Podcasts about Malay

This story explores the themes of suspense and survival through the narrative of 'The Most Dangerous Game,' featuring Sanger Rainsford and General Zaroff. It delves into the philosophy of hunting, the morality of human life, and the psychological tension between predator and prey. The introduction of Roma Wines and the advice from Elsa Maxwell set the stage for a gripping tale of adventure and existential reflection.Imagine being stranded on a remote island, hunted by a man who considers you the ultimate prey. This was the reality for Sanger Rainsford, a celebrated hunter who found himself in the most dangerous game of his life. His survival on Ship-Trap Island is a testament to his ingenuity and resilience.Survival Tactics:Understanding the Terrain: Rainsford quickly realized that straight flight was futile. He used the island's dense jungle to his advantage, creating intricate loops and doubling back on his trail to confuse his pursuer, General Zaroff.Utilizing Natural Resources: When faced with the threat of quicksand in the Death Swamp, Rainsford's quick thinking led him to dig a pit and fashion sharp stakes from saplings, creating a deadly trap for Zaroff's hounds.Adapting to Circumstances: Rainsford's ability to adapt was crucial. He crafted a Malay mancatcher, a trap he learned about during his hunting expeditions, which injured Zaroff and bought him precious time.Mental Fortitude: Throughout the ordeal, Rainsford maintained his nerve, reminding himself of the stakes and the need to outwit a formidable opponent. His mental resilience was as vital as his physical tactics.Rainsford's experience on Ship-Trap Island is a gripping tale of survival against the odds. His story is a reminder of the power of human ingenuity and the will to survive, even in the face of seemingly insurmountable challenges. Subscribe now to explore more tales of adventure and survival.TakeawaysElsa Maxwell emphasizes the importance of enjoying life with simple pleasures.The story begins with Rainsford's realization of the dangers he faces.General Zaroff represents a twisted view of hunting and sport.The concept of hunting humans raises moral questions about life and death.Rainsford's survival tactics showcase human ingenuity under pressure.The psychological game between Rainsford and Zaroff is central to the narrative.The story culminates in a final confrontation that tests Rainsford's limits.The conclusion reflects on the nature of the hunt and survival.The narrative serves as a commentary on civilization versus savagery.Elsa Maxwell, The Most Dangerous Game, suspense, hunting, General Zaroff, Sanger Rainsford, survival, human hunting, classic literature

In Malaysia, every citizen carries an ID card that includes religion; every person is classified as either “Muslim” or “Non-Muslim.” The Malaysian constitution promises religious freedom and the right to choose one's religion. So what happens if a citizen changes their faith? “Brother Samuel” will answer that question this week on VOM Radio. Born into a Muslim family, he came to know that Jesus was the Son of God, then chose to leave Islam behind to follow Christ. At first, he kept his newfound faith quiet, knowing that being publicly identified as a follower of Jesus could bring all kinds of trouble. But as he grew in faith, he felt convicted about his silence. Jesus had died for him. How could he be unwilling even to acknowledge Christ? Learning of his conversion, Samuel's family encouraged him to dive more deeply into Islamic training and activities. Wanting to honor his father and his family, Samuel agreed to attend Islamic classes. But instead of bringing him back to Mohammed, the training forced him to become more rooted in Biblical truth and more capable at explaining and defending Christian doctrines. In 2018, Samuel began the process of applying for a new national ID card, changing his religion from “Muslim” to “non-Muslim.” Seven years later, his court case is still dragging on. While the most famous case of Christian persecution in Malaysia is the abduction of Pastor Raymond Koh, Samuel says there are hundreds of Christians right now in the same situation he's in: trying to get the government to issue them new ID cards that accurately reflect their faith. Please pray this week for Samuel and for other Christians in Malaysia. Next month is the International Day of Prayer for Persecuted Christians (IDOP). The Voice of the Martyrs has resources to help you and your church pray for persecuted Christians on November 2 and throughout the year, including a new film telling the story of ongoing persecution in Democratic Republic of Congo. Access all VOM's IDOP resources here.

How can you apply horror ideas to action and comedy? In this episode Chas, Stu and guest Kim Ho continue their exploration into the power(s) of antagonism and how focusing on them can develop story. While Part 1 looked at the horror film SINNERS, in Part 2 we venture into genres beyond horror with the action-thriller REBEL RIDGE, and the comedy classic  MEET THE PARENTS. To both these films we apply the generative story framework TOMBS* (Transgression - Omens - Manifestation - Banishment - Slumber)  and are surprised at just how well it maps. *TOMBS comes from the MOTHERSHIP sci-fi horror table-top role-playing game. Which we love. We explore how TOMBS, and thinking about antagonism in general, allows writers to deepen their understanding of their characters, their relationship of the heroes with the antagonists, and generate story fuel in a way that escalates the story. We discuss how thinking of your hero as the horror for your villains helps everything become more dynamic. Oh, and we talk about launching an actual play podcast. Which is happening. Stay tuned! As always: SPOILERS ABOUND and all copyright material used under fair use for educational purposes. CHAPTERS 00:00:12 - Escalating Antagonism Part 2 00:03:29 - Rebel Ridge 00:45:30 - Meet the Parents 01:30:29 - Key Learnings & Wrap Up 01:41:38 - Thanks to our Patreons RELATED EPISODES DZ-121: Escalating Antagonism DZ-49: Antagonists! (Part 1) - vs Humans LINKS Kim Ho on IMBD Mothership The Philosophy of Final Destination by the Morbid Zoo The Philosophy of Horror by Noel Carroll GinnyDI: “This Game used 5 steps to scare the crap out of me” - https://youtube.com/watch?v=AUXc8hjaBQw More Draft Zero is brought to you more often by our awesome Patreons. Especially Lily, Paulo, Alexandre, Malay, Jennifer, Thomas, Randy, Jesse, Sandra, Theis, and Khrob. Please considering rating or subscribing to us on Apple Podcasts or sharing us on the Social Medias! We like finding new listeners. We are @stuwillis, @mehlsbells and @chasffisher on Twitter. You can find @draft_zero and @_shotzero on Instagram and Twitter. SUBSCRIBE TO SHOT ZERO via Substack  

Hey guys, what you are about to listen to is an extremely graphic episode that will contain many scenes of gore, rape, human experimentation, honestly it will run the gambit. If you got a weak stomach, this episode might not be for you. You have been warned.  I just want to take a chance to say a big thanks to all of you guys who decided to join the patreon, you guys are awesome! Please leave a comment on this episode to let me know what more you want to hear about in the future. With all of that said and done lets jump right into it.   Where to begin with this one? Let start off with one of the major figures of Unit 731, Shiro Ishii. Born June 25th, 1892 in the village of Chiyoda Mura in Kamo District of Chiba Prefecture, Ishii was the product of his era. He came from a landowning class, had a very privileged childhood. His primary and secondary schoolmates described him to be brash, abrasive and arrogant. He was a teacher's pet, extremely intelligent, known to have excellent memory. He grew up during Japans ultra militarism/nationalism age, thus like any of his schoolmates was drawn towards the military. Less than a month after graduating from the Medical department of Kyoto Imperial University at the age of 28, he began military training as a probation officer in the 3rd regiment of the Imperial Guards division. Within 6 months he became a surgeon 1st Lt. During his postgraduate studies at Kyoto Imperial university he networked successfully to climb the career ladder. As a researcher he was sent out to help cure an epidemic that broke out in Japan. It was then he invented a water filter that could be carried alongside the troops.   He eventually came across a report of the Geneva Protocol and conference reports of Harada Toyoji as well as other military doctors. He became impressed with the potential of chemical and biological warfare. During WW1 chemical warfare had been highly explored, leading 44 nations to pass the Geneva Protocol or more specifically  “Protocol for the Prohibition of the Use in War of Asphyxiating, Poisonous or other Gases, and of Bacteriological Methods of Warfare”. Representatives from Japan were present at this conference and were involving in the drafting and signing of the Geneva Protocol, but it was not ratified in Japan at the time. Ishii's university mentor, Kiyano Kenji suggested he travel western countries and he did so for 2 years. Many nations were secretive about their research, but some places such as MIT were quite open. After his visit Ishii came to believe Japan was far behind everyone else in biological warfare research. After returning to Japan Ishii became an instructor at the Imperial Japanese Army Medical School. Japan of course lacked significant natural resources, thus it was a perfect nation to pursue biological weapons research. Ishii began lobbying the IJA, proposing to establish a military agency to develop biological weapons. One of his most compelling arguments was “that biological warfare must possess distinct possibilities, otherwise, it would not have been outlawed by the League of Nations.”   Ishii networked his way into good favor with the Minister of Health, Koizumi Chikahiko who lended his support in August of 1932 to allow Ishii to head an Epidemic Prevention Laboratory. Ishii secured a 1795 square meter complex at the Army Medical College. Yet this did not satisfy Ishii, it simply was not the type of work he wanted to do. The location of Tokyo allowed too many eyes on his work, he could not perform human experimentation. For what he wanted to do, he had to leave Japan, and in the 1930's Japan had a few colonies or sphere's of influence, the most appetizing one being Manchuria. In 1932 alongside his childhood friend Masuda Tomosada, Ishii took a tour of Harbin and he fell in love with the location.   During the 1930's Harbin was quite a cosmopolitan city, it was a major trading port and diverse in ethnicities and religions. Here there were Mongols, Russians, Chinese, Japanese, various other western groups in lesser numbers. Just about every religion was represented, it was a researcher's paradise for subjects. Ishii sought human experimentation and needed to find somewhere covert with maximum secrecy. He chose a place in the Nan Gang District of Beiyinhe village, roughly 70 kms southeast of Harbin. It was here and then he began human experimentation. One day in 1932, Ishii and the IJA entered the village and evacuated an entire block where Xuan Hua and Wu Miao intersected. They began occupying a multi-use structure that had been supporting 100 Chinese vendors who sold clothes and food to the locals. They then began drafting Chinese laborers to construct the Zhong Ma complex to house the “Togo Unit” named after the legendary admiral, Togo Heihachiro. The Chinese laborers were underpaid and under constant watch from Japanese guards, limiting their movement and preventing them from understanding what they were building, or what was occurring within the complex. The complex was built in under a year, it held 100 rooms, 3 meter high brick walls and had an electric fence surrounding the perimeter. One thousand captives at any given time could be imprisoned within the complex. To ensure absolute secrecy, security guards patrolled the complex 24/7. Saburo Endo, director of Operations for the Kwantung Army once inspected the Togo Unit and described it in his book “The Fifteen Years' Sino-Japanese War and Me”, as such:   [It was] converted from a rather large soy sauce workshop, surrounded by high rammed earth wall. All the attending military doctors had pseudonyms, and they were strictly regulated and were not allowed to communicate with the outsiders. The name of the unit was “Tōgō Unit.” One by one, the subjects of the experiments were imprisoned in a sturdy iron lattice and inoculated with various pathogenic bacteria to observe changes in their conditions. They used prisoners on death row in the prisons of Harbin for these experiments. It was said that it was for national defense purposes, but the experiments were performed with appalling brutality.The dead were burned in high-voltage electric furnaces, leaving no trace.    A local from the region added this about the complex “We heard rumors of people having blood drawn in there but we never went near the place. We were too afraid. When the construction started, there were about forty houses in our village, and a lot of people were driven out. About one person from each home was taken to work on the construction. People were gathered from villages from all around here, maybe about a thousand people in all. The only things we worked on were the surrounding wall and the earthen walls. The Chinese that worked on the buildings were brought in from somewhere, but we didn't know where. After everything was finished, those people were killed.”    Despite all the secrecy, it was soon discovered prisoners were being taken, primarily from the CCP and bandits who were being subjected to tests. One such test was to gradually drain a victim of blood to see at what point they would die. The unit drew 500 cc of blood from each prisoner every 3-5 days. As their bodies drew weaker, they were dissected for further research, the average prisoner lasted a maximum of a month. Due to the climate of Manchuria, it was soon established that finding methods to treat frostbite would benefit the Kwantung army. Ishii's team gathered human subjects and began freezing and unfreezing them. Sometimes these experiments included observing test subjects whose limbs had been frozen and severed. The Togo team reported to General Okamura Yasuji, the deputy commander in chief of the Kwantung army from 1933-1934 that the best way to treat frostbite was to soak a limb in 37 degree water. According to the testimony of a witness named Furuichi at trial done in Khabarovsk , “Experiments in freezing human beings were performed every year in the detachment, in the coldest months of the year—November, December, January and February. The experimental technique was as follows: the test subjects were taken out into the frost at about 11 o'clock at night, compelled to dip their hands into a barrel of cold water and forced to stand with wet hands in the frost for a long time. Alternatively, some were taken out dressed, but with bare feet and compelled to stand at night in the frost during the coldest period of the year. When frostbite had developed, the subjects were taken to a room and forced to put their feet in water of 5 degrees Celsius, after which the temperature was gradually increased.”   Sergeant Major Kurakazu who was with Unit 731 later on in 1940 and taken prisoner by the Soviets in 1945 stated during the Khabarovsk trial , “I saw experiments performed on living people for the first time in December 1940. I was shown these experiments by researcher Yoshimura, a member of the 1st Division. These experiments were performed in the prison laboratory. When I walked into the prison laboratory, ve Chinese experimentees were sitting there; two of these Chinese had no fingers at all, their hands were black; in those of three others the bones were visible. They had fingers, but they were only bones. Yoshimura told me that this was the result of freezing experiments.”   According to Major Karasawa during the same trial Ishii became curious about using plague as a weapon of war and captured plague infected mice to test on subjects in the Zhong Ma Complex “Ishii told me that he had experimented with cholera and plague on the mounted bandits of Manchuria during 1933-1934 and discovered that the plague was effective.”   According to Lt General Endo Saburo's diary entry on November 16th of 1933, at the Zhong Ma complex “The second squad which was responsible for poison gas, liquid poison; and the First Squad which was responsible for electrical experiments. Two bandits were used by each squad for the experiments.  Phosgene gas—5-minute injection of gas into a brick-lined room; the subject was still alive one day aer inhalation of gas; critically ill with pneumonia.  Potassium cyanide—the subject was injected with 15 mg.; subject lost consciousness approximately 20 minutes later.  20,000 volts—several jolts were not enough to kill the subject; injection of poison required to kill the subject.  5000 volts—several jolts were not enough; aer several minutes of continuous current, subject was burned to death.”    The Togo Unit established a strict security system to keep its research highly confidential. Yet in 1934, 16 Chinese prisoners escaped, compromising the Zhong Ma location. One of the guards had gotten drunk and a prisoner named Li smashed a bottle over his head and stole his keys. He freed 15 other prisoners and of them 4 died of cold, hunger and other ailments incurred by the Togo unit. 12 managed to flee to the 3rd route army of the Northeast Anti Japanese united Army. Upon hearing the horrifying report, the 3rd route army attacked the Togo unit at Beiyinhe and within a year, the Zhong Ma complex was exploded.    After the destruction of the Zhong Ma complex, Ishii needed a better structure. The Togo unit had impressed their superior and received a large budget. Then on May 30th of 1936 Emperor Hirohito authorized the creation of Unit 731. Thus Ishii and his colleagues were no longer part of the Epidemic Prevention Institute of the Army Medical School, now they were officially under the Kwantung Army as the Central Epidemic Prevention and Water Purification Department. Their new HQ was located in Pingfan, closer to Harbin. Their initial budget was 3 million yen for the personnel, 200-300 thousand yen per autonomous unit and 6 million yen for experimentation and research. Thus their new annual budget was over 10 million yen.    Pingfan was evacuated by the Kwantung army. Hundreds of families were forced to move out and sell their land at cheap prices. To increase security this time, people required a special pass to enter Pingfan. Then the airspace over the area became off-limits, excluding IJA aircraft, all violators would be shot down. The new Pingfan complex was within a walled city with more than 70 buildings over a 6 km tract of land. The complex's huge size drew some international attention, and when asked what the structure was, the scientists replied it was a lumber mill. Rather grotesquely, prisoners would be referred to as “maruta” or “logs” to keep up the charade. Suzuki, a Japanese construction company back then, worked day and night to construct the complex.    Now many of you probably know a bit about Unit 731, but did you know it's one of countless units?  The Army's Noborito Laboratory was established (1937) The Central Epidemic Prevention and Water Purification Department of the North China Army/ Unit 1855 was established (1938)  The Central Epidemic Prevention and Water Purification Department of Central China/ Unit 1644 (1939)  Thee Guangzhou Epidemic Prevention and Water Purification Department of South China Army/ Unit 8604 (1942)  The Central Epidemic Prevention and Water Purification Department of the Southern Expeditionary Army/ Unit 9620 (1942).    There were countless others, detachments included Unit 1855 in Beijing, Unit Ei 1644 in Nanjing, Unit 8604 in Guangzhou, and later Unit 9420 in Singapore. All of these units comprised Ishii's network, which, at its height in 1939, oversaw over 10,000 personnel.   Victims were normally brought to Pingfan during the dead of night within crammed freight cars with number logs on top. They were brought into the building via a secret tunnel. According to a witness named Fang Shen Yu, technicians in white lab coats handled the victims who were tied in bags. The victims included anyone charge with a crime, could be anti-japanese activity, opium smoking, espionage, being a communist, homelessness, being mentally handicap, etc. Victims included chinese, Mongolians, Koreans, White Russians, Harbin's jewish population and any Europeans accused of espionage. During the Khabarovsk trial, Major Iijima Yoshia admitted to personally subjecting 40 Soviet citizens to human experimentation. Harbin's diversity provided great research data. Each prisoner was assigned a number starting with 101 and ending at 1500. Onec 1500 was reached, they began again at 101, making it nearly impossible to estimate the total number of victims. Since the complex had been labeled a lumber mill to the locals, most did not worry about it or were too afraid to do so. The prison's warden was Ishii's brother Mitsuo who made sure to keep it all a secret.    Ethics did not exist within Ishii's network of horrors. Everything was done efficiently in the name of science. Pingfang was equipped for disposing the evidence of their work in 3 large incinerators. As a former member who worked with the incinerators recalled “the bodies always burned up fast because all the organ were gone; the bodies were empty”. Human experimentation allowed the researchers their first chance to actually examine the organs of a living person at will to see the progress of a disease. Yeah you heard me right, living person, a lot of the vivisections were done on live people. As one former researcher explained "the results of the effects of infection cannot be obtained accurately once the person dies because putrefactive bacteria set in. Putrefactive bacteria are stronger than plague germs. So, for obtaining accurate results, it is important whether the subject is alive or not." Another former researcher said this “"As soon as the symptoms were observed, the prisoner was taken from his cell and into the dissection room. He was stripped and placed on the table, screaming, trying to fight back. He was strapped down, still screaming frightfully. One of the doctors stuffed a towel into his mouth, then with one quick slice of the scalpel he was opened up." Witnesses of some of these vivisections reported that victims usually let out a horrible scream when the initial cuts were made, but that the voice stops soon after. The researchers often removed the organ of interest, leaving others in the body and the victims usually died of blood loss or because of the removed organ. There are accounts of experiments benign carried out on mothers and children, because yes children were in fact born in the facilities. Many human specimens were placed in jars to be viewed by Tokyo's army medical college. Sometimes these jars were filled with limbs or organs but some giant ones had entire bodies.   Vivisection was conducted on human beings to observe how disease affected each organ once a human dies. According to testimony given by a technician named Ogawa Fukumatsu “I participated in vivisections. I did them every day. I cannot remember the amount of people dissected. At first, I refused to do it. But then, they would not allow me to eat because it was an order; gradually I changed.” Another technician Masakuni Kuri testified  “I did vivisection at the time. Experiments were conducted on a Chinese woman with syphilis. Because she was alive, the blood poured out like water from a tap.”   A report done by Shozo Kondo studied the effects of bubonic plague on humans. The number of subjects was 57 with age ranging from toddlers to 80 years old with mixed gender. The study used fleas carrying plague that were dispersed upon the local population in June of 1940 at Changchun. 7 plague victims were Japanese residents. The report stated the plague spread because of lack of immunity by the townspeople. Subjects' survival time ranged from 2-5 days, with only 3 surviving 12, 18 and 21 days. The subjects were infected with Glandular, Cutaneous or Septicemic plague, but most had the Glandular variety.     In addition to the central units of Pingfang were others set up in Beijing, Nanjing, Guangzhou and Singapore. The total number of personnel was 20,000. These satellite facilities all had their own unique horror stories. One was located in Anda, 100km from Pingfang where outdoor tests for plague, cholera and other pathogens were down. They would expose human subjects to biological bombs, typically by putting 10-40 people in the path of a biological bomb. A lot of the research was done to see the effective radius of the bombs, so victims were placed at different distances. At Xinjing was Unit 100 and its research was done against domesticated animals, horses particularly. Unit 100 was a bacteria factory producing glanders, anthrax and other pathogens. They often ran tests by mixing poisons with food and studied its effects on animals, but they also researched chemical warfare against crops. At Guangzhou was unit 8604 with its HQ at Zhongshan medical university. It is believed starvation tests ran there, such as the water test I mentioned. They also performed typhoid tests and bred rats to spread plague. Witness testimony from a Chinese volunteer states they often dissolved the bodies of victims in acid. In Beijing was Unit 1855 which was a combination of a prison and experiment center. They ran plague, cholera and typhus tests. Prisoners were forced to ingest mixtures of germs and some were vaccinated against the ailments. In Singapore after its capture in February of 1942 there was a secret laboratory. One Mr. Othman Wok gave testimony in the 1990s that when he was 17 years old he was employed to work at this secret lab. He states 7 Chinese, Indian and Malay boys worked in the lab, picking fleas from rats and placing them in containers. Some 40 rat catchers, would haul rats to the lab for the boys to do their work. The containers with fleas went to Japanese researchers and Othman says he saw rats being injected with plague pathogens. The fleas were transferred to kerosene cans which contained dried horse blood and an unidentified chemical left to breed for weeks. Once they had plague infected fleas in large quantity Othman said "A driver who drove the trucks which transported the fleas to the railway station said that these bottles of fleas were sent off to Thailand." If this is true, it gives evidence to claims Unit 731 had a branch in Thailand as well. Othman stated he never understood or knew what was really going on at the lab, but when he read in 1944 about biological attacks on Chongqing using fleas, he decided to leave the lab. Othman states the unit was called Unit 9240.  As you can imagine rats and insects played a large role in all of this. They harvested Manchuria rat population and enlisted schoolchildren to raise them. In the 1990s the Asahi Broadcasting company made a documentary titled “the mystery of the rats that went to the continent”. It involved a small group of high school children in Saitama prefecture asked local farmers if they knew anything about rat farming during the war years. Many stated everybody back then was raising rats, it was a major source of income. One family said they had rat cages piled up in a shed, each cage built to carry 6 rat, but they had no idea what the rats were being used for. Now hear this, after the war, the US military kept these same families in business. The US army unit 406 which was established in Tokyo to research viruses wink wink, would often drive out to these farms in their american jeeps collecting rats.  Getting fleas was a much tricker task. One method was taking older Chinese prisoners and quarantining them with clothes carrying flea or flea eggs and allowing them to live in isolated rooms to cultivate more fleas. These poor guys had to live in filth and not shave for weeks to produce around 100 fleas a day. Now Unit 731 dealt with numerous diseases such as Cholera.  Some experiments used dogs to spread cholera to villages. They would steal dogs from villages, feed them pork laced with cholera germs and return them to the villages. When the disease finished incubating the dogs would vomit and other dogs would come and eat the vomit spread it more and more. The dogs were also stricken with diarrhea and the feces spread it to other dogs as well. 20% of the people in villages hit by this died of the disease. Former army captain Kojima Takeo was a unit member involved in a Cholera campaign and added this testimony "We were told that we were going out on a cholera campaign, and we were all given inoculations against cholera ten days before starting out. Our objective was to infect all the people in the area. The disease had already developed before we got there, and as we moved into the village everyone scattered. The only ones left were those who were too sick to move. The number of people coming down with the disease kept increasing. Cholera produces a face like a skeleton, vomiting, and diarrhea. And the vomiting and defecating of the people lying sick brought flies swarming around. One after the other, people died." I've mentioned it a lot, Plague was a staple of Unit 731. The IJA wanted a disease that was fast and fatal, Cholera for instance took about 20 days, plague on the other hand starts killing in 3 days. Plague also has a very long history of use going back to the medieval times. It was one of the very first diseases Ishii focused on. In october of 1940 a plague attack was conducted against the Kaimingjie area in the port city of Ningbo. This was a joint operation with Unit 731 and the Nanjing based Unit 1644. During this operation plague germs were mixed with wheat, corn, cloth scraps and cotton and dropped from the air. More than 100 people died within a few days of the attack and the affected area was sealed off from the public until the 1960s.  Another horrifying test was the frostbite experiments. Army Engineer Hisato Yoshimura conducted these types of experiments by taking prisoners outside, dipping various appendages into water of varying temperatures and allowing the limbs to freeze. Once frozen, Yoshimura would strike their affected limbs with a short stick and in his words “they would emit a sound resembling that which a board gives when it is struck”. Ice was then chipping away with the affected area being subjected to various treatments, such as being doused in water, exposed to heat and so on. I have to mentioned here, that to my shock there is film of these specific frostbite experiments and one of our animators at Kings and Generals found it, I have seen a lot of things in my day, but seeing this was absolute nightmare fuel. If you have seen the movie or series Snowpiercer, they pretty much nail what it looked like.  Members of Unit 731 referred to Yoshimura as a “scientific devil” and a “cold blooded animal” because he would conduct his work with strictness. Naoji Uezono another member of Unit 731, described in a 1980s interview a disgusting scene where Yoshimura had "two naked men put in an area 40–50 degrees below zero and researchers filmed the whole process until [the subjects] died. [The subjects] suffered such agony they were digging their nails into each other's flesh". Yoshimuras lack of any remorse was evident in an article he wrote for the Journal of Japanese Physiology in 1950 where he admitted to using 20 children and 3 day old infant in experiments which exposed them to zero degree celsius ice and salt water. The article drew criticism and no shit, but Yoshimura denied any guilt when contacted by a reporter from the Mainichi Shimbun. Yoshimura developed a “resistance index of frostbite” based on the mean temperature of 5 - 30 minutes after immersion in freezing water, the temperature of the first rise after immersion and the time until the temperature first rises after immersion. In a number of separate experiments he determined how these parameters depended on the time of day a victim's body part was immersed in freezing water, the surrounding temperature and humidity during immersion, how the victim had been treated before the immersion ("after keeping awake for a night", "after hunger for 24 hours", "after hunger for 48 hours", "immediately after heavy meal", "immediately after hot meal", "immediately after muscular exercise", "immediately after cold bath", "immediately after hot bath"), what type of food the victim had been fed over the five days preceding the immersions with regard to dietary nutrient intake ("high protein (of animal nature)", "high protein (of vegetable nature)", "low protein intake", and "standard diet"), and salt intake. Members of Unit 731 also worked with Syphilis, where they orchestrated forced sex acts between infected and noninfected prisoners to transmit the disease. One testimony given by a prisoner guard was as follows “Infection of venereal disease by injection was abandoned, and the researchers started forcing the prisoners into sexual acts with each other. Four or five unit members, dressed in white laboratory clothing completely covering the body with only eyes and mouth visible, rest covered, handled the tests. A male and female, one infected with syphilis, would be brought together in a cell and forced into sex with each other. It was made clear that anyone resisting would be shot.” After victims were infected, they would be vivisected at differing stages of infection so that the internal and external organs could be observed as the disease progressed. Testimony from multiple guards blamed the female victims as being hosts of the diseases, even as they were forcibly infected. Genitals of female prisoners were infected with syphilis and the guards would call them “jam filled buns”. Even some children were born or grew up in the walls of Unit 731, infected with syphilis. One researcher recalled “one was a Chinese women holding an infant, one was a white russian woman with a daughter of 4 or 5 years of age, and the last was a white russian women with a boy of about 6 or 7”. The children of these women were tested in ways similar to the adults.  There was also of course rape and forced pregnancies as you could guess. Female prisoners were forced to become pregnant for use in experiments. The hypothetical possibility of transmission from mother to child of diseases, particularly syphilis was the rationale for the experiments. Fetal survival and damage to the womans reproductive organs were objects of interest. A large number of babies were born in captivity and there had been no accounts of any survivor of Unit 731, children included. It is suspected that the children of the female prisoners were killed after birth or aborted. One guard gave a testimony “One of the former researchers I located told me that one day he had a human experiment scheduled, but there was still time to kill. So he and another unit member took the keys to the cells and opened one that housed a Chinese woman. One of the unit members raped her; the other member took the keys and opened another cell. There was a Chinese woman in there who had been used in a frostbite experiment. She had several fingers missing and her bones were black, with gangrene set in. He was about to rape her anyway, then he saw that her sex organ was festering, with pus oozing to the surface. He gave up the idea, left and locked the door, then later went on to his experimental work.” In a testimony given on December 28 by witness Furuichi during the Khabarovsk Trial, he described how “a Russian woman was infected with syphilis to allow the scientists to and out how to prevent the spread of the disease.  Many babies were born to women who had been captured and become experimental subjects. Some women were kidnapped while pregnant; others became pregnant aer forced sex acts in the prisons, enabling researchers to study the transmission of venereal disease   Initially Unit 731 and Unit 100 were going to support Japan's Kantokuen plan. The Kantokuen plan an operation plan to be carried out by the Kwantung army to invade the USSR far east, capitalizing on the success of operation barbarossa. Unit 731 and 100 were to prepare bacteriological weapons to help the invasion. The plan was created by the IJA general staff and approved by Emperor Hirohito. It would have involved three-steps to isolate and destroy the Soviet Army and occupy the eastern soviet cities over the course of 6 months. It would have involved heavy use of chemical and biological weapons. The Japanese planned to spread disease using three methods; direct spraying from aircraft, bacteria bombs and saboteurs on the ground. This would have included plague, cholera, typhus and other diseases against troops, civilian populations, livestocks, crops and water supplies. The main targets were Blagoveshchensk, Khabarovsk, Voroshilov, and Chita. If successful the Soviet Far East would be incorporated into Japan's greater east asia co-prosperity sphere. Within Kantokuen documents, Emperor Hirohtio instructed Ishii to increase production rate at the units, for those not convinced Hirohito was deeply involved in some of the worst actions of the war. Yet in the end both Emperor Hirohito and Hideki Tojo pulled their support for the invasion of the USSR and opted for the Nanshin-ron strategy instead.    On August 9th of 1945 the Soviet Union declared war on Japan and invaded Manchuria. In response, the Japanese government ordered all research facilities in Manchuria to be destroyed and to erase all incriminating materials. A skeleton crew began the liquidation of unit 731 on August 9th or 10th, while the rest of the unit evacuated. All test subjects were killed and cremated so no remains would be found. The design of the facilities however, made them hard to destroy via bombing, several parts of the buildings left standing when the Soviets arrived. While most of the unit's staff managed to escape, including Ishii, some were captured by the soviets. Some of these prisoners told the Soviets about the atrocities committed at Pingfang and Changchun. At first the claims seemed so outrageous, the Soviets sent their own Biological Weapons specialists to examine the ruins of Ping Fang. After a thorough investigation, the Soviet experts confirmed the experiments had been done there. The real soviet investigation into the secrets of Unit 731 and 100 began in early 1946, thus information was not readily available during the Tokyo Tribunal. Both the Americans and SOviets had collected evidence during the war that indicated the Japanese were in possession of bacteriological weapons though. Amongst the 600,000 Japanese prisoners of war in the USSR, Major General Kiyoshi Kawashima and Major Tomoio Karasawa would become essential to uncovering the Japanese bacteriological warfare secrets and opening the path to hold the Khabarovsk trial. The Soviets and Americans spent quite a few years performing investigations, many of which led to no arrests. The major reason for this was similar to Operation Paperclip. For those unaware, paperclip was a American secret intelligence program where 1600 German scientists were taken after the war and employed, many of whom were nazi party officials. The most famous of course was Wernher von Braun. When the Americans looked into the Japanese bacteriological work, they were surprised to find the Japanese were ahead of them in some specific areas, notably ones involving human experimentation. General Charles Willoughby of G-2 american intelligence called to attention that all the data extracted from live human testing was out of the reach of the USA. By the end of 1947, with the CCP looking like they might defeat Chiang Kai-Shek and the Soviet Union proving to be their new enemy, the US sought to form an alliance with Japan, and this included their Bacteriological specialists. From October to December, Drs Edwin Hill and Joseph Victor from Camp Detrick were sent to Tokyo to gather information from Ishii and his colleagues. Their final conclusion laid out the importance of continuing to learn from the Japanese teams, and grant them immunity. The British were also receiving some reports from the Americans about the Japanese Bacteriological research and human experimentation. The British agreed with the Americans that the information was invaluable due to the live human beings used in the tests. The UK and US formed some arrangements to retain the information and keep it secret. By late 1948 the Tokyo War Crimes Trial was coming to an end as the cold war tension was heating up in Korea, pushing the US more and more to want to retain the information and keep it all under wraps.  With formal acceptance, final steps were undertaken, much of which was overseen by General Douglas MacArthur. On May 6, 1947, Douglas MacArthur wrote to Washington that "additional data, possibly some statements from Ishii probably can be obtained by informing Japanese involved that information will be retained in intelligence channels and will not be employed as 'War Crimes' evidence.” Ishii and his colleagues received full immunity from the Tokyo War Crimes Trial. Ishii was hired by the US government to lecture American officers at Fort Detrick on bioweapons and the findings made by Unit 731. During the Korean War Ishii reportedly traveled to Korea to take part in alleged American biological warfare activities. On February 22nd of 1952, Ishiiwas explicitly named in a statement made by the North Korean FOreign Minister, claiming he along with other "Japanese bacteriological war criminals had been involved in systematically spreading large quantities of bacteria-carrying insects by aircraft in order to disseminate contagious diseases over our frontline positions and our rear". Ishii would eventually return to Japan, where he opened a clinic, performing examinations and treatments for free. He would die from laryngeal cancer in 1959 and according to his daughter became a Roman Catholic shortly before his death.  According to an investigation by The Guardian, after the war, former members of Unit 731 conducted human experiments on Japanese prisoners, babies, and mental patients under the guise of vaccine development, with covert funding from the U.S. government. Masami Kitaoka, a graduate of Unit 1644, continued performing experiments on unwilling Japanese subjects from 1947 to 1956 while working at Japan's National Institute of Health Sciences. He infected prisoners with rickettsia and mentally ill patients with typhus. Shiro Ishii, the chief of the unit, was granted immunity from prosecution for war crimes by American occupation authorities in exchange for providing them with human experimentation research materials. From 1948 to 1958, less than five percent of these documents were transferred to microfilm and stored in the U.S. National Archives before being shipped back to Japan.

