work your way up from the bottom, starting from a low ranked position and climbing up based on their good deeds.  That's all well and good, but then we see preference given to the highest nobles, with their own progeny getting a jump on things by being automatically placed higher in rank.  With only a finite number of positions in the government, this meant  that climbing through the ranks would be almost impossible at some point, as there just weren't enough positions for those qualified to take them. This is an all-too-common problem, regardless of the actual system of government.  The powerful and wealthy have always had a leg up—though sometimes more than others. That isn't to say that those less fortunate were always ignored.  For instance, early in his reign, Ohoama made a decree to divide the common people—those who were not members of the royal family, so not princes or princesses—into three different classes, Upper, Middle, and Lower, all based on their wealth or financial status.  Only the two lower groups were eligible for loans of seed rice, should they need it.  That isn't so different than a lot of modern, means-tested government assistance programs, when you think about it.  The idea of breaking up groups into an "Upper", "Middle", and "Lower" category is found elsewhere—Bentley notes Article 16 of the Statutes of Arable Land dividing up families who planted mulberry.  "Ryou no Shuuge", a 9th century commentary on the Yoro law-code, notes that, at least by that time, the three categories were based on the number of people in a given household, not just the total wealth, it would seem.     Other decrees help us understand the make-up of the court, such as decree in the 8th month of 679, with the sovereign requesting that various houses send women to work in the court.  Bentley notes that this is very similar wording to Article 18 of the statutes of the Rear Palace, where the sovereign's consorts lived.  He also mentions a note in Ryou no Shuuge stating it was specifically women from noble families in the capital city and nearby who were employed for low-level tasks in the palace.     Continuing with the ordering of the government, in the third month of 681, Ohoama went to the well of the New Palace—the Nihi no Miya—and he ordered the military drums and other instruments to be played.  In the continental style, music was an important part of the military, with certain instruments and tunes that would be played for a variety of purposes.  It is unclear that the archipelago had such a detailed history of military music, and so it seems that this is in emulation of the continental practice. Then, in the 5th month, Ohoama had to crack down on another practice that was apparently taking off with the various public functionaries.  As we noted, earlier, public functionaries were reliant on their superiors, the judges, and then the Council of State for their promotion.  However, some appear to have found another way to garner favor, and that was through female palace officials—those working in the private quarters.  Those palace officials would have access to the sovereign and his families—his queen and various consorts.  And of course, if Ohoama heard good things about a person, then perhaps he would put them forward for promotion.  At the very least, if that person's name came forward, it might be well thought of.  And so public functionaries had taken to paying their respects to the women working in the palace.  Sometimes they would go to their doors and make their case directly.  Other times they would offer presents to them and their families.  This was clearly not how the system was intended to work.  As such, Ohoama told everyone to knock it off—should he hear about anyone trying this in the future, then the offenders would be punished according to their circumstances. Of course, I would note that this only would be a problem if the individuals were caught.  If the rest of Japanese history—heck, world history—is anything to go on, then humans are going to human and the court was no doubt deeply steeped in political maneuvering of all kinds.  I imagine that this practice never fully stopped, but it probably stopped being quite as blatant—for now. Continuing with the development of how the government operated, we get the entry for the 28th day of the 3rd lunar month of 682.  It starts with various sumptuary laws, with Princes down to public functionaries no longer wearing specialized caps of office—effectively getting rid of the idea of "cap-rank".  They also would no longer wear the aprons, sashes, or leggings that were part of the previous outfit.  Likewise the Uneme and female palace officials would no longer wear the elbow-straps or shoulder-scarves.  This appears to have moved the court closer to what the continent was wearing at the time, with belted garments based on clothing not too dissimilar from what was found across the Silk Road, to be honest.  They also discontinued all sustenance-fiefs for Princes and Ministers.  Those had to be returned to the State.  Presumably their salaries would then come from any stipends associated with their rank, instead.  This doesn't seem all that connected with the other edict, focused on clothing and rank, except that is part of the further centralization of power and authority—all taxes were to go to the central government and then get parceled out, and everyone—or at least those in the court—were to conform to a standard uniform.  That said, for all that it may have been the intent, as we shall see, the court would never fully get rid of the idea of privately held tax land—it would just take different forms over time. Later, we get more sumptuary laws, some about what the people of the court would wear, but others that were more general.  Sumptuary laws are laws specifically focused on controlling things such as expenditures or personal behavior—including what one wore and how they expressed themselves--and they are generally made to help order society in some way.  There were a lot of cultures where purple, for instance, was reserved for royalty—often because of how expensive it was and difficult to make.  Wearing an expensive purple fabric could be seen as an expression of wealth—and thus power—and that could feel like a challenge to those in power themselves.  It probably also meant that there was enough dye for the royal robes and it was not nearly so scarce. In other instances, we see sumptuary laws to call out people of certain groups.  Some laws are to distinguish an in-group, and others to call out a group to be set apart from society.  Other such laws were made to distinguish between social constructs such as caste or gender.  Even today we have a concept of "cross-dressing" as we have determined that certain clothing or styles are seen as either more masculine or feminine, and there are those who call out such things as somehow perverting society.  And yet, the clothing is simply pieces of fabric, and what may have been considered masculine or feminine in one time or place may not bee seen as such in another. In this case, the sumptuary laws in question focused on hairstyles.  Ohoama decreed that all persons, male or female, must tie up their hair—they couldn't leave it hanging down. This was to be done no later than the last day of the year—the 30th day of the 12th lunar month, though it could be required even before that.  We are also told that women were expected to ride horses in the saddle similar to the way men did. This appears to mean they would sit astride a saddle, with their legs on either side, and not in something akin to side saddle.  This also likely meant that women riding horses would want trousers, similar to what men wore, at least for that part of it.  Trying to wear a long skirt with your legs on either side of a horse does not strike me as the most comfortable position to put yourself in, not that people haven't figured it out over the centuries in various ways.  Indeed, in some Tang statuary, women are often depicted riding horseback with trousers.   In the 9th month of 682 we get a fun entry.  Well, I find it amusing.  We are told that the practice of ceremonial crawling and kneeling was to be abolished and that they would adopt the ceremonial custom of standing, as had been practiced in the Naniwa court.  And a part of me thinks of some old courtier who was having trouble with all of the kneeling who was suddenly very happy with this new ordinance.  On the other hand, it is fascinating to think of the other implications. First, we are being told that there was a custom of standing at the Naniwa court, while in Asuka there was a tradition of ceremonial crawling and kneeling.  Bentley's translation makes it apparent that this was specifically as you entered through the gates: that you would bow and then crawl through the entranceway. I'm assuming that the standing custom was based on continental tradition, since that seemed to be what the Naniwa palace was built to emulate, and that in returning to Asuka they were partaking in a more local ritual—though I'm not entirely certain as I just don't have enough information to know at this point.  Aston does claim that it was custom in the Tang court, though I'm not sure of his source for that. In 683 we get more information on how the court functioned.  We are told that there was a decree that all persons of rank in the Home Provinces were expected to present themselves at Court at some point in the first month of each quarter.  You were only excused if you were sick, at which point an official would need to send a report up to the judicial authorities.  So every noble in the Home Provinces had to travel to the court once every four months.  And if they couldn't, they need to be able to produce the equivalent of a doctor's note, saysing so. We aren't told why this was implemented.  I suspect that there had to be some compromise between nobles being at and working at the court and going back to their hometown to also keep an eye on things there.  It is possible that there were plenty of people who just weren't coming to the court unless they had to—living off their stipend, but not necessarily doing the work.  