Podcasts about mccallum

Dr. Jack McCallum — whose remarkable career has included roles as a pediatric neurologist, historian, businessman, university professor, and writer — rejoins the Thrive Hour for a fascinating discussion on how AI may fundamentally reshape the human brain and society itself.  Dr. McCallum argues that humanity's interaction with AI could become the most profound transformation in human history — perhaps second only to the development of language itself. We explore why he believes this shift is so significant, how major transitions throughout history have reshaped civilization, and how our brains physically adapt to new ways of thinking and processing information.  We also discuss education, creativity, intuition, consciousness, human connection, and what skills may become most valuable in the age of AI.An extended version of this conversation will be available on Substack.Follow Dr. Jack McCallum on his substack at changingbrain.substack.comFollow Dr McCallum on his website at JackMcCallumMD.com or on his Substack at changingbrain.substack.com

In this episode of Checking In, Rosanna Caira, editor and publisher of Hotelier magazine, speaks with Shannon McCallum, vice-president, Hotel Operations, Resorts World Las Vegas. The conversation touches on McCallum's career ─ starting at the Fairmont Vancouver Hotel Airport to now leading the Resorts Worldwide umbrella, consisting of three separate hotel properties spanning 3,506 rooms. Among the varied topics the two discuss are the challenges and opportunities of operating in the competitive Las Vegas market, how technology is helping her properties operate more efficiently and what it means to be a woman executive in a man's world.

As spring turns to summer, we turn once again to our longtime WNST baseball insider and pal Allen McCallum to reset the Baltimore Orioles expectation and realities as the sub .500 start has required a lot of questions about a lot of departments in Birdland. The post Allen McCallum and Nestor discuss Orioles concerns as June arrives with hope and realities of MLB first appeared on Baltimore Positive WNST.

See the full version at SarahWestall.Substack.comDr. Jack McCallum — whose remarkable career has included roles as a pediatric neurologist, historian, businessman, university professor, and writer — rejoins the Thrive Hour for a fascinating discussion on how AI may fundamentally reshape the human brain and society itself.Dr. McCallum argues that humanity's interaction with AI could become the most profound transformation in human history — perhaps second only to the development of language itself. We explore why he believes this shift is so significant, how major transitions throughout history have reshaped civilization, and how our brains physically adapt to new ways of thinking and processing information.We also discuss education, creativity, intuition, consciousness, human connection, and what skills may become most valuable in the age of AI.An extended version of this conversation will be available on Substack.Follow Dr. Jack McCallum on his substack at changingbrain.substack.comLinks and Offers Mentioned in the show:Buy quality at Quince.com/BusinessGame - get free shipping and 365-day returns! Now available in Canada too!Receive up to 45% Off Native Path Collagen: Head to explorenativepath.com/Sarah,To try it risk-free with a 365-day money-back guarantee.Protect your assets with a company you can trust - Get the private & better price list - Go to SarahWestall.com/MilesFranklinMasterpeace: Protect your body, dream better and be healthier. Remove Heavy Metals micro-plastics, toxins. Learn more and buy at masterpeacebyhcs.com/shop/?ref=11308Support this show by supporting the shows sponsors at SarahWestall.com/ShopLinks to Buy and Information for the Peptides Mentioned in the Show:MUST Sign up as a VIP to see certain peptides like Retatrutide at limitlesslifenootropics.com/vip-club-registration/?uid=116&oid=1&affid=10134
Purchase the most effective weight peptide available, Next Generation GLP-1 Retatrutide - use code Sarah to save 15%: www.limitlesslifenootropics.com/product/retatrutide-ha/?ref=vbWRE3JSee the Peptide stack for weight loss stack in the Ultimate Peptide Guide for Weight Loss and Muscle Preservation. This guide provides common dosages and guidance on the peptide stack used by Sarah:sarahwestall.substack.com/p/the-ultimate-peptide-guide-for-weightMUSIC CREDITS: Down to the Wire – Nonstop Producer Series: Broad Media Internet LicenseCopyright Disclaimer Under Section 107 of the Copyright Act 1976, allowance is made for "fair use" for purposes such as criticism, comment, news reporting, teaching, scholarship, and research. Fair use is a use permitted by copyright statute that might otherwise be infringing. Non-profit, educational or personal use tips the balance in favor of fair use.Disclaimer: "As a journalist, I report what significant newsmakers are claiming. I do not have the resources or time to fully investigate all claims. Stories and people interviewed are selected based on relevance, listener requests, and by suggestions of those I highly respect. It is the responsibility of each viewer to evaluate the facts presented and then research each story furtherSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Today’s farmer/politician panel ponders how to deal with two million hectares of wilding pines, ties, Stu Nash’s ties with NZ First, and what the Labour Party is up to.See omnystudio.com/listener for privacy information.