The Fat Bidin Film Club (Ep 361) - Abah Saya, Uncle Mike A Chinese man navigates the complexities of faith and fatherhood after adopting three Malay children and rasing them as his own. The Fat Bidin Film Club is also on YouTube: https://youtu.be/EgvjCRX0UQI Copyright (C) 2025 Fat Bidin Sdn Bhd For more, visit http://fatbidin.com Interested in making your own films? Then why not get Zan Azlee's book 'Guide to indie filmmaking' today: https://fatbidin.com/guide-to-independent-filmmaking/ Buy Fat Bidin books, films and merchandise at http://fatbidin.com/store/

Hello Youtube Members, Patreons and Pacific War week by week listeners. Yes this was intended to be an exclusive episode to join the 29 others over on my Youtube Membership and Patreon, but since we are drawing to the end of the Pacific War week by week series, I felt compelled to make some special episodes to answer some of the bigger questions.   Hey before I begin I just want to thank all of you who have joined the patreon, you guys are awesome. Please let me know what other figures, events or other things you want to hear about in the future and I will try to make it happen.   So as you can see the title of this episode is, Why did the Japanese perform so many Atrocities during the Pacific War. Phewww, its honestly a difficult one to tackle, for there are countless reasons. I had a university professor who taught; ancient and modern Japanese history, history of the Japanese empire and the Pacific War. He actually answered this very question in a single lecture and in many ways I found it to be one of the most illuminating things I ever learnt about the Pacific War. To truly understand the reasons why they did such horrible things, you actually need to learn the general history of Japan, particularly the changes from Tokugawa, to Meiji, to Showa. I am going to do my very best, but I know many of you might be asking “what were the worst things they did?”, not everyone takes a special interest into such a niche part of history. May I recommend for those with strong stomachs “the knights of Bushido” by Edward Russel that covers pretty much all the atrocities of the Asia-Pacific War. For those of you who like darker things, check out Unit 731: Japan's Secret Biological Warfare in World War II by David Wallace and Peter Williams, absolute nightmare fuel.   I can't go through the entire history of Japan, but I think it's important to start off with the first Sino-Japanese War of 1894-1895. This was the first time the Empire of Japan fought a true war with a foreign nation, that being the Qing dynasty. At this point in time, there really emerged a sort of, to be blunt, race war. The Chinese had historically referred to the Japanese as “woren”, a racist term meaning dwarf. Now historically the Japanese had always revered the Chinese, kind of like in the way a little brother looks up to his big brother. In tokugawa Japan they would learn from the Chinese, but as the Meiji restoration began this dramatically changed. Japan watched as the Chinese were humiliating and abused by the western powers and failed to modernize. Meanwhile Japan emulated the best of the west, to modernize and become a great power themselves. In many ways, Japan saw itself become big brother and now China was little brother. The Meiji restoration had an element of nationalism built into it that would explode come the Show era. Japan for its entire history had this belief they were the “Yamato Race” dating back to the 6th century. Now while the Meiji restoration sought to emulate the west, they also emulated racism and propaganda, which in the 19th century was kind of a big deal. The Japanese government gradually began a long term campaign promoting the idea the Japanese, or Yamato people were superior to that of the other asian races. Who was the next big asian boy on the block? China, so it was inevitable they would direct a lot of racist attitudes towards the Chinese. During the first sino-japanese war, the Chinese, particularly Manchu had a habit of performing atrocities upon the Japanese. They would often cut off body parts of Japanese soldiers in grotesque manners and leave them to be found by their comrades. This was honestly a pretty typical thing of war in the region, but it did also have a racist element to it, the Chinese certainly saw the Japanese as lesser people. Just before the battle of Port Arthur, the Japanese found mutilated remains of the comrades, here is a passage from Makio Okabe who was there:   As we entered the town of Port Arthur, we saw the head of a Japanese soldier displayed on a wooden stake. This filled us with rage and a desire to crush any Chinese soldier. Anyone we saw in the town, we killed. The streets were filled with corpses, so many they blocked our way. We killed people in their homes; by and large, there wasn't a single house without from three to six dead. Blood was flowing and the smell was awful. We sent out search parties. We shot some, hacked at others. The Chinese troops just dropped their arms and fled. Firing and slashing, it was unbounded joy. At this time, our artillery troops were at the rear, giving three cheers [banzai] for the emperor.   The Japanese performed a massacre at Port Arthur, butchering perhaps up to 3000 Chinese civilians, some claim 10's of thousands and in full few of western war correspondents. It became a huge controversy that destroyed the image of the IJA internationally and hurt the Japanese governments efforts at riding themselves of unequal treaties with the western powers. The Japanese learnt a hell of a lesson and an Imperial Proclamation was made in 1894 stating that Japanese soldiers should make every effort to win the war without violating international laws. According to Japanese historian Yuki Tanaka, Japanese forces during the First Sino-Japanese War released 1,790 Chinese prisoners without harm, once they signed an agreement not to take up arms against Japan if they were released.   During the next major war the Japanese performed a dramatic 180, well at least to their enemy. During the Russo-Japanese War, over 80,000 Russian POWs were held by the IJA who were treated in accordance with the Hague conventions of 1899. The Japanese paid them for labor, housed them in conventional POW camps, made sure they received good medical treatment, ironically better than the Russians were capable of. The Japanese did all of this, making sure the foreign war correspondents wrote about it. It was a massive PR stunt in many ways. The Japanese were emulating how a world power should act, because they sought to be one. Meanwhile the Japanese swallowed their pride at being called yellow monkeys, as the prevalent Yellow Peril ideology was being pushed by Kaiser Wilhehelm and Tsar Nicholas II heavily. The Japanese treated the entire war like gentlemen and suffered horrific higher casualties than necessary because of it. But something many people don't take much notice of, because the IJA made sure of it, was they horrible treatment of the Chinese during the war.   Now the Russians in Manchuria looted, killed and raped many Chinese, pushed quite a bit by the Yellow Peril. The Chinese, certainly the Honghuzi bandits were working for the Japanese to attack them, so its not like they had no reasons. The IJA was more professional and had orders not to molest the Chinese, as they were helping the war effort, but this did not prevent it. The Japanese also looted, killed and raped Chinese. The Japanese would often wave it off as reprisals against potential spies. I only bring this up as it was very apparent, the Japanese treated the Russians much different than the chinese.   Fast forward to WW1, the Japanese had a battle against the Germans and Austro-Hungarians known in the west as the Siege of Tsingtau. The Japanese took up an identical methodology to the Russo-Japanese war with their approach to the Germans, but even took it a step further. After winning the siege, the Japanese seized nearly 5000 German POW's who were treated with a surreal amount of respect. They were brought back to Japan and housed for the rest of the war in 12 cities around Tokyo and Kumamoto. The POW's enjoyed humane treatment and a rather famous event occurred at the Bando camp where a large orchestra was formed of German POW's who toured the nation performing 100 concerts, lectures and plays. Evidence the Germans were treated well can be seen in the fact 170 prisoners never left Japan and sought wives and lives there. Now is this all a feel good love story, no, just like during the Russo-Japanese War, Japan was playing up the PR, for during WW1 they wanted official recognition as a world power and that of being racially equal to the whites.    Japan was officially recognized as a world power during the treaty of Versailles, but when Japan gave its racial equality proposal, President Woodrow Wilson of the US and Australian Prime Minister Billy Hughes refused to allow it to pass, even though they received majority votes. Now The Japanese had been for a lack of better words, fucked over, during the first sino-japanese war when the triple intervention of France, Germany and Russia stole away their war earning of the Liaodong peninsula. During the Russo-Japanese war, Theodore Roosevelt limited the Japanese war gains and now here after WW1 the Japanese received another humiliation. To the Japanese, it was the last straw and it was a major reason they went to war with the west, who they viewed, and honestly rightfully so, would never see them as equals.   Ompf, lot of history there, but now we come to the Showa era, which was molded by the feelings of the past decades.   In 1937 Japan and China enter an unofficial war that saw one of the worst wartime atrocities in human history, the rape of Nanjing. It began on December 13th of 1937, lasting 6 or so weeks seeing the murder of possibly 300,000 civilians and pows, the mass rape of 20,000 and untold hardship upon the Chinese people. The Japanese followed this up with numerous other massacres in China such as the Changjiao Massacre claiming possibly 30,000 Chinese civilian lives, the Alexandra Hospital Massacre killing 200 patients and medical staff in Hong Kong, the Laha Massacre on Ambon island where 300 members of the Gull force were executed, the Bangka island massacre where 60 Australian and British soldiers and 22 Australian nurses were murdered, the Parit Sulong massacre in Malay where 150 wounded Australian and Indian POW's were executed, the Bataan Death march where negligence and brutality took the lives of 650 Americans and perhaps a possible 18,000 Filipinos, the Manila massacres claiming the lives of perhaps 54,000 filipinos including women and children in the Philippines, the Balikpapan massacre in the dutch east indies taking the lives of 78 Dutch Civilians, I can keep going and going. Where the Japanese went, massacres and horrors occurred.    Again if you really want to delve into these stories check out “the knights of Bushido”.   The Japanese also had the infamous special units like 731, who conducted horrifying experiments on civilians and POWs like vivisectioning live people without anesthesia, testing biological and chemical weapons on live people, the freezing peoples to study frostbite treatment and giving people sexually transmitted diseases to study. Lt General Shiro Ishii's unit 731 deployed plague infested fleas, cholera, bubonic plague and other nasty weapons upon Chinese civilians killing perhaps up to 500,000. This was seen during the battle of Changde and famously during operation Sei-go also known as the Zhejiang-Jiangxi campaign.    The Japanese also enacted the infamous “Sanko Sakusen / three all's policy : kill all, urn all, loot all” in retaliation to the Chinese communists Hundred regiments offensive in December of 1940. Sanctioned by Hirohito personally, it is thought this act resulted in the death of 2.7 million Chinese civilians. According to author Werner Gruhl 8 million Chinese civilian deaths could be attributable to the Japanese.     So then we come back to the big question, why? So now that I've covered the loose history for coherency sake I want to list here the largest reasons for the atrocities and by no means is this official categories or even all of them, I am simply stating kind of my top ones I guess you can say:   Treaties signed or not signed War strategy and indoctrination  Ultra-Nationalism and Racism Surrender & the Bastardization of the Bushido code The Brutality of the Japanese military Treaties signed or not signed   Yes its time to talk about treaties, yawn. Now I said previously Japan did sign the Hague Conventions of 1899 and would ratify them in 1907. The Hague conventions did contain laws for prisoners of war, protection of civilians. Alongside this, in 1894 an imperial proclamation was made stating Japanese soldiers should make every effort to win a war without violating international laws. More significantly Japan “signed” but unlike the majority of other world powers did not ratify the Geneva convention of 1929. Why? To be blunt, the geneva conventions did not really benefit the Japanese military from their point of view.   First the Japanese had a very specific perspective on surrendering, they simply did not do it, so they did not expect many of their soldiers to ever become POW's, so how would it benefit them to ratify such a thing? If they are not going to have many POW's, why would they burden themselves with upholding all the conventional laws for POW's they would obtain during war?  Another glaring reason involved aerial bombing. Many Japanese leaders, like Kanji Ishiwara, believed the home islands would be subjected to massive aerial bombing if a global war broke out. If Japan was subjected to aerial bombing and ratified the geneva convention, this meant they would have to take the pilots who were caught prisoner. The Japanese believed this would encourage further bombing. Lastly the convention had rules for POW treatment that literally contradicted how Japanese soldiers were treated by their own superiors. More about that in the last part about the military's brutality, but summarized, the Japanese army were abusive as hell and to sign such a thing would literally contradict how they did things.   Emperor Hirohito personally ratified a decision to remove certain constraints of the Hague Conventions when it came to the treatment of Chinese POW's in the directive of 5 August 1937. This notification advised staff officers to simply stop using the term "prisoners of war". They would refer to their enemy as bandits, guerillas and such, anything but soldiers so they would not have to take any prisoners, though they typically did not leave anyone alive in China regardless. The Geneva Convention exempted POWs of sergeant rank or higher from manual labor, and stipulated that prisoners performing work should be provided with extra rations and other essentials. The Japanese in the later half of the war would be starved of provisions and resources, thus its to no surprise they could not meet these demands, even if they sought to uphold them. I will note in 1942, Japan indicated they would “follow” the Geneva rules and would observe the Hague Convention of 1907 outlining the laws and customs of war. Yet this is like a verbal confirmation, it had no legal basis, something the Japanese particularly loved to do during the war.   According to Dr. William Skelton III, who produced a document entitled American Ex Prisoners of War for the U.S. Department of Veterans' Affairs, more POWs died at the hands of the Japanese in the Pacific theater and specifically in the Philippines than in any other conflict to date. For example in Germany, POWs died at a rate 1.2%. In the Pacific theater the rate was 37%. In the Philippines, POWs died at a rate of 40%.    Now these pieces of paper that were signed or not signed, what does this really matter when it comes to war, its obvious they were not upholding certain rules, but how did this quote en quote make them more brutal and perform more atrocities? Well here is the sticky thing, if you are part of the Japanese military and you know your nation did not ratify certain rules of war, this meant your enemy had no supposed legal basis to follow said rules against you either.    So I want you to think of two aspects of this. If your nation did not sign or ratify certain treaties, then you could not expect the enemy to respect such rules when it comes to you. But more importantly, what if the leader of your nation…just told you to believe that?    In early 1942, Great Britain, the United States of America and other great powers did officially let the Japanese know that they would, on their  part, observe all the provisions of the Convention and requested reciprocity. Japanese foreign minister at the time, Hideki Tojo gave a formal assurance that although Japan was not bound by the Geneva convention, the Japanese would apply it “mutatis mutandis” towards the Americans, British, Canadians, Australians and New Zealander POW's, note he most definitely did not extend this to the asiatic groups, nor the Dutch whom I guess he just forgot about. But this did morally bind Japan to comply with the convention. However the top brass of the Japanese military, notably Hideki Tojo in these cases, went out of his way to instill beliefs within the military as to what they should expect from the enemy. As you will see in the next points, this was basically a type of indoctrination.   War strategy and indoctrination    The leaders of Japan knew full well how unmatched they were in terms of resources and productivity before they began the war with the west. How could they possibly win the war? The IJN was dead set on a decisive naval battle, but for the IJA to compensate for their lack of resources, they believed their “spirit” would overcome the enemy. In many ways this spirit meant going above and beyond normal human endurance, to literally outperform the allies and notably to conduct the war with absolutely zero mercy. Once Japan lost the initiative in the war, after Guadalcanal, the IJA were forced to fight a war of attrition. Now they would prolong and exact maximum casualties upon the allies hoping to force them to the peace table. The idea was quite simple, the IJA would do everything possible to make the allies believe they would never give up and it would far too costly to defeat them. How does one go about achieving these aims? Well the IJA officers would tell you “by steeling your hearts”. To achieve all of this required extreme indoctrination.    Japanese children grew up in regimentation, they were desensitized to violence through tales of martial glory, and were taught that their purpose in life was to serve the emperor. Upon entering  military service, they were trained out of any individualistic spirit, and taught that compassion was a weakness and had no place in the field of war. The soldier's motto was faith equaled strength.  Faith being devotion to duty and service to the Divine Emperor. Apart from ideology and spiritual toughening, training in the Japanese Imperial Army was also extremely harsh and violent. This was not even particularly a special aspect of Showa Japan, it went all the way back to the Meiji era. From a young age children's education directed them, like a pipeline for military duty.   Now at the offset of the war, Hideki Tojo released the “Senjinkun” “instructions for the battlefield”. This was basically a manual for soldiers on how to conduct war. The document was used to establish standards of behavior for Japanese troops and improve discipline and morale within the Army, it also included things like a prohibition against being taken prisoner. It stated if you were captured by the enemy, because Japan did not sign or ratify certain treaties, you would be killed or tortured by the allies, and if you survived you and your family would face shame back home, and punishment resulting typically in 6 months of prison.   Here is a small excerpt from the document Those who know shame are weak. Always think of [preserving] the honor of your community and be a credit to yourself and your family. Redouble your efforts and respond to their expectations. Never live to experience shame as a prisoner. By dying you will avoid leaving a stain on your honor.   The purpose was basically psychological warfare, against their own army. Those like Hideki Tojo believed Japan could only defeat the resource rich Americans with spirit. Thus the manuals like Senjinkun demanded the forces not ever surrender, because the allies would do horrible things, it was shameful to do so and there were disciplinary actions for any who did. In 1942 the Army amended its criminal code to specify that officers who surrendered soldiers under their command faced at least six months imprisonment, regardless of the circumstances in which the surrender took place. This change attracted little attention, however, as the Senjinkun imposed more severe consequences and had greater moral force.   In a report dated June 1945, the U.S. Office of War Information noted that 84 percent of one group of interrogated Japanese prisoners, many of whom had been injured or unconscious when captured stated that they had expected to be killed or tortured by the Allies if taken prisoner. The OWI analysts described this as being typical, and concluded that fear of the consequences of surrender, “rather than Bushido,” was the motivation for many Japanese battle deaths in hopeless circumstances–as much as, and probably more than, the other two major considerations: fear of disgrace at home, and “the positive desire to die for one's nation, ancestors, and god-emperor.”   Something barely talked about in the west, was during the Pacific War, the Americans had a habit of taking human trophies. Human trophies were Japanese skulls, gold teeth, finger bones and such. The famous novel “With the Old Breed” by Eugene Sledge spoke of his personal accounts of these actions, its a rather gruesome and dark part of the war. Now some of these actions were publicized, despite the US military's efforts to quell and hush it down. Time magazine famously had an iconic photo of a woman whose enlisted boyfriend sent her home a Japanese skull. FDR also famously was given a letter opener carved out of Japanese bones. These stories were seized up greedily by the Japanese government who used them as propaganda to prove to their soldiers what would happen if they were captured. It had a profound effect as you can imagine. And this was not limited to Japanese soldiers. The propaganda machine would contribute at the end of the war to mass civilian suicides on Okinawa and Saipan.   Back to the POW subject. When it came to the treatment of POW's, Hideki Tojo began submitting in May of 1942 a series of memorandum, basic orders as to how POW's should be treated. “Prisoners of war can be used for the enlargement of our production and as military labor, white prisoners of war will be confined successively in Korea, Formosa and Manchuria. Superior technicians and high ranking officers -- Colonels and above -- will be included among the prisoners of war confined in Formosa. Those who are not suitable for use in enlargement of our production will be confined in prisoner of war camps which will be built immediately on the spot.Although the working of prisoner of war officers and warrant officers is forbidden by the Regulations of 1903, the policy of the control authorities is that under the situation of our country where not one person now eats without working they want them to set to work. It is desired that you give proper orders on this.The present situation of affairs in this country does not permit anyone to lie idle doing nothing but eating freely. With that in view, in dealing with prisoners of war, I hope you will see that they may be usefully employed. In Japan, we have our own ideology concerning prisoners of war, which should naturally make their treatment more or less different from that in Europe and America. In dealing with them, you should, of course, observe the various Regulations concerned, aim at an adequate application of them . . . At the same time, you must not allow them to lie idle doing nothing but eating freely for even a single day. Their labor and technical skill should be fully utilized for the replenishment of production, and contribution rendered toward the prosecution of the Greater East Asiatic War for which no effort ought to be spared."   Thus in the end as a grunt in the IJA you were led to believe: if I am captured I will be tortured, killed maybe turned into a letter opener, or someone will place my skull on their mantle. If I surrender and survive and make it back home, I will be severely punished and worst of all me and my family will be shamed. I could not expect any humanity from the enemy, because my nation did not sign or ratify treaties like the Geneva convention. More so, because my armies conduct was so unbelievably barbaric, I could only expect the very same from my enemy. It was a vicious cycle. You perform atrocities, expecting the enemy to do the same, and thus it just keeps perpetuating itself. Ultra-Nationalism and Racism   Now we spoke a little bit about the concept of the Yamato race, the Japanese were indoctrinated to believe they were a superior race and that their emperor was something akin to a living god. Until this war, the Japanese empire was on a hell of a winning streak going all the way back to the Meiji Era. For the first half of the Pacific war, the Japanese won nearly every battle. This led to something historians called “victory disease” that made them become somewhat arrogant and cocky, but it also made them feel “superhuman”. The allies' news reporting at the beginning of the war began to frantically refer to the Japanese as “supermen”or  “super jungle fighters”. Particularly because of the Malay campaign, the Japanese soldier just seemed to be tougher, could survive harsher jungle climates, even doing so with less food or war materials. The Japanese read the allied news reports and came to the conclusion that had been driven down their throats by their government, indeed the Japanese spirit was winning the war. The Japanese public ate this up in their propaganda and it perpetuated their ultra-nationalistic beliefs. The Japanese truly came to believe they were destined to rule the asia-pacific. Look at the results in China for example. Within a short amount of time they conquered much of China, though the public really had no idea how bad the China was bottled down by 1940. Then came the greater east asia co-prosperity sphere propaganda, which is an excellent example of their megalomania.    Yet alongside their ultra-nationalism, seen more strongly perpetuated against other Asian groups, the Japanese also indoctrinated their public with racism against them. The Yellow Peril of the 19th century and anti-japanese or anti-asian racism fueled the Japanese soldiers. The Japanese as a people had faced brutal racist hardships historically at the hands of the west, particularly from their point of view from America. There was the slights against them during the first sino-japanese war, the infamous triple intervention of france, germany and Russia stealing away their prize that was the liaodong peninsula. Then during the Boxer rebellion they faced racism, not being allowed to lead mutli national army formations, despite them being the lionshare of said military force. The Russo-Japanese war saw from their point of view, America stealing their war prizes. Last but not least, after WW1 they were told to their faces that they were a world power, but not racially equal. The Japanese faced anti-Japanese and anti-asian immigration laws when it came to America in the form of the gentleman's agreement and Australia's “great white Australia policy”. During the war, the American propaganda machine began pumping out racist caricatures of Japanese as rats, goggle eyed  bucktooth people, literal yellow monkey's.   For the IJA the pacific war in many was a holy war directed at the arrogant whites who had abused them for so long. This will probably sound controversial, but indeed, the pacific war was very much a race war. If you are not convinced of that, I recommend reading “War without Mercy: Race and Power in the Pacific War” by John Dower. The human trophy taking, anti-japanese bucktooth, rat people cartoon propaganda, history of racial abuse like the japanese concentration camps, the gentleman's agreement, the stealing of victories during the first sino-japanese war, russo-japanese war and ww1 all plagued the mind of a Japanese soldier. To them in many ways, the “whites had it coming”. Which is rather ironic given how the Japanese would treat the other asian racial groups they came into contact with. But such is the contradictory nature of the Imperial Japanese military.    The Japanese also held racist beliefs about the westerners. The Japanese soldiers were taught the allies were akin to demons or beasts. They were described often as “the hairy ones” or “anglo-American demons”. Taught these men would rape women and girls, stample upon the civilians they captured with the treads of their tanks. The marines were especially dreaded.  According to a story circulated widely among the Japanese on Saipan, all Marine Corps recruits were compelled to murder their own parents before being inducted into service. It was said that Japanese soldiers taken prisoner would suffer hideous tortures—their ears, noses, and limbs would be cut off; they would be blinded and castrated; they could also be cooked and fed to dogs. As silly as this may sound, do remember the Americans were taking human trophies so the Japanese propaganda machine had its evidence. Tons of photos of skulls atop american tanks for example were displayed to the Japanese public. Another famous one was the cartoon appearing in an American servicemen's magazine, which was later reproduced and translated in the Japanese press. It suggested the existence of “Japanese hunting licenses, promising open season on the enemy, complete with free ammunition and equipment—with pay!    In terms of how the Japanese exacted their own racism towards their fellow asians. During the War the Japanese dragged into forced labor, Koreans, Chinese and southeast asians. 670,000 Koreans were brought to Japan to work mines and heavy industry, around 60,000 of them died to harsh conditions. Between April 1943 to May 1945, 41,862 Chinese were sent to Japan to work, 2800 died before even reaching the home islands. 6872 died in the work sites again from brutal conditions. When it comes to southeast asian numbers are hard to pinpoint but its safe to say at least 300,000 Javanese, Malay, Burmese, Tamil and other groups were mobilized to construct the Burma-Siam railroad between October 1942 to november 1943 and 60,000 perished. This all went for the men, for the women, all those racial groups would face the horrors of becoming comfort women, historians estimate there could have been 50-200,000 pressed into it. But for the Japanese, believing their were superior to these other asiatic groups, groups whom they would publicly say were like children, they as the father figure would guide, well they simply abused them.   So in a contradictive fashion, the Japanese believed they were superior and could do horrible things to their Asian neighbors while simultaneously decrying the racism cast towards them by western powers as justification for their brutal actions against them. These types of feelings and perspectives molded the mind of the average Japanese soldier, dehumanizing others has always been a standard military practice afterall.    Surrender & the Bastardization of the Bushido code   I think this is one the vast majority of WW2 history buffs know, the Japanese perspective on surrender and the bushido code. In the book “military trials of war criminals in the Netherlands east indies 1946-1949” Fred Borch had this to say about the variable of bushido for the brutality   As Japan continued its modernization in the early 20th century, her armed forces became convinced that success in battle would be assured if Japanese soldiers, sailors, and airmen had the "spirit" of Bushido. ... The result was that the Bushido code of behavior "was inculcated into the Japanese soldier as part of his basic training." Each soldier was indoctrinated to accept that it was the greatest honor to die for the Emperor and it was cowardly to surrender to the enemy. ... Bushido therefore explains why the Japanese soldiers who were stationed in the NEI so mistreated POWs in their custody. Those who had surrendered to the Japanese—regardless of how courageously or honorably they had fought—merited nothing but contempt; they had forfeited all honor and literally deserved nothing. Consequently, when the Japanese murdered POWs by shooting, beheading, and drowning, these acts were excused since they involved the killing of men who had forfeited all rights to be treated with dignity or respect. While civilian internees were certainly in a different category from POWs, it is reasonable to think that there was a "spill-over" effect from the tenets of Bushido.   It is very true, the Japanese soldiers and sailors were taught Japan was a sacred nation. Traditional samurai values of bushido were merged with modern training and weaponry. The government propagandized the figure of the Emperor as a living god who embodied the Japanese state, the Kokutai. Emperor Hirohito and his family were the spiritual essence of Japan. To even show your back to the enemy let alone surrender was deemed cowardly and brought dishonor upon your family. As written by Inouye Jukichi in 1910, something read by many Japanese “The Japanese warriors looked upon it as shame to themselves not to die when their Lord was hard pressed . . . their own shame was the shame upon their parents, their family, their house and their whole clan, and with this idea deeply impressed upon their minds, the Samurai, no matter of what rank, held their lives light as feathers when compared with the weight they attached to the maintenance of a spotless name”.    Young men of Japan were taught that "The greatest honor is to die for the Emperor" Additionally precept the Japanese were taught that it is an ignominy to surrender to the enemy. The combined effect of these two precepts was to inculcate in the Japanese soldier a spirit of contempt for Allied soldiers who surrendered, which, in defiance of the rules of war, was demonstrated in their ill-treatment of prisoners. They made no distinction between the soldier who fought honorably and courageously up to an inevitable surrender, and the soldier who surrendered without a fight. All enemy soldiers who surrendered under any circumstance were to be regarded as being disgraced and entitled to live only by the tolerance of their captors.   Surrender was unforgivable under their code, drilled into them through the Imperial Japanese education system and military. When the Japanese would come across vast swathes of the enemy surrendering, particularly if the enemy used up all their ammunition killing their comrades and then surrendered, well it added fuel to their brutality. One only needs to look at the deaths due to Banzai charges, take for example the incredibly massive one at the battle of Saipan seeing around 4000 dead Japanese. IJA officers brought ancestral katana's to the war, the Japanese cut off the heads of the enemies as it was seen to be honorable. When faced with death, many chose to commit seppuku, the bushido propaganda was intense.    A brutal practice emerged in the Pacific island hopping campaign, whereupon wounded Japanese would pretend to be dead or surrender only to explode grenades upon allied forces coming closer. This began to be noticed by US marines during the battle of Guadalcanal and Australians in New Guinea. This began a vicious cycle . There were of course Japanese who would surrender. Hell the Koreans forced into service often did try to surrender, but they would all be hampered by something. Because of the actions of those Japanese feinted death and taking down allied soldiers with them, the allied soldiers gradually began a practice of not bothering to accept surrender. It became a self fulfilling prophecy. Many Japanese made the allies believe all they could expect was a grenade death, thus the allies became more brutal to them. This simply led the Japanese to conclude their government was accurate about how the allies would treat them, so more and more did not surrender. An absolutely horrible cycle that went on to the very end of the war, though the allies did figure out means to get Japanese to surrender more in the last year.    The Brutality of the Japanese military   I think this is probably one of the most important factors, and its also one the “normies” would not know as much about. The Imperial Japanese military, more so the Army, had what I can only describe as a built in system of abuse. As described to me by the same university professor I keep bringing up in podcasts, picture a literal pecking order. Going from the highest ranked general to the very bottom grunt. Imagine each one who is higher than the other, routinely physically abuses them. For example, it was very typical for a colonel to slap a major across the face, the major would then strike one of his captains, and the abuse would continue through the ranks to the grunts who would have no one to abuse, thus they turned to POW's or civilian populations. This was not just an accepted part of the Japanese Imperial Army it was indoctrinated.    From day one of basic training, IJA officers taught their men, races like the Chinese were their blood enemies and racially inferior. These were people the Japanese would rule over one day. The trainers would toss the boys into rigorous training activities involving physical violence towards another alongside the notion any orders given by a higher ranking officer was infallible and to be treated as if the divine emperor himself, the living god was giving it.    The Japanese army even taught methods of torture that would be employed in all areas they occupied. Among these tortures were the water treatment, burning, electric shocks, the knee spread, suspension, kneeling on sharp instruments and flogging. The Kempetai, were the ones doing the lionshare of these tortures. Other Army and Navy units, however, used the same methods as the Kempetai. Camp guards performed similar methods, local police forces organized by the Kempetai in the occupied territories also applied the same methods of torture. The Kempetai were administered by the War Ministry, trained at specialized schools who were maintained and operated by the War Ministry in Japan. Thus the conduct of Kempetai and the camp guards directly reflected the policy of the War Ministry.    The Japanese army leadership made sure recruits were physically and mentally abused, they were given strenuously duty tasks and pushed to their absolute limit. During the war given where they were deployed, take guadalcanal for example, the Japanese soldiers would be facing starvation as well. Being half starved, beaten and suffering the effects of war would drive anyone to perform horrifying acts. The life of a Japanese solider was simply at the whims of an extremely toxic management culture. The lowest ranking echelons received the lionshare of abuse and they took out their frustration with whomever they could find deemed lower than them, ie: POW's, civilians, etc.   All of these variables combined contributed to the creation of a military willing to perform just about any atrocity they thought necessary to win the war. It was a war they could not hope to win, but many of them went to their deaths trying to defeat the hands of fate. There are countless other reasons of course for the atrocities committed in cold or hot blood. Countless books have been written on this subject, please do check out the few I mentioned. With that again, a big thanks to you patreons, you guys are awesome. Please let me know what you think in the comments, and what you want to hear more about in the future. This has been the pacific war channel over and out.