So this may have been a "return to office" type order to make sure that people were there, in the "office" of the court at least once every four months. This brings to mind the Edo period practice of alternate attendance, or Sankin-koutai, where daimyo would have to attend on the Shogun for a time and then could return home.  Of course, that was also done as a means to drain their coffers, and I don't believe this was meant in quite so punishing a manner. Having a permanent city, where the nobles had houses in the city, would likely fix these issues, allowing the court to be more regularly staffed.  Sure enough, that same decree included the decree that there would be a Capital City at Naniwa as well as other places, while the work at Nihiki, on what would become the Fujiwara capital, was already underway. Speaking of the capital, that work would require labor and people to oversee it.  In 10th month of 684, we see a note that gives us a glimpse into the management of corvee labor, as Prince Hatsuse and Kose no Asomi no Umakahi, as well as officials down to facilities managers, 20 people in all, were set up as corvee labor managers for the royal region.      Next, let's talk criminal matters.  What kinds of things were people being accused of or what laws were being set up to constraing the activities of individuals.   We'll start by looking at how justices was handled, generally speaking.  Some of it seems almost obvious, like in 675, when we are told that the sovereign ordered that nobody—whether a minister, a functionary, or a citizen—should commit an offense lest they be punished accordingly.  'But what was happening previously to make such a proclamation necessary? On the one hand, I suspect that this was a warning to the elites of the archipelago more than anything else, especially those who might not have been in direct fealty to the Yamato sovereign previously.  Those elites farther out in the provinces were probably used to a looser hand, and fewer consequences for their actions.  Back in Taika years, in the late 640s, just as everything was kicking off, the court had had to bring the hammer down on the governors and various kuni no miyatsuko, local elites who had been doing things their own way.  I suspect this was just a similar attempt to bring people into line and a reminder of who actually wore the hakama in this administration.  It also seems to be a straightforward statement that the law applied to every person—or at least every person outside of the sovereign, himself. That was likely a novel idea for many people, where those in positions of power were likely able to get away with murder, quite literally, because who was going to stop them?  We've seen how many of the more powerful families controlled what were essentially private armies. At the same time, 675 is before these new formal law codes and punishments were in place.  Presumably there was tradition in place and some understanding that the sovereign could declare laws and punishment, but I also wonder if this isn't part of the reason that they felt that centralized, authoritative, written law codes were required in the first place.  After all, communicating laws and punishments verbally across the archipelago, even with the potential for written edicts, likely relied a lot on local administrators to interpret the edicts and figure out what was going on. This seems to align with an edict from the 10th month of 679, which decried that there were many people guilty of crimes and violence hanging around the capital.  This was blamed on the Princes and Ministers, since the edict claimed that these high officials heard about it but didn't do anything, instead treating it like a nuisance that was too much trouble—or perhaps too personally expensive—to do anything about.  Alternatively, those same princes and ministers would see people that they knew were guilty, but they didn't want to go through the trouble of actually reporting them, and so the offenders could get away with it.  The proposed solution was to exhort those in higher stations to punish the offenses of those beneath them, while those of lower stations were expected to remonstrate with their superiors when those superiors were rude or violent.  In other words, if everyone just held everyone else accountable, then things would work out. This seems like a great sentiment, but I have to imagine that there was something more beyond the high-minded ideals. Again,  I suspect that it was probably as much Ohoama putting people on notice.  Still, this seems aspirational rather than definitive.      A clear example of the kind of thing that was being prohibited is likelye the decree about fishermen and hunters, who were forbidden from making pitfalls or using spear traps or similar devices.  Also, from the beginning of the 4th month until the 13th day of the 9th month, no one was to set fish-weirs, or himasakiri—an unknown device, but probably another type of fish trap.  Ohoama also prohibited the eating of cattle, horses, dogs, monkeys, or chickens.  Other animals, including boar, deer, fish, etc., were all fair game, as it were. The prohibition on traps is likely because they were a hazard to anyone walking through the area.  In the Tang dynasty they did something similar, but they did make exceptions for hunters in the deep mountains, who were supposed to put up signs warning any travelers.  As for the weirs and himasakiri, whatever that might be, I have less context, but likely it did have some reasoning—possibly similar to our modern concepts of having certain seasons for various types of fishing.  Fish weirs do create obstructions, and between the 4th and 9th lunar months Japan does see the summer monsoon rains—could that be the reason?  Tsuyu, or rainy season, is often around July to mid-June, today.  Or perhaps there is another motivation for that particular prohibition. As for the eating of various animals—of the animals listed, all but the monkeys are domesticated animals who generally weren't considered as food animals.  Cattle were used for working the fields, horses were ridden, and dogs were used for hunting.  I wonder if monkeys were just too close to people. The chicken prohibition may seem odd to us, today.  The word for chicken, "niwatori", literally means garden bird, though the Nihon Shoki uses something more like "barn door bird".  We know that cock-fighting was a thing in later periods, and that chickens were associated with Amaterasu, possibly for their legendary habit of crowing as the sun comes up.  We can also note the lack of some animals, like cats, from the list.  Perhaps cats were never in danger of being seen as a food source, or perhaps cats just weren't as prevalent at the time—we know cats were around from at least the Nara period, but there isn't much evidence before that.  There are examples of bones thought to be from a cat from the Yayoi period found on Iki island, but it is hard to say from that if they were fully established across the archipelago. Still,  I do find it curious they are not on the list.Continuing on, we later see where see the court issued an edict that prohibited the cutting of grass or firewood on Mt. Minabuchi and Mt. Hosokawa.  Furthermore they prevented any indiscriminate burning or cutting on all of the mountains in the Home Provinces.  This feels somewhat religious—after all, the mountains were often considered the domain of the kami.  Perhaps there were some religious restrictions.  On the other hand, some of it sounds like they were trying to just ensure that with a growing population they didn't denude the mountains around the capital. This whole incident brings to mind problems that occurred in and around Chang'an, the western Tang capital.  The palace itself—not to mention all of the houses and temples—took so much wood that it was a drain on the nearby forests.  And that is without taking into account the simple harvesting of wood for cooking fires, tools, etc.  In fact, the logging industry of that time devastated the local environment, meaning that they had to travel farther and farther to find suitable wood for the monumental buildings they wished to create.  It is also thought to have contributed to various natural disasters in and around the capital.  Perhaps Yamato was worried that unrestricted logging in the Home Provinces could likewise cause problems?  Or was that simply an added benefit gained from the idea that mountains were sacred spaces?   Later in the 10th month of 679, there was an edict determining sumptuary rules for monks clothing, as well as what kind of retinue could accompany them when they went out.  We talked about this back in Episode 142.  That same month, there was an edict that, while monks and nuns might normally be expected to stay at a temple—such as in the quarters identified in the ruins of Kawaradera—that it became a problem when older monks became bed-ridden.  After all, if they couldn't leave their bed, then one can only imagine how it must have been.  Not to get overly graphic, but they couldn't exactly make it out to the latrine at that point, either.  So it was determined that if an elderly monk were to reach the stage that they were bed-ridden, and unlikely to recover, then the temple would seek out relatives or laypersons to help build a hut or two in vacant spaces on the temple grounds.  There, the sick and bed-ridden monks could be cared for in a more sanitary manner. Now the way this is written, on the one hand it seems they were worried about ritual purification as much as anything, but I imagine that this was also practical.  After all, as you get all of those monks living together, one can only imagine that disease and illness could easily spread in those close quarters.  So separating those who were quite sick only makes sense, like an early form of quarantine. A lot of these prohibitions seem to be fairly practical.  Don't put traps where people could accidentally fall into them.  Don't chop down the nearby forest—we may need that later.  And even: don't leave a sick or elderly monk in a crowded dormitory situation.But what about the penal codes? If you lived in the latter part of Temmu's reign and you did violate one of the rules mentioned above, or one of the many others at play, what would happen to you, and how did that vary based on your place in society? Unfortunately, most of what we get on this is kind of bare bones.  We often see the punishment, but not t he crime.  We are just told that someone was found guilty, or condemned.  Take, for example, the Buddhist Priest, Fukuyou, of Asukadera, who was condemned and thrown into prison.  We aren't told what he did to deserve confinement, but it wouldn't last long.  Apparently Fukuyou cut his own throat, ending his life, rather than face other consequences or live with the shame of whatever crime he had committed. By the way, the term "prison" here is interesting.  We certainly see people being imprisoned in some way, shape, or form—locked up and unable to freely travel.  That isn't exactly the same, however, as a prison complex or system.  There may have been buildings used a jail—a temporary holding facility while the actual punishment was determined.  And we also see the equivalent of house arrest.  Later, there would be formal "prisons" set up for the detention of individuals, who were often then forced to labor as part of their punishment.  However, they had many other forms of punishment, many of which required much fewer staff.  After all, a prison requires that you have guards constantly watching the prisoners to make sure nothing gets out of hand.  Instead, you could just exile them to an island or even just another province, with a lot less manpower. A less drastic punishment was handed out back in the 4th month of 675, when we are told that Tahema no Kimi no Hiromaro and Kunu no Omi no Maro were both forbidden from attending the court—for what purpose we aren't immediately told.  However, six days later, Kunu no Maro was held accountable for offering resistance to a royal messenger—maybe the one who communicated that he was banished from the court.  As a punishment, he was stripped of all of his offices and dignities.  Both Tahema no Hiromaro and Kunu no Maro appear to have been pardoned at a later date, though we aren't sure when.  It could have been one of the various general amnesties—and we'll talk about that in a moment.  Hiromaro passed away in 685, but he was provided a posthumous promotion in rank and is noted for his efforts supporting Ohoama during the Jinshin no Ran.  Meanwhile, Kunu no Maro—also known as Abe no Kunu no Maro is seen delivering a eulogy in 686.  Perhaps somewhat ironically, he did so on behalf of the Office of Punishments—later the Keimu-shou, or Ministry of Punishment.  These actions certainly seem to be at odds with them being punished, let alone banished from the court. We also see an example where  Prince Womi, who was of the 3rd princely ranks—even higher than Prince Kurikuma, whom we discussed last episode—was guilty of some kind of offense and banished to Inaba.  One of his children was also banished to Izushima and the other to Chikashima.  Aston suggests that this means Ohoshima and Chikashima may be in Hizen.  Again, very little to go on as to what was happening, though it seems that all three were punished together and sent away from each other, perhaps so that they could not plot or scheme together.  Later amnesties would probably have resulted in pardons for them.   Speaking of pardons—the punishments that we are speaking about all appear to be permanent, other than imprisonment, which may have been more of a temporary situation.  It wasn't like being sent away for so many years.  However, on the other side of the coin was the option for a pardon or amnesty.  While I imagine that the sovereign could always provide a pardon directly, we more regularly see general amnesties declared, sometimes with very specific guidelines. One of the most illuminating such instances, and possibly where Kunu no Maro and Tahema no Hiromaro were pardoned, came in the 7th month of 676.  That month the court issued a general amnesty, likely to increase the merit accrued to the State through an act of mercy and forgiveness, given the drought and famine that had been reported earlier that summer.  Perhaps paradoxically, this act of leniency gives us an interesting view into the types of punishments that were made, as well as how severe each was considered.    The amnesty mitigated all sentences of death, enforced servitude, or the three classes of banishment, and they would all be mitigated by one degree.  So anyone sentenced to death would instead just become enslaved.  Those who were sentenced to enslavement would be banished to a distant province.  Those banished to a distant province would only be banished to a province at a medium distance.  Banishment to a medium province would be downgraded to a nearer province.  And Banishment to a nearer province would be downgraded to banishment—or removal—to a place in the same province.  For anyone who committed a crime for which they would be removed to a place in the same province—or for any lesser crime—would be completely pardoned, whether or not the crime was actually known.  So you couldn't be held responsible, retroactively. This gives us a kind of hierarchy to use as far as the kinds of punishment that might be handed out.  Of course, there are also a few others, which I generally assume were considered lesser.  For instance: banishment from the court, or being stripped of government rank, that sort of thing. There was a caveat that this amnesty would not apply to those who had already left for their place of banishment—nor, obviously, to those who had already been executed.  So if you had already settled in to your new life, this amnesty didn't exactly matter.  This could be where Tahema no Hiromaro and Kunu no Maro were pardoned and thus allowed to find their way back into the court's good graces.  On the other hand, others probably wish that this amnesty happened a bit later—one month later, to be exact.  We are told that Prince Yagaki, the current viceroy of the Dazaifu, was accused of some offense and banished to Tosa, in Shikoku.  As usual, the record does not feel the need to tell us what the offense was or try to justify it anyway.   This is all well and good, but what exactly did the justice system look like?  How were criminals accused, and how would they investigate and prove your guilt?  In the 11th month of 682, we see a rather detailed description of how trials and punishment were to be carried out.  For any offense against the law, whether it was in the palace or the court, it would be immediately examined, and nobody was allowed to conceal information about it.  If the offense was grave enough, then the next step would depend on the rank of the individual.  For individuals of high birth, their guilt would be reported to the court, presumably for whatever punishment they deemed appropriate from there.  For others, they would be arrested.  If they resisted arrest, then the palace guards would be sent after them.  A typical punishment was flogging, which was not to go beyond 100 blows.  Finally, if the individual were clearly guilty, but yet continued to profess their innocence, then that would be considered perjury and added to their sentence. It should be noted that in East Asia at this time, there was no concept of innocent until proven guilty.  If you were accused of a crime, then it was up to you to prove that you were innocent.  It was not uncommon for an arrest to occur, and then for the authorities to then torture a confession out of the individual.  Since they already had assumed the individual's guilt, this was just meant to get them to admit it.  Even into modern times, Japan has had a high conviction rate, but there are accusations that this is simply because of the presence of coerced confessions.  A coerced confession helps to demonstrate that the system is correct, and working as designed, whilst protestations of innocence call into question the validity of the system. There is another type of guilt and punishment—and leniency, for that matter—mentioned in the 6th month of 677: We are told that the Yamato no Aya no Atahe were considered guilty of the "seven misdemeanors", which seems like it is more an indictment of their moral failings rather than any kind of direct criminal behavior.  Furthermore, they were accused of pushing back against the rightful sovereigns from the time of Kashikiya Hime down to the time of the Afumi court.  This would seem to indicate that they had been supporting the Soga and the Afumi court, but if so, I wouldn't say that the Chronicles help to clarify it in any way.  Perhaps they just were willful and not showing the right amount of loyalty to the throne.  Whatever they did, Ohoama was none too pleased, but he also didn't want to completely destroy the uji.  Instead, as a compromise, he offered them clemency for any past actions, pardoning them, but also claiming that if they stepped out of line again, then their offense would be unpardonable.  This whole entry is a vibe.  It is less of a punishment and more of a sword of Damocles being set up above them. Several years later, in 682, we see the Yamato no Aya being granted the title of Muraji.  In consequence of the appointment, the entire household—all the men and women alike, presented themselves to the court.  They rejoiced and praised Ohoama, thanking him for raising them in status.  This doesn't feel like a normal entry—it isn't like every family was coming into court and giving thanks every time that a promotion was handed out.  This feels like classic "kissing the ring" to get back into good graces with someone who was, effectively, an autocratic ruler.  While there was a bureaucracy, based on everything we've seen Ohoama had bent it largely to his will by appointing family members and other members of the elite princely class—those with at least nominal familial connections—to positions of power and authority.   And with that, I think we will bring this episode to a close.  Next episode we'll finish out this reign with a few projects and various other miscellaneous events. 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.  