Imán Daniels, a Cape Malay teacher born and raised in Cape Town, grew up between multiple cultures before moving across the world to South Korea and Hong Kong. She talks to us about growing up in South Africa, the nuances of being Cape Malay, and what it means to navigate the world when few people truly understand her background. Proudly Asian Playlist: ⁠⁠https://open.spotify.com/playlist/1hmol1gJIFlnJVn6zyeJTm?si=vHFLpZjLQPyX4DTEz_ufFA----------------------------------------Stay Connected with Proudly Asian:Website - ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠proudly-asian.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram - ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠instagram.com/proudly.asian⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Youtube - ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠youtube.com/@proudlyasianpodcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Support us - ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ko-fi.com/proudlyasian⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Email us - ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠proudlyasianpodcast@gmail.com⁠

Welcome to RIMScast. Your host is Justin Smulison, Business Content Manager at RIMS, the Risk and Insurance Management Society.   Justin divides this episode into three segments. He first interviews Eddie Tettevi, Sandbox Mutual Insurance CRO and RIMS Canada Council Chair — DEI and Comms, about his risk career and his service on the RIMS Canada Council. In the second segment, Justin interviews Janiece Savien-Brown, Metro Vancouver, and Shaun Sinclair, BCIT, about the C2C Challenge and the winning student team. The third segment is a recording of "Intentional Mentorship," an improvised session from the DEI Studio, featuring Dionne Bowers, Co-Founder & Chair of the Canadian Association of Black Insurance Professionals (CABIP), Ray Chaaya, Head of talent for Zurich Canada, and Natalia Szubbocsev, Executive Vice President at Appraisals International Inc.   Listen to learn about some exciting events of the RIMS Canada Conference 2025.   Key Takeaways: [:01] About RIMS and RIMScast. [:17] About this episode of RIMScast. This episode was recorded live on September 15th, 16th, and 17th at the RIMS Canada Conference 2025, at the Telus Convention Center in Calgary. We had a blast! We will relive the glory of the RIMS Canada Conference in just a moment, but first: [:50] RIMS Virtual Workshops! RIMS has launched a new course, “Intro to ERM for Senior Leaders.” It will be held again on November 4th and 5th and will be led by Elise Farnham. [1:07] On November 11th and 12th, my good friend Chris Hansen will lead “Fundamentals of Insurance”. It features everything you've always wanted to know about insurance but were afraid to ask. Fear not; ask Chris Hansen! RIMS members enjoy deep discounts on virtual workshops! [1:26] The full schedule of virtual workshops can be found on the RIMS.org/education and RIMS.org/education/online-learning pages. A link is also in this episode's notes. [1:37] Several RIMS Webinars are being hosted this Fall. On October 9th, Global Risk Consultants returns to deliver “Natural Hazards: A Data-Driven Guide to Improving Resilience and Risk Financing Outcomes”. [1:50] On October 16th, Zurich returns to deliver “Jury Dynamics: How Juries Shape Today's Legal Landscape”. On October 30th, Swiss Re will present “Parametric Insurance: Providing Financial Certainty in Uncertain Times”. [2:07] On November 6th, Hub will present “Geopolitical Whiplash — Building Resilient Global Risk Programs in an Unstable World”. Register at RIMS.org/Webinars. [2:20] On with the show! It was such a pleasure to attend the RIMS Canada Conference 2025 in Calgary. There's always electricity in the air at RIMS Canada, and I wanted to capture some of it!  [2:33] We've got two interviews, and then an improvised session I recorded at the DE&I Studio. The sound came out great, and I used it here with the panelists' permission. [2:49] We've got excellent education and insight for you today on RIMScast! My first guest is Eddie Tettevi. He is the Chief Risk Officer at Sandbox Mutual. He's a very active member of the Saskatchewan RIMS Chapter and a member of the RIMS Canada Council. [3:11] We're going to talk about his risk management career, his RIMS involvement, and how his insights from one of his RIMS DE&I sessions led to this discussion. [3:24] First Interview! Eddie Tettevi, welcome to RIMScast! [3:38] Eddie is the Chief Risk and Compliance Officer at Sandbox Mutual Insurance. He's also the Corporate Secretary, which means he helps the organization navigate strategic initiatives within the boundaries of risk appetite and regulatory compliance. [4:12] Eddie has been at Sandbox for approximately two years. When he joined the company, Sandbox was going through a period of rapid growth and taking the right risks. That was something Eddie looked forward to being involved in. [4:54] The CRO role was not an independent role at Sandbox before Eddie started. It was held by the Chief Financial Officer. The CCO role was held by HR. The Corporate Secretary role was held by the CEO. Eddie fills the three roles in his new position. His background fits all three roles. [6:06] Eddie normally leads a risk group of three. Eddie was previously in cyber for 13 or 14 years. His background is in electrical engineering and computer science. He helped organizations secure their software and network. [7:02] Eddie doesn't think risk management is any different. He's helping organizations make the right decisions. The difference is that the portfolio is much larger. Cybersecurity is one aspect of Eddie's risk management work. [7:33] Eddie says cyber attacks are growing. Individuals who may not be skilled are using AI tools to perpetrate cyber attacks. The attacks are increasing exponentially in skill and sophistication. [8:09] Eddie co-hosted a session in the DE&I Studio with Aaron Lukoni and Tara Lessard-Webb, focused on understanding how mental health plays a part in risk management and how organizations should think about mental health as part of a risk management framework. [8:31] The session was “Building Resilient Workplaces, the Role of Mental Health in Risk Management.” In it, Eddie revealed he is skilled in multiple languages, but an expert in none, including English. He grew up with influences from English, French, Malay, and Creole Patois. [9:38] Eddie loves learning about new cultures. That has influenced his accent. In every language he speaks, he has an accent, which makes it interesting. He has worked in French and English organizations. He learns languages in six months. He picks them up quickly. [10:50] Eddie, Aaron, and Tara emphasized making sure we are thinking about and embedding mental health in our risk framework. [11:02] When designing any strategies and initiatives, risk professionals should consider what's happening in the organization. An organization going through a lot of change is already a stressed organization. You have to consider that as you introduce more change. [11:40] Eddie says the award-winning Saskatchewan RIMS Chapter is exciting. It's great to work with people who are interested, dedicated, and committed. He says the chapter is doing some incredible things, such as introducing risk courses into the universities in the province.  [12:15] Eddie was a RIMS member before joining Sandbox. You can be a RIMS member without joining a chapter. Moving to Saskatoon created the opportunity for Eddie to join the Saskatchewan RIMS Chapter, which he had been looking forward to, to connect with people. [12:36] Justin gives shoutouts to various Saskatchewan Chapter members. [13:03] Eddie serves on the RIMS Canada Council as Chair of the Communications, External Affairs, and DEI Committee. [13:22] The committee is responsible for making sure that all RIMS communications have a DEI lens and advocate for the risk community, partnering with other advocacy groups around Canada. [13:52] Justin says it's been such a pleasure to meet you and hang out with you! I look forward to seeing you at more RIMS Canada and RIMS events. [14:02] Our next guests organized the 2025 C2C Coast to Coast Challenge. This is a competition for risk management students based in Canada. We'll learn about the case studies and what it took to produce their presentations, and also have a chance to acknowledge the winners. [14:19] We will hear from Shaun Sinclair, the Program Head of General Insurance and the Risk Management Program at British Columbia Institute of Technology, and Janiece Savien-Brown, the Manager for Risk and Claims Management at Metro Vancouver. [14:35] We're going to learn about their various roles, as well. Let's get to it! [14:39] Second Interview! Shaun Sinclair and Janiece Savien-Brown, welcome to RIMScast!  [14:47] Janiece Savien-Brown is the Manager of Risk and Claims Services with Metro Vancouver by day. She has been involved with BCRIMA for 17 or 18 years. BCRIMA started the Coast 2 Coast Legacy Challenge three years ago. Last year was its first year in Vancouver. [15:07] Shaun Sinclair is the Program Head of the General Insurance and Risk Management Program at BCIT, an institute of technology in Vancouver and Burnaby, B.C. [15:17] They teach students insurance and risk management courses. Students graduate with a CRM and a Chartered Insurance Professional designation. [15:26] Shaun is also the President of BCRIMA this year. He has been a BCRIMA member for a long time. This C2C Legacy Challenge was awesome for Shaun because two teams from BCIT got into the finals. Shaun had to recuse himself.  [15:51] Janiece says the RIMS Canada Conference 2025 was fantastic! Shaun was there with seven students, and it was awesome to see what they were learning. The students told Shaun they loved everything about it. [16:45] The two finalist teams were The Deductibles and Insure and Conquer. This year's submissions were highly creative and impactful. [17:10] Shaun has been involved in Risk Management Challenges for years and has been to the nationals several times with groups. Shaun stays pretty hands-off. The students get the challenge, and Shaun discusses it with them. He figures out what they need from him to do it. [17:42] In this case, a root cause analysis wasn't needed. They learned how to do a Failure Mode and Effects Analysis (FMEA), a heat map, and gather general knowledge. Then he let them go. They came up with the 10-page report. He didn't watch their presentation until they went live. [18:14] Their champion for the challenge was Ken Letander. The challenge was a procurement question. If your organization's ownership is 51% Indigenous, and you keep your staff 33% Indigenous, money comes your way for contracts. [18:48] When the contract is over and it's time to get the money, but the organization refuses to give that information, how do you make sure they have the 33% Indigenous staff and 51% Indigenous ownership? Do you need pictures, or can you use Elders to say it's enough? [19:12] The students had to read a lot about risk and the rules and regulations regarding this question. They had to read the Canadian government's language on what the rules are. It was an interesting case. [19:38] Janiece didn't envy them at all. The students came up with some solutions for Ken Letander, and he was thrilled with what came from all of the reports. [20:33] Janiece says the presentations were phenomenal from both teams, as well as the written submissions. The collaboration came through and showed they owned the essence of the project. You could see the desire of the top team to make it work. [21:12] Shaun says the cases used in C2C are pretty much real cases. Janiece says last year's case competition had to come up with an equitable access tool to use in the system. After Janiece had surgery, she was given a survey, and she recognized it from the case study. [22:26] Justin says it's great that the students collaborate. You need teamwork. [22:54] Shaun says you hear a lot about isolation. He says BCIT is sometimes called “Being Crammed Into Teams.” Shaun and the other teachers assign projects where students are forced to work with at least three or four people. [23:13] After two years of group projects, collaboration is relatively easy. Shaun also makes the students hand-write their exams. They learn how to think through a problem and put it down on paper. Afterward, they go outside and talk about what they did. [24:52] Shaun's advice to academics and students entering a C2C challenge is to follow the rules. If they say 8-point font, 10-page maximum, don't send 14 pages. The instructor should help students understand the material and then step back. Let the students do it. It's on them. [25:42] Janiece says it is key to engage at the conference. While the Challenge is the key feature, the experience at the RIMS Canada Conference is a large part of it. Be present. Don't be on your phones the whole time. Attend sessions. Come to the events, have fun, and network. [26:07] Janiece was at an event, and five people came up to her and asked if she had brought the BCIT students (Shaun had). [26:22] People were absolutely amazed at how engaging the students were, willing to put themselves out there, and setting meetings with people in BC for opportunities when they come back. That's part of the experience. [26:40] Shaun points out that a couple of the students are quite shy and have come out of their shells because they've had to talk to people. The more you do it, the better you get at it. [27:01] Janiece reports that at one of the events, the students who were in Vancouver from Calgary came out and met with her students. RIMS, RIMS Canada, and the local chapter promote engagement. [27:31] The 2025 C2C Challenge Calgary winner is The Deductibles, 1.95 points ahead of Insure and Conquer. Insure and Conquer did an awesome job as well. [28:11] The Deductibles team is: Rabia Thind, Triston Nelson, and Ryan Qiu. [28:32] Parting advice for risk students as they step into their careers: Shaun says, if you're going to be an accountant or finance student, think about insurance risk management. Amazing career opportunities in fields that cover everything are all within your grasp. Put it on your radar. [29:26] Janiece says she is living proof of that. She was going to be an accountant. After a car accident, she switched to insurance and risk. It's a lifestyle. She has gained many friends, colleagues, and mentors. She started as an adjustor and after 31 years, she's still in the industry. [29:54] Shaun says you can swap jobs from broker to underwriter, to claims, to risk manager, to education, and not start again at the bottom. It's an amazing career. [30:26] Justin says Thank you so much, it's been such a pleasure to reconnect with you here at the Telus Convention Center in Calgary, for RIMS Canada Conference 2025. Shaun and Janiece are already thinking about the C2C Challenge in 2026. We'll see you there! [30:51] As I said at the top, we're going to close things out with an improvised session called “Intentional Mentorship,” which was produced at the DE&I Studio. [31:19] Improvised Session, “Intentional Mentorship,” at the DE&I Studio! With the insights of Dionne Bowers, the Cofounder and Chair of CABIP, Ray Chaaya, the Head of Talent at Zurich Canada, and Natalia Szubbocsev of Appraisals, International. Please enjoy! [31:40] Natalia Szubbocsev introduces the panel. Natalia is the Executive Vice President at Appraisals, International, an insurance appraisal company, global but small, with a diverse, inclusive team. Natalia has been a mentee and a mentor and is glad to contribute her insights. [32:38] Dionne Bowers is the Co-founder and Chair of the Canadian Association of Black Insurance Professionals, a nonprofit organization, and has recently joined Markel Canada as one of their business development Colleagues. [32:57] Ray Chaaya is head of talent for Zurich Canada. Ray oversees talent acquisition, talent development, and talent management, as well as the culture portfolio for the company, DEIB, and community impact. [33:15] Natalia asks What does mentorship, particularly inclusive or intentional mentorship, mean for you? Dionne says that it is a strong commitment by both the mentor and the mentee to work together for growth opportunities. [33:38] Intentional mentorship is the dedication that each party has to bring to the table, and fulfilling any sort of mandates that have been asked by both. Depending on the program, it's making sure that everyone is on the same page in terms of what they want from each other. [34:04] Ray agrees with Dionne. There has to be a mutual benefit. Ray has been a mentee and a mentor, and finds that the most valuable mentorship relationships are where the mentor and the mentee walk away feeling like they're learning something every day, having a conversation. [34:30] Ray says it's a two-way street and a relationship that can often last for years, because it is a relationship where the value is long-term. Ray talks to young people, and they ask, You're my mentor, what do I do? It doesn't work that way. It's a long-term investment. [34:56] Natalia says that traditional mentorship, besides being one of the best ways of professional development, is also to transfer knowledge from someone who has the experience to someone junior in his or her role. What other purpose does mentorship serve? [35:19] Dionne says it's also recognizing that it's an opportunity for learning from one another. A mentor is a seasoned insurance professional who is working with someone who is a new entrant to the industry. [35:37] It's recognizing that a mentor and a mentee are learning from each other. Strength in development is making sure that you are taking away something from each other, each time you meet, connecting and learning trends and thoughts, and diversity of thought. [36:10] Dionne asks, How can we do things differently? She has learned a lot from young people. Dionne thought she was cool, but apparently, she's not. And she's just taking away a lot of that into her own world, professionally and personally. [36:23] Natalia says her experiences are not just intergenerational, but in Canada and beyond, intercultural. She says what needs to be respected and adapted to, both by the mentor and the mentee, is that you're coming from different backgrounds. [36:45] In a global setting, that will affect communication, that will affect the thought processes, that will affect everything; the way we do things. Because Natalia leads a global team, she has to be adaptable, sensible, and respectful of the cultural nuances. [37:07] At the same time, she asks her mentees or team to do the same for her, because she comes from a very specific background. She has an Eastern European background. It doesn't matter that she's lived in Canada for 25 years. [37:25] Her background defines the way she communicates, thinks, and handles things. Every culture communicates differently. That's an overall mutual understanding, knowing that we all come from different backgrounds. [37:47] Dionne says there has to be a willingness to learn. There's no point in having a mentor-mentee relationship where it's just going to be closed off, and this is what we're going to talk about. There has to be a willingness to learn. [38:07] Ray says there's a learning agility piece. You have to be flexible in how the relationship is going to go. Every mentorship relationship is different, too. There are no steps on how to be a good mentor or a good mentee. [38:25] It's the chemistry between the two, the value that you bring to each other, and the conversations. The maturity of a mentorship can also go into sponsorship. [38:37] When Ray has a conversation with somebody, and they get to know each other, and feel what they want to get out of this, he can be a voice for that person. It goes back to the conversation of lifting others when you can. [38:54] When Ray thinks back to his mentors who stick out in his mind. He has a lot of respect for them. They are the people who spoke about him when he was not in the room, and had his back in that room when he was not there. [39:15] Those are the people, as Ray matures in his career, he doesn't know that he would be here today if it weren't for those mentors. And that is what he hopes he can bring to somebody else as a mentor. [39:29] Natalia says, in a global setting where she works, boosting confidence is very important. In a multicultural global setting, it's important to encourage someone in a different country, who communicates differently, that it doesn't matter, they can do it. [39:50] We are working on a common goal. That's part of the sponsorship/mentorship/training. [40:08] Ray says you have to be honest as a mentor. The toughest times for Ray were when he realized he was trying to make this work for a person, but to be honest with himself, as a mentor, he should be encouraging this person to look somewhere else, at what their passions are. [40:33] He went into it thinking he wanted this person to be the best they could be at this job. And he realized that's not his job as a mentor. [40:43] His job is to understand what they want out of their career, where they bring value, where their passion is, and guide them to make sure that they ultimately are happy with their career, and they're bringing value to society, and they're contributing to the community. [41:06] One specific person Ray was mentoring, he was desperate to fit them into the insurance industry, because that's how he was programmed. He was thinking, Why is this not working? And he realized it's not working because they don't want to do this. [41:25] And as a mentor, Ray's job now is to say, What do you want to do, and let's help you get there. And when he made that mind shift, it just clicked. That was a little bit of a learning opportunity. Now he's a better mentor for learning that. [41:42] Dionne agrees with that. She had one mentor who told her, If you plan to give back as a mentor, don't have any expectations, or you're setting yourself up for failure. [42:05] A lot of mentors have a similar approach, because we don't know. We want it so badly. We want to be able to say, I did that. I helped them get to wherever. If you have a mentee who is not in the mindset, and you're not sure that this is for them, have that conversation. [42:38] It's important to recognize that you're going to impact their lives differently. Even though you have that mentor-mentee relationship, you may be asking them to reconsider dipping their foot into the industry. [42:55] Natalia says not making assumptions about the other person and having that curiosity, openness, and mutual communication is very important. [43:05] How do you build in mentorship or inclusive or intentional mentorship into your organization? Ray says mentorship programs should be part of any industry, any corporation, or any organization. If you expect people to learn and grow, they need mentors. [43:30] Ray says Zurich has baked in mentorship programs into a lot of its development programs. Your development means you get a mentor, and you learn from that mentor. They bake it into the development strategy that's already there, and don't make it an off-site thing. [43:57] It shouldn't be another thing; it should just be part of your growth and development. And so, whenever they can bake it in, that's what Zurich does. [44:04] Zurich also has amazing employee resource groups that champion a lot of its programs, and the Zurich African and Caribbean Alliance, ZACA, which has worked with KBIP, is a massive champion of its mentorship program. [44:19] Just two or three months ago, Zurich held a mentorship day and increased the mentors on its mentorship platform by 48%. It was just another thing that was out there that nobody was talking about, and another thing people had to sign up for. [44:39] Zurich's employee resource group put a spotlight on it, and they showed the value, and they made it part of the ERG's culture to participate in mentorship. Then all of those ERG participants signed up to be mentors, and now are actively mentoring. [45:00] You really need to look at it from a strategy perspective. It can't just be an extracurricular activity that you add on. [45:08] Dionne agrees. KBIP works with organizations like Zurich, and with the ZACA program and the team, but also does the work for organizations that are not there yet or not willing to put the extra effort in to embed it into the DNA of the organization. [45:33] Part of KBIP's mandate is to create a mentorship program specific to Black insurance professionals. It doesn't matter where you're from, international or domestic student, or anyone who wants to be part of the organization and get extra support to build on their career trajectory. [46:02] What do mentors get out of mentorship? Dionne says as a mentor, she gets satisfaction from seeing someone excel, not necessarily from start to finish. You could be at the tail end of their journey, you could be at the beginning, or you could be in the middle. [46:36] If there is a desired outcome for both parties, and there's success, when someone calls you or texts you and says, You know what, I got that job, or I was recognized for doing XYZ, that is satisfaction. That is success. [47:00] Ray says his passion is helping people grow and develop. He started his HR career in learning and development, because he used to be intrinsically rewarded when he saw somebody learn something he taught them, or he trained them on. That felt like a superpower. [47:21] When Ray can do that with the programs Zurich runs, and he interviews people and watches their growth, and they are so grateful; to Ray, that is worth it all. You don't even have to pay him for that. He will volunteer and do that his entire life because of what he gets out of it. [47:47] Natalia agrees. There are obvious advantages from an organizational point of view, but from an individual point of view, Natalia feels that she has arrived at a point where there's no ego anymore. She wants to transfer her knowledge to someone. [48:04] Natalia wants to tell someone that they can do it. Because she did it, they can do it as well. And that's a very important aspect of mentorship. [48:15] How do you make mentorship intentional and inclusive? Ray says it means they have to see the value. It has to be part of the business strategy. Anything that is not intentional, people think, Why do I have to do this, on top of everything else that I need to do? [48:36] The second we are making it intentional, it has to make sense. This is why I'm doing this, because it's going to benefit me, it's going to benefit the company, and it's going to benefit the people I'm impacting. [48:47] They have to see the strategic business value, and with mentorship, it's easy. Because there's massive value for the organization, there is a massive competitive edge if you're doing it properly, and there is massive learning and development for your workforce. [49:05] You just need to sit down with professionals like KBIP, with people who have thought through it, and understand how to help you bake it into the strategy. Just do the work. Anything intentional has to make sense. If it does not make sense, it can't really be that intentional. [49:28] Dionne says that in every organization, when you are constructing your missions and your value statements, it's sitting down as an executive team, and asking, How can we execute on this? What does that mean? Mentorship is something that bleeds into your brand. [49:57] The brand recognition from a competitive edge standpoint is huge. Dionne says she can walk into a school for outreach programs and say, Zurich is a market of choice. You would want to work with Zurich because of this, this, and this. [50:14] If you can tell them that they're going to be supported along the way with their career, that's added value. That is something that will definitely differentiate Zurich in the marketplace. [50:26] Dionne adds that being intentional is huge because when you are not, people can see right through that. That is where you create toxic cultures. [50:39] It's not in a company's best interest to ignore the opportunities that stem from mentorship programs. [50:47] Natalia says she's not an HR professional, but she imagines that mentorship has a great role in not just attracting the right talent, but in retention as well. [50:58] Ray affirms, 100%. It's part of your growth and development. Sure, you can use it as a competitive edge to attract people, but if you're not doing it right, then they're not going to develop and grow, and that competitive edge is really just smoke and mirrors. It's not real. [51:15] So, if you're going to do it right, you have to develop people and grow people through your mentorship programs, and you have to show the results for it. [51:26] Dionne adds, That speaks to the inclusivity part of diversity, equity, and inclusion. If you can build a strategy that equates to inclusion, it equates to retention. It's not rocket science.  [51:49] Ray says Zurich is really good at that. [51:52] Final thoughts on intentional mentorship. Dionne says, “Just do it. I'm a Nike gal. Just do it.” [51:59] Ray says, “I wouldn't be where I am in my career if it weren't for my mentors and my sponsors. And so, if you see potential, mentor the heck out of that potential, because they will thrive.” [52:15] Dionne says, “And acknowledge it. I think that's a big part of that strategy.” [52:21] Natalia thanks Ray, Dionne, and the RIMS DE&I Studio for picking up this topic, a very important topic, and she hopes you enjoyed the session. [52:38] Justin says special thanks again to all of our guests here at the RIMS Canada Conference 2025. Be sure to mark your calendars for October 18th through the 21st, 2026, for RIMS Canada, which will be held in Quebec City. [52:55] Shout out to the RIMS Canada Council for producing another fantastic conference and to the RIMS Events Team and all my RIMS colleagues who worked tirelessly to make the last three days so smooth. It's such a pleasure to work with you all. I look forward to seeing you next year. [53:14] Plug Time! You can sponsor a RIMScast episode for this, our weekly show, or a dedicated episode. Links to sponsored episodes are in the show notes. [53:43] RIMScast has a global audience of risk and insurance professionals, legal professionals, students, business leaders, C-Suite executives, and more. Let's collaborate and help you reach them! Contact pd@rims.org for more information. [54:02] Become a RIMS member and get access to the tools, thought leadership, and network you need to succeed. Visit RIMS.org/membership or email membershipdept@RIMS.org for more information. [54:19] Risk Knowledge is the RIMS searchable content library that provides relevant information for today's risk professionals. Materials include RIMS executive reports, survey findings, contributed articles, industry research, benchmarking data, and more. [54:35] For the best reporting on the profession of risk management, read Risk Management Magazine at RMMagazine.com. It is written and published by the best minds in risk management. [54:50] Justin Smulison is the Business Content Manager at RIMS. Please remember to subscribe to RIMScast on your favorite podcasting app. You can email us at Content@RIMS.org. [55:02] Practice good risk management, stay safe, and thank you again for your continuous support!   Links: From RIMS Canada: “RIMS Ontario Chapter Honours Bombardier's Daniel Desjardins with the 2025 Donald M. Stuart Award” RIMS ERM Conference 2025 — Nov. 17‒18 Spencer Internship Program — Registration Open Through Oct. 15. RIMS Western Regional — Oct 1‒3 | Bay Area, California | Registration open! RISKWORLD 2026 — Members-only early registration through Sept 30! RIMS-Certified Risk Management Professional (RIMS-CRMP) The Strategic and Enterprise Risk Center RIMS-CRO Certificate in Advanced Enterprise Risk Management — Featuring Instructor James Lam! Next bi-weekly course begins Oct 9. RIMS Diversity Equity Inclusion Council RISK PAC | RIMS Advocacy | RIMS Legislative Summit SAVE THE DATE — March 18‒19, 2026 RIMS Risk Management magazine | Contribute RIMS Now RIMSCanadaConference.ca RIMS Webinars: RIMS.org/Webinars “Natural Hazards: A Data-Driven Guide to Improving Resilience and Risk Financing Outcomes” | Oct. 9 | Sponsored by Global Risk Consultants “Jury Dynamics: How Juries Shape Today's Legal Landscape” | Oct. 16, 2025 | Sponsored by Zurich “Parametric Insurance: Providing Financial Certainty in Uncertain Times” | Oct. 30, 2025 | Sponsored by Swiss Re “Geopolitical Whiplash — Building Resilient Global Risk Programs in an Unstable World” | Nov. 6 | Sponsored by Hub   Upcoming RIMS-CRMP Prep Virtual Workshops: RIMS-CRMP-FED Exam Prep Virtual Workshop — November 11‒12 Full RIMS-CRMP Prep Course Schedule Risk Appetite Management | Oct 22‒23 | Instructor: Ken Baker “Intro to ERM for Senior Leaders” | Nov. 4‒5 | Instructor: Elise Farnham “Fundamentals of Insurance” | Nov. 11‒12 | Instructor: Chris Hansen “Leveraging Data and Analytics for Continuous Risk Management (Part I)” | Dec 4. 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RIMS Virtual Workshops On-Demand Webinars RIMS-Certified Risk Management Professional (RIMS-CRMP) RISK PAC | RIMS Advocacy RIMS Strategic & Enterprise Risk Center RIMS-CRMP Stories — Featuring RIMS President Kristen Peed!   RIMS Events, Education, and Services: RIMS Risk Maturity Model®   Sponsor RIMScast: Contact sales@rims.org or pd@rims.org for more information.   Want to Learn More? Keep up with the podcast on RIMS.org, and listen on Spotify and Apple Podcasts.   Have a question or suggestion? Email: Content@rims.org.   Join the Conversation! Follow @RIMSorg on Facebook, Twitter, and LinkedIn.   About our guests: Eddie Tettevi, Sandbox Mutual Insurance CRO RIMS Canada Council Chair — DEI and Comms Janiece Savien-Brown, Metro Vancouver Shaun Sinclair, BCIT "Intentional Mentorship" improvised session from the DE&I Studio, featuring: Dionne Bowers, Co-Founder & Chair of the Canadian Association of Black Insurance Professionals (CABIP); Ray Chaaya, Head of talent for Zurich Canada; Natalia Szubbocsev, Executive Vice President at Appraisals International Inc.    Production and engineering provided by Podfly.  