This episode delves into the latest guidelines on male fertility, covering surgical interventions, sperm retrieval techniques, and the impact of medical treatments. The hosts discuss the nuances of varicocele repair, the importance of sperm quality, and the challenges faced by men with azoospermia. They also highlight the significance of preserving fertility in cancer patients and the limited effectiveness of vitamins and testosterone therapy in treating male infertility.#fertility

This hour Henry asks what says law and order than defying the Supreme Court and losing court cases, there is a reason why America is getting dumber, plus we have This Day In Sports History and Headlines..

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Jay thinks that Mariska Hargitay comes from old money because her mother was Jayne Mansfield. He learns of Mansfield's horrific demise in a car accident and dispels a rumor about it. | Bobby has fond memories of romance while wearing button fly jeans. | Christine claims that she can still roller blade and knows how to fall correctly. | Bobby works a club in Ohio and an audience member walks out on the show because he mentioned Mexicans. She does not exit on her own two feet. *To hear the full show to go www.siriusxm.com/bonfire to learn more! FOLLOW THE CREW ON SOCIAL MEDIA: @thebonfiresxm @louisjohnson @christinemevans @bigjayoakerson @robertkellylive @louwitzkee @jjbwolf Subscribe to SiriusXM Podcasts+ to listen to new episodes of The Bonfire ad-free and a whole week early.  Start a free trial now on Apple Podcasts or by visiting siriusxm.com/podcastsplus. Hosted by Simplecast, an AdsWizz company. See https://pcm.adswizz.com for information about our collection and use of personal data for advertising.

Send a textMille Lacs County Sheriff Kyle Burton, who puts public safety before politics, joined Liz Collin on her podcast. Sheriff Burton offered his perspective about the hard-won cooperation with ICE—and the chaos caused by anti-ICE rhetoric—as Operation Metro Surge comes to an end.Support the show

In 1968, Frederick Wiseman embedded with the Kansas City Police Department. He emerged with LAW AND ORDER (1969), a sobering portrait of what it meant to "serve and protect" at the dawn of the Nixon era. We mark Frederick Wiseman's passing by discussing one of his quintessential films. PLUS: We check in on our fallen British comrades (ex-)Prince Andrew and Keir Starmer. JOIN US ON PATREON FOR AN EXTRA EPISODE EVERY WEEK - https://www.patreon.com/posts/693-police-state-151400135

"LAW AND ORDER WITH SHERIFF MACK" Tonight at 10pm ET on Lindell TV. #DiamondandSilk http://DiamondandSilkMedia.com Use Promo Code: DIAMOND or TRUMPWON 1. http://DiamondandSilkStore.com2. https://thedrardisshow.com/shop-all/?aff=123. http://PatchThat.com4. https://cardiomiracle.com/?ref=DIAMOND5. https://MyPillow.com/TrumpWon6. https://DrStellaMD.com7. https://www.Curativabay.com/?aff=18. http://MaskDerma.comSee omnystudio.com/listener for privacy information.

In this episode, Dr. Kevin Chu and Dr. Justin Dubin delve into the American Urological Association (AUA) guidelines for male fertility. They emphasize the importance of concurrent evaluations for both male and female partners during infertility assessments, highlighting that these guidelines are evidence-based recommendations rather than strict rules. The discussion covers various aspects of male fertility, including the significance of semen analysis, the role of hormonal evaluations, and the implications of lifestyle factors on fertility. The hosts also address common misconceptions and the evolving nature of fertility guidelines, encouraging patients to seek evaluations early and understand their reproductive health better.#menshealth #fertility

Last episode, we talked about the brewing conflict between what currently passes for mainstream conservatism and the schizophrenic reactionary Groyper politics of Nick Fuentes. Subscribe on Patreon to support making this show, get premium only episodes, and listen to our entire back catalog. patreon.com/wetwired We wrapped things up with the idea that conservatism has never really bothered to conserve anything. Aside from a few exceptions, most of the time they keep themselves busy fighting culture wars about immigration, civil rights, women's rights, Christianity, and demonizing organized labor. What they keep trying to “conserve” is whatever the status quo power dynamic was when their grandad was a kid.  After the Civil War, they wanted slavery back. Women's suffrage, desegregation—they wanted to get rid of all those things. This isn't the first fight inside conservatism. As part of its periodic reinvention of itself, conservatives have gone back to the political well and dredged up the same slogans more than once. We tied this malleable idea of conservatism in with the evolution of the field of unashamed ideological political economists into what we now think of as the pseudoscience of Economics. At least the political economists were up front about whatever ideological bent they had. If you were a socialist, you'd start with your convictions about socialism being the absolute best way of running society on offer, and they work to come up with an economic theory or plan that made it seem possible. It was honest. By the time the 1800s were wrapping up, that wasn't good enough. Economists wanted to be taken more seriously, so they started dressing the whole thing up like they were doing physics or pure math. They could talk about whatever economic system as if they were describing the laws of nature. That didn't get rid of the ideology, though. It just buried it under metric tons of academic jargon and complicated formulas. After all, what's the difference between modeling a tsunami and a stock market crash? The answer is that the tsunami wasn't caused by Goldman Sachs and JP Morgan. That all brings us around to FDR's New Deal and the era of John Maynard Keynes and what Matt Christman has called his "Keynesian machine for dispensing treats". As many contradictions as Keynes gathered into his economic model, it remains the only proven way to maintain capitalism. To set the tone, David Talbot has a quote in his book The Devil's Chessboard about Bertie Pell, a friend of FDR's who Talbot described as a “full-on traitor to his class”. “I am almost the last capitalist who is willing to be saved by you,” Pell wrote Roosevelt in 1936 in a letter beseeching the president to draft him for the New Deal cause. The following year, Pell wrote again, praising FDR's accomplishments: “Your administration has made possible the continuance of American institutions for at least fifty years. You have done for the government what St. Francis did for the Catholic Church. You have brought it back to the people.” It turns out Pell was eerily correct. Those institutions managed to last just a little longer than 50 years. They are about gone now, though. Our long promised merch is here!! Fly your crypto-leftist flag with our personal love letter to Juan José Arévalo, philosopher and socialist president of Guatemala, and the airline he nationalized. wetwired.printful.me/ Subscribe on Patreon to support making this show, get premium only episodes, and listen to our entire back catalog. patreon.com/wetwired Music:Airglow - Spliff and Wesson (CC-BY)

In an all-new episode of Late Night's podcast “A Closer Look Back,” A Closer Look Supervising Writer Sal Gentile and Supervising Producer Emily Erotas discuss ICE's fear of public ridicule, Zohran Mamdani's early success as mayor and MAGA's claim that the US can violate international law because they only adhere to “the law of the jungle.”See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Pastor Brandon Holthaus speaks on current Nigerian & Iranian genocide, attack on Christianity in Minnesota, and the Board of Peace. Brandon Holthaus online: https://brandonholthaus.com/ Brandon Holthaus on YouTube: https://www.youtube.com/@BrandonHolthausMinistries  Register for the Worldview Matters Conference: https://davidfiorazo.com/worldview-matters-conference/ www.worldviewmatters.tv © FreedomProject 2026