In this episode of the WW2 Podcast, we explore the remarkable history of the Malay Regiment during the Second World War. Formed in the 1930s as an experiment with just 25 local recruits, the regiment quickly grew into a respected fighting force. By the time of the Japanese invasion of Malaya in late 1941, it had expanded to two full battalions. These soldiers would be thrown into the heart of the fighting during the desperate defence of Singapore in early 1942. To help tell this story, I am joined by Stuart Lloyd, author of The Malay Experiment: The Colonial Origins and Homegrown Heroics of the Malay Regiment. His book examines how the regiment was created, its role in the war, and the lasting legacy it left behind in Malaysia's military history.   patreon.com/ww2podcast  

The Malay world boasts a wealth of diverse cultures. The arrival of Islam in the Malay world during the 12th to 13th centuries permanently transformed the aesthetic landscape, and even European colonisation could not stem this change. In this episode of the Nordic Asia Podcast, Prof. Julie Yu-Wen Chen from the University of Helsinki talks to Dr. Dzul Afiq bin Zakaria and Dr. Wahyuni Masyidah Binti Md Isa from the Faculty of Creative Arts, University of Malaya about the localisation of Islamic arts in Malaysia. They illuminate the core of Islamic arts, which view art as a reflection of their faith. In Islam, there is no fundamental distinction between spiritual and secular art, enabling the qualities of Islamic architecture and arts to rise above mere aesthetics and utility. Dr. Dzul Afiq bin Zakaria, a distinguished scholar and artist, possesses artwork that can be shared with our audience to elucidate the relationship between culture, philosophy, and the arts within the Malay world. Dr. Wahyuni Masyidah Binti Md Isa's research employs Motion Capture technology to chart and conserve Islamic art. For example, Senaman Melayu Tua is a therapeutic exercise rooted in Malay culture. This exercise harmoniously integrates with both Malay culture and Islam, yielding comprehensive positive effects on the spiritual aspect by fostering inner peace, patience, and self-awareness. Her research utilises technology to visualize the micro-lines embedded within Senaman Melayu Tua. Julie Yu-Wen Chen is Professor of Chinese Studies and Asian studies coordinator at the Department of Cultures at the University of Helsinki (Finland). Chen is one of the Editors of the highly-ranked Journal of Chinese Political Science. Formerly, she was Editor-in-Chief of Asian Ethnicity. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The Malay world boasts a wealth of diverse cultures. The arrival of Islam in the Malay world during the 12th to 13th centuries permanently transformed the aesthetic landscape, and even European colonisation could not stem this change. In this episode of the Nordic Asia Podcast, Prof. Julie Yu-Wen Chen from the University of Helsinki talks to Dr. Dzul Afiq bin Zakaria and Dr. Wahyuni Masyidah Binti Md Isa from the Faculty of Creative Arts, University of Malaya about the localisation of Islamic arts in Malaysia. They illuminate the core of Islamic arts, which view art as a reflection of their faith. In Islam, there is no fundamental distinction between spiritual and secular art, enabling the qualities of Islamic architecture and arts to rise above mere aesthetics and utility. Dr. Dzul Afiq bin Zakaria, a distinguished scholar and artist, possesses artwork that can be shared with our audience to elucidate the relationship between culture, philosophy, and the arts within the Malay world. Dr. Wahyuni Masyidah Binti Md Isa's research employs Motion Capture technology to chart and conserve Islamic art. For example, Senaman Melayu Tua is a therapeutic exercise rooted in Malay culture. This exercise harmoniously integrates with both Malay culture and Islam, yielding comprehensive positive effects on the spiritual aspect by fostering inner peace, patience, and self-awareness. Her research utilises technology to visualize the micro-lines embedded within Senaman Melayu Tua. Julie Yu-Wen Chen is Professor of Chinese Studies and Asian studies coordinator at the Department of Cultures at the University of Helsinki (Finland). Chen is one of the Editors of the highly-ranked Journal of Chinese Political Science. Formerly, she was Editor-in-Chief of Asian Ethnicity. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

The Malay world boasts a wealth of diverse cultures. The arrival of Islam in the Malay world during the 12th to 13th centuries permanently transformed the aesthetic landscape, and even European colonisation could not stem this change. In this episode of the Nordic Asia Podcast, Prof. Julie Yu-Wen Chen from the University of Helsinki talks to Dr. Dzul Afiq bin Zakaria and Dr. Wahyuni Masyidah Binti Md Isa from the Faculty of Creative Arts, University of Malaya about the localisation of Islamic arts in Malaysia. They illuminate the core of Islamic arts, which view art as a reflection of their faith. In Islam, there is no fundamental distinction between spiritual and secular art, enabling the qualities of Islamic architecture and arts to rise above mere aesthetics and utility. Dr. Dzul Afiq bin Zakaria, a distinguished scholar and artist, possesses artwork that can be shared with our audience to elucidate the relationship between culture, philosophy, and the arts within the Malay world. Dr. Wahyuni Masyidah Binti Md Isa's research employs Motion Capture technology to chart and conserve Islamic art. For example, Senaman Melayu Tua is a therapeutic exercise rooted in Malay culture. This exercise harmoniously integrates with both Malay culture and Islam, yielding comprehensive positive effects on the spiritual aspect by fostering inner peace, patience, and self-awareness. Her research utilises technology to visualize the micro-lines embedded within Senaman Melayu Tua. Julie Yu-Wen Chen is Professor of Chinese Studies and Asian studies coordinator at the Department of Cultures at the University of Helsinki (Finland). Chen is one of the Editors of the highly-ranked Journal of Chinese Political Science. Formerly, she was Editor-in-Chief of Asian Ethnicity. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/southeast-asian-studies

The Malay world boasts a wealth of diverse cultures. The arrival of Islam in the Malay world during the 12th to 13th centuries permanently transformed the aesthetic landscape, and even European colonisation could not stem this change. In this episode of the Nordic Asia Podcast, Prof. Julie Yu-Wen Chen from the University of Helsinki talks to Dr. Dzul Afiq bin Zakaria and Dr. Wahyuni Masyidah Binti Md Isa from the Faculty of Creative Arts, University of Malaya about the localisation of Islamic arts in Malaysia. They illuminate the core of Islamic arts, which view art as a reflection of their faith. In Islam, there is no fundamental distinction between spiritual and secular art, enabling the qualities of Islamic architecture and arts to rise above mere aesthetics and utility. Dr. Dzul Afiq bin Zakaria, a distinguished scholar and artist, possesses artwork that can be shared with our audience to elucidate the relationship between culture, philosophy, and the arts within the Malay world. Dr. Wahyuni Masyidah Binti Md Isa's research employs Motion Capture technology to chart and conserve Islamic art. For example, Senaman Melayu Tua is a therapeutic exercise rooted in Malay culture. This exercise harmoniously integrates with both Malay culture and Islam, yielding comprehensive positive effects on the spiritual aspect by fostering inner peace, patience, and self-awareness. Her research utilises technology to visualize the micro-lines embedded within Senaman Melayu Tua. Julie Yu-Wen Chen is Professor of Chinese Studies and Asian studies coordinator at the Department of Cultures at the University of Helsinki (Finland). Chen is one of the Editors of the highly-ranked Journal of Chinese Political Science. Formerly, she was Editor-in-Chief of Asian Ethnicity. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/art

The Malay world boasts a wealth of diverse cultures. The arrival of Islam in the Malay world during the 12th to 13th centuries permanently transformed the aesthetic landscape, and even European colonisation could not stem this change. In this episode of the Nordic Asia Podcast, Prof. Julie Yu-Wen Chen from the University of Helsinki talks to Dr. Dzul Afiq bin Zakaria and Dr. Wahyuni Masyidah Binti Md Isa from the Faculty of Creative Arts, University of Malaya about the localisation of Islamic arts in Malaysia. They illuminate the core of Islamic arts, which view art as a reflection of their faith. In Islam, there is no fundamental distinction between spiritual and secular art, enabling the qualities of Islamic architecture and arts to rise above mere aesthetics and utility. Dr. Dzul Afiq bin Zakaria, a distinguished scholar and artist, possesses artwork that can be shared with our audience to elucidate the relationship between culture, philosophy, and the arts within the Malay world. Dr. Wahyuni Masyidah Binti Md Isa's research employs Motion Capture technology to chart and conserve Islamic art. For example, Senaman Melayu Tua is a therapeutic exercise rooted in Malay culture. This exercise harmoniously integrates with both Malay culture and Islam, yielding comprehensive positive effects on the spiritual aspect by fostering inner peace, patience, and self-awareness. Her research utilises technology to visualize the micro-lines embedded within Senaman Melayu Tua. Julie Yu-Wen Chen is Professor of Chinese Studies and Asian studies coordinator at the Department of Cultures at the University of Helsinki (Finland). Chen is one of the Editors of the highly-ranked Journal of Chinese Political Science. Formerly, she was Editor-in-Chief of Asian Ethnicity.

Series: Signs & GloryTitle: How Do We Become People of the Towel?Subtitle: Scripture: John 13:1-17Philippians 2:6-8Mark 10:45Bottom line: We become people of the towel when we believe Jesus' love, receive his cleansing, and follow his example.INTRODUCTIONCONTEXTSERMON OUTLINECONCLUSIONNOTESOUTLINESQUESTIONS TO CONSIDER DISCUSSION QUESTIONSMAIN REFERENCES USEDOpening prayer: Lord God, help us grow to be and do like Jesus, while abiding in him and leading others to do the same. INTRODUCTION“In 2003, when the United States invaded Iraq, I sat glued to my television set for days and watched the amazing footage that was broadcast. One scene that stands out in my mind from those days was the jubilant celebration of the Iraqi people as U.S. Marines pulled down a forty-foot statue of Saddam Hussein in Baghdad. The statue was torn from its pedestal and dragged through the streets, and children were shown riding on the head of the statue as if it were a sled. But I also remember the way in which the people of Iraq used their shoes or their sandals to pound against the statue and the posters of Saddam that were still being displayed in Baghdad. The commentators explained that among the Iraqi people, to beat a person or even a person's image with one's shoe is to show the deepest possible form of contempt for that person...The Iraqi people's actions helped me understand the depth of lowliness to which Jesus stooped when He handled His disciples' filthy feet in this ritual of cleansing. We have already discussed the fact that in antiquity, when a rabbi had disciples, they typically acted as his servants. However, they were never required to wash the rabbi's feet; that task was reserved for slaves. But even some slaves were spared this task. Within Israel, if a Jewish person had a Jewish slave, the slave owner was not permitted to require that slave to wash his feet. Only a Gentile slave could be required to perform such a menial task. So the fact that Jesus Himself undertook this task, and that He did it during Holy Week, fills this narrative with theological and ethical significance for us.”John - An Expositional Commentary, R.C. SproulBottom line: We become people of the towel when we believe Jesus' love, receive his cleansing, and follow his example.CONTEXT"Jesus had entered Jerusalem on Sunday, and on Monday had cleansed the temple. Tuesday was a day of conflict as the religious leaders sought to trip Him up and get evidence to arrest Him. These events are recorded in Matthew 21–25. Wednesday was probably a day of rest, but on Thursday He met in the Upper Room with His disciples in order to observe Passover...What was this divinely appointed “hour”? It was the time when He would be glorified through His death, resurrection, and ascension. From the human point of view, it meant suffering; but from the divine point of view, it meant glory."Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 344). Victor Books.OUTLINE (w/ help from Kent Hughes and ChatGPT)I. Believe the Heart of His Love (John 13:1–3)• Jesus loved His own “to the end” — pointing to the cross (Romans 5:8).• His mission has always been loving service: "For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." Mark 10:45• Application: You cannot serve others well until you rest secure in Jesus' agape love for you.II. Be Washed by His Cleansing (John 13:4–11)• Jesus lays aside His garment and stoops to wash dirty feet — a preview of the cross.• Peter resists, but Jesus insists: “Unless I wash you, you have no share with me.”• Only the Servant who came to save (Luke 19:10) can cleanse us fully.• Application: Humble service flows only from hearts first cleansed by Jesus' sacrifice.III. Follow His Example in Humble Service (John 13:12–17)• After washing, He asks: “Do you understand what I have done to you?”• If the Lord and Teacher has washed feet, we must do likewise.• Paul echoes this: “Have this mind among yourselves, which is yours in Christ Jesus… He humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:5–8).• Application: Knowing His love and cleansing, we pick up the towel and bless others through ordinary, humble acts of service.⸻"The Upper Room Discourse begins with a dramatic call to follow Christ's example as a servant--to be people of the towel." -Hughes"How do we become people of the towel?We must observe the marvelous example of our foot-washing Lord and Savior and then listen to Jesus' challenge: 'If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet.'Perhaps most important, we must have the quality of Jesus' heart. 'Having loved his own who were in the world, he loved them to the end.'Finally, we become people of the towel by realizing who we are. The power, the impetus, and the grace to wash one another's feet is proportionate not only to how we see Jesus but how we see ourselves. Our Lord saw himself as King of kings, and he washed the disciples' feet. Recovery of a kingly consciousness will hallow and refine our entire lives. We are 'a royal priesthood.' (1 Peter 2:9)" -Hughes"If you know these things, blessed areyou if you do them." John 13:17The Heart of the Servant (13:1-3)"The final sentence gives us his heart: "Having loved his own who were in the world, he loved them to the end." The servant's heart is a heart of love. A story about Czar Nicholas I of Russia tells us something of that love. The czar was greatly interested in a young man because he had been friends with the young man's father. When that young man came of age, Czar Nicholas gave him a fine position in the army. He also stationed him in a place of responsibility at one of the great fortresses of Russia. The young man was responsible for the monies and finances of a particular division of the army.The young man did quite well at first, but as time went along, he became quite a gambler. Before long he had gambled his entire fortune away. He borrowed from the treasury and also gambled that away, a few rubles at a time.One day he heard there was going to be an audit of the books the next day. He went to the safe, took out his ledger, and figured out how much money he had, then subtracted the amount he had taken. As he sat at the table, overwhelmed at the astronomical debt, he took out his pen and wrote, "A great debt, who can pay?" Not willing to go through the shame of what would happen the next day, he took out his revolver and covenanted with himself that at the stroke of midnight he would take his life.It was a warm and drowsy night, and as the young man sat at the table, he dozed off. Now, Czar Nicholas had a habit of putting on a common soldier's uniform and visiting some of his outposts. On that very night he came to that particular great fortress, and as he inspected it, he saw a light on in one of the rooms. He knocked on the door, but no one answered. He tried the latch, opened the door, and went in. There was the young man. The czar recognized him immediately. When he saw the note on the table and the ledgers laid out, his first impulse was to wake the young man and arrest him. But, overtaken with a wave of generosity, he instead took the pen that had fallen out of the soldier's hand and wrote one word on the paper, then tiptoed out of the room.About an hour later the young man woke up and reached for his revolver, realizing that it was much after twelve. Then his eyes fell upon his note: "A great debt, who can pay?" He saw immediately that one word had been added -"Nicholas." The young man dropped the gun, ran to the files, thumbed through some correspondence, and found the czar's signature. The note was authentic! The realization struck him —"The czar has been here and knows all my guilt. But he has undertaken my debt, and I will not have to die." The young man trusted in the czar's word, and sure enough, the needed monies came?The czar's love, paying the price for his guilty young friend, was only a faint shadow of the atoning love of Christ. Nicholas's deed was an easy matter for him —as easy as signing his name. But the atoning love of Jesus cost him everything!The tenses at the end of verse 1, "having loved his own who were in the world, he loved them to the end," means that in the whole range of Christ's contact with his disciples he loved them!" -HughesThe Example of the Servant (13:4-11)The Challenge of the Servant (13:12-17)"According to John, the Lord gave the disciples two explanations of his washing of their feet - one while he was engaged in washing them, and the other after he had taken his place with them at the supper table again. The former, as we have seen, is theological in character: the foot-washing symbolizes Jesus' humbling himself to endure the death of the cross and the cleansing efficacy of his death for the believer. The latter, unfolded in verses 12-17, is practical in character: Jesus has washed their feet in order that from his example they may learn to perform similar service one for another.There is no incongruity between the two explanations; it is quite unnecessary to suppose that they must be due to two different authors. The second explanation is very much in line with Luke's account of the conversation which took place between the Lord and the disciples at the Last Supper (Luke 22:24-27), in which he drew their attention to his own example; but in Mark's counterpart to that conversation, which appears in an earlier context (Mark 10:35-45), Jesus' example of lowly service is brought into the closest association with the sacrifice of the cross: if any one of their number wants to be first, he 'must be slave of all' - because 'the Son of man also came not to be served but to serve, and to give his life as a ransom for many'. The close association of the two themes in this Johannine context, accordingly, is perfectly natural`..." -FF BruceJudas was an unbeliever (John 6:64–71), so he did not have a “shield of faith” to use to ward off Satan's attacks...Even in His humiliation, our Lord had all things through His Father. He was poor and yet He was rich. Because Jesus knew who He was, where He came from, what He had, and where He was going, He was complete master of the situation. You and I as believers know that we have been born of God, that we are one day going to God, and that in Christ we have all things; therefore, we ought to be able to follow our Lord's example and serve others...What Jesus knew helped determine what Jesus did (John 13:4–5)...The Father had put all things into the Son's hands, yet Jesus picked up a towel and a basin! His humility was not born of poverty, but of riches. He was rich, yet He became poor (2 Cor. 8:9). A Malay proverb says, “The fuller the ear is of rice-grain, the lower it bends.”...Jesus was the Sovereign, yet He took the place of a servant. He had all things in His hands, yet He picked up a towel...It has well been said that humility is not thinking meanly of yourself; it is simply not thinking of yourself at all. True humility grows out of our relationship with the Father.Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 345). Victor Books.Rick Warren used to say, "Humility isn't thinking less of yourself. It's thinking of yourself less."We today, just like the disciples that night, desperately need this lesson on humility. The church is filled with a worldly spirit of competition and criticism as believers vie with one another to see who is the greatest. We are growing in knowledge, but not in grace (see 2 Peter 3:18). “Humility is the only soil in which the graces root,” wrote Andrew Murray. “The lack of humility is the sufficient explanation of every defect and failure.”The word translated “wash” in John 13:5–6, 8, 12, and 14 is nipto and means “to wash a part of the body.” But the word translated “washed” in John 13:10 is louo and means “to bathe all over.” The distinction is important, for Jesus was trying to teach His disciples the importance of a holy walk.When the sinner trusts the Saviour, he is “bathed all over” and his sins are washed away and forgiven (see 1 Cor. 6:9–11; Titus 3:3–7; and Rev. 1:5). “And their sins and iniquities will I remember no more” (Heb. 10:17). However, as the believer walks in this world, it is easy to become defiled. He does not need to be bathed all over again; he simply needs to have that defilement cleansed away. God promises to cleanse us when we confess our sins to Him (1 John 1:9).But why is it so important that we “keep our feet clean”? Because if we are defiled, we cannot have communion with our Lord. “If I wash thee not, thou hast no part with Me” (John 13:8). The word translated “part” is meros, and it carries the meaning here of “participation, having a share in someone or something.” When God “bathes us all over” in salvation, He brings about our union with Christ; and that is a settled relationship that cannot change. (The verb wash in John 13:10 is in the perfect tense. It is settled once and for all.) However, our communion with Christ depends on our keeping ourselves “unspotted from the world” (James 1:27). If we permit unconfessed sin in our lives, we hinder our walk with the Lord; and that is when we need to have our feet washed.Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 346). Victor Books.Referring to Jesus humbling himself and cf. to Philippians 2:5-9, RC Sproul writes, “It was not His deity but His dignity that Jesus laid aside. He emptied Himself of the glory that He enjoyed with His Father from all eternity. He laid aside His prerogatives as the second person of the Trinity. For the sake of His people, He descended from glory to lay down His life.”“That is proper, for Jesus was not instituting a sacrament that was to be repeated on a regular basis among the people of God, and we know that for this reason: the central significance of Jesus' washing of His disciples' feet has to do with baptism, which is the sacrament of the entrance into the new covenant. Baptism signifies many things, but at the very heart of the symbolism of baptism is the idea of cleansing” -R.C. Sproul“He knew who would betray him, but He washed all their feet, even the feet of Judas, but not without the warning that the cleansing He spoke of would not apply to every one of them.”“Those who give themselves in service to others find deep joy in it.”Excerpt FromJohn - An Expositional CommentaryR.C. SproulCONCLUSION"The Upper Room Discourse begins with a dramatic call to follow Christ's example as a servant--to be people of the towel." -HughesHow do we become people of the towel?We must observe the marvelous example of our foot-washing Lord and Savior and then listen to Jesus' challenge: 'If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet.'Perhaps most important, we must have gthe quality of Jesus' heart. 'Having loved his own who were in the world, he loved them to the end.'Finally, we become people of the towel by realizing who we are. The power, the impetus, and the grace to wash one another's feet is proportionate not only to how we see Jesus but how we see ourselves. Our Lord saw himself as King of kings, and he washed the disciples' feet. Recovery of a kingly consciousness will hallow and refine our entire lives. We are 'a royal priesthood.' (1 Peter 2:9)"If you know these things, blessed areyou if you do them." John 13:17This basic truth of Christian living is beautifully illustrated in the Old Testament priesthood. When the priest was consecrated, he was bathed all over (Ex. 29:4), and that experience was never repeated. However, during his daily ministry, he became defiled; so it was necessary that he wash his hands and feet at the brass laver in the courtyard (Ex. 30:18–21). Only then could he enter the holy place and trim the lamps, eat the holy bread, or burn the incense...We can learn an important lesson from Peter: don't question the Lord's will or work, and don't try to change it. He knows what He is doing...John was careful to point out that Peter and Judas were in a different relationship with Jesus. Yes, Jesus washed Judas' feet! But it did Judas no good because he had not been bathed all over. Some people teach that Judas was a saved man who sinned away his salvation, but that is not what Jesus said. Our Lord made it very clear that Judas had never been cleansed from his sins and was an unbeliever (John 6:64–71)...John 13:17 is the key—“If ye know these things, happy are ye if ye do them.” The sequence is important: humbleness, holiness, then happiness. Aristotle defined happiness as “good fortune joined to virtue … a life that is both agreeable and secure.” That might do for a philosopher, but it will never do for a Christian believer! Happiness is the by-product of a life that is lived in the will of God. When we humbly serve others, walk in God's paths of holiness, and do what He tells us, then we will enjoy happiness...The servant (slave) is not greater than his master; so, if the master becomes a slave, where does that put the slave? On the same level as the master! By becoming a servant, our Lord did not push us down: He lifted us up! He dignified sacrifice and service. You must keep in mind that the Romans had no use for humility, and the Greeks despised manual labor. Jesus combined these two when He washed the disciples' feet. The world asks, “How many people work for you?” but the Lord asks, “For how many people do you work?" When I was ministering at a conference in Kenya, an African believer shared one of their proverbs with me: “The chief is servant of all.” How true it is that we need leaders who will serve and servants who will lead. G.K. Chesterton said that a really great man is one who makes others feel great, and Jesus did this with His disciples by teaching them to serve...Be sure to keep these lessons in their proper sequence: humbleness, holiness, happiness. Submit to the Father, keep your life clean, and serve others. This is God's formula for true spiritual joy.Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 347). Victor Books.“We can transfer that warning to everyone reading this book. If you are reading this and have not been washed by Christ, you will have no part with Him in the Father's house. Jesus was preparing His disciples for that cleansing that would once and for all deliver them from their sin” -R.C. Sproul“We've already seen Jesus making the point in the final weeks of His life, “Unless you're willing to participate in My humiliation, you have no part in My exaltation.” Our very baptism is a sign not only of our being raised with Christ, but of our being buried with Christ. It is a sign that we join Him in His humiliation so that we may have a part in His glory.”“Jesus told Simon, “He who is bathed needs only to wash his feet, but is completely clean” (v. 10a). In the ancient world, when a person took a bath, he was clean until he walked outside in the dust in his bare feet or in open sandals. He could keep the rest of his body relatively clean, but his feet got dirty quickly. That's why there was the ritual of the cleansing of the feet without having to take a complete bath. Jesus told Peter, “When I wash your feet, I make you clean all over.” One touch of the cleansing power of Christ cleanses us from all sin.” -RC SproulIllustration:In 1912, when the Titanic struck the iceberg, there weren't enough lifeboats. Hundreds were left in the freezing Atlantic waters. One survivor later testified that while clinging to debris, she heard a man swimming from person to person, shouting, “Are you saved? Believe on the Lord Jesus Christ and you will be saved!” That man was John Harper, a Scottish pastor. He gave away his life jacket to another passenger, and with his last breaths he pleaded with people to turn to Christ before they slipped under the waves.Connection to Sermon:Like those passengers, every one of us is sinking without Christ. The signs have been given, the call is clear—Jesus is the light of the world, sent not to condemn but to save. His words are life, but they will also be our judge. Don't harden your heart. Step into His light today while there is still time.INVITATIONWhat about you? Peter puts it all in perspective in his first sermon:““Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah.” When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?” Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.”” ‭‭Acts‬ ‭2‬:‭36‬-‭39‬ ‭NIV‬‬How do we respond? Answer 2 questions:Take out a card or piece of paper right now. Write down the answer to these questions: What is God saying to me right now?What am I going to do about it? Write this down on a sheet of paper. What I hear you saying, Lord, is ___________________.[my name] is going to believe/do __________________________________________________ as a result.Finally, share this with your Home or Mission group this week when you gather as a testimony about what God is doing in your life. You don't have to get too specific to give him praise.Lord's Supper, 1 Cor 11:23-26 is good passage.Also, say something like, "Christ has died, Christ is risen, Christ will come again." (past, present, and future)PrayNOTES"In 1970 I was among 12,300 delegates to Inter-Varsity's Urbana conven-tion, where we heard John Stott give a masterful application of the truth of this passage. He told a story about Samuel Logan Brengle:In 1878 when William Booth's Salvation Army had just been so named, men from all over the world began to enlist. One man, who had once dreamed of himself as a bishop, crossed the Atlantic from America to England to enlist. He was a Methodist minister, Samuel Logan Brengle. And he now turned from a fine pastorate to join Booth's Salvation Army. Brengle later became the Army's first American-born commissioner. But at first Booth accepted his services reluctantly and grudgingly. Booth said to Brengle, "You've been your own boss too long." And in order to instill humility into Brengle, he set him to work cleaning the boots of the other trainees. And Brengle said to himself, "Have I followed my own fancy across the Atlantic in order to black boots?" And then as in a vision he saw Jesus bending over the feet of rough, unlettered fishermen. "Lord," he whispered, "You washed their feet: I will black their boots."If we are to count ourselves as followers of Christ, there must be humble service in our lives. We must be people of the towel." -Hughes"Perhaps as good a commentary as any on our passage is supplied by the following paragraph from the biography of Robert Cleaver Chapman:No task was too lowly for Chapman. Visitors were particularly impressed by his habit of cleaning the boots and shoes of his guests.Indeed, it was on this point he met with most resistance, for those who stayed with him were conscious that despite the simplicity of his house he was a man of good breeding, and when they had heard him minister the Word with gracious authority, they were extremely sensitive about allowing him to perform so menial a task for them. But he was not to be resisted. On one occasion a gentleman, having regard no doubt to his host's gentle birth and high spiritual standing, refused at first to let him take away his boots. 'T insist', was the firm reply. 'In former days it was the practice to wash the saints' feet. Now that this is no longer the custom, I do the nearest thing, and clean their shoes." -FF BruceOUTLINESee aboveQUESTIONS TO CONSIDERWhat do I want them to know? Why do I want them to know it?What do I want them to do?Why do I want them to do it?How do they do this?DISCUSSION QUESTIONSDiscovery Bible Study process: https://www.dbsguide.org/Read the passage together.Retell the story in your own words.Discovery the storyWhat does this story tell me about God?What does this story tell me about people?If this is really true, what should I do?What is God saying to you right now? (Write this down)What are you going to do about it? (Write this down)Who am I going to tell about this?Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcastAlternate Discussion Questions (by Jeff Vanderstelt): Based on this passage:Who is God?What has he done/is he doing/is he going to do?Who am I? (In light of 1 & 2)What do I do? (In light of who I am)How do I do it?Final Questions (Write this down)What is God saying to you right now? What are you going to do about it?MAIN REFERENCES USED“John,” by R. Kent Hughes, Preaching the Word Commentary, Edited by Kent HughesExalting Jesus in John, by Matt Carter & Josh WredbergThe Gospels & Epistles of John, FF BruceJohn, RC SproulJohn, KöstenbergerThe Gospel According to John, DA CarsonLet's Study John, Mark JohnstonThe Light Has Come, Leslie Newbigin (TLHC)The Visual Word, Patrick Schreiner (TVW)“Look at the Book” by John Piper (LATB)“The Bible Knowledge Commentary” by Walvoord, Zuck (BKC)“The Bible Exposition Commentary” by Warren Wiersbe (BEC)Thru The Bible with J. Vernon McGee (TTB)Outline Bible, D Willmington (OB)NIV Study Bible (NIVSB) https://www.biblica.com/resources/scholar-notes/niv-study-bible/Chronological Life Application Study Bible (NLT)ESV Study Bible (ESVSB) https://www.esv.orgThe Bible Project https://bibleproject.comNicky Gumbel bible reading plan app or via YouVersionClaude.aiChatGPT AIGrok AIPerplexity.aiGoogle Gemini AI

Last time we spoke about the Soviet Victory in Asia. After atomic bombings and Japan's surrender, the Soviets launched a rapid Manchurian invasion, driving toward Harbin, Mukden, Changchun, and Beijing. Shenyang was taken, seeing the capture of the last Emperor of China, Pu Yi. The Soviets continued their advances into Korea with port captures at Gensan and Pyongyang, and occupation of South Sakhalin and the Kuril Islands, ahead of anticipated American intervention. Stalin pushed for speed to avoid US naval landings, coordinating with Chinese forces and leveraging the Sino-Soviet pact while balancing relations with Chiang Kai-shek. As fronts closed, tens of thousands of Japanese POWs were taken, while harsh wartime reprisals, looting, and mass sexual violence against Japanese, Korean, and Chinese civilians were reported.  This episode is the Surrender of Japan Welcome to the Pacific War Podcast Week by Week, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about world war two? Kings and Generals have an assortment of episodes on world war two and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel you can find a few videos all the way from the Opium Wars of the 1800's until the end of the Pacific War in 1945.  With the Manchurian Campaign over and Japan's surrender confirmed, we've reached the end of the Pacific War and the ushering of a new era. This journey took us 3 years, 8 months, and 27 days and it's been a rollercoaster. We've gone over numerous stories of heroism and horror, victory and defeat, trying to peel back a part of WW2 that often gets overshadowed by the war in Europe. Certainly the China War is almost completely ignored by the west, but fortunately for you all, as I end this series we have just entered the China war over at the Fall and Rise of China Podcast. Unlike this series where, to be blunt, I am hamstrung by the week by week format, over there I can tackle the subject as I see fit, full of personal accounts. I implore you if you want to revisit some of that action in China, jump over to the other podcast, I will be continuing it until the end of the Chinese civil war. One could say it will soon be a bit of a sequel to this one. Of course if you love this format and want more, you can check out the brand new Eastern Front week by week podcast, which really does match the horror of the Pacific war. Lastly if you just love hearing my dumb voice, come check out my podcast which also is in video format on the Pacific War Channel on Youtube, the Echoes of War podcast. Me and my co-host Gaurav tackle history from Ancient to Modern, often with guests and we blend the dialogue with maps, photos and clips. But stating all of that, lets get into it, the surrender of Japan. As we last saw, while the Soviet invasion of Manchuria raged, Emperor Hirohito announced the unconditional surrender of the Japanese Empire on August 15. Public reaction varied, yet most were stunned and bewildered, unable to grasp that Japan had surrendered for the first time in its history. Many wept openly as they listened to the Emperor's solemn message; others directed swift anger at the nation's leaders and the fighting services for failing to avert defeat; and some blamed themselves for falling short in their war effort. Above all, there was a deep sympathy for the Emperor, who had been forced to make such a tragic and painful decision.  In the wake of the Emperor's broadcast, war factories across the country dismissed their workers and shut their doors. Newspapers that had been ordered to pause their usual morning editions appeared in the afternoon, each carrying the Imperial Rescript, an unabridged translation of the Potsdam Declaration, and the notes exchanged with the Allied Powers. In Tokyo, crowds of weeping citizens gathered all afternoon in the vast plaza before the Imperial Palace and at the Meiji and Yasukuni Shrines to bow in reverence and prayer. The shock and grief of the moment, coupled with the dark uncertainty about the future, prevented any widespread sense of relief that the fighting had ended. Bombings and bloodshed were over, but defeat seemed likely to bring only continued hardship and privation. Starvation already gripped the land, and the nation faced the looming breakdown of public discipline and order, acts of violence and oppression by occupying forces, and a heavy burden of reparations. Yet despite the grim outlook, the Emperor's assurance that he would remain to guide the people through the difficult days ahead offered a measure of solace and courage. His appeal for strict compliance with the Imperial will left a lasting impression, and the refrain “Reverent Obedience to the Rescript” became the rallying cry as the nation prepared to endure the consequences of capitulation. Immediately after the Emperor's broadcast, Prime Minister Suzuki's cabinet tendered its collective resignation, yet Hirohito commanded them to remain in office until a new cabinet could be formed. Accordingly, Suzuki delivered another broadcast that evening, urging the nation to unite in absolute loyalty to the throne in this grave national crisis, and stressing that the Emperor's decision to end the war had been taken out of compassion for his subjects and in careful consideration of the circumstances. Thus, the shocked and grief-stricken population understood that this decision represented the Emperor's actual will rather than a ratified act of the Government, assuring that the nation as a whole would obediently accept the Imperial command. Consequently, most Japanese simply went on with their lives as best they could; yet some military officers, such as General Anami, chose suicide over surrender. Another key figure who committed seppuku between August 15 and 16 was Vice-Admiral Onishi Takijiro, the father of the kamikaze. Onishi's suicide note apologized to the roughly 4,000 pilots he had sent to their deaths and urged all surviving young civilians to work toward rebuilding Japan and fostering peace among nations. Additionally, despite being called “the hero of the August 15 incident” for his peacekeeping role in the attempted coup d'état, General Tanaka felt responsible for the damage done to Tokyo and shot himself on August 24. Following the final Imperial conference on 14 August, the Army's “Big Three”, War Minister Anami, Chief of the Army General Staff Umezu, and Inspectorate-General of Military Training General Kenji Doihara, met at the War Ministry together with Field Marshals Hata and Sugiyama, the senior operational commanders of the homeland's Army forces. These five men affixed their seals to a joint resolution pledging that the Army would “conduct itself in accordance with the Imperial decision to the last.” The resolution was endorsed immediately afterward by General Masakazu Kawabe, the overall commander of the Army air forces in the homeland. In accordance with this decision, General Anami and General Umezu separately convened meetings of their senior subordinates during the afternoon of the 14th, informing them of the outcome of the final Imperial conference and directing strict obedience to the Emperor's command. Shortly thereafter, special instructions to the same effect were radioed to all top operational commanders jointly in the names of the War Minister and Chief of Army General Staff. The Army and Navy authorities acted promptly, and their decisive stance proved, for the most part, highly effective. In the Army, where the threat of upheaval was most acute, the final, unequivocal decision of its top leaders to heed the Emperor's will delivered a crippling blow to the smoldering coup plot by the young officers to block the surrender. The conspirators had based their plans on unified action by the Army as a whole; with that unified stance effectively ruled out, most of the principal plotters reluctantly abandoned the coup d'état scheme on the afternoon of 14 August. At the same time, the weakened Imperial Japanese Navy took steps to ensure disciplined compliance with the surrender decision. Only Admiral Ugaki chose to challenge this with his final actions. After listening to Japan's defeat, Admiral Ugaki Kayō's diary recorded that he had not yet received an official cease-fire order, and that, since he alone was to blame for the failure of Japanese aviators to stop the American advance, he would fly one last mission himself to embody the true spirit of bushido. His subordinates protested, and even after Ugaki had climbed into the back seat of a Yokosuka D4Y4 of the 701st Kokutai dive bomber piloted by Lieutenant Tatsuo Nakatsuru, Warrant Officer Akiyoshi Endo, whose place in the kamikaze roster Ugaki had usurped, also climbed into the same space that the admiral had already occupied. Thus, the aircraft containing Ugaki took off with three men piloted by Nakatsuru, with Endo providing reconnaissance, and Ugaki himself, rather than the two crew members that filled the other ten aircraft. Before boarding his aircraft, Ugaki posed for pictures and removed his rank insignia from his dark green uniform, taking only a ceremonial short sword given to him by Admiral Yamamoto. Elements of this last flight most likely followed the Ryukyu flyway southwest to the many small islands north of Okinawa, where U.S. forces were still on alert at the potential end of hostilities. Endo served as radioman during the mission, sending Ugaki's final messages, the last of which at 19:24 reported that the plane had begun its dive onto an American vessel. However, U.S. Navy records do not indicate any successful kamikaze attack on that day, and it is likely that all aircraft on the mission with the exception of three that returned due to engine problems crashed into the ocean, struck down by American anti-aircraft fire. Although there are no precise accounts of an intercept made by Navy or Marine fighters or Pacific Fleet surface units against enemy aircraft in this vicinity at the time of surrender. it is likely the aircraft crashed into the ocean or was shot down by American anti-aircraft fire. In any event, the crew of LST-926 reported finding the still-smoldering remains of a cockpit with three bodies on the beach of Iheyajima Island, with Ugaki's remains allegedly among them. Meanwhile, we have already covered the Truman–Stalin agreement that Japanese forces north of the 38th parallel would surrender to the Soviets while those to the south would surrender to the Americans, along with the subsequent Soviet occupation of Manchuria, North Korea, South Sakhalin, and the Kurile Islands. Yet even before the first atomic bomb was dropped, and well before the Potsdam Conference, General MacArthur and his staff were planning a peaceful occupation of Japan and the Korean Peninsula. The first edition of this plan, designated “Blacklist,” appeared on July 16 and called for a progressive, orderly occupation in strength of an estimated fourteen major areas in Japan and three to six areas in Korea, so that the Allies could exercise unhampered control over the various phases of administration. These operations would employ 22 divisions and 3 regiments, together with air and naval elements, and would utilize all United States forces immediately available in the Pacific. The plan also provided for the maximum use of existing Japanese political and administrative organizations, since these agencies already exerted effective control over the population and could be employed to good advantage by the Allies. The final edition of “Blacklist,” issued on August 8, was divided into three main phases of occupation. The first phase included the Kanto Plain, the Kobe–Osaka–Kyoto areas, the Nagasaki–Sasebo area in Kyushu, the Keijo district in Korea, and the Aomori–Ominato area of northern Honshu. The second phase covered the Shimonoseki–Fukuoka and Nagoya areas, Sapporo in Hokkaido, and Fusan in Korea. The third phase comprised the Hiroshima–Kure area, Kochi in Shikoku, the Okayama, Tsuruga, and Niigata areas, Sendai in northern Honshu, Otomari in Karafuto, and the Gunzan–Zenshu area in Korea. Although the Joint Chiefs of Staff initially favored Admiral Nimitz's “Campus” Plan, which envisioned entry into Japan by Army forces only after an emergency occupation of Tokyo Bay by advanced naval units and the seizure of key positions ashore near each anchorage, MacArthur argued that naval forces were not designed to perform the preliminary occupation of a hostile country whose ground divisions remained intact, and he contended that occupying large land areas was fundamentally an Army mission. He ultimately convinced them that occupation by a weak Allied force might provoke resistance from dissident Japanese elements among the bomb-shattered population and could therefore lead to grave repercussions. The formal directive for the occupation of Japan, Korea, and the China coast was issued by the Joint Chiefs of Staff on August 11. The immediate objectives were to secure the early entry of occupying forces into major strategic areas, to control critical ports, port facilities, and airfields, and to demobilize and disarm enemy troops. First priority went to the prompt occupation of Japan, second to the consolidation of Keijo in Korea, and third to operations on the China coast and in Formosa. MacArthur was to assume responsibility for the forces entering Japan and Korea; General Wedemeyer was assigned operational control of the forces landing on the China coast and was instructed to coordinate his plans with the Generalissimo Chiang Kai-Shek; and Japanese forces in Southeast Asia were earmarked for surrender to Admiral Mountbatten. With the agreement of the Soviet, Chinese, and British governments, President Truman designated MacArthur as Supreme Commander for the Allied Powers on August 15, thereby granting him final authority for the execution of the terms of surrender and occupation. In this capacity, MacArthur promptly notified the Emperor and the Japanese Government that he was authorized to arrange for the cessation of hostilities at the earliest practicable date and directed that the Japanese forces terminate hostilities immediately and that he be notified at once of the effective date and hour of such termination. He further directed that Japan send to Manila on August 17 “a competent representative empowered to receive in the name of the Emperor of Japan, the Japanese Imperial Government, and the Japanese Imperial General Headquarters certain requirements for carrying into effect the terms of surrender.” General MacArthur's stipulations to the Japanese Government included specific instructions regarding the journey of the Japanese representatives to Manila. The emissaries were to leave Sata Misaki, at the southern tip of Kyushu, on the morning of August 17. They were to travel in a Douglas DC-3-type transport plane, painted white and marked with green crosses on the wings and fuselage, and to fly under Allied escort to an airdrome on Lejima in the Ryukyus. From there, the Japanese would be transported to Manila in a United States plane. The code designation chosen for communication between the Japanese plane and US forces was the symbolic word “Bataan.” Implementation challenges arose almost immediately due to disagreements within Imperial General Headquarters and the Foreign Office over the exact nature of the mission. Some officials interpreted the instructions as requiring the delegates to carry full powers to receive and agree to the actual terms of surrender, effectively making them top representatives of the Government and High Command. Others understood the mission to be strictly preparatory, aimed only at working out technical surrender arrangements and procedures. Late in the afternoon of August 16, a message was sent to MacArthur's headquarters seeking clarification and more time to organize the mission. MacArthur replied that signing the surrender terms would not be among the tasks of the Japanese representatives dispatched to Manila, assured the Japanese that their proposed measures were satisfactory, and pledged that every precaution would be taken to ensure the safety of the Emperor's representatives on their mission. Although preparations were made with all possible speed, on August 16 the Japanese notified that this delegation would be somewhat delayed due to the scarcity of time allowed for its formation. At the same time, MacArthur was notified that Hirohito had issued an order commanding the entire armed forces of his nation to halt their fighting immediately. The wide dispersion and the disrupted communications of the Japanese forces, however, made the rapid and complete implementation of such an order exceedingly difficult, so it was expected that the Imperial order would take approximately two to twelve days to reach forces throughout the Pacific and Asiatic areas. On August 17, the Emperor personally backed up these orders with a special Rescript to the armed services, carefully worded to assuage military aversion to surrender. Suzuki was also replaced on this date, with the former commander of the General Defense Army, General Prince Higashikuni Naruhiko, becoming the new Prime Minister with the initial tasks to hastily form a new cabinet capable of effecting the difficult transition to peace swiftly and without incident. The Government and Imperial General Headquarters moved quickly to hasten the preparations, but the appointment of the mission's head was held up pending the installation of the Higashikuni Cabinet. The premier-designate pressed for a rapid formation of the government, and on the afternoon of the 17th the official ceremony of installation took place in the Emperor's presence. Until General Shimomura could be summoned to Tokyo from the North China Area Army, Prince Higashikuni himself assumed the portfolio of War Minister concurrently with the premiership, Admiral Mitsumasa Yonai remaining in the critical post of Navy Minister, and Prince Ayamaro Konoe, by Marquis Kido's recommendation, entered the Cabinet as Minister without Portfolio to act as Higashikuni's closest advisor. The Foreign Minister role went to Mamoru Shigemitsu, who had previously served in the Koiso Cabinet. With the new government installed, Prince Higashikuni broadcast to the nation on the evening of 17 August, declaring that his policies as Premier would conform to the Emperor's wishes as expressed in the Imperial mandate to form a Cabinet. These policies were to control the armed forces, maintain public order, and surmount the national crisis, with scrupulous respect for the Constitution and the Imperial Rescript terminating the war. The cabinet's installation removed one delay, and in the afternoon of the same day a message from General MacArthur's headquarters clarified the mission's nature and purpose. Based on this clarification, it was promptly decided that Lieutenant General Torashiro Kawabe, Deputy Chief of the Army General Staff, should head a delegation of sixteen members, mainly representing the Army and Navy General Staffs. Kawabe was formally appointed by the Emperor on 18 August. By late afternoon that same day, the data required by the Allied Supreme Commander had largely been assembled, and a message was dispatched to Manila informing General MacArthur's headquarters that the mission was prepared to depart the following morning. The itinerary received prompt approval from the Supreme Commander. Indeed, the decision to appoint a member of the Imperial Family who had a respectable career in the armed forces was aimed both at appeasing the population and at reassuring the military. MacArthur appointed General Eichelberger's 8th Army to initiate the occupation unassisted through September 22, at which point General Krueger's 6th Army would join the effort. General Hodge's 24th Corps was assigned to execute Operation Blacklist Forty, the occupation of the Korean Peninsula south of the 38th Parallel. MacArthur's tentative schedule for the occupation outlined an initial advance party of 150 communications experts and engineers under Colonel Charles Tench, which would land at Atsugi Airfield on August 23. Naval forces under Admiral Halsey's 3rd Fleet were to enter Tokyo Bay on August 24, followed by MacArthur's arrival at Atsugi the next day and the start of the main landings of airborne troops and naval and marine forces. The formal surrender instrument was to be signed aboard an American battleship in Tokyo Bay on August 28, with initial troop landings in southern Kyushu planned for August 29–30. By September 4, Hodge's 24th Corps was to land at Inchon and begin the occupation of South Korea. In the meantime, per MacArthur's directions, a sixteen-man Japanese delegation headed by Lieutenant-General Kawabe Torashiro, Vice-Chief of the Army General Staff, left Sata Misaki on the morning of August 19; after landing at Iejima, the delegation transferred to an American transport and arrived at Nichols Field at about 18:00. That night, the representatives held their first conference with MacArthur's staff, led by Lieutenant-General Richard Sutherland. During the two days of conference, American linguists scanned, translated, and photostated the various reports, maps, and charts the Japanese had brought with them. Negotiations also resulted in permission for the Japanese to supervise the disarmament and demobilization of their own armed forces under Allied supervision, and provided for three extra days of preparation before the first occupying unit landed on the Japanese home islands on August 26. At the close of the conference, Kawabe was handed the documents containing the “Requirements of the Supreme Commander for the Allied Powers,” which concerned the arrival of the first echelons of Allied forces, the formal surrender ceremony, and the reception of the occupation forces. Also given were a draft Imperial Proclamation by which the Emperor would accept the terms of the Potsdam Declaration and command his subjects to cease hostilities, a copy of General Order No. 1 by which Imperial General Headquarters would direct all military and naval commanders to lay down their arms and surrender their units to designated Allied commanders, and the Instrument of Surrender itself, which would later be signed on board an American battleship in Tokyo Bay. After the Manila Conference ended, the Japanese delegation began its return to Japan at 13:00 on August 20; but due to mechanical problems and a forced landing near Hamamatsu, they did not reach Tokyo until August 21. With the scheduled arrival of the advanced party of the Allied occupation forces only five days away, the Japanese immediately began disarming combat units in the initial-occupation areas and evacuating them from those areas. The basic orders stated that Allied forces would begin occupying the homeland on 26 August and reaffirmed the intention ofImperial General Headquarters "to insure absolute obedience to the Imperial Rescript of 14 August, to prevent the occurrence of trouble with the occupying forces, and thus to demonstrate Japan's sincerity to the world." The Japanese government announced that all phases of the occupation by Allied troops would be peaceful and urged the public not to panic or resort to violence against the occupying forces. While they sought to reassure the population, they faced die-hard anti-surrender elements within the IJN, with ominous signs of trouble both from Kyushu, where many sea and air special-attack units were poised to meet an invasion, and from Atsugi, the main entry point for Allied airborne troops into the Tokyo Bay area. At Kanoya, Ugaki's successor, Vice-Admiral Kusaka Ryonosuke, hastened the separation of units from their weapons and the evacuation of naval personnel. At Atsugi, an even more threatening situation developed in the Navy's 302nd Air Group. Immediately after the announcement of the surrender, extremist elements in the group led by Captain Kozono Yasuna flew over Atsugi and the surrounding area, scattering leaflets urging the continuation of the war on the ground and claiming that the surrender edict was not the Emperor's true will but the machination of "traitors around the Throne." The extremists, numbering 83 junior officers and noncommissioned officers, did not commit hostile acts but refused to obey orders from their superior commanders. On August 19, Prince Takamatsu, the Emperor's brother and a navy captain, telephoned Atsugi and personally appealed to Captain Kozono and his followers to obey the Imperial decision. This intervention did not end the incident; on August 21 the extremists seized a number of aircraft and flew them to Army airfields in Saitama Prefecture in hopes of gaining support from Army air units. They failed in this attempt, and it was not until August 25 that all members of the group had surrendered. As a result of the Atsugi incident, on August 22 the Emperor dispatched Captain Prince Takamatsu Nabuhito and Vice-Admiral Prince Kuni Asaakira to various naval commands on Honshu and Kyushu to reiterate the necessity of strict obedience to the surrender decision. Both princes immediately left Tokyo to carry out this mission, but the situation improved over the next two days, and they were recalled before completing their tours. By this point, a typhoon struck the Kanto region on the night of August 22, causing heavy damage and interrupting communications and transport vital for evacuating troops from the occupation zone. This led to further delays in Japanese preparations for the arrival of occupation forces, and the Americans ultimately agreed to a two-day postponement of the preliminary landings. On August 27 at 10:30, elements of the 3rd Fleet entered Sagami Bay as the first step in the delayed occupation schedule. At 09:00 on August 28, Tench's advanced party landed at Atsugi to complete technical arrangements for the arrival of the main forces. Two days later, the main body of the airborne occupation forces began streaming into Atsugi, while naval and marine forces simultaneously landed at Yokosuka on the south shore of Tokyo Bay. There were no signs of resistance, and the initial occupation proceeded successfully.  Shortly after 1400, a famous C-54  the name “Bataan” in large letters on its nose circled the field and glided in for a landing. General MacArthur stepped from the aircraft, accompanied by General Sutherland and his staff officers. The operation proceeded smoothly. MacArthur paused momentarily to inspect the airfield, then climbed into a waiting automobile for the drive to Yokohama. Thousands of Japanese troops were posted along the fifteen miles of road from Atsugi to Yokohama to guard the route of the Allied motor cavalcade as it proceeded to the temporary SCAP Headquarters in Japan's great seaport city. The Supreme Commander established his headquarters provisionally in the Yokohama Customs House. The headquarters of the American Eighth Army and the Far East Air Force were also established in Yokohama, and representatives of the United States Pacific Fleet were attached to the Supreme Commander's headquarters. The intensive preparation and excitement surrounding the first landings on the Japanese mainland did not interfere with the mission of affording relief and rescue to Allied personnel who were internees or prisoners in Japan. Despite bad weather delaying the occupation operation, units of the Far East Air Forces and planes from the Third Fleet continued their surveillance missions. On 25 August they began dropping relief supplies, food, medicine, and clothing, to Allied soldiers and civilians in prisoner-of-war and internment camps across the main islands. While the advance echelon of the occupation forces was still on Okinawa, “mercy teams” were organized to accompany the first elements of the Eighth Army Headquarters. Immediately after the initial landings, these teams established contact with the Swiss and Swedish Legations, the International Red Cross, the United States Navy, and the Japanese Liaison Office, and rushed to expedite the release and evacuation, where necessary, of thousands of Allied internees.  On September 1, the Reconnaissance Troop of the 11th Airborne Division conducted a subsidiary airlift operation, flying from Atsugi to occupy Kisarazu Airfield; and on the morning of September 2, the 1st Cavalry Division began landing at Yokohama to secure most of the strategic areas along the shores of Tokyo Bay, with Tokyo itself remaining unoccupied. Concurrently, the surrender ceremony took place aboard Halsey's flagship, the battleship Missouri, crowded with representatives of the United Nations that had participated in the Pacific War.  General MacArthur presided over the epoch-making ceremony, and with the following words he inaugurated the proceedings which would ring down the curtain of war in the Pacific “We are gathered here, representatives of the major warring powers, to conclude a solemn agreement whereby peace may be restored. The issues, involving divergent ideals and ideologies, have been determined on the battlefields of the world and hence are not for our discussion or debate. Nor is it for us here to meet, representing as we do a majority of the people of the earth, in a spirit of distrust, malice or hatred. But rather it is for us, both victors and vanquished, to rise to that higher dignity which alone befits the sacred purposes we are about to serve, committing all our peoples unreservedly to faithful compliance with the understandings they are here formally to assume. It is my earnest hope, and indeed the hope of all mankind, that from this solemn occasion a better world shall emerge out of the blood and carnage of the past — a world dedicated to the dignity of man and the fulfillment of his most cherished wish for freedom, tolerance and justice. The terms and conditions upon which surrender of the Japanese Imperial Forces is here to be given and accepted are contained in the instrument of surrender now before you…”.  The Supreme Commander then invited the two Japanese plenipotentiaries to sign the duplicate surrender documents : Foreign Minister Shigemitsu, on behalf of the Emperor and the Japanese Government, and General Umezu, for the Japanese Imperial General Headquarters. He then called forward two famous former prisoners of the Japanese to stand behind him while he himself affixed his signature to the formal acceptance of the surrender : Gen. Jonathan M. Wainwright, hero of Bataan and Corregidor and Lt. Gen. Sir Arthur E. Percival, who had been forced to yield the British stronghold at Singapore. General MacArthur was followed in turn by Admiral Nimitz, who signed on behalf of the United States. Alongside the recently liberated Generals Wainwright and Percival, who had been captured during the Japanese conquest of the Philippines and Singapore respectively, MacArthur then signed the surrender documents, followed by Admiral Nimitz and representatives of the other United Nations present. The Instrument of Surrender was completely signed within twenty minutes. Shortly afterwards, MacArthur broadcast the announcement of peace to the world, famously saying, “Today the guns are silent.” Immediately following the signing of the surrender articles, the Imperial Proclamation of capitulation was issued, commanding overseas forces to cease hostilities and lay down their arms; however, it would take many days, and in some cases weeks, for the official word of surrender to be carried along Japan's badly disrupted communications channels. Various devices were employed by American commanders to transmit news of final defeat to dispersed and isolated enemy troops, such as plane-strewn leaflets, loudspeaker broadcasts, strategically placed signboards, and prisoner-of-war volunteers. Already, the bypassed Japanese garrison at Mille Atoll had surrendered on August 22; yet the first large-scale surrender of Japanese forces came on August 27, when Lieutenant-General Ishii Yoshio surrendered Morotai and Halmahera to the 93rd Division. On August 30, a British Pacific Fleet force under Rear-Admiral Cecil Harcourt entered Victoria Harbour to begin the liberation of Hong Kong; and the following day, Rear-Admiral Matsubara Masata surrendered Minami-Torishima. In the Marianas, the Japanese commanders on Rota and Pagan Islands relinquished their commands almost simultaneously with the Tokyo Bay ceremony of September 2. Later that day, the same was done by Lieutenant-General Inoue Sadae in the Palaus and by Lieutenant-General Mugikura Shunzaburo and Vice-Admiral Hara Chuichi at Truk in the Carolines. Additionally, as part of Operation Jurist, a British detachment under Vice-Admiral Harold Walker received the surrender of the Japanese garrison on Penang Island. In the Philippines, local commanders in the central Bukidnon Province, Infanta, the Bataan Peninsula, and the Cagayan Valley had already surrendered by September 2. On September 3, General Yamashita and Vice-Admiral Okawachi Denshichi met with General Wainwright, General Percival, and Lieutenant-General Wilhelm Styer, Commanding General of Army Forces of the Western Pacific, to sign the formal surrender of the Japanese forces in the Philippines. With Yamashita's capitulation, subordinate commanders throughout the islands began surrendering in increasing numbers, though some stragglers remained unaware of the capitulation. Concurrently, while Yamashita was yielding his Philippine forces, Lieutenant-General Tachibana Yoshio's 109th Division surrendered in the Bonins on September 3. On September 4, Rear-Admiral Sakaibara Shigematsu and Colonel Chikamori Shigeharu surrendered their garrison on Wake Island, as did the garrison on Aguigan Island in the Marianas. Also on September 4, an advanced party of the 24th Corps landed at Kimpo Airfield near Keijo to prepare the groundwork for the occupation of South Korea; and under Operation Tiderace, Mountbatten's large British and French naval force arrived off Singapore and accepted the surrender of Japanese forces there. On September 5, Rear-Admiral Masuda Nisuke surrendered his garrison on Jaluit Atoll in the Marshalls, as did the garrison of Yap Island. The overall surrender of Japanese forces in the Solomons and Bismarcks and in the Wewak area of New Guinea was finally signed on September 6 by General Imamura Hitoshi and Vice-Admiral Kusaka Jinichi aboard the aircraft carrier Glory off Rabaul, the former center of Japanese power in the South Pacific. Furthermore, Lieutenant-General Nomi Toshio, representing remaining Japanese naval and army forces in the Ryukyus, officially capitulated on September 7 at the headquarters of General Stilwell's 10th Army on Okinawa. The following day, Tokyo was finally occupied by the Americans, and looking south, General Kanda and Vice-Admiral Baron Samejima Tomoshige agreed to travel to General Savige's headquarters at Torokina to sign the surrender of Bougainville. On September 8, Rear-Admiral Kamada Michiaki's 22nd Naval Special Base Force at Samarinda surrendered to General Milford's 7th Australian Division, as did the Japanese garrison on Kosrae Island in the Carolines. On September 9, a wave of surrenders continued: the official capitulation of all Japanese forces in the China Theater occurred at the Central Military Academy in Nanking, with General Okamura surrendering to General He Yingqin, the commander-in-chief of the Republic of China National Revolutionary Army; subsequently, on October 10, 47 divisions from the former Imperial Japanese Army officially surrendered to Chinese military officials and allied representatives at the Forbidden City in Beijing. The broader context of rehabilitation and reconstruction after the protracted war was daunting, with the Nationalists weakened and Chiang Kai-shek's policies contributing to Mao Zedong's strengthened position, shaping the early dynamics of the resumption of the Chinese Civil War. Meanwhile, on September 9, Hodge landed the 7th Division at Inchon to begin the occupation of South Korea. In the throne room of the Governor's Palace at Keijo, soon to be renamed Seoul, the surrender instrument was signed by General Abe Nobuyuki, the Governor-General of Korea; Lieutenant-General Kozuki Yoshio, commander of the 17th Area Army and of the Korean Army; and Vice-Admiral Yamaguchi Gisaburo, commander of the Japanese Naval Forces in Korea. The sequence continued with the 25th Indian Division landing in Selangor and Negeri Sembilan on Malaya to capture Port Dickson, while Lieutenant-General Teshima Fusataro's 2nd Army officially surrendered to General Blamey at Morotai, enabling Australian occupation of much of the eastern Dutch East Indies. On September 10, the Japanese garrisons on the Wotje and Maloelap Atolls in the Marshalls surrendered, and Lieutenant-General Baba Masao surrendered all Japanese forces in North Borneo to General Wootten's 9th Australian Division. After Imamura's surrender, Major-General Kenneth Eather's 11th Australian Division landed at Rabaul to begin occupation, and the garrison on Muschu and Kairiru Islands also capitulated. On September 11, General Adachi finally surrendered his 18th Army in the Wewak area, concluding the bloody New Guinea Campaign, while Major-General Yamamura Hyoe's 71st Independent Mixed Brigade surrendered at Kuching and Lieutenant-General Watanabe Masao's 52nd Independent Mixed Brigade surrendered on Ponape Island in the Carolines. Additionally, the 20th Indian Division, with French troops, arrived at Saigon as part of Operation Masterdom and accepted the surrender of Lieutenant-General Tsuchihashi Yuitsu, who had already met with Viet Minh envoys and agreed to turn power over to the Democratic Republic of Vietnam.  When the Japanese surrendered to the Allies on 15 August 1945, the Viet Minh immediately launched the insurrection they had prepared for a long time. Across the countryside, “People's Revolutionary Committees” took over administrative positions, often acting on their own initiative, and in the cities the Japanese stood by as the Vietnamese took control. By the morning of August 19, the Viet Minh had seized Hanoi, rapidly expanding their control over northern Vietnam in the following days. The Nguyen dynasty, with its puppet government led by Tran Trong Kim, collapsed when Emperor Bao Dai abdicated on August 25. By late August, the Viet Minh controlled most of Vietnam. On 2 September, in Hanoi's Ba Dinh Square, Ho Chi Minh proclaimed the independence of the Democratic Republic of Vietnam. As the Viet Minh began extending control across the country, the new government's attention turned to the arrival of Allied troops and the French attempt to reassert colonial authority, signaling the onset of a new and contentious phase in Vietnam's struggle.  French Indochina had been left in chaos by the Japanese occupation. On 11 September British and Indian troops of the 20th Indian Division under Major General Douglas Gracey arrived at Saigon as part of Operation Masterdom. After the Japanese surrender, all French prisoners had been gathered on the outskirts of Saigon and Hanoi, and the sentries disappeared on 18 September; six months of captivity cost an additional 1,500 lives. By 22 September 1945, all prisoners were liberated by Gracey's men, armed, and dispatched in combat units toward Saigon to conquer it from the Viet Minh, later joined by the French Far East Expeditionary Corps, established to fight the Japanese arriving a few weeks later. Around the same time, General Lu Han's 200,000 Chinese National Revolutionary Army troops of the 1st Front Army occupied Indochina north of the 16th parallel, with 90,000 arriving by October; the 62nd Army came on 26 September to Nam Dinh and Haiphong, Lang Son and Cao Bang were occupied by the Guangxi 62nd Army Corps, and the Red River region and Lai Cai were occupied by a column from Yunnan. Lu Han occupied the French governor-general's palace after ejecting the French staff under Sainteny. Consequently, while General Lu Han's Chinese troops occupied northern Indochina and allowed the Vietnamese Provisional Government to remain in control there, the British and French forces would have to contest control of Saigon. On September 12, a surrender instrument was signed at the Singapore Municipal Building for all Southern Army forces in Southeast Asia, the Dutch East Indies, and the eastern islands; General Terauchi, then in a hospital in Saigon after a stroke, learned of Burma's fall and had his deputy commander and leader of the 7th Area Army, Lieutenant-General Itagaki Seishiro, surrender on his behalf to Mountbatten, after which a British military administration was formed to govern the island until March 1946. The Japanese Burma Area Army surrendered the same day as Mountbatten's ceremony in Singapore, and Indian forces in Malaya reached Kuala Lumpur to liberate the Malay capital, though the British were slow to reestablish control over all of Malaya, with eastern Pahang remaining beyond reach for three more weeks. On September 13, the Japanese garrisons on Nauru and Ocean Islands surrendered to Brigadier John Stevenson, and three days later Major-General Okada Umekichi and Vice-Admiral Fujita Ruitaro formally signed the instrument of surrender at Hong Kong. In the meantime, following the Allied call for surrender, Japan had decided to grant Indonesian independence to complicate Dutch reoccupation: Sukarno and Mohammad Hatta signed Indonesia's Proclamation of Independence on August 17 and were appointed president and vice-president the next day, with Indonesian youths spreading news across Java via Japanese news and telegraph facilities and Bandung's news broadcast by radio. The Dutch, as the former colonial power, viewed the republicans as collaborators with the Japanese and sought to restore their colonial rule due to lingering political and economic interests in the former Dutch East Indies, a stance that helped trigger a four-year war for Indonesian independence. Fighting also erupted in Sumatra and the Celebes, though the 26th Indian Division managed to land at Padang on October 10. On October 21, Lieutenant-General Tanabe Moritake and Vice-Admiral Hirose Sueto surrendered all Japanese forces on Sumatra, yet British control over the country would dwindle in the ensuing civil conflict. Meanwhile, Formosa (Taiwan) was placed under the control of the Kuomintang-led Republic of China by General Order No. 1 and the Instrument of Surrender; Chiang Kai-shek appointed General Chen Yi as Chief Executive of Taiwan Province and commander of the Taiwan Garrison Command on September 1. After several days of preparation, an advance party moved into Taihoku on October 5, with additional personnel arriving from Shanghai and Chongqing between October 5 and 24, and on October 25 General Ando Rikichi signed the surrender document at Taipei City Hall. But that's the end for this week, and for the Pacific War.  Boy oh boy, its been a long journey hasn't it? Now before letting you orphans go into the wild, I will remind you, while this podcast has come to an end, I still write and narrate Kings and Generals Eastern Front week by week and the Fall and Rise of China Podcasts. Atop all that I have my own video-podcast Echoes of War, that can be found on Youtube or all podcast platforms. I really hope to continue entertaining you guys, so if you venture over to the other podcasts, comment you came from here! I also have some parting gifts to you all, I have decided to release a few Pacific War related exclusive episodes from my Youtuber Membership / patreon at www.patreon.com/pacificwarchannel. At the time I am writing this, over there I have roughly 32 episodes, one is uploaded every month alongside countless other goodies. Thank you all for being part of this long lasting journey. Kings and Generals literally grabbed me out of the blue when I was but a small silly person doing youtube videos using an old camera, I have barely gotten any better at it. I loved making this series, and I look forward to continuing other series going forward! You know where to find me, if you have any requests going forward the best way to reach me is just comment on my Youtube channel or email me, the email address can be found on my youtube channel. This has been Craig of the Pacific War Channel and narrator of the Pacific war week by week podcast, over and out!