Love to hear from you; “Send us a Text Message”A new name, a sharper mission, and a bold claim: the path back to national sanity runs through a return to truth about the human person. We open by sharing why our show now carries the Claymore banner and how the apostolate is walking with Gen Z men who sense, deep in their hearts, that life must be more than slogans, screens, and shifting rules. That instinct becomes our guiding thread as we tackle the breakdown of shared reality—from pandemic coercion to identity fragmentation—and the quiet ways language was bent until law and culture lost their grip on what is true.With researcher and crime investigator Tom Hampson, we map how a country once united by a creed and a moral vocabulary drifted into regulatory sprawl, selective enforcement, and competing tribes. We move beyond abstractions to the human cost: tradesmen taxed for dysfunction, kids catechized by confusion, and churches tempted to replace clear teaching with a compassion that dissolves justice. We draw on Scripture, natural law, and John Paul II's theology of the body to argue that the deepest desires of the heart—love, meaning, and truth—can only flourish when anchored to reality as God made it.Join us, share this with someone who needs a clear path, and subscribe so you don't miss the follow-up deep dive into the Claymore Apostolate. Your voice matters! Follow Tom's Important work!  Read his latest and share it with your friends who are seeking the truth or confused about it. Watch instead of listeningSupport the show

When lawlessness becomes normalized, what are reasonable citizens supposed to do? Today on The Todd Huff Show, Todd responds to a simple but profound question sparked by events unfolding in Minneapolis: “Funny… but what do we do about it?” Todd lays out a practical, moral, and strategic framework for restoring law and order when institutions fail and chaos is encouraged. From community organizing and civic courage to faith, discipline, and long-term commitment, this episode tackles what it truly takes to push back against lawlessness without surrendering principles. If you're wondering how close this is to your own community—or how to prepare when it arrives—this is a must-listen conversation grounded in realism, resolve, and hope.

When lawlessness becomes normalized, what are reasonable citizens supposed to do? Today on The Todd Huff Show, Todd responds to a simple but profound question sparked by events unfolding in Minneapolis: “Funny… but what do we do about it?” Todd lays out a practical, moral, and strategic framework for restoring law and order when institutions fail and chaos is encouraged. From community organizing and civic courage to faith, discipline, and long-term commitment, this episode tackles what it truly takes to push back against lawlessness without surrendering principles. If you're wondering how close this is to your own community—or how to prepare when it arrives—this is a must-listen conversation grounded in realism, resolve, and hope.

Former Erie County DA John Flynn explains what will bring the temperature down in Minneapolis. Also, how should the investigation into the shooting of Alex Pretti be handled?

In today's episode of The Right Side with Doug Billings, we examine a growing national tension: what happens when the enforcement of federal law becomes a political flashpoint.From Minnesota to Washington, debates over immigration enforcement, federal authority, and local resistance are no longer just policy disagreements — they are tests of constitutional order, sovereignty, and public trust.Doug breaks down how law, legitimacy, and narrative collide in moments of national stress, why selective enforcement erodes civic stability, and what history shows happens when legal authority becomes negotiable.This is not about headlines. It's about the structure underneath them.Believe it. For the Republic! Cheers.Support the show

Check out host Bidemi Ologunde's new show: The Work Ethic Podcast, available on Spotify and Apple Podcasts.In this episode, host Bidemi Ologunde breaks down four global signals from Jan 19–25, 2026: an Arctic flashpoint that tested U.S.-Europe alliances, a global turn toward AI regulation, intensifying crackdowns on guns, hate, and synthetic drugs, and conflict dynamics from Gaza to Syria and the Democratic Republic of Congo. What does the Greenland dispute reveal about the future of NATO-era alliances? Are governments finally catching up to AI's real-world risks, or just getting started? Do sweeping law-and-order crackdowns actually reduce violence and trafficking, or push them into darker corners? And in today's "never-ending" wars, what separates a fragile ceasefire from the next escalation?Email: bidemiologunde@gmail.comSupport the show

Federal Judge Jed Rakoff has spent decades inside the justice system - as a prosecutor, a defense attorney, and now a judge. In this conversation, he challenges how we think justice works and explains why outcomes often have little to do with guilt or innocence.

The Ringmaster James T. is sick and tired of the left doing what they want with little to no consequences from the law, so he goes off saying he wants LAW and ORDER even at cost of some freedoms. Wait just a second! Some of our conservative listeners don't agree completely with that. Take a listen and chose your side.

Let's go over some of the news in Minnesota and there is some big news. Some activist group is suing the Trump administration for one of the dumbest things I have ever heard of. Let's see if the activists can find the right judge. And I have a couple of examples of what Democrats think of law and order.   Watch the video supplements to the podcast: https://rumble.com/user/DumbassesTalkingPolitics?e9s=src_v1_cmd Visit the Dumbasses Talking Politics web site for all show notes, videos, and links: https://www.dumbassestalkingpolitics.com Subscribe for free to Gene's Substack (Dumbasses Talking Politics): https://dumbassestalkingpolitics.substack.com/?utm_source=global-search  

X: @RogerHelmerMEP @ileaderssummit @americasrt1776 @NatashaSrdoc @JoelAnandUSA @supertalk @JTitMVirginia Join America's Roundtable radio co-hosts Natasha Srdoc and Joel Anand Samy with Roger Helmer, former Member of the European Parliament representing the United Kingdom and business leader who served in Asia and Europe. Topics include President Donald Trump's speech in Davos, America's economic growth for 2026 in light of key reforms implemented, Europe's challenges as stated by Germany's Chancellor Merz, issues impacting Britain, the future of Greenland, and US national security. The conversation will also focus on Nigel Farage's leadership at the helm of the United Kingdom's Reform Party and how that may impact Britain's reform agenda. Speaker Johnson's speech to the U.K. Parliament to be remembered as a historic moment, as the first American Speaker of the House of Representatives adressed the U.K. Parliament. The China threat and Iran's brutal oppression of its own citizens and especially the youth yearning for freedom will be brought under the spotlight as more than 5,000 protestors have been killed and over 20,000 imprisoned. Mr. Helmer has published two books on European issues, "Straight Talking on Europe" in 2000, and "A Declaration of Independence" in 2002. He also served as Chairman of The Freedom Association in the United Kingdom. He was a supporter of the Better Off Out campaign - the Brexit Movement, that called for the UK to leave the European Union. Roger Helmer is a founding leadership member of the Jerusalem Leaders Summit in Israel. americasrt.com https://ileaderssummit.org/ | https://jerusalemleaderssummit.com/ America's Roundtable on Apple Podcasts: https://podcasts.apple.com/us/podcast/americas-roundtable/id1518878472 X: @RogerHelmerMEP @ileaderssummit @americasrt1776 @NatashaSrdoc @JoelAnandUSA @supertalk @JTitMVirginia America's Roundtable is co-hosted by Natasha Srdoc and Joel Anand Samy, co-founders of International Leaders Summit and the Jerusalem Leaders Summit. America's Roundtable radio program focuses on America's economy, healthcare reform, rule of law, security and trade, and its strategic partnership with rule of law nations around the world. The radio program features high-ranking US administration officials, cabinet members, members of Congress, state government officials, distinguished diplomats, business and media leaders and influential thinkers from around the world. Tune into America's Roundtable Radio program from Washington, DC via live streaming on Saturday mornings via 68 radio stations at 7:30 A.M. (ET) on Lanser Broadcasting Corporation covering the Michigan and the Midwest market, and at 7:30 A.M. (CT) on SuperTalk Mississippi — SuperTalk.FM reaching listeners in every county within the State of Mississippi, and neighboring states in the South including Alabama, Arkansas, Louisiana and Tennessee. Tune into WTON in Central Virginia on Sunday mornings at 9:30 A.M. (ET). Listen to America's Roundtable on digital platforms including Apple Podcasts, Spotify, Amazon, Google and other key online platforms. Listen live, Saturdays at 7:30 A.M. (CT) on SuperTalk | https://www.supertalk.fm