How do the antagonistic forces in your story escalate distinctly from the protagonists' journey? We often struggle to develop the middle stages of a story. Could this be because we focus  on our protagonists' journeys and plot structure more than on how the antagonistic powers are awakened, wronged, discovered, gathering strength and revealing themselves? In this episode, Chas and Stu are joined by professional screenwriter and playwright Kim Ho to explore how a generative story cycle (from tabletop role-playing game MOTHERSHIP) can be used to develop stories, not just write them better. This cycle is TOMBS: Transgression - Omens - Manifestation - Banishment - Slumber. Kim also contrasts this cycle with the Onset, Discovery, Confirmation, Confrontation cycle identified by horror philosopher Noel Carroll, as well as the philosophy of the FINAL DESTINATION franchise as analysed by The Morbid Zoo. By applying the TOMBS cycle to Ryan Coogler's amazing 2025 original feature SINNERS, we discover how focusing on the rising power of the various sources of antagonism can generate narrative fuel (and make your second Act sing); force your protagonists to Survive, Solve or Save (pick one); and how this escalation in antagonism can be mapped quite separately from your protagonists' character arcs.  To prove that TOMBS does not just work for horror stories, we polled our patreons for which other genres to explore. Stay turned for our next episode where we apply the TOMBS cycle to thriller REBEL RIDGE and comedy classic MEET THE PARENTS. As always: SPOILERS ABOUND and all copyright material used under fair use for educational purposes. CHAPTERS 00:00:18 – What is TOMBS? 00:31:04 – SINNERS 01:17:51 – Key learnings & wrap up 01:23:51 – Patreon thanks RELATED EPISODES DZ-49: Antagonists! (Part 1) - vs Humans LINKS Kim Ho on IMBD Mothership The Philosophy of Final Destination by the Morbid Zoo The Philosophy of Horror by Noel Carroll More Draft Zero is brought to you more often by our awesome Patreons. Especially Lily, Paulo, Alexandre, Malay, Jennifer, Thomas, Randy, Jesse, Sandra, Theis, and Khrob. Please considering rating or subscribing to us on Apple Podcasts or sharing us on the Social Medias! We like finding new listeners. We are @stuwillis, @mehlsbells and @chasffisher on Twitter. You can find @draft_zero and @_shotzero on Instagram and Twitter. SUBSCRIBE TO SHOT ZERO via Substack

Full transcript (AI generated)Alhamdulillah, we praise Allah for allowing us to gather on this beautiful—if a little chilly—morning. Alhamdulillah for this amazing weather.It was lovely to see the president of the Islamic society in red and white today. To our Indonesian brothers and sisters: Selamat Hari Kemerdekaan—Happy Independence Day. Eighty years since independence—may Allah keep your nation in peace and strength.If anyone needs proof that Islam was not spread by the sword, just look at our region. You don't find armies forcing Islam upon the people there. Rather, traders—many from Hadramawt in Yemen—came to the Indonesian archipelago. The Indonesians were impressed by their honesty and akhlaq. The sultans and rulers accepted Islam, and as was common then, when a king accepted a faith, much of his people followed.Some argue, “But what about the Indian subcontinent—Pakistan and India—didn't Islam spread there by northern armies?” Even there, the heart of Islam's spread was da‘wah and reason, not compulsion.Look at Syria and Egypt. Egypt was opened by ‘Amr ibn al-‘Ās in the time of ‘Umar ibn al-Khaṭṭāb. Syria and Damascus were opened by Khālid ibn al-Walīd. Muslims ruled those lands, yet it took 500 years before Syria became majority Muslim, and around 300 years for Egypt. If Islam were spread by force, everyone would have “converted” within decades. History shows otherwise.Consider also the monastery of St Catherine in Sinai. It predates Islam, and they proudly claim to hold a letter from the Prophet ﷺ guaranteeing the safety of Christians in Egypt. Whether or not you accept the document, the point stands: Islam lived alongside other faiths. In greater Bilād al-Shām—what we call the Levant—multiple religions have long flourished.A stable nation is a great blessing from Allah. One of the early scholars said: I make du‘ā' for our rulers, that Allah rectifies their affairs. When asked, “Why not just make du‘ā' for yourself?” he replied, “If I pray for myself, only I benefit. If I pray for the ruler, everyone benefits.” Even if a ruler is flawed, there is no harm in asking Allah to guide them and make them just—because a just leader benefits all.When we talk about nation-states, let's be honest: many borders are colonial lines. What separates Malaysia and Indonesia? We are one people in so many ways. We speak closely related languages. Historically, the region has been called by many names: the Malay world, the archipelago, even Jāwī—so scholars from our lands were known in the Arab world as “al-Jāwī,” whether they were Javanese, Malay, Bugis, Makassarese, or others. The difference between Malaysia and Indonesia today largely traces to the Dutch and the British.So how do we relate to nation-states? Two extremes exist. One says, “There is no nation—only the Ummah—restore the Khilāfah now.” The other says, “I will die for this colonial line.” The truth, as our scholars remind us, is the balanced middle path. We are one Ummah of Muhammad ﷺ, and we also live in nation-states. Attempts to tear down states overnight have, in recent history, brought much harm. We live within reality while never forgetting the greater reality: every Muslim we meet is our brother or sister in faith, and that bond is sacred.The Prophet ﷺ himself showed us how to balance love of homeland. He loved Makkah—his birthplace, the land of his ancestors, home of the Ka‘bah built by Ibrāhīm and Ismā‘īl. He left only because it became unsafe—he was forced out. On his way out he turned back and said, “O Makkah, had my people not expelled me, I would never have left you.” But when he migrated to Madīnah, he loved it too, and made du‘ā': “O Allah, make us love Madīnah as we love Makkah, or even more,” and, “O Allah, bless Madīnah twice what You blessed Makkah.”He became part of Madīnah's community—integrating Muhājirīn and Anṣār, building a strong society—while his heart still loved Makkah. That's balance.Many of us here were born elsewhere—Malaysia, Indonesia, Lebanon, and beyond—and migrated to Australia. Love your country of origin; that's natural and from the sunnah of fitrah. But also accept the reality: we live here now by choice. So contribute here. Build here. Strengthen community here. Loving Australia doesn't mean hating your country of origin, and loving your homeland doesn't mean ignoring the reality and responsibilities of this country that has given us so much. Ask: How can I make this country, this society, this community better?I often say: loving the country you live in—serving it—is following the sunnah, because that's what the Prophet ﷺ did in Madīnah. Wherever a Muslim goes, they make the place better. In Malay we say: a good seed grows wherever it lands—even on a mountain. That's the believer: wherever we go, we leave goodness.Today I want to focus on Sūrat al-Ḥujurāt—a chapter I call the community's Standard Operating Procedure. It was revealed in late Madīnan years—around year 9 AH—barely over a year before the Prophet's passing. Year 9 is known as ‘Ām al-Wufūd—the Year of Delegations—with tribes pouring into Madīnah to pledge allegiance: sometimes politically, sometimes religiously.Look at the numbers to feel the context. In Makkah, after 13 years of da‘wah, roughly 80-plus men migrated with the Prophet ﷺ. Within two years in Madīnah, that number grew to around 300. At Uḥud, around 700 fought; by al-Khandaq, 3,000. At the Fath (Conquest) of Makkah in year 8, 10,000. By the Prophet's Ḥajj in year 10, more than 120,000. Exponential growth. What fueled it? One key event was the Treaty of al-Ḥudaybiyyah in year 6: a period of peace. In times of war, growth was modest; in times of peace, da‘wah flourished. Islam spreads best with safety, honesty, and service—not with the sword.Now to al-Ḥujurāt itself—“the Chambers”—named after the simple living quarters of the Prophet ﷺ. Despite becoming the most influential man in Arabia, his home was about 5m x 5m. Think of an IKEA showcase room—that's roughly the size. Before Khaybar, the Sahābah often tied stones to their stomachs from hunger. After Khaybar, prosperity came to the community, but the Prophet's personal lifestyle didn't change. When his household's income increased, he didn't buy a bigger house or a fancier camel. He increased in infaq—in giving. Some of his wives understandably asked for more comfort. Allah revealed that the Prophet's family are held to a higher standard, choosing Allah and the Ākhirah over worldly luxury. (Brothers, don't take this as ammunition against your wives—we are not prophets, and our families are not the Mothers of the Believers. Balance is key. The Prophet also taught that the best charity is what you spend on your family.)The sūrah begins: “O you who believe, do not put yourselves before Allah and His Messenger.” Our feelings and preferences take a back seat when the command of Allah and His Messenger is clear. But clarity matters—this is why the Ummah has tafāsīr and scholarship. In the time of ‘Alī and Mu‘āwiyah, the Khawārij claimed, “Back to Qur'ān and Sunnah!” ‘Alī brought the muṣḥaf and said, “Let the Qur'ān speak.” They said, “It can't.” Exactly—we need scholars; the Qur'ān is interpreted and applied through qualified understanding.Next, adab with the Prophet ﷺ: “Do not raise your voices above the voice of the Prophet…” The context: in the Year of Delegations, Abū Bakr and ‘Umar were assigning officials to receive tribes. Their discussion became loud—near the Prophet ﷺ. Allah revealed the warning that raising voices in his presence could nullify deeds. From then, they barely spoke above a whisper before him. One Companion with a naturally loud voice stopped attending the masjid out of fear. The Prophet ﷺ noticed his absence (as was his habit after ṣalāh) and reassured him.How is this relevant now? When you visit al-Rawḍah in Madīnah, remember your adab—don't push, don't argue. And more broadly: respect the Sunnah and ḥadīth. Don't weaponise ḥadīth to defeat one another. Imām Mālik would bathe, dress well, and apply perfume before narrating ḥadīth—because these are the words of the Prophet ﷺ. His mother told him when he was a child: “Learn your teacher's manners before his knowledge.” Many giants of our tradition were raised by remarkable mothers—may Allah increase the piety of our families.Now, the central ayah for our time—49:6:If a fāsiq brings you news, verify (fatabayyanū), lest you harm people out of ignorance and become regretful.Another qirā'ah reads fatathabbātū—establish the truth carefully. Both meanings are needed: verify the facts(tathabbūt) and clarify the context (tabayyun). Something can be factually true but contextually misunderstood. This ayah was revealed when a zakat-collector panicked at the stern-looking welcome of a Bedouin tribe, returned to Madīnah, and reported refusal to pay. War was nearly launched—until the matter was checked and clarified. It was simply a misreading of their manner.Brothers and sisters, we live in an age of instant forwarding. “Shared as received” does not absolve us. Better not to share than to spread harm. The Prophet ﷺ said it's enough falsehood for a person to relay everything they hear. We will be accountable for what we circulate.Next, Allah addresses conflict: “If two groups of believers fight, make peace between them.” Note: believers—disagreement and even fights can sadly occur in this world. Our job is to be peacemakers—afshū al-salām—not arsonists who inflame tensions.Then Allah forbids mockery, belittling nicknames, and demeaning jokes. A one-off joke may pass; repeated “teasing” cuts the heart. Joke with people, not at them. Give good nicknames—like the Prophet ﷺ did with Abū Hurayrah, “father of kittens,” because he loved cats.Finally, the universal ayah—49:13:“O mankind, We created you from male and female, and made you into peoples and tribes so that you may know one another…”Islam doesn't merely tolerate difference—it celebrates it. Li-ta‘ārafū—so you can truly know one another. Our diversity is a strength, not a weakness.A small story from campus days: we used to hold ifṭār at the Hacker Café. When policy changes demanded payment for bookings, the Malays among us—known for adab and non-confrontation—were ready to accept and move on. Our Arab brothers said, “No, this is our right; let's advocate.” Alhamdulillah, by different strengths working together, we kept the space. Sometimes a firm voice is needed; sometimes a calming voice. We need each other.Even our food is multicultural. Malaysians and Indonesians love sambal, but chilli isn't native to us—it came via Iberian traders after their colonisation of the Americas. They found it too spicy and passed it along; we said, “Bismillah—this is amazing!” Now, a meal without sambal hardly feels complete. That's multiculturalism on a plate.The Anṣār and Muhājirīn had different temperaments. The Prophet ﷺ praised the Anṣārī women for their confidence in asking questions—something Makkan women initially found difficult. Different strengths, one Ummah. Be like the beethat seeks flowers, not the fly that looks for wounds.Even our differences in madhāhib and approaches are strengths. Teaching ‘aqīdah to children benefits from the clarity and simplicity associated with “Salafī” pedagogy; engaging philosophers and other faiths may require the tools preserved in Ash‘arī and Māturīdī kalām. In fiqh, our differences are a mercy. I came from a Shāfi‘ī background where Jumu‘ah requires forty settled men. Early on here, I looked out and counted twenty-eight—then remembered I hadn't checked visa statuses! Alhamdulillah for Ḥanafī fiqh, where a much smaller number suffices. Our differences, handled with adab, make life easier, not harder. The line is only crossed when difference turns to violence or takfīr over minor issues.Thank you for spending your precious, cold winter morning with me. We ask Allah to accept this from us.We make du‘ā' that Allah blesses Indonesia with peace, prosperity, and barakah for her people; that He blesses the entire Ummah; that He blesses Australia and guides its leaders to make wise decisions for the public good—not just for narrow economic interests of some quarter.We ask Allah to protect our brothers and sisters in Palestine, especially Gaza. O Allah, they are hungry—feed them. They are surrounded from every direction—but all directions belong to You. Protect them. Grant the martyrs the highest Jannah. Reunite parents and children separated by rubble, and reunite us with them in Jannah. Do not let our hearts turn away from them when the world turns its back. Use us as means for their aid and liberation. Guide us, employ us in Your service, and accept from us, O Most Merciful.Āmīn. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

Esther Tai is the co-founder of Machino, a fast-rising Malaysian footwear label built on one clear promise: style that never sacrifices comfort. Launched in 2020 with her sister, Amy, Machino took root during the pandemic and has since grown from a home operation into a beloved, community-driven brand. The name itself nods to Malaysia's diversity, MAlay, CHinese, INdian, and Others, signalling the duo's intent to celebrate local culture with every pair.  Raised around a mumpreneur and guided by an uncle who runs a decades-old shoe factory, Esther turned a lifelong love of heels into a business with purpose. When jobs were scarce, she leaned on her marketing training and family know-how to learn shoemaking from the ground up, backed by a RM100,000 loan from her parents to get the brand off the ground.  Machino's point of view is simple: beauty shouldn't be pain. Each pair is handcrafted by local shoemakers and built for all-day wear with thick, firm sponge insoles, part of a slow-fashion approach that favors quality, made-to-order runs over mass production. Their signature Hana collection, recognisable by its six-petal flower, became a breakout hit by pairing playful design with walk-all-day comfort.  Culture sits at the heart of the brand. Machino regularly weaves Malaysian elements, batik, songket, Chinese brocade into modern silhouettes, and even shoots campaigns at local landmarks. It's a love letter to home that also feels fresh on city streets.  Growth has followed momentum. After early sell-outs around Raya and a move from their Puchong home base to a Petaling Jaya showroom, Machino opened a bigger flagship in SS18, Subang Jaya in 2025, designed for easier access and a more elevated in-store experience. Up next: a Kuala Lumpur mall presence and cross-border pop-ups, alongside new lines like Mini Machino and Machino Wellness. Through it all, Esther's leadership feels grounded and hands-on, reviving local shoemaking while building a brand women can truly live in. Machino's rise isn't just a retail story; it's a blueprint for how Malaysian heritage, thoughtful design, and real comfort can scale together.   

“Planeti kəşf edək” rubrikasında bu dəfə Sinqapuru kəşf etdik. Qonağımız turizmçi Vüqar Quliyevlə bu ölkənin modern görünüşü, yüksək texnologiyası və multikultural həyat tərzi haqqında danışdıq. Sinqapurda bir küçədə həm Çin Yeni ili, həm Hind festivalları, həm də Malay adətləri ilə tanış olmaq mümkündür. Bütün bunlarla yanaşı şəhərdəki qadağalardan, mövcud olan nizam-intizamdan və dadlı, rəngarəng Sinqapur mətbəxindən də bəhs etdik.

pWotD Episode 3019: Thailand Welcome to popular Wiki of the Day, spotlighting Wikipedia's most visited pages, giving you a peek into what the world is curious about today.With 333,468 views on Thursday, 7 August 2025 our article of the day is Thailand.Thailand, is a country in Southeast Asia on the Indochinese Peninsula. It is officially the Kingdom of Thailand and historically known as Siam, the official name until 1939. With a population of almost 66 million, it spans 513,115 square kilometres (198,115 sq mi). Thailand is bordered to the northwest by Myanmar, to the northeast and east by Laos, to the southeast by Cambodia, to the south by the Gulf of Thailand and Malaysia, and to the southwest by the Andaman Sea; it also shares maritime borders with Vietnam to the southeast and Indonesia and India to the southwest. Bangkok is the state capital and largest city.Thai peoples migrated from southwestern China to mainland Southeast Asia from the 6th to 11th centuries. Indianised kingdoms such as the Mon, Khmer Empire, and Malay states ruled the region, competing with Thai states such as the Kingdoms of Ngoenyang, Sukhothai, Lan Na, and Ayutthaya, which also rivalled each other. European contact began in 1511 with a Portuguese diplomatic mission to Ayutthaya, which became a regional power by the end of the 15th century. Ayutthaya reached its peak during the 18th century, until it was destroyed in the Burmese–Siamese War. King Taksin the Great quickly reunified the fragmented territory and established the short-lived Thonburi Kingdom (1767–1782), of which he was the only king. He was succeeded in 1782 by Phutthayotfa Chulalok (Rama I), the first monarch of the current Chakri dynasty. Throughout the era of Western imperialism in Asia, Siam remained the only state in the region to avoid colonisation by foreign powers, although it was often forced to make territorial, trade, and legal concessions in unequal treaties. The Siamese system of government was centralised and transformed into a modern unitary absolute monarchy during the 1868–1910 reign of Chulalongkorn (Rama V). In World War I, Siam sided with the Allies, a political decision made in order to amend the unequal treaties. Following a bloodless revolution in 1932, it became a constitutional monarchy and changed its official name to Thailand, becoming an ally of Japan in World War II. In the late 1950s, a military coup under Sarit Thanarat revived the monarchy's historically influential role in politics. During the Cold War, Thailand became a major non-NATO ally of the United States and played an anti-communist role in the region as a member of SEATO, which was disbanded in 1977.Apart from a brief period of parliamentary democracy in the mid-1970s and 1990s, Thailand has periodically alternated between democracy and military rule. Since the 2000s, the country has been in continual political conflict between supporters and opponents of twice-elected Prime Minister of Thailand Thaksin Shinawatra, which resulted in two coups (in 2006 and 2014), along with the establishment of its current constitution, a nominally democratic government after the 2019 Thai general election, and large pro-democracy protests in 2020–2021, which included unprecedented demands to reform the monarchy. Since 2019, it has been nominally a parliamentary constitutional monarchy; in practice, however, structural advantages in the constitution have ensured the military's continued influence in politics.Thailand is a middle power in global affairs and a founding member of ASEAN. It has the second-largest economy in Southeast Asia and the 23rd-largest in the world by PPP, and it ranks 29th by nominal GDP. Thailand is classified as a newly industrialised economy, with manufacturing, agriculture, and tourism as leading sectors.This recording reflects the Wikipedia text as of 02:38 UTC on Friday, 8 August 2025.For the full current version of the article, see Thailand on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm standard Geraint.

This week on VOMAus Radio, we hear part two of the interview with Carter Gates, leader of VOM USA's work in the Asia/Pacific Region. Some Christians in Malaysia—ethnically Chinese or Indian believers—have freedom to practise their faith. But if an ethnic Malay person becomes a believer in Jesus, he or she will face intense Christian persecution. As Carter meets with VOM's ministry partners, one shared key hindrances that keep Malays from following Christ and the questions he uses as he engages them in gospel conversation. One of those questions: are you ready to die for Jesus? We'll also share an update on the court case over the forced disappearance of Pastor Raymond Koh in 2017. A verdict is expected in the case in November.

Some Christians in Malaysia—ethnically Chinese or Indian believers—have freedom to practice their faith in Christ. But if an ethnic Malay person becomes a believer in Jesus, he or she will face intense Christian persecution. The Malaysian government sees ethnic Malay people as off limits for evangelism and holds them subject to Islamic Shariah law. “To be Malay is to be Muslim,” says Carter Gates, leader of VOM's international ministry work in Asia/Pacific. “Ethnic Malay's can't even [openly] say they are interested in learning more about Jesus.” As Carter meets with VOM's ministry partners, one shared key hindrances that keep Malays from following Christ and the questions he uses as he engages them in gospel conversation. One of those questions: are you ready to die for Jesus? Gates says he was challenged as he thought about evangelism in free nations versus in Malaysia, Laos, Vietnam, China and other restricted areas and hostile nations. “This pastor is in a context where he knows what [sacrifice] means,” Carter says. “We should consider these costs in America too.” We'll also share an update on the court case over the forced disappearance of Pastor Raymond Koh in 2017. A verdict is expected in the case in November. Listen to what Susanna Koh shared during her first visit with VOM Radio about how she and her family struggled after her husband's abduction. She also shares how the Lord helped her to forgive those who persecuted her husband. Please pray for truth to be revealed through this legal process and pray for the Koh family as they await the verdict. The VOM App for your smartphone or tablet will help you pray daily for persecuted Christians—in Iran and other nations—throughout the year, as well as provide free access to e-books, audiobooks, video content and feature films. Download the VOM App for your iOS or Android device today.

Or, how focusing on good drama will result in good subtext. We often hear how subtext is important for good screenwriting. We're here to tell you it isn't. Good subtext is a result of good drama, and your focus should be on creating that good drama. But how? In this episode, Chas Fisher and Stu Willis are joined by screenwriter+teacher, Tom Vaughn (Winchester) to delve into the world of subtext.  We kick off the discussion by talking through Tom's article “Why Subtext is Overrated” and break down his core idea that subtext is a byproduct of character goals, tactics and fears.  We explore this further through close examination of “the other way” scene from MICHAEL CLAYTON, “the strudel” scene INGLORIOUS BASTARDS (both known for their subtext) and the “new years” sequence from THE SUBSTANCE. Inevitably discussion also terms to the relationship of subtext to emotional truth, theme, symbolism, dramatic irony and filmmakers subtext (?!). As always: SPOILERS ABOUND and all copyright material used under fair use for educational purposes. CHAPTERS 00:00:20 - Intro: What is Subtext? 00:00:21 - Cold Open 00:18:59 - Michael Clayton 00:42:59 - Inglorious Basterds 01:13:48 - The Substance 01:46:13 - Wrap up & Key Learnings RELATED EPISODES DZ-40: Tactics and Scenes DZ-108: The Emotional Event with Judith Weston DZ-119: Final character choices & great endings LINKS The New Literalism Plaguing Today's Biggest Movies: https://www.newyorker.com/culture/critics-notebook/the-new-literalism-plaguing-todays-biggest-movies Emotional Truth Over Subtext: Unlocking Compelling Scenes in Your Screenwriting: https://blog.storyandplot.com/why-subtext-is-overrated-8502a501aff8 Story and Plot - https://storyandplot.com/ Raising the Stakes - “What is subtext?”: https://www.youtube.com/watch?v=F-jILeLdfEw More Draft Zero is brought to you more often by our awesome Patreons. Especially Lily, Paulo, Alexandre, Malay, Jennifer, Thomas, Randy, Jesse, Sandra, Theis, and Khrob. Please considering rating or subscribing to us on Apple Podcasts or sharing us on the Social Medias! We like finding new listeners. We are @stuwillis, @mehlsbells and @chasffisher on Twitter. You can find @draft_zero and @_shotzero on Instagram and Twitter. BUY DRAFT ZERO MERCH via TeePublic SUBSCRIBE TO SHOT ZERO via Substack

My village, my kampung. The term kampung is a Malay word, referring to a "village hamlet" or "urban informal settlement." As rapid urbanization takes place both regionally and globally, the designation of kampung accrued a negative connotation associated with impoverishment and obsolescence. However, commencing in the mid-2010s, a countermovement aimed at the revitalization of kampung emerged in Indonesia, involving locals, activists, and scholars. In this episode of the Nordic Asia Podcast, Prof. Julie Yu-Wen Chen from the University of Helsinki talks to Prof. Melani Budianta from the Cultural Commission of the Indonesian Academy of Sciences about the practice of cultural studies within the Asian context, with a specific emphasis on her native Indonesia, where her dual role as an academic and activist in Kampung “commoning” has constituted a significant odyssey in the construction of knowledge. The term “commoning” refers to a collective reservoir of resources intended for community sharing in the kampung context. Professor Budianta has shared her experiences in her works titled Smart Kampung: Doing Cultural Studies in the Global South and Lumbung Commoning: Reflections on Kampung Network Research/Activism. Julie Yu-Wen Chen is Professor of Chinese Studies and Asian studies coordinator at the Department of Cultures at the University of Helsinki (Finland). Since 2023, she has been involved in the EUVIP: The EU in the Volatile Indo-Pacific Region, a project funded by the European Union's Horizon Europe coordination and support action 10107906 (HORIZON-WIDERA-2021-ACCESS-03). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

My village, my kampung. The term kampung is a Malay word, referring to a "village hamlet" or "urban informal settlement." As rapid urbanization takes place both regionally and globally, the designation of kampung accrued a negative connotation associated with impoverishment and obsolescence. However, commencing in the mid-2010s, a countermovement aimed at the revitalization of kampung emerged in Indonesia, involving locals, activists, and scholars. In this episode of the Nordic Asia Podcast, Prof. Julie Yu-Wen Chen from the University of Helsinki talks to Prof. Melani Budianta from the Cultural Commission of the Indonesian Academy of Sciences about the practice of cultural studies within the Asian context, with a specific emphasis on her native Indonesia, where her dual role as an academic and activist in Kampung “commoning” has constituted a significant odyssey in the construction of knowledge. The term “commoning” refers to a collective reservoir of resources intended for community sharing in the kampung context. Professor Budianta has shared her experiences in her works titled Smart Kampung: Doing Cultural Studies in the Global South and Lumbung Commoning: Reflections on Kampung Network Research/Activism. Julie Yu-Wen Chen is Professor of Chinese Studies and Asian studies coordinator at the Department of Cultures at the University of Helsinki (Finland). Since 2023, she has been involved in the EUVIP: The EU in the Volatile Indo-Pacific Region, a project funded by the European Union's Horizon Europe coordination and support action 10107906 (HORIZON-WIDERA-2021-ACCESS-03). Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/southeast-asian-studies

My village, my kampung. The term kampung is a Malay word, referring to a "village hamlet" or "urban informal settlement." As rapid urbanization takes place both regionally and globally, the designation of kampung accrued a negative connotation associated with impoverishment and obsolescence. However, commencing in the mid-2010s, a countermovement aimed at the revitalization of kampung emerged in Indonesia, involving locals, activists, and scholars. In this episode of the Nordic Asia Podcast, Prof. Julie Yu-Wen Chen from the University of Helsinki talks to Prof. Melani Budianta from the Cultural Commission of the Indonesian Academy of Sciences about the practice of cultural studies within the Asian context, with a specific emphasis on her native Indonesia, where her dual role as an academic and activist in Kampung “commoning” has constituted a significant odyssey in the construction of knowledge. The term “commoning” refers to a collective reservoir of resources intended for community sharing in the kampung context. Professor Budianta has shared her experiences in her works titled Smart Kampung: Doing Cultural Studies in the Global South and Lumbung Commoning: Reflections on Kampung Network Research/Activism. Julie Yu-Wen Chen is Professor of Chinese Studies and Asian studies coordinator at the Department of Cultures at the University of Helsinki (Finland). Since 2023, she has been involved in the EUVIP: The EU in the Volatile Indo-Pacific Region, a project funded by the European Union's Horizon Europe coordination and support action 10107906 (HORIZON-WIDERA-2021-ACCESS-03). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

My village, my kampung. The term kampung is a Malay word, referring to a "village hamlet" or "urban informal settlement." As rapid urbanization takes place both regionally and globally, the designation of kampung accrued a negative connotation associated with impoverishment and obsolescence. However, commencing in the mid-2010s, a countermovement aimed at the revitalization of kampung emerged in Indonesia, involving locals, activists, and scholars. In this episode of the Nordic Asia Podcast, Prof. Julie Yu-Wen Chen from the University of Helsinki talks to Prof. Melani Budianta from the Cultural Commission of the Indonesian Academy of Sciences about the practice of cultural studies within the Asian context, with a specific emphasis on her native Indonesia, where her dual role as an academic and activist in Kampung “commoning” has constituted a significant odyssey in the construction of knowledge. The term “commoning” refers to a collective reservoir of resources intended for community sharing in the kampung context. Professor Budianta has shared her experiences in her works titled Smart Kampung: Doing Cultural Studies in the Global South and Lumbung Commoning: Reflections on Kampung Network Research/Activism. Julie Yu-Wen Chen is Professor of Chinese Studies and Asian studies coordinator at the Department of Cultures at the University of Helsinki (Finland). Since 2023, she has been involved in the EUVIP: The EU in the Volatile Indo-Pacific Region, a project funded by the European Union's Horizon Europe coordination and support action 10107906 (HORIZON-WIDERA-2021-ACCESS-03).

Hop aboard the Culture Train with Asher, Kristen and their special guest Robin as they take young listeners on an immersive journey to Ipoh, Malaysia! In this colorful and educational episode, our hosts explore geology, language, and—of course—food. Discover why this vibrant city is famous for feasting and adventure! Meet Our Local Friend, Robin! • Born and raised in Ipoh, Robin shares insider secrets—from culinary tastes to cultural traditions. • He opens up about Malaysia's 135+ languages, and how locals naturally switch between Malay, English, Mandarin, Tamil, and more! • Kristen explains how Ipoh is nestled between Kuala Lumpur and Penang, surrounded by limestone hills. • Asher's super-relatable curiosity helps kids picture river valleys, caves, and temples! 2. Foodie Fun! • Ever seen muscle-y bean sprouts? Kids learn how Ipoh's mineral-rich spring water makes them fat, plump, and super juicy. • We try Bean Sprout Chicken (Nga Choy Kai)—crunchy sprouts meet tender chicken in a flavorful harmony. • And the star: Kai See Hor Fun, a silky, smooth flat noodle soup made with luxe local water—perfect for slurping (it's polite in Malaysia!). 3. Cultural Etiquette & Fun Facts • Slurping—when polite, fun, and part of the experience! • Language switching is like changing TV channels—Malaysia's linguistic magic revealed. 4. Cave Temples Teaser • Robin teases a visit to Kek Lok Tong, a secretive limestone cave temple with golden statues, peaceful gardens, and magical acoustics. Please support our mission! Website: http://culturekidsproductions.org/support ⭐ Rate & Subscribe to help us grow and reach kids around the world ⏭️ Next stop: The ARCTIC, Nigeria, Italy, and more—don't miss our upcoming Culture Train adventures!

How does your protagonist's final choice resolve the plot, character arc and theme? In this episode, Stu and Chas focus solely on the final choices made by protagonists and how that reflects their character journey and successfully, or not, dramatises the internal. We compare and contrast different uses of narrative POV in respect to these final choices, in particular whether and when the audience is made aware of the options available to the character, the act of making the choice, and the consequences of the choice. We breakdown examples from DUNGEONS & DRAGONS: HONOR AMONG THIEVES, FINDING NEMO, MICHAEL CLAYTON, PROMISING YOUNG WOMAN and TALK TO ME. As always: SPOILERS ABOUND and all copyright material used under fair use for educational purposes.  CHAPTERS 00:00:00 - Opening 00:00:18 - Why Final Choices? 00:10:45 - DUNGEONS & DRAGONS: HONOR AMONG THIEVES 00:19:09 - FINDING NEMO 00:28:45 - MICHAEL CLAYTON 00:53:11 - PROMISING YOUNG WOMAN 01:16:38 - TALK TO ME 01:41:45 - Key Learnings 01:50:13 - Thanks awesome patreons! RELATED EPISODES DZ-04: Catharsis and the Poist-coital Cigarette DZ-84: Choices & Decisions DZ-87: Keeping Genre Fresh DZ-33: Protagonist vs Hero DZ-58: Game of Thrones - Character Exposition DZ-34: Game of Choices LINKS MICHAEL CLAYTON by Tony Gilroy PROMISING YOUNG WOMAN by Emerald Fennell TALK TO ME by Danny Philippou & Bills Hinzman based on a concept by Daley Pearson Michael Arndt: What makes an insanely good ending Every Frame a Painting: Snowpiercer - Look Left or Right   RELATED EPISODES DZ-04: Catharsis and the Poist-coital Cigarette DZ-84: Choices & Decisions DZ-87: Keeping Genre Fresh DZ-33: Protagonist vs Hero DZ-58: Game of Thrones - Character Exposition DZ-34: Game of Choices More Draft Zero is brought to you more often by our awesome Patreons. Especially Lily, Paulo, Alexandre, Malay, Jennifer, Thomas, Randy, Jesse, Sandra, Theis, and Khrob. Please considering rating or subscribing to us on Apple Podcasts or sharing us on the Social Medias! We like finding new listeners. We are @stuwillis, @mehlsbells and @chasffisher on Twitter. You can find @draft_zero and @_shotzero on Instagram and Twitter. BUY DRAFT ZERO MERCH via TeePublic SUBSCRIBE TO SHOT ZERO via Substack

fWotD Episode 2950: Zeng Laishun Welcome to Featured Wiki of the Day, your daily dose of knowledge from Wikipedia's finest articles.The featured article for Monday, 2 June 2025, is Zeng Laishun.Zeng Laishun (c. 1826 – 2 June 1895) was a Chinese interpreter, businessman, and educator. He was among the first Chinese students to study at a foreign college. Born in Singapore to a Teochew father and a Malay mother, he was orphaned as a young child. He was educated by the American Board of Commissioners for Foreign Missions, a Christian missionary organization, where he converted to Christianity. He was sent to the United States in 1843 and in 1846 was admitted to Hamilton College, but was unable to graduate due to a lack of funds. Zeng then traveled to China, and following several years of working as a missionary assistant in Guangzhou he left with his family to pursue a trading career in Shanghai.In 1866, Zeng was hired by the imperial government as an English instructor at the newly established Fuzhou Navy Yard School. Seeking to gain experience with Western practices and institutions, the imperial government began the Chinese Educational Mission in 1871, amassing a group of 120 Chinese boys to study in the United States. He worked as an interpreter and English tutor for the mission under bureaucrat Chen Lanbin and Zeng's colleague Yung Wing. He returned to the United States in 1872, where he was frequently and erroneously hailed as the "Chinese Commissioner of Education". Zeng settled with his family in Springfield, Massachusetts, and began giving public lectures on Chinese society alongside his participation in local civic life. He was briefly dispatched to Cuba around the end of 1873 to investigate the poor working conditions of Chinese indentured servants brought to the island as part of the coolie trade. He was abruptly recalled to China in late 1874, likely for diplomatic purposes; during his return, he traveled through Europe to assess universities for future educational missions. He became the Chief Private English Secretary of the statesman Li Hongzhang and served as an interpreter in diplomatic negotiations with the Western powers over the following two decades.This recording reflects the Wikipedia text as of 01:09 UTC on Monday, 2 June 2025.For the full current version of the article, see Zeng Laishun on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm neural Amy.

For those running businesses in the food and beverage (F&B) scene, 2024 hit a record that wasn’t quite comforting. Synopsis: The Usual Place host Natasha Ann Zachariah hunts for new perspectives on issues that matter to young people. The F&B industry saw 3,047 closures – an almost-20-year record high. In spite of rising rental rates and food costs, many still want to give the F&B business a shot, as demonstrated by over 3,790 new eateries being opened in the same period last year. In an industry that is increasingly tougher to run, young business owners taking over their family business also have a challenge of future-proofing their business. To find out more about what’s it like to take over their family businesses, I speak with Mr Ernest Ting, 34, director at Swee Choon Tim Sum Restaurant, and Ms Maria Didih, 37, head of operations at Hjh Maimunah. For Ernest, a third-generation owner of a handmade dim sum business that was opened by his grandparents in 1962, that means taking a fresh approach to menu offerings and expanding the business. Maria, a second-generation owner who runs the restaurant that makes kampung-style Malay dishes, sauces, and pastes business with her sisters, said that it’s about “being creative and keeping up with the times”, instead of solely banking on an established name. As Ernest puts it: “It’s not the easiest to do. I think it’s getting even harder. I always tell new people who want to start F&B to ‘think twice’.” Highlights (click/tap above): 1:34 What these next-generation of F&B owners think about the high number of business closures 4:36 “Singaporeans really know how to eat, so our food better be of decent quality,” says Ernest 5:21 Social media may misrepresent the life – and stresses – of an F&B owner 8:22 Why did Maria and Ernest agree to join the family business? 11:27 Reservations about joining a business with strong legacy and reputation 16:03 How to get the older generation of owners and staff excited about their creative ideas 21:10 “We’re all custodians of Singapore’s food heritage,” says Ernest 34:30 A “compulsory thing”: Maria on how social media changed the way they do business 36:00 What if the next generation doesn’t want to take over the business? Host: Natasha Zachariah (natashaz@sph.com.sg) Read Natasha’s articles: https://str.sg/iSXm Follow Natasha on her IG account and DM her your thoughts on this episode: https://str.sg/8Wav Follow Natasha on LinkedIn: https://str.sg/v6DN Filmed by: Studio+65 ST Podcast producers: Teo Tong Kai & Eden Soh Executive producer: Ernest Luis Follow The Usual Place Podcast and get notified for new episode drops: Channel: https://str.sg/5nfm Apple Podcasts: https://str.sg/9ijX Spotify: https://str.sg/cd2P YouTube: https://str.sg/wEr7u Feedback to: podcast@sph.com.sg --- Follow more ST podcast channels: All-in-one ST Podcasts channel: https://str.sg/wvz7 ST Podcasts website: http://str.sg/stpodcasts ST Podcasts YouTube: https://str.sg/4Vwsa --- Get The Straits Times app, which has a dedicated podcast player section: The App Store: https://str.sg/icyB Google Play: https://str.sg/icyX #tup #tuptrSee omnystudio.com/listener for privacy information.

Gazi Mizanur Rahman's In the Malay World: A Spatial History of a Bengali Transnational Community (Cambridge University Press, 2024) offers the first sustained historical study of Bengali migration to British Malaya from the mid-nineteenth century to the late twentieth. Drawing on archival research in South and Southeast Asia, as well as oral histories and travel accounts, Rahman reconstructs the formation of a transnational Bengali presence that has been largely overlooked in the broader literature on Indian migration. The book argues that Bengali migrants—across class, religion, and occupation—constituted a distinct group within the South Asian diaspora in the Malay world. Colonial administrators often reduced them to the generic category of “Indian,” but Bengalis in Malaya included plantation workers, lascars, domestic servants, professionals, and traders. They moved through varied migration routes and formed diverse community institutions, including mosques, cultural associations, and legal aid networks. Rahman introduces the concept of “space-making” to show how Bengali migrants created social, institutional, and urban spaces that allowed them to adapt and persist in new settings. These spaces were not only material (homes, neighbourhoods, workplaces) but also relational, sustained by kinship ties, religious practice, and civic engagement. Particularly important are the chapters on Bengali medical professionals and maritime labour, which demonstrate how this group contributed to colonial infrastructure while navigating systemic racial and occupational hierarchies. The book also engages with the postcolonial period, tracing the arrival of Bangladeshi workers in the 1980s and 1990s and the new forms of marginality they encountered. These later migrants, often undocumented or temporary, faced challenges similar to those of their predecessors but within different political and economic regimes. Rahman's study challenges the dominant focus on Tamil and Sikh diasporas in Southeast Asia and contributes to a growing body of scholarship that disaggregates the “Indian” category in colonial and postcolonial contexts. It is a methodologically rigorous and empirically rich work that will interest historians of migration, labour, and the Indian Ocean world. Soumyadeep Guha is a third-year graduate student in the History Department at the State University of New York, Binghamton, with research interests in Agrarian History, the History of Science and Technology, and Global History, focusing on 19th and 20th century India. His MA dissertation, War, Science and Survival Technologies: The Politics of Nutrition and Agriculture in Late Colonial India, explored how wartime imperatives shaped scientific and agricultural policy during the Second World War in India. Currently, his working on his PhD dissertation on the histories of rice and its production in late colonial and early post-colonial Bengal, examining the entangled trajectories of agrarian change, scientific knowledge, and state-making. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/southeast-asian-studies

Gazi Mizanur Rahman's In the Malay World: A Spatial History of a Bengali Transnational Community (Cambridge University Press, 2024) offers the first sustained historical study of Bengali migration to British Malaya from the mid-nineteenth century to the late twentieth. Drawing on archival research in South and Southeast Asia, as well as oral histories and travel accounts, Rahman reconstructs the formation of a transnational Bengali presence that has been largely overlooked in the broader literature on Indian migration. The book argues that Bengali migrants—across class, religion, and occupation—constituted a distinct group within the South Asian diaspora in the Malay world. Colonial administrators often reduced them to the generic category of “Indian,” but Bengalis in Malaya included plantation workers, lascars, domestic servants, professionals, and traders. They moved through varied migration routes and formed diverse community institutions, including mosques, cultural associations, and legal aid networks. Rahman introduces the concept of “space-making” to show how Bengali migrants created social, institutional, and urban spaces that allowed them to adapt and persist in new settings. These spaces were not only material (homes, neighbourhoods, workplaces) but also relational, sustained by kinship ties, religious practice, and civic engagement. Particularly important are the chapters on Bengali medical professionals and maritime labour, which demonstrate how this group contributed to colonial infrastructure while navigating systemic racial and occupational hierarchies. The book also engages with the postcolonial period, tracing the arrival of Bangladeshi workers in the 1980s and 1990s and the new forms of marginality they encountered. These later migrants, often undocumented or temporary, faced challenges similar to those of their predecessors but within different political and economic regimes. Rahman's study challenges the dominant focus on Tamil and Sikh diasporas in Southeast Asia and contributes to a growing body of scholarship that disaggregates the “Indian” category in colonial and postcolonial contexts. It is a methodologically rigorous and empirically rich work that will interest historians of migration, labour, and the Indian Ocean world. Soumyadeep Guha is a third-year graduate student in the History Department at the State University of New York, Binghamton, with research interests in Agrarian History, the History of Science and Technology, and Global History, focusing on 19th and 20th century India. His MA dissertation, War, Science and Survival Technologies: The Politics of Nutrition and Agriculture in Late Colonial India, explored how wartime imperatives shaped scientific and agricultural policy during the Second World War in India. Currently, his working on his PhD dissertation on the histories of rice and its production in late colonial and early post-colonial Bengal, examining the entangled trajectories of agrarian change, scientific knowledge, and state-making. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Gazi Mizanur Rahman's In the Malay World: A Spatial History of a Bengali Transnational Community (Cambridge University Press, 2024) offers the first sustained historical study of Bengali migration to British Malaya from the mid-nineteenth century to the late twentieth. Drawing on archival research in South and Southeast Asia, as well as oral histories and travel accounts, Rahman reconstructs the formation of a transnational Bengali presence that has been largely overlooked in the broader literature on Indian migration. The book argues that Bengali migrants—across class, religion, and occupation—constituted a distinct group within the South Asian diaspora in the Malay world. Colonial administrators often reduced them to the generic category of “Indian,” but Bengalis in Malaya included plantation workers, lascars, domestic servants, professionals, and traders. They moved through varied migration routes and formed diverse community institutions, including mosques, cultural associations, and legal aid networks. Rahman introduces the concept of “space-making” to show how Bengali migrants created social, institutional, and urban spaces that allowed them to adapt and persist in new settings. These spaces were not only material (homes, neighbourhoods, workplaces) but also relational, sustained by kinship ties, religious practice, and civic engagement. Particularly important are the chapters on Bengali medical professionals and maritime labour, which demonstrate how this group contributed to colonial infrastructure while navigating systemic racial and occupational hierarchies. The book also engages with the postcolonial period, tracing the arrival of Bangladeshi workers in the 1980s and 1990s and the new forms of marginality they encountered. These later migrants, often undocumented or temporary, faced challenges similar to those of their predecessors but within different political and economic regimes. Rahman's study challenges the dominant focus on Tamil and Sikh diasporas in Southeast Asia and contributes to a growing body of scholarship that disaggregates the “Indian” category in colonial and postcolonial contexts. It is a methodologically rigorous and empirically rich work that will interest historians of migration, labour, and the Indian Ocean world. Soumyadeep Guha is a third-year graduate student in the History Department at the State University of New York, Binghamton, with research interests in Agrarian History, the History of Science and Technology, and Global History, focusing on 19th and 20th century India. His MA dissertation, War, Science and Survival Technologies: The Politics of Nutrition and Agriculture in Late Colonial India, explored how wartime imperatives shaped scientific and agricultural policy during the Second World War in India. Currently, his working on his PhD dissertation on the histories of rice and its production in late colonial and early post-colonial Bengal, examining the entangled trajectories of agrarian change, scientific knowledge, and state-making. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/geography

Martial artist, stunt performer, and filmmaker MALAY KIM chats with me about the making of his upcoming short film ASHES: A KUNG FU STORY! Malay's work has been seen in such blockbusters as SHANG CHI, THE CONTINENTAL, and the upcoming MORTAL KOMBAT 2 and now he brings his stroytelling-via-action skill to a modern take on a classic kung fu story about revenge and redemption!  SUPPORT ASHES: A KUING FU STORY HERE: https://seedandspark.com/fund/ashes-kung-fu NEW MERCH AND KUNG FU DRIVE-IN COFFEE HERE! https://kungfudrivein-shop.fourthwall.com/ https://brewdragoncoffee.com/collections/poison-clan SUPPORT THE KUNG FU DRIVE-IN PODCAST WITH A KO-FI: https://ko-fi.com/kungfudrivein The Brightest Stars Shine at the Drive-In!  SPONSORS: www.tinboxsolutions.com OUTRO MUSIC: http://youtu.be/5zeRoGFft2s  by Justin H @KingofKungFuAMP

How do dramatic questions create tension?  In this episode, Stu and Chas delve into the cultural phenomenon of ADOLESCENCE. We try to find the craft tools that have made the show so compelling and such a catalyst for conversation.  In particular, we breakdown how the show's emphasis on questions creates tension: not just tension through plot, but tension through character, and ultimately tension through theme. We analsyse the show episode-by-episode, and discuss how the overall structure skilfully shifts from a plot-heavy police procedural towards a thematic-heavy melodrama and the impact that has on our experience. We discuss how the decision to shoot the show in a series of “oners” affects the writing and what tools we can take from that to apply to our own writing (even if we're not writing it to be a one-shot): POV characters, handovers, French scenes, emotional events, and more. As always: SPOILERS ABOUND and all copyright material used under fair use for educational purposes. CHAPTERS 00:00:00 - Cold Open 00:00:10 - Why Adolescence? 00:09:32 - Episode One 00:32:03 - Episode Two 00:46:59 - Episode Three 00:57:47 - Episode Four 01:19:19 - Melodrama 01:23:32 - Scene-level tools 01:52:57 - Key Learnings & Wrap Up 01:58:33 - Thanks to our Patreons RELATED EPISODES DZ-67: Writing “Passive” Protagonists & Melodrama DZ-108: The Emotional Event with Judith Weston DZ-101: Oners - Creating Immediacy & Anchoring Action on the Page DZ-70: Joker & Melodrama LINKS Watch: Crafting Adolescence's Tense One-Take Episodes with Stephen Graham | BAFTA Watch: The Making Of Adolescence - The One-Shot Explained | Netflix More Draft Zero is brought to you more often by our awesome Patreons. Especially Lily, Paulo, Alexandre, Malay, Jennifer, Thomas, Randy, Jesse, Sandra, Theis, and Khrob. Please considering rating or subscribing to us on Apple Podcasts or sharing us on the Social Medias! We like finding new listeners. We are @stuwillis, @mehlsbells and @chasffisher on Twitter. You can find @draft_zero and @_shotzero on Instagram and Twitter. BUY DRAFT ZERO MERCH via TeePublic SUBSCRIBE TO SHOT ZERO via Substack

Magic and Divination in Malay Illustrated Manuscripts (Brill, 2015) offers an integrated study of the texts and images of illustrated Malay manuscripts on magic and divination from private and public collections in Malaysia, the UK and Indonesia. Containing some of the rare examples of Malay painting, these manuscripts provide direct evidence for the intercultural connections between the Malay region, other parts of Southeast Asia and the rest of the world. In this richly illustrated volume many images and texts are gathered for the first time, making this book essential reading for all those interested in the practice of magic and divination, and the history of Malay, Southeast Asian and Islamic manuscript art. Lauren Fonto is a Master's student in the program Heritage and Cultural Sciences: Heritage Conservation at the University of Pretoria, South Africa. She is currently a heritage conservation intern. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Magic and Divination in Malay Illustrated Manuscripts (Brill, 2015) offers an integrated study of the texts and images of illustrated Malay manuscripts on magic and divination from private and public collections in Malaysia, the UK and Indonesia. Containing some of the rare examples of Malay painting, these manuscripts provide direct evidence for the intercultural connections between the Malay region, other parts of Southeast Asia and the rest of the world. In this richly illustrated volume many images and texts are gathered for the first time, making this book essential reading for all those interested in the practice of magic and divination, and the history of Malay, Southeast Asian and Islamic manuscript art. Lauren Fonto is a Master's student in the program Heritage and Cultural Sciences: Heritage Conservation at the University of Pretoria, South Africa. She is currently a heritage conservation intern. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/southeast-asian-studies

https://www.crisisinvesting.com In this episode, Doug and Matt discuss the escalating tensions with Iran and the unpredictable actions of President Trump. They analyze Trump's diplomatic strategies, military maneuvers, and the geopolitical implications for countries like Israel, Russia, and China. The conversation then shifts to economic policies, focusing on tariffs, the global economy, and the Argentine leadership under President Malay. They critically assess Malay's economic strategies, NATO ambitions, and positions on Israel and Ukraine. The episode concludes with a discussion on the potential impact of student loans, FHA scandals, and market movements, capped with a look forward to their upcoming conversation with Frank Ster of the International Crisis Group. 00:00 Introduction and Greetings 00:24 Escalating Tensions with Iran 02:00 Trump's Unpredictable Foreign Policy 06:48 Secondary Tariffs on Russia 11:57 Concerns About Argentina's Economic Policies 21:43 Economic Woes and Market Predictions 27:04 Gold Market and Central Bank Strategies 29:21 Conclusion and Upcoming Discussions