What happens when activists cross the line from protest into outright lawlessness? Today on The Todd Huff Show, Todd breaks down the shocking storming of a church in St. Paul, Minnesota—and why the federal response matters for restoring law and order in America. From the arrests tied to the FACE Act to the media's attempt to rewrite what actually happened, this episode exposes the dangerous double standard surrounding protests, private property, and religious freedom. Todd also explains why enforcing the law consistently is the only path forward if we want to protect constitutional rights, public safety, and the freedom to worship without intimidation. When churches become targets, the rule of law must respond—firmly and without apology.

What happens when activists cross the line from protest into outright lawlessness? Today on The Todd Huff Show, Todd breaks down the shocking storming of a church in St. Paul, Minnesota—and why the federal response matters for restoring law and order in America. From the arrests tied to the FACE Act to the media's attempt to rewrite what actually happened, this episode exposes the dangerous double standard surrounding protests, private property, and religious freedom. Todd also explains why enforcing the law consistently is the only path forward if we want to protect constitutional rights, public safety, and the freedom to worship without intimidation. When churches become targets, the rule of law must respond—firmly and without apology.

In this episode of the Give Me Liberty podcast, William Wolfe and Joe Rigney break down the shocking protests targeting a church and what they reveal about the state of law, order, and faith in America.The conversation explores how media narratives are used to justify chaos, why law enforcement is increasingly pressured to stand down, and how left-wing activism is reshaping public life. Wolfe and Rigney also examine the growing tendency to weaponize Christianity for political ends—while rejecting it when it restrains power.The episode confronts the silence of evangelical leaders, the misuse of Scripture in modern politics, and the implications of weak immigration enforcement amid rising social unrest. As tensions escalate nationwide, this discussion asks a pressing question: what happens when churches become targets—and who is willing to defend them?Learn more at https://www.standingforfreedom.com/Facebook: https://www.facebook.com/freedomcenterlu/ Twitter: https://x.com/freedomcenterluInstagram: https://www.instagram.com/freedomcenterlu/

We cover the DOJ and FBI subpoena of Minnesota Gov. Tim Walz and Minneapolis Mayor Jacob Frey. A man-on-the-street interview leaves Don Lemon visibly rattled, while outlets quietly backtrack on explosive allegations involving President Trump.Internationally, European leaders lash out at Trump, Trudeau dodges basic questions, and Macron appears desperate as globalism continues to crumble. Back at home, liberal activists spiral over ICE enforcement, with viral clips exposing paranoia, misinformation, and coordinated targeting of law enforcement.We also dig into:- Trump's unfiltered comments on Somalia and Ilhan Omar- Michelle Obama's race remarks and the backlash they sparked- Indoctrination creeping into children's programming- The Andrew Tate controversy and damage control- Candace Owens and Dave Rubin's public falling-outSUPPORT OUR SPONSORS TO SUPPORT OUR SHOW!Head to https://MarleySpoon.com/offer/Chicks for up to 45% OFF + free shipping with Marley Spoon this New Year!For a limited time, listeners get up to 25% off their entire order. Just head to https://CowboyColostrum.com/CHICKS and use code CHICKS at checkout. Give your pup their new year glow-up with Ruff Greens—get a FREE Jump Start Trial Bag (just cover shipping) at https://RuffChicks.com with promo code CHICKS!Subscribe and stay tuned for new episodes every weekday!Follow us here for more daily clips, updates, and commentary:YoutubeFacebookInstagramTikTokXLocalsMore InfoWebsite

Fresh off Indiana's historic national championship win, Todd Huff opens today's show with celebration—but quickly pivots to a far more serious issue: the collapse of moral, civic, and institutional boundaries in America. Todd breaks down the dangerous confusion between lawful protest and outright trespass after radical activists stormed a church service in St. Paul, Minnesota over a pastor's employment with ICE. This episode explores religious liberty, the First Amendment, biblical authority, and the growing influence of radical left ideology inside churches, media, and government. Todd also addresses Don Lemon's involvement, DOJ scrutiny, and why law enforcement is not immoral. A powerful conversation about truth, order, courage, and why the church must not surrender doctrine to politics.

Fresh off Indiana's historic national championship win, Todd Huff opens today's show with celebration—but quickly pivots to a far more serious issue: the collapse of moral, civic, and institutional boundaries in America. Todd breaks down the dangerous confusion between lawful protest and outright trespass after radical activists stormed a church service in St. Paul, Minnesota over a pastor's employment with ICE. This episode explores religious liberty, the First Amendment, biblical authority, and the growing influence of radical left ideology inside churches, media, and government. Todd also addresses Don Lemon's involvement, DOJ scrutiny, and why law enforcement is not immoral. A powerful conversation about truth, order, courage, and why the church must not surrender doctrine to politics.

Minneapolis descends into chaos as shocking footage shows violent anti-ICE protests spiraling out of control — including mobs storming a church service and terrifying children hiding from protesters.Don Lemon inserts himself into the chaos, kisses a protest organizer, clashes with bystanders, and later admits the goal is to make people “uncomfortable,” triggering massive backlash online. Meanwhile, investigations into Minnesota leadership heat up as questions swirl around Governor Tim Walz and Mayor Jacob Frey.PLUS:Scott Jennings unloads on CNN hypocrisyEric Swalwell faces growing scrutinyViral Miami influencer scandals explodeDaily Wire roasts Candace OwensBen Shapiro delivers a powerful messageMedia insiders warn about Democrats' next power grabSUPPORT OUR SPONSORS TO SUPPORT OUR SHOW!Refresh your wardrobe with Quince — head to https://quince.com/chicksfree for free shipping and 365-day returns.Start protecting your bones now with HealthyCell's NEW Bone Strength—visit https://Healthycell.com/CHICKS, use code CHICKS20 for 20% off!Lock down protection on both your new gadgets and your old faithful devices with 60% off Webroot at https://Webroot.com/ChicksSubscribe and stay tuned for new episodes every weekday!Follow us here for more daily clips, updates, and commentary:YoutubeFacebookInstagramTikTokXLocalsMore InfoWebsite

How will the White House overcome sabotage from sanctuary cities and within the federal government itself? White House Deputy Chief of Staff Stephen Miller dissects the left's sinister strategies, then explains the Administration's own strategies to defeat them by ensuring hostile personnel are removed and replaced by reliable allies. Nick Freitas discusses the future of the conservative movement, and why it must lay out a family-centered vision that wins at the local level first. Watch every episode ad-free on members.charliekirk.com! Get new merch at charliekirkstore.com!Support the show: http://www.charliekirk.com/supportSee omnystudio.com/listener for privacy information.