This episode we will discuss various embassies to and from Yamato during the reign of Takara Hime, with a particular focus on the embassy of 659, which occured at a particularly eventful time and happened to be extremely well-recorded fro the period by Iki no Hakatoko, who was apparently on the mission to the Tang court itself. For more, check out our blog post at: https://sengokudaimyo.com/podcast/episode-123 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 123: Embassy Interrupted.   Iki no Hakatoko sat in his room, gazing out at the city.   It was truly an amazing place, filled with all kinds of people from around the world.  And yet, still, after 9 months of confinement, the place felt small.  Sure, there he hadwere visits from ranking nobles and dignitaries, but even the most lenient of house arrests was still house arrest. But that didn't mean that he had nothing to do.  There were books and more that he had access to—many that had not yet made it to the archipelago, and some of which he no doubt hoped he could bring back with him.  And of course, there was paper, brush, and ink. And then there were the experiences he and others had acquired on this mission to the Great Tang.  From the very beginning the missionit washad been plagued with disaster when they lost half of their ships and company mission to rogue winds on the open seas.  Now they were trapped because the Emperor himself wouldn't let them return home.  They had experienced and seen so much, and that provided ample material for one to catalogue. As the seasons changed, and rumors arrived that perhaps his situation would also something would change soon, Iki no Hakatoko spread out the paper on the desk in front of him, dipped his brush in the ink, and began to write.  He wrote down notes about his experiences, and what had befallen him and the others.  He had no idea who It is unclear whom he thought might read it, and if he was intending this to be an official or personal record, but he wrote it down anyway. Hakatoko He couldn't have known then that his words would eventually be captured in a much larger work, chronicling the entire history of Yamato from its very creation, nor that his would be one of the oldest such personal accounts records to be handed down.  His Itwords  wwould only survive in fragments—or perhaps his writing was simply that terse—but his words they would be preserved, in a format that was still being read over a thousand years later.     Last episode we finished up the story of Xuanzang and his Journey to the West—which is to say the Western Regions -- , and thence on to India, or Tianzhu, where he walked in the footsteps of the historical Buddha, studied the scriptures at the feet of venerable teachers, such as Silabadhra at the Great Monastery of Nalanda, and eventually wound up bringingbrought back hundreds of manuscripts to Chang'an to , which he and others be translated and disseminated, impacting Buddhist thought across East Asia.  HisXuanzang's travels lasted from around 629 to 645, and he was still teaching in Chang'an in the 650s when various student-monks from Yamato  arrived to study and learn from him, eventually bringing back his teachings to the archipelago as part of the Faxiang, or Hossou, school of Buddhism. Before that we talked about the visitors from “Tukhara” and “Sha'e” recorded in the Chronicles.  As we noted, these peopley were morest likely from the Ryukyuan islands, and the names may have been conflated with distant lands overseas – but regardless, .  Whether or not it was a mistake, this it does seem to indicated that Yamato had at least an inkling of the wider world, introduced through the continental literature that they had been importing, if not the direct interactions with individuals from the Korean peninsula and the Tang court. This episode, we're going to talk about some of the relations between Yamato and the continent, including the various embassies sent back and forth, as well as one especially detailed embassy from Yamato to the Tang Court that found itself in a bit of a pickle.  After all, what did you do, back in those days, when you were and ambassador, and your country suddenly went to war?  We'll talk about that and what happened. To reorient ourselves in time, we're in the reign of Takara Hime, called aka Kyogoku Tennou during her first reign, who had reascended to the throne in 655, following the death of her brother, Prince Karu.  The Chroniclers would dub her Saimei Tennou in her second run on the throne. From the very beginning of her second reign, Takara Hime was entertaining foreign envoys.  In 654, the Three Han of the Korean Peninsula—Goguryeo, Baekje, and Silla—all sent ambassadors to express their condolence on the death of her brother, and presumably to witness her ascension.  And in the 8th month of her reign, Kawabe no Maro no Omi, along with others, returned from Chang'an.  He Kawabe no Maro no Omi had been the Chief Ambassador to the Tang on an embassy sent , traveling there in the 2nd month of the previous year.  Originally he had been He was under the command of the controlling envoy, Takamuku no Obito no Kuromaro, but Kuromaro who unfortunately died in Chang'an and so Kawabe no Mari no Omi took over his role. That same year, 655, we know that there were about 100 persons recorded in Yamato from Baekje, along with envoys of Goguryeo and Silla.  These are likely the same ones we mentioned back in episode 117 when 150 Baekje envoys were present at court along with multiple members of the Emishi. Silla, for their part, had sent to Yamato a special hostage , whom we know as something like “Mimu”, along with skilled workmen.  Unfortunately, we are told that Mimu fell ill and died.  The Chronicles are pretty sparse on what this meant, but I can't imagine it was great.  After all, the whole idea of sending a hostage to another nation was as a pledge of good behavior – the idea being that the hostage was the idea that they werewas valuable enough that the sending nation wouldn't do anything too rash.  The flip side of that is if the hostage died, Of course, if they perished, the hosting country lost any leverage—and presumably the sending nation would be none too pleased.  That said, people getting sick and passing away was hardly a hostile action, and likely just considered an unfortunate situation. The following year, in 656, we see that Goguryeo, Baekje, and Silla again all sent ambassadords were all sent to offer “tribute”.  The Chronicles mention that dark purple curtains were drawn around the palace site to entertain the ambassadors—likely referring to the new palace site at Asuka no Wokamoto, which probably was not yet fully built out, yet.   We are given the name of the Goguryeo ambassador, Talsa, and associate ambassador, Ilchi,  in the 8th month, Talsa and Ilichi, with 81 total members in the Goguryeo retinueof the embassy.  In seeming response, Yamato sent an embassy was sent to Goguryeo with the likes of Kashiwade no Omi no Hatsumi as the Chief Ambassador and Sakahibe no Muraji no Iwasuki as the Associate Ambassador.  Other names mentioned include We also see the likes of Inugami no Shiromaro, Kawachi no Fumi no Obito—no personal name is given—and Ohokura no Maro.  We also see thea note in the Chronicles that Yamato ambassadors to the quote-unquote “Western Sea”—which seems to refer to the Tang court, but could possibly refer to anything from the Korean Peninsula west—returned in that same year.  The two are named as Saheki no Muraji no Takunaha and Oyamashita no Naniha no Kishi no Kunikatsu.  These are both families that were clearly involved in cross-strait relations , based on how they are frequently referenced in the Chronicles as being associated with various overseas missions.  but  However, we don't seem to have clear evidence of them when these particular individualsy leavingft on this mission.  “Kunikatsu” mightay refer to an earlier ambassador to Baekje, but the names are different, so that is largely just speculation.  In any case, Uupon their return, they are said to have brought with them a parrot.  This wasn't the first parrot the court had seen—that feathery traveler had arrived in 647, or at least that is the first parrotinstance  we have in the written record -- .  Aand that one came from Silla as part of that embassy's gifts. Continuing on, in 657, The following year there was another group of ambassadors returned coming  from the “Western Seas”, in this case coming back from—or through—Baekje.  Thisese wasere Adzumi no Muraji no Tsuratari and Tsu no Omi no Kutsuma.  The presents they brought back were, of all things:  one camel and two donkeys.  And can you imagine bringing a camel back across the sea at this point?  Even if they were using the larger ships based on continental designs, it still must have been something else to put up with a camel and donkeys onboard, animals that are not exactly known for their easy-going and compliant nature. Speaking of boats, we should probably touch on what we *think* they were usinghas been going on here.  I say *think* because we only get glimpses  of the various boats being used in the archipelago, whether from mentions in or around Yamato, archaeology, or artistic depictions, many of which came from later periods., and wSo while it is generally assumed that they the Yamato were using Tang style vessels by the 8th and 9th century, there does not appear to be clear evidence of exactly what kind of boats were being used during the early earlier periods of contact. A quick note on boat technology and navigation: while travel between the Japanese archipelago and the Korean Peninsula, and up the Yellow Sea, wasn't safe, it would have been possible with the vessels of the time.  Japan sits on the continental shelf, meaning that to the east where the shelf gives way to the Pacific Ocean with the Phillippine Sea to the south, the waters are much, much deeper than they are to the west.  In deep waters, waves are not necessarily affected by the ocean floor, meaning they can build up much more energy and require different kinds of technology to sail.  In shallower areas, such as the Sea of Japan, the Yellow Sea, the East China Sea or the Korean Straits to the west of the archipelago, there's more drag that dampens out the wave effect – it's not that these areas are uniformly shallow and calm, but they are calmer and easier to navigate in general.  Our oldest example of boats in the archipelago of any kind are dugout canoes, .  These are logs that are hollowed out  and shaped. , and tThese appear to be what Jomon era populations used to cross to the archipelago and travel between the various islands.  Though they may be considered primitive, without many of the later innovations that would increase stability and seaworthiness—something I'll touch on more a bit later—, they were clearly effective enough to populate the islands of the Ryukyuan chain and even get people and livestock, in the form of pigs, down to the Hachijo islands south of modern Tokyo.    So they weren't ineffective. Deep waters mean that the waves are not necessarily affected by the ocean floor.  Once it hits shallower water, there is more drag that affects larger waves.  This means that there can be more energy in these ocean waves.  That usually means that shallower areas tend to be more calm and easier to navigate—though there are other things that can affect that as well. We probably should note, however, that Japan sits on the edge of the continental shelf.  To the west, the seas are deep, but not nearly as deep as they are to the east, where continental shelf gives way to the Pacific ocean, with the Philippine Sea to the south.  These are much deeper waters than those of the Yellow Sea, the East China Sea, or the Korean Straits.  The Sea of Japan does have some depth to it, but even then it doesn't compare in both size and depth. Deep waters mean that the waves are not necessarily affected by the ocean floor.  Once it hits shallower water, there is more drag that affects larger waves.  This means that there can be more energy in these ocean waves.  That usually means that shallower areas tend to be more calm and easier to navigate—though there are other things that can affect that as well. All this to say that travel between the Japanese archipelago and the Korean Peninsula, and up the Yellow Sea, were all things that were likely much easier to navigate with the vessels available at the time, but that doesn't mean that it was safe. Later, we see a different type of vessel appear: .  This is a built vessel, made of multiple hewn pieces of wood.  The examples that we see show a rather square front and back that rise up, sometimes dramatically, .  There are with various protrusions on either side. We see examples of this shape , and we've seen examples in haniwa from about the 6th century, and we have some corresponding wooden pieces found around the Korean peninsula that pretty closely match the haniwa boat shapesuggest similar boats were in use there as well, .  Nnot surprising given the cultural connections.  These boats do not show examples of sails, and were likely crewed by rowers.  Descriptions of some suggest that they might be adorned with branches, jewels, mirrors, and other such things for formal occasions to identify some boats as special -- , and we even have one record of the rowers in ceremonial garb with deer antlers.  But none of this suggests more than one basic boat typevery different types of boats. In the areas of the Yellow and Yangzi rivers, area of modern China, particularly in the modern PRC, the boats we see are a little different.  They tend to be flat bottomed boats, possible evolved from  which appear to have been designed from rafts or similar .   These vessels would have evolved out of those used to transport goods and people up and down the Yellow and Yangzi rivers and their tributaries.  These boats y had developed sails, but still the boats wwere n'ot necessarily the most stable on the open ocean.  Larger boats could perhaps make their way through some of the waves, and were no doubt used throughout the Yellow Sea and similar regions.  However, for going farther abroad, we are told thatcourt chronicles note that there were other boats that were preferred: . These are sometimes called  the Kun'lun-po, or Boats of the Kunlun, or the Boats of the Dark-skinned people.  A quick dive here into how this name came to be. Originally, “Kunlun” appears to refer to a mythical mountain range, the Kunlun-shan, which may have originated in the Shan-hai-jing, the Classic of Mountains and Seas, and so may not have referred to anything specific terrestrial mountain range, ally.  Italthough the term would later attach be used to describe to the mountain chain that forms the northern edge of the Tibetan plateau, on the southern edge of the Tarim Basin. However, at some point, it seems that “Kunlun” came to refer to people -- .  Sspecifically, it came to refer to people of dark complexion, with curly hair.  There are Tang era depictions of such people, but their origin is not exactly known: it might .  It is thought that it may have have equally referred to dark-skinned individuals of African descent, or possibly referring to some of the dark-skinned people who lived in the southern seas—people like the Andamanese living on the islands west of modern Thailand or some of the people of the Malay peninsula, for example. It is these latter groups that likely were the origin, then, of the “Kun'lun-po”, referring to the ships of the south, such as those of Malay and AsutronesianAustronesian origin.  We know that from the period of at least the Northern and Southern Dynasties, and even into the early Tang, these foreign ships often , which were often plyingied the waters from trade port to trade port, and were the preferred sailing vessels for voyages to the south, where the waters could be more treacherous.  Indeed, the Malay language eventually gives us the term of their vessels as “Djong”, a term that eventually made its way into Portuguese as “Junco” and thus into English as “junk”, though this terms has since been rather broadly applied to different “Asian” style sailing vessels. So that leaves us with three ship types that the Yamato court could have been using to send these embassies back and forth to the continent: .  Were they still using their own style of native boat as seen on haniwa,, or were they adopting continental boats to their needs?   If so, were they using the flat-bottomed boats of the Tang dynasty, or the more seaworthy vessels of the foreign merchants?. Which were they using?  The general thinking is that IMost depictions I have seen of the kentoushi, the Japanese embassies to the Tang court, depict them as t is generally thought that they were probably using the more continental-style flat-bottomed, riverine vessels.  After all, they were copying so much of what the Sui and Tang courts were doing, why would they not consider these ships to likewise be superior to their own?  At least for diplomatic purposes.  I suspect that local fishermen did their own were keeping their own counsel as far as ships are concernedthing, and I also have to wonder about what got used they were using from a military standpoint for military purposes.  Certainly we see the Tang style boats used in later centuries, suggesting that these had been adopted at some earlier point, possibly by the 650s or earlier. Whatever they used, and while long-distance sailing vessels could Sailing vessels could be larger than short-distance riverine craft, this was not a luxury cruise.  , but conditions on board were not necessarily a luxury cruise.  From later accounts we know that they would really pack people into these shipspeople could be packed in.  It should be noted that individual beds and bedrooms were a luxury in much of the world, and many people probably had little more than a mat to sleep on.  Furthermore, people could be packed in tight.   Think of the size of some of these embassies, which are said to be 80 to 150 people in size.  A long, overseas journey likely meant getting quite cozy with your neighbors on the voyage.  So how much more so with a camel and two donkeys on board a vessel that was likely never meant to carry them?  Not exactly the most pleasant experience, I imagine – and this is not really any different than European sailing vessels during the later age of exploration.. So, from the records for just the first few years of Takara-hime's second reign, we see that there are lots of people going back and forth, and we have a sense of how they might be getting to and from the continent and peninsula.  Let's dive into Next, we are going to talk about one of the most heavily documented embassies to the Tang court, which set out in the 7th month of the year 659.  Not only do we get a pretty detailed account of this embassy, but we even know who wrote the account: as in our imagined intro, , as this is one of the accounts by the famous Iki no Muraji no Hakatoko, transcribed by Aston as “Yuki” no Muraji. Iki no Hakatoko's name first appears in an entry for 654, where he is quoted as giving information about the status of some of the previous embassies to the Tang court.  Thereafter, various entries are labeled as “Iki no Muraji no Hakatoko says:”, which   This would seem to indicate that these particular entries came are taken directly from another work written by Iki no Hakatoko and referred to as the “Iki Hakatoko Sho”.  Based on the quoted fragments found in the Nihon Shoki, itthis appears to be one of ourthis oldest Japanese travelogues.  It , and spends considerable time on the mission of 659, of which it would appear that Iki no Hakatoko was himself a member, though not a ranking one.  Later, Iki no Hakatoko would find himself mentioned in the Nihon Shoki directly, and he would even be an ambassador, himself. The embassy of 659 itself, as we shall see, was rather momentous.  Although it started easily enough, the embassy would be caught up in some of the most impactful events that would take place between the Tang, Yamato, and the states of the Korean peninsula. This embassy was formally under the command of Sakahibe no Muraji no Iwashiki and Tsumori no Muraji no Kiza.  It's possible In the first instance it is not clear to me if this isthat he is the same person as the previously mentioned associate envoy, Sakahibe no Iwasuki—but the kanji are different enough, and there is another Sakahibe no Kusuri who shows up between the two in the record.  However, they are both listed as envoys during the reign of Takara Hime, aka Saimei Tennou, and as we've abundantly seen, and it wouldn't be the first time that scribal error crept in. has taken place, especially if the Chroniclers were pulling from different sources. The ambassadors took a retinue with them, including members of the northern Emishi, whom they were bringing along with them to show to the Tang court.  TheThey also  embassy ttook two ships—perhaps because of the size of the retinue, but I suspect that this was also because if anything happened to the one, you still had the other.  A kind of backup plan due to the likelihood something went wrong.  And wouldn't you know it, something did go wrong.  You see, things started out fine, departing Mitsu Bay, in Naniwa, on the 3rd day of the 7th month.  They sailed through the Seto Inland Sea and stopped at Tsukushi, likely for one last resupply and to check in with the Dazai, located near modern Fukuoka, who would have been in charge of overseeing ships coming and going to the archipelago.  They departed from Ohotsu bay in Tsukushi on the 11th day of the 8th month. A quick note: Sspeedboats these were not.  Today, one can cross from Fukuoka to Busan, on the southeast corner of the Korean peninsula, in less than a day.  The envoys, however, were taking their time.  They may have even stopped at the islands of Iki and Tsushima on their way.  By the 13th day of the 9th month—over a month from leaving Kyushu behind -- , the  ships finally came to an island along the southern border of Yamato's ally, Baekje.  Hakatoko does not recall the name of the island, but o On the following morning, around 4 AM, so just before sunrise, the two ships put out to sea together to cross the ocean, heading south, towards the mouth of the Yangzi river.  Unfortunately, the following day, the ship Iwashiki was on met with a contrary wind, and was driven away from the other ship – with nothing known of its fate until some time afterwards.  Meanwhile, the other ship, under the command of Tsumori no Muraji no Kiza, continued on and by midnight on the 16th day, it arrived at Mt. Xuan near Kuaiji Commandary in the Yue district, in modern Zhejiang.  Suddenly a violent northeast wind blew up, and p.  Tthey were saileding another 7 days before they finally arrived at Yuyao.  Today, this is part of the city of Ningbo, at the mouth of the Qiantang river, south of Shanghai and considered a part of the Yangzi Delta Region.  This area has been inhabited since at least 6300 years ago, and it has long been a trade port, especially with the creation of the Grand Canal connecting between the Yangzi and the Yellow River, which would have allowed transshipment of goods to both regions. The now half-size Yamato contingenty  left their ship at Yuyao and disembarked, and made their way to Yuezhou, the capital of the Kuaiji Commandary.  This took them a bit of time—a little over a month.  Presumably this was because of paperwork and logistics: they probably because they had to send word ahead, and I suspect they had to inventory everything they brought and negotiate carts and transportationfigure out transportation., since   Tthey didn't exactly have bags of holding to stuff it all in, so they probably needed to negotiate carts and transportation.  The finally made it to Yuezhou on the first day of the 11th intercalary month.  An “intercalary” month refers to an extra month in a year.  It was determined by various calculations and was added to keep the lunar and solar years in relative synch. From Yuezhou, things went a bit more quickly, as they were placed on post-horses up to the Eastern Capital, or Luoyang, where the Emperor Tang Gaozong was in residence.   The Tang kept a capital at Luoyang and another to the west, in Chang'an.  The trip to Luoyang was long—over 1,000 kilometers, or 1 megameter, as it were.  The trip first took them through the Southern Capital, meaning the area of modern Nanjing, which they entered on the 15th day of the month.  They then continued onwards, reaching Luoyang on the 29th day of the 11th month.  The following day, on the 30th day of the 11th intercalary month of the year 659, the Yamato envoys were granted an audience with Emperor Tang Gaozong.  As was proper, he inquired about the health of their sovereign, Takara Hime, and the envoys reported that she was doing well.  He asked other questions about how the officials were doing and whether there was peace in Yamato.  The envoys all responded affirmatively, assuring him that Yamato was at peace. Tang Gaozong also asked about the Emishi they had brought with them.  We mentioned this event previously, back in Episode XXX117 , how the Emishi had been shown to the Tang Emperor, and how they had described them for him.  This is actually one of the earliest accounts that we have describing the Emishi from the Yamato point of view, rather than just naming them—presumably because everyone in Yamato already knew who they were.  From a diplomatic perspective, of course, this was no doubt Yamato demonstrating how they were, in many ways, an Empire, similar to the Tang, with their own subordinate ethnicities and “barbarians”. After answering all of the emperor's questions, the audience was concluded.  The following day, however, was something of its own. This was the first day of the regular 11th lunar month, and it also was the celebration of the Winter Solstice—so though it was the 11th month, it may have been about 22 December according to our modern western calendars.  The envoys once again met with the emperor, and they were treated as distinguished guests—at least according to their own records of it.  Unfortunately, during the festivities, it seems that a fire broke out, creating some confusion, and .  Tthe matters of the diplomatic mission were put on hold while all of that went on. We don't know exactly what happened in the ensuing month.  Presumably the envoys took in the sites of the city, may have visited various monasteries, and likely got to know the movers and shakers in the court, who likely would have wined and dined them, inviting them to various gatherings, as since they brought their own exotic culture and experiences to the Tang court. Unfortunately, things apparently turned sour.  First off, it seems clear that the members of this embassyy weren't the only Japanese in the court.  There may have been various merchants, of course, but and we definitely know that there were students who had come on other missions and were still there likely still studying, such as those who had been learning from studying with Master Xuanzang, whose journeys we mentioned in the last several episodes.  But Wwe are given a very specific name of a troublemaker, however:  Kawachi no Aya no Ohomaro, and we are told that he was aa servant of Han Chihung, who .  Han Chihung, himself, is thought to have possiblymay have been of mixed ethnicity—both Japanese and ethnic Han, and may .  Hhe may have traveled to the Tang court on or around 653. , based on some of the records, but it isn't entirely clear. For whatever reason, on the 3rd day of the 12th month of the year 659, Kawachi no Aya no Ohomaro slandered the envoys, and although .  Wwe don't know exactly what he said, but the Tang court caught wind of the accusations and found the envoys guilty.  They were condemned to banishment, until the author of our tale, none other than Iki no Hakatoko himself, stepped up, .  He made representation to the Emperor, pleading against the slander.  , and tThe punishment was remitted, .  Sso they were no longer banished.  However, they were also then told that they could no't return home.  You see, the Tang court was in the middle of some sensitive military operations in the lands east of the sea—in other words they were working with Silla to and invadeing the Kingdom of Baekje.  Since Yamato was an ally of Baekje, it would be inconvenient if the envoys were to return home and rally Yamato to Baekje's defense. And so the entire Yamato embassy was moved to the Western Capital, Chang'an, where they were placed under individual house arrest.  They no doubt were treated well, but they were not allowed to leave, and .  Tthey ended up spending the next year in this state. of house arrest. Unfortunately, we don't have a record of just how they passed their time in Chang'an.  They likely studied, and were probably visited by nobles and others.  They weren't allowed to leave, but they weren't exactly thrown in jail, either.  After all, they were foreign emissaries, and though the Tang might be at war with their ally, there was no formal declaration of war with Yamato, as far as I can make out.  And so the embassy just sat there, for about 9 months. Finally, in the 7th month of 660, the records tell us we are told thatthat tThe Tang and Silla forces had been successful: .  Baekje was destroyed..  The Tang and Silla forces had been successful.   News must have reached Chang'an a month later, as Iki Hakatoko writes that this occurred in the 8th month of the year 660.  With the Tang special military operation on the Korean peninsula concluded, they released the envoys and allowed them to return to their own countries.  They envoys began their preparations as of the 12th day of the 9th month, no doubt eager to return home, and left were leaving Chang'an a week later, on the 19th day of the 9th month.  From there, it took them almost a month to reach Luoyang, arriving on the 16th day of the 10th month, and here they were greeted with more good news, for here it was that they met up once again with those members of their delegation who had been blown off course. As you may remember, the ship carrying Iwashiki was blown off-course on the 15th day of the 9th month in the year 659, shortly after setting out from the Korean peninsula.  The two ships had lost contact and Tsumori no Muraji no Kiza and his ship had been the one that had continued on.   Iwashiki and those with him, however, found themselves at the mercy of the contrary winds and eventually came ashore at an island in the Southern Sea, which Aston translates as “Erh-kia-wei”.   There appears to be at least some suggestion that this was an island in the Ryukyuan chain, possibly the island of Kikai.  There, local islanders, none too happy about these foreigners crashing into their beach, destroyed the ship, and presumably attacked the embassy.  Several members, including Yamato no Aya no Wosa no Atahe no Arima (yeah, that *is* a mouthful), Sakahibe no Muraji no Inadzumi (perhaps a relative of Iwashiki) and others all stole a local ship and made their way off the island.  They eventually made landfall at a Kuazhou, southeast of Lishui City in modern Zhejiang province, where they met with local officials of the Tang government, who then sent them under escort to the capital at Luoyang.  Once there, they were probably held in a similar state of house arrest, due to the invasion of Baekje, but they met back up with Kiza and Hakatoko's party. The envoys, now reunited, hung out in Luoyang for a bit longer, and thus .  Thus it was on the first day of the 11th month of 660 that they witnessed war captives being brought to the capital.  This included 13 royal persons of Baekje, from the King on down to the Crown Prince and various nobles, including the PRimiePrime Minister, as well as 37 other persons of lower rank—50 people all told.  TheThese captives y were delivered up to the Tang government and led before the emperor.  Of course, with the war concluded, and Baekje no longer a functioning state, while he could have had them executed, Tang Gaozong instead released them, demonstrating a certain amount of magnanimity.  The Yamato envoys remained in Luoyang for most of the month.  On the 19th, they had another audience with the emperor, who bestowed on them various gifts and presents, and then five days later they departed the Luoyang, and began the trek back to the archipelago in earnest. By the 25th day of the first month of 661, the envoys arrived back at Yuezhou, head of the Kuaiji Commandery.  They stayed there for another couple of months, possibly waiting for the right time, as crossing the sea at in the wrong season could be disastrous.  They finally departed east from Yuezhou on the first day of the fourth month, coming to .  They came to Mt. Cheng-an 6 days later, on the 7th, and set out to sea first thing in the morning on the 8th.  They had a southwest wind initially in their favor, but they lost their way in the open ocean, an all too commonall-too-common problem without modern navigational aids.  Fortunately, the favorable winds had carried them far enough that only a day later they made landfall on the island of Tamna, aka Jeju island. Jeju island was, at this point, its own independent kingdom, situated off the southern coast of the Korean peninsula.  Dr. Alexander Vovin suggested that the name “Tamna” may have been a corruption of a Japonic or proto-Japonic name: Tanimura.  The island was apparently quite strange to the Yamato embassy, and they met with various residents natives of Jeju island.  They, even convincinged Prince Aphaki and eight other men of the island to come with them to be presented at the Yamato court. The rest of their journey took a little over a month.  They finally arrived back in Yamato on the 23rd day of the fifth month of 661.  They had been gone for approximately two years, and a lot had changed, especially with the destruction of Baekje.  The Yamato court had already learned of what had happened and was in the process of drawing up plans for an expedition back to the Korean peninsula to restore the Baekje kingdom, and pPrince Naka no Oe himself was set to lead the troops. The icing on the cake was: Tthe reception that the envoys received upon their return was rather cold.  Apparently they were had been slandered to the Yamato court by another follower of Han Chihung—Yamato no Aya no Atahe no Tarushima—and so they weren't met with any fanfare.  We still don't know what it was that Tarsuhima was saying—possibly he had gotten letters from Chihung or Ohomaro and was simply repeating what they had said. Either way, the envoys were sick of it.  They had traveled all the way to the Tang capitals, they had been placed under house arrest for a year, and now they had returned.  They not only had gifts from the Tang emperor, but they were also bringing the first ever embassy from the Kingdom of Tamna along with them.  The slander would not stand.  And so they did what anyone would do at the time:  They apparently appealed to the Kami.  We are told that their anger reached to the Gods of the High Heaven, which is to say the kami of Takamanohara, who killed Tarushima with a thunderbolt.  Which I guess was one way to shut him up. From what we can tell, the embassy was eventually considered a success.  Iki no Hakatoko's star would rise—and fall—and rise again in the court circles.  As I noted, his account of this embassy is really one of the best and most in depth that we have from this time.  It lets us see the relative route that the envoys were taking—the Chronicles in particular note that they traveled to the Great Tang of Wu, and, sure enough, they had set out along the southern route to the old Wu capital, rather than trying to cross the Bohai Sea and make landfall by the Shandong peninsula or at the mouth of the Yellow River.  From there they traveled through Nanjing—the southern “capital” likely referring, in this instance, to the old Wu capital—and then to Luoyang.  Though they stayed there much longer than they had anticipated, they ended up living there through some of the most impactful events that occurred during this point in Northeast Asia.  they And that is something we will touch on next episode.  Until then, thank you once again for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan

How can we teach our audience new storytelling rules in the middle of our story? Following on from our episodes on establishing tone through action lines and through character, this is what we have been building up to: how to pull off a tonal switch… that does not throw the audience out of the film. And, in particular, how to pull that off on the page when writers don't have framing, lighting, music, editing, etc. at our disposal? With that goal in mind, Mel and Chas dissect specific moments on the pages of SHAUN OF THE DEAD, SORRY TO BOTHER YOU and SWISS ARMY MAN. While there are definite craft tools identified - rhythm of action lines, varying use of unfilmmables and metaphors, establishing language patterns - the two big takeaways are: (1) pulling off a tonal shift takes a lot of setup; and (2) when the time comes, contrast on the page is key. Thanks to Chris Walker for editing this episode. As always: SPOILERS ABOUND and all copyright material used under fair use for educational purposes. CHAPTERS 00:00:00 – Cold Open 00:00:25 - What do we mean by tonal shift? 00:08:35 - Distinguishing between genre shift and tonal shift 00:13:08 - Shaun of the Dead 00:45:41 - Sorry to Bother You 01:28:07 - Swiss Army Man 02:02:10 – Key learnings and wrap up 02:06:35 – Patreon thanks RELATED EPISODES: DZ-105: Establishing tone through big print DZ-107: Establishing tone through character LINKS: Every frame a painting – Edgar Wright – How to do visual comedy SHAUN OF THE DEAD - Edgar Wright & Simon Pegg SORRY TO BOTHER YOU -  Boots Riley SWISS ARMY MAN - Daniels More Draft Zero is brought to you more often by our awesome Patreons. Especially Lily, Paulo, Alexandre, Malay, Jennifer, Thomas, Randy, Jesse, Sandra, Theis, and Khrob. Please considering rating or subscribing to us on Apple Podcasts or sharing us on the Social Medias! We like finding new listeners. We are @stuwillis, @mehlsbells and @chasffisher on Twitter. You can find @draft_zero and @_shotzero on Instagram and Twitter.   BUY DRAFT ZERO MERCH via TeePublic SUBSCRIBE TO SHOT ZERO via Substack   

Episode Description Sign up to receive this Unreached of the Day podcast sent to you:  https://unreachedoftheday.org/resources/podcast/ People Group Summary: https://joshuaproject.net/people_groups/10973   #PrayforZERO is a podcast Sponsor.         https://prayforzero.com/ Take your place in history! We could be the generation to translate God's Word into every language. YOUR prayers can make this happen.  Take your first step and sign the Prayer Wall to receive the weekly Pray For Zero Journal:  https://prayforzero.com/prayer-wall/#join Pray for the largest Frontier People Groups (FPG): Visit JoshuaProject.net/frontier#podcast provides links to podcast recordings of the prayer guide for the 31 largest FPGs.  Go31.org/FREE provides the printed prayer guide for the largest 31 FPGs along with resources to support those wanting to enlist others in prayer for FPGs

In this compelling discussion, Doug addresses a variety of pressing issues raised by members, notably debunking misconceptions about Trump's view on the EU and the state of global economics. He discusses the formation and evolution of the EU, the printing and exporting of US dollars, the impact of tariffs, and the future of the euro. The conversation also delves into the economic situation in Argentina and the effectiveness of Malay's reforms. Doug shares thoughts on Trump's Mar-a-Lago Accord, potential global economic disruptions, and strategies for financial security. The dialogue covers Trump's stance on NATO and the Russia-Ukraine conflict, the recent election outcome in Uruguay, and the benefits of having dual citizenship. Doug also speculates on the impacts of technological advancements like robots and blockchain in daily life and global economies. Finally, he discusses environmental concerns like water scarcity and clarifies misconceptions about the mineral wealth of Ukraine. 00:00 Introduction and Opening Remarks 00:05 Trump's Comments on the EU 00:37 Historical Context of the EU 01:39 EU's Bureaucracy and Regulations 02:32 Trump's Misconceptions about the EU 03:00 Economic Comparisons: US vs. EU 06:36 Argentina's Economic Situation 08:56 Inflation and Price Changes in Argentina 12:39 Real Estate Opportunities in Argentina 12:58 The Mar-a-Lago Accord and Economic Reset 14:13 Trump's Economic Policies and Predictions 16:28 Gold Prices and Investment Advice 19:09 US Involvement in NATO and Europe 22:19 Uruguay's Political and Economic Landscape 26:44 Goldbacks: A New Form of Currency 27:36 The Future of Money: Gold and Blockchain 28:11 The Value of Physical Gold 29:42 Gold in Zimbabwe: A Personal Anecdote 30:55 Considering a Second Home and Citizenship 32:57 Living in Argentina vs. Uruguay 36:45 The Breakup of Nations and Technocratic Governance 38:09 Technological Advancements and Their Impact 44:44 The Future of Water Supply 47:44 Debunking Myths About Ukraine's Mineral Resources 51:22 Conclusion and Final Thoughts

A shot rings out, waking the household. A man stumbles out the front door followed by a dowdy woman with a revolver who shoots him again and again. W. Somerset Maugham, today on The Classic Tales Podcast.   Welcome to The Classic Tales Podcast. Thank you for listening.   If you'd like to ensure the future of The Classic Tales, please visit the website, classictalesaudiobooks.com, and either make a donation, buy an audiobook, or pick up one of our many support options.   And if you can't support us monetarily, leave us a review or share an episode with a friend. It all helps.   Today's story was originally written in 1922, appearing in a collection of stories that came from Maugham's travels in the Malay provinces. The racism in the story can be hard on the modern ear, but reflects the views of the time. Maugham uses racism as a literary device to fuel the tension in the story, to show the prejudices of the British toward the people they are exploiting. It also demonstrates how the native people in the region resent the British. So, if you're feeling a bit uncomfortable, it's by design.   This is one of Maugham's most famous short stories, and the 1940 Bette Davis film is an excellent adaptation.     And now, The Letter, by W. Somerset Maugham.       Follow this link to become a monthly supporter:     Follow this link to subscribe to our YouTube Channel:     Follow this link to subscribe to the Arsène Lupin Podcast:     Follow this link to follow us on Instagram:     Follow this link to follow us on Facebook:       Follow this link to follow us on TikTok:

A shot rings out, waking the household. A man stumbles out the front door followed by a dowdy woman with a revolver who shoots him again and again. W. Somerset Maugham, today on The Classic Tales Podcast.   Welcome to The Classic Tales Podcast. Thank you for listening.   If you'd like to ensure the future of The Classic Tales, please visit the website, classictalesaudiobooks.com, and either make a donation, buy an audiobook, or pick up one of our many support options.   And if you can't support us monetarily, leave us a review or share an episode with a friend. It all helps.   Today's story was originally written in 1922, appearing in a collection of stories that came from Maugham's travels in the Malay provinces. The racism in the story can be hard on the modern ear, but reflects the views of the time. Maugham uses racism as a literary device to fuel the tension in the story, to show the prejudices of the British toward the people they are exploiting. It also demonstrates how the native people in the region resent the British. So, if you're feeling a bit uncomfortable, it's by design.   This is one of Maugham's most famous short stories, and the 1940 Bette Davis film is an excellent adaptation.     And now, The Letter, by W. Somerset Maugham.       Follow this link to become a monthly supporter:     Follow this link to subscribe to our YouTube Channel:     Follow this link to subscribe to the Arsène Lupin Podcast:     Follow this link to follow us on Instagram:     Follow this link to follow us on Facebook:       Follow this link to follow us on TikTok:

How do you make extended technical scenes funny on the page? Mel joins Chas to tackle physical comedy. We limited our homework selection to extended scenes (as opposed to moments and sight gags) in live action projects and - with the help of our Patreons - selected early sequences from BRINGING UP BABY, the pilot for HAPPY ENDINGS and that wonderful food poisoning scene in BRIDESMAIDS. We discover how these incredible writers take their time (on the page) to set up geography, framing and running gags. We also get tips on judicious use ALL CAPS, ellipses and M-dashes to recreate visual gags… and when to just let a paragraph go long and draw attention to itself. As always: SPOILERS ABOUND and all copyright material used under fair use for educational purposes. CHAPTERS 00:00:00 – Cold Open 00:00:19 – What physical comedy scenes are we looking at? 00:10:27 - BRINGING UP BABY 00:31:44 - Thank you Arc Studio Pro! 00:34:34 - HAPPY ENDINGS pilot 00:58:15 - BRIDESMAIDS 01:27:31 - Key learnings and wrap up 01:33:56 - Patreon thanks RELATED EPISODES: DZ-16: Masters of Time and Whitespace Shot Zero - Why is Ryan Gosling so funny? Shot Zero - How is oner from GAME NIGHT so seamless? LINKS: Every frame a painting - Edgar Wright - How to do visual comedy GAME NIGHT by Mark Perez BRINGING UP BABY by Hagar Wilde and Dudley Nichols HAPPY ENDINGS Pilot by David Caspe BRIDESMAIDS by Annie Mumulo and Kristen Wiig This episode brought to you by (drum roll) ArcStudio: go to https://www.arcstudiopro.com/draftzero for $30 off a pro subscription! And how can we forget our awesome Patreons? Especially Lily, Paulo, Alexandre, Malay, Jennifer, Thomas, Randy, Jesse, Sandra, Theis, and Khrob. Please considering rating or subscribing to us on Apple Podcasts or sharing us on the Social Medias! We like finding new listeners. We are @stuwillis, @mehlsbells and @chasffisher on Twitter. You can find @draft_zero and @_shotzero on Instagram and Twitter. BUY DRAFT ZERO MERCH via TeePublic SUBSCRIBE TO SHOT ZERO via Substack

The fabled city of Malacca was the portal through which the trade treasures of the Indian and Pacific Oceans flowed. It had a formidable army and a determined sultan. Afonso de Albuquerque arrived in 1511 with just over a thousand men, but he was even more determined to make it a part of the Portuguese Empire.    Flash Point History YouTube Channel: https://www.youtube.com/channel/UCTYmTYuan0fSGccYXBxc8cA Contribute on Patreon: https://www.patreon.com/FPHx Leave some feedback: flashpointhistory@gmail.com Follow along on Facebook: https://www.facebook.com/FLASHPOINTHX/ Engage on Twitter: https://twitter.com/FlashpointHx

Pop-culture expert and Bravo personality Daryn Carp shares the latest in pop culture news. Also, Justin joins an over 40 dance troupe in NYC. Plus, Chef Lorna Maseko dishes up a delicious dinner recipe. And, the hottest new items for your spring travel plans. 

We left off last time with Singapore being granted sovereignty by Britain on June 3, 1959, and Tunku Abdul Rahman's “Grand Design” speech concerning a merger between Malaysia and Singapore. Lee Kuan Yew took this pro-merger message directly to the people of Singapore. We'll see how Lee deals with the political left by launching Operation Coldstore on February 2, 1963. Once the merger was completed, Singapore and Malaysia gave it their best shot to make it work. Happening concurrently with this sensitive time in Singapore's history, Indonesia's President Sukarno, in May of 1964 spoke out against the merger and began the period known as Konfrontasi or confrontation. We'll see how things weren't fated to succeed as the two leaders envisioned. Both The Tunku and the PAP, despite promises not to get mixed up in each others' politics, fielded their own candidates in each other's election. The heat started to rise and tempers flared, leading to riots in July and September 1964. We'll also see how the March 1965 bombing of MacDonald House also created a frightening atmosphere in Singapore. We close with the debate over privileges enjoyed by indigenous Malays in Article 153 of the Constitution and how it conflicted with Lee Kuan Yew's concept of a Malaysian Malaysia. We'll finish things off with the exit of Singapore from the Federation of Malaysia and its independence on August 9, 1965. We'll close the episode with an excerpt from one of Singapore's founding father S. Rajaratnam's speech before the United Nations. Irene Ng books of S. Rajaratnam: Amazon Link - https://a.co/d/eFD4f4g Learn more about your ad choices. Visit megaphone.fm/adchoices