How will the White House overcome sabotage from sanctuary cities and within the federal government itself? White House Deputy Chief of Staff Stephen Miller dissects the left's sinister strategies, then explains the Administration's own strategies to defeat them by ensuring hostile personnel are removed and replaced by reliable allies. Nick Freitas discusses the future of the conservative movement, and why it must lay out a family-centered vision that wins at the local level first. Watch every episode ad-free on members.charliekirk.com! Get new merch at charliekirkstore.com!Support the show: http://www.charliekirk.com/supportSee omnystudio.com/listener for privacy information.

We are living through an all-out information war, and the truth is often the first casualty. In today's Toddcast, Todd Huff breaks down how propaganda spreads faster than facts—especially when it comes to ICE enforcement and recent high-profile incidents. From the Renee Good shooting in Minneapolis to viral claims out of Memphis, Todd exposes how incomplete footage, political opportunism, and outright falsehoods shape public perception before reality has a chance to surface. He also explains why enforcing the law is not tyranny, how staged narratives inflame dangerous behavior, and why conservatives must stay grounded in truth even when the media won't. If you're tired of headlines designed to manipulate rather than inform, this episode cuts straight through the noise.

We are living through an all-out information war, and the truth is often the first casualty. In today's Toddcast, Todd Huff breaks down how propaganda spreads faster than facts—especially when it comes to ICE enforcement and recent high-profile incidents. From the Renee Good shooting in Minneapolis to viral claims out of Memphis, Todd exposes how incomplete footage, political opportunism, and outright falsehoods shape public perception before reality has a chance to surface. He also explains why enforcing the law is not tyranny, how staged narratives inflame dangerous behavior, and why conservatives must stay grounded in truth even when the media won't. If you're tired of headlines designed to manipulate rather than inform, this episode cuts straight through the noise.

A coffee in hand, a reformer by the couch, and a Zoom link away from the old studio—this one starts cozy and gets loud. We kick off with the simple routines that actually work: a new Pilates-style reformer easing back pain, why “eat real food” outlasts diet fads, and how flipping the old food pyramid toward protein and fiber brings real energy and steadier appetite. Frozen veg in a blender, unexpected beet devotion, and small-town practicality set the tone: less hype, more habits.Then we open the guitar case. Neil pulls back the curtain on a hit that almost went elsewhere, a write that took 45 minutes, and a session kept on the second take. It's a masterclass in trusting feel over perfection—how a studio band's personality gets baked into a track and how not overthinking can make a record breathe. A live performance seals it, reminding us why songs stick: groove, grit, and choices you can hear.The mood turns as we take on the Minnesota ICE shooting, the protests, and the politics that stoke them. We talk respect for law enforcement, leadership signals from city halls, and why “comply now, contest later” keeps people alive. You'll hear frustration with outrage loops, headlines that miss context, and policy talk about “safe spaces” from federal law that can backfire on the street. Whether you agree or push back, the challenge is clear: build trust with consistent standards, not slogans.We wrap with lighter but telling social media gripes—announced “breaks,” birthday-bait posts, and why authenticity beats copy-paste sentiment. From beets to back care, from a tour-naming hit to a city on edge, the throughline is the same: common sense over clout, craft over noise, respect over spectacle.If this resonates, tap follow, share it with a friend, and leave a quick review. Your notes help us shape sharper conversations and bring more honest voices to the mic.The Try That in a Small Town Podcast is powered by e|spaces! Redefining Coworking - Exceptional Office Space for Every BusinessAt e|spaces, we offer more than just office space - we provide premium private offices designed for focus and growth. Located in the heart of Music Row, our fully furnished offices, private suites, meeting rooms and podcast studio give you the perfect space to work, create and connect. Ready to elevate your business? Book a tour today at espaces.comFrom the Patriot Mobile studios:Don't get fooled by other cellular providers pretending to share your values or have the same coverage. They don't and they can't!Go to PATRIOTMOBILE.COM/SMALLTOWN or call 972-PATRIOTRight now, get a FREE MONTH when you use the offer code SMALLTOWN.Original BrandsOriginal brands is starting a new era and American domestic premium beer, American made, American owned, Original glory.Join the movement at www.drinkoriginalbrands.comFollow/Rate/Share at www.trythatinasmalltown.com -Browse the merch: https://trythatinasmalltown.com/collections/all -For advertising inquiries, email info@trythatinasmalltown.comThe Try That In A Small Town Podcast is produced by Jim McCarthy and www.ItsYourShow.co

Worship led by Erin Elizabeth Lambeth

Drawing on her leadership roles with Planned Parenthood Global and humanitarian organizations in Africa, actor & activist Stephanie March (ADA Alex Cabot on Law & Order: SVU) describes how ill-conceived policy decisions —particularly the dismantling of USAID programs — have immediate, devastating consequences. Plus, is there any actual nation-building happening in Venezuela, why CIA doesn’t use honey traps and the truth about Area 51.

Today, Josh addresses the nationwide protests and lawlessness sparked by the fatal shooting of a woman by an ICE agent during a federal enforcement operation in Minneapolis, which has ignited demonstrations in multiple cities. He explains why, as a country founded on law and order, we cannot accept mob justice or attacks on federal officers and why community leadership in places like Minnesota has helped fuel the crisis. Josh then shifts to foreign policy, breaking down why the Trump Administration’s continued discussions about purchasing Greenland are not as far-fetched as critics claim, and why the idea makes strategic sense.He also covers the escalating protests in Iran, what they mean for U.S. interests, and why the president is right to monitor the dangerous situation as demonstrations continue to build in intensity.See omnystudio.com/listener for privacy information.

As 2025 comes to a close, Todd Huff reflects on what lies ahead—not predictions, but purposeful hope. In this New Year's Eve ToddCast, Todd shares what he hopes to see in 2026 and beyond for America: a stronger economy, restored law and order, real accountability in government, renewed respect for truth, and a deeper commitment to the principles that built this constitutional republic. This episode challenges listeners to understand hope not as wishful thinking, but as something tied to action, responsibility, and engagement. Todd also explains why rejecting truth leads to chaos—and why conservatives must continue to speak clearly, boldly, and faithfully in the year ahead. A timely, motivating message to end the year and prepare for what's next.

As 2025 comes to a close, Todd Huff reflects on what lies ahead—not predictions, but purposeful hope. In this New Year's Eve ToddCast, Todd shares what he hopes to see in 2026 and beyond for America: a stronger economy, restored law and order, real accountability in government, renewed respect for truth, and a deeper commitment to the principles that built this constitutional republic. This episode challenges listeners to understand hope not as wishful thinking, but as something tied to action, responsibility, and engagement. Todd also explains why rejecting truth leads to chaos—and why conservatives must continue to speak clearly, boldly, and faithfully in the year ahead. A timely, motivating message to end the year and prepare for what's next.

In Episode 446 of The Andrew Parker Show, Andrew Parker asks a fundamental question: Does the rule of law still matter?This episode examines a public letter issued by faculty affiliated with the University of Minnesota's Humphrey School of Public Affairs criticizing immigration enforcement—and what that letter reveals about the mindset of modern public policy elites. Drawing on his personal experience as a graduate of both the Humphrey School and the Mondale School of Law, Parker explores what the letter says, what it omits, and why selective outrage erodes public trust, safety, and democratic accountability.The discussion addresses immigration, enforcement of existing law, large-scale fraud, public safety, and the dangers of academic echo chambers that prioritize ideology over consequences. Parker also connects these issues to broader constitutional concerns, including the boundaries of the First Amendment, institutional responsibility, and the real-world cost of abandoning law and order.A candid and timely episode on immigration, public policy, and why a society that stops enforcing its laws places itself at risk.Support the showThe Andrew Parker Show - Politics, Israel & The Law. Follow us on Facebook, LinkedIn, YouTube and X. Subscribe to our email list at www.theandrewparkershow.com Copyright © 2025 The Andrew Parker Show - All Rights Reserved.

Vice President JD Vance is “scarier in certain ways” than President Donald Trump, according to former White House press secretary Jen Psaki.     Vance is “young” and “ambitious,” Psaki said on the leftist political podcast “I've Had It,” adding that the vice president is “agile in the sense that he is a chameleon who makes himself into whatever he thinks the audience wants to hear from him.”     Psaki also took a swipe at first lady Usha Vance, indicating she might not be happy in her marriage.     “I always wonder what's going on in the mind of his wife,” Psaki said. “Like, are you OK? Please blink four times. Come over here. We'll save you.”    While in Israel with the first lady, Vance was asked about the comments and called them “disgraceful,” adding, “but of course, the second lady can speak for herself. I am very lucky to have a wonderful wife.”    Psaki's comments on Vance are telling. The next presidential election is over three years away. It is no secret that Vance is thought to be a top contender for the Oval Office position, and so the talking heads on the left are already priming their base to despise him.     On this week's edition of “Problematic Women,” we discuss the left's fear not only of Vance, but the broader policies of the Trump administration.     Also on today's show, there is no end in sight to the government shutdown, but Trump is staying busy with construction of the White House ballroom well underway. And the New York City mayoral election is around the corner, with crime and housing prices taking center stage. All this and more on this week's show!   Keep Up With The Daily Signal   Sign up for our email newsletters:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ https://www.dailysignal.com/email⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠     Subscribe to our other shows:    The Tony Kinnett Cast: ⁠https://megaphone.link/THEDAILYSIGNAL2284199939⁠ The Signal Sitdown: ⁠https://megaphone.link/THEDAILYSIGNAL2026390376⁠   Problematic Women:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠https://megaphone.link/THEDAILYSIGNAL7765680741⁠   Victor Davis Hanson: ⁠https://megaphone.link/THEDAILYSIGNAL9809784327⁠     Follow The Daily Signal:    X:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠https://x.com/intent/user?screen_name=DailySignal⁠ Instagram:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ https://www.instagram.com/thedailysignal/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠  Facebook:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ https://www.facebook.com/TheDailySignalNews/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠  Truth Social:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ https://truthsocial.com/@DailySignal⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠  YouTube:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠https://www.youtube.com/dailysignal?sub_confirmation=1⁠    Subscribe on your favorite podcast platform and never miss an episode. Learn more about your ad choices. Visit megaphone.fm/adchoices

Vice President JD Vance is “scarier in certain ways” than President Donald Trump, according to former White House press secretary Jen Psaki.     Vance is “young” and “ambitious,” Psaki said on the leftist political podcast “I've Had It,” adding that the vice president is “agile in the sense that he is a chameleon who makes himself into whatever he thinks the audience wants to hear from him.”     Psaki also took a swipe at first lady Usha Vance, indicating she might not be happy in her marriage.     “I always wonder what's going on in the mind of his wife,” Psaki said. “Like, are you OK? Please blink four times. Come over here. We'll save you.”    While in Israel with the first lady, Vance was asked about the comments and called them “disgraceful,” adding, “but of course, the second lady can speak for herself. I am very lucky to have a wonderful wife.”    Psaki's comments on Vance are telling. The next presidential election is over three years away. It is no secret that Vance is thought to be a top contender for the Oval Office position, and so the talking heads on the left are already priming their base to despise him.     On this week's edition of “Problematic Women,” we discuss the left's fear not only of Vance, but the broader policies of the Trump administration.     Also on today's show, there is no end in sight to the government shutdown, but Trump is staying busy with construction of the White House ballroom well underway. And the New York City mayoral election is around the corner, with crime and housing prices taking center stage. All this and more on this week's show!   Follow us on Instagram for EXCLUSIVE bonus content and the chance to be featured in our episodes: https://www.instagram.com/problematicwomen/   Connect with our hosts on socials!   Elise McCue X: https://x.com/intent/user?screen_name=EliseMcCue Instagram: https://www.instagram.com/elisemccueofficial/   Virginia Allen: X: https://x.com/intent/user?screen_name=Virginia_Allen5 Instagram: https://www.instagram.com/virginiaallenofficial/   Crystal Bonham: X: https://x.com/intent/user?screen_name=crystalkatetx   Check out Top News in 10, hosted by The Daily Signal's Tony Kinnett: https://www.youtube.com/playlist?list=PLjMHBev3NsoUpc2Pzfk0n89cXWBqQltHY Learn more about your ad choices. Visit megaphone.fm/adchoices

Manhattan Institute's Nicole Gelinas and Liena Zagare discuss NYC's crime situation—what's working, what's not, and how the narrative has changed since the last mayoral race. 

We welcome the hosts of the cleverly named The Detectives to the podcast to discuss their work and their new show.Check out our new True Crime Substack the True Crime TimesGet Prosecutors Podcast MerchJoin the Gallery on FacebookFollow us on TwitterFollow us on InstagramCheck out our website for case resources:Hang out with us on TikTokSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Rod and Karen banter about buying Bevel at Ulta Beauty, wanting to be home, inspection machines going down, falling, farting, and wigs coming off is always funny, writing bullets, and an off-limits touchdown celebration. Trump says he’ll impose tariff’s on foreign films, judge rules against the Trump administration targeting Palestinian activists, Cracker Barrell was a psyop, FBI fires agents who knelt for George Floyd, LGBTQ News, woman robbed in fast food drive thru, Panda Express attack, jeep driver attacks old friend and sword ratchetness. Patreon: https://www.patreon.com/theblackguywhotips Twitter: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@rodimusprime⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@SayDatAgain⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@TBGWT⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@TheBlackGuyWhoTips⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Email: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠theblackguywhotips@gmail.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Blog: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.theblackguywhotips.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Teepublic Store⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Amazon Wishlist⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Crowdcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Voicemail: ‪(980) 500-9034Go Premium: https://www.theblackguywhotips.com/premium/See omnystudio.com/listener for privacy information.

On Thursday's Mark Levin Show, Ben Ferguson of the Ben Ferguson Podcast fills in for Mark. President Donald Trump is the law-and-order president. Crime in D.C. is out of control. Trump strategically uses D.C. to demonstrate rapid crime reduction via federal intervention, pressuring Democrat-run high-crime cities like Memphis, Chicago, St. Louis, and Baltimore—listed as America's most dangerous—to seek similar help. However, many mayors refuse due to Trump derangement syndrome. These Democrat-controlled cities could be transformed with proper law enforcement accountability and presence; they just have to ask Trump for help. Also, a top IRS lawyer, Anthony Sacco, was placed on administrative leave following a Daily Wire report highlighting his history of far-left advocacy, including calls to resist Trump and pack the Supreme Court. The Treasury Department is investigating as part of efforts to depoliticize the IRS, with Senator Tom Cotton calling for Sacco's immediate firing. Later, finally we have real justice. A NY appellate court has overturned a $500 million civil fraud penalty against Trump in a case brought by AG Letitia James. The court ruled the penalty was an excessive fine, violating the Eighth Amendment, which Mark Levin explained a year ago.  Finally, the Trump administration is on track to deport over 400,000 undocumented immigrants in its first year.  The big beautiful bill is enabling ICE to deport more illegal aliens and expand detention capacity with at least 50 new centers. Learn more about your ad choices. Visit podcastchoices.com/adchoices