What does it mean to be part of Christ's global church? In this episode of In All Things, Ed McCallum, ITEN's Associate for Site and Program Development and our Tuesday evening worship speaker at this year's General Assembly, reflects on Matthew 16 and the promise that Christ will build His church. With a focus on global mission and the upcoming World Outreach Commissioning service, Ed shares how the EPC participates in God's work around the world. This episode reminds us that the church is truly global and that we are “Better Together” as we join in God's mission across nations and cultures. To learn more about the 2026 General Assembly and to register, visit: epconnect.org/ga2026

Tony Moclair each week features some of Australia's most recognizable names. This week for the Friday Feature, Tony is joined by award winning journalist and Sunday Morning co-host Nick McCallumSee omnystudio.com/listener for privacy information.

Conspiracies, cinema, and political paranoia collide in Oliver Stone's controversial JFK epic.In this second part of our deep dive into Oliver Stone's landmark political thriller JFK (1991) – Director's Cut, hosts Sean and Sarah continue their conversation with returning guest Fraser McCallum. The discussion moves beyond the basics of the film and into the deeper cultural and cinematic impact of one of the most debated movies ever made.Fraser returns to the show to talk about a film he considers one of his favourite movies of all time, exploring why JFK continues to provoke debate decades after its release.Together, the panel examine how Stone's film blends investigative drama, political commentary, and conspiracy thriller storytelling to recreate Jim Garrison's controversial investigation into the assassination of President John F. Kennedy. The conversation looks at how the film presents competing perspectives and contradictory narratives, reflecting the complexity surrounding the historical event itself.Part Two of the discussion expands into wider themes about political corruption on-screen, the evolution of Hollywood filmmaking, and the changing landscape of serious adult drama. The hosts and Fraser explore how films like JFK once occupied a major place in mainstream cinema and why similar ambitious political films are rarer today.The episode also explores how the film's legacy extends beyond entertainment, shaping how audiences think about political conspiracies, historical truth, and the power of cinema to influence public debate.In this episode we discuss:Why JFK: Director's Cut remains one of the most controversial political films ever madeOliver Stone's filmmaking style and narrative structureKevin Costner's portrayal of Jim Garrison and the film's star-studded castThe influence of JFK on conspiracy culture and political storytellingHow the film blends fact, speculation and cinematic storytellingThe decline of large-scale political dramas in modern HollywoodWhy films like JFK still shape how audiences understand historyIf you're fascinated by political thrillers, film history, or the enduring mystery surrounding the Kennedy assassination, this episode is an essential listen.About Our Guest – Fraser McCallumFraser McCallum is a returning guest on Review It Yourself, works for the Imperial War Museum and is the author of 'Cold War Britain: Fifty years in the Shadow of the Bomb'. His deep knowledge of the Kennedy assassination and the cultural impact of Oliver Stone's film brings a unique perspective to this discussion.Instagram: fraser_mcca11umThreads: @fraser_mcca11umFind His Book at IWM Bookshop: https://shop.iwm.org.uk/products/cold-war-britain-fifty-years-in-the-shadow-of-the-bomb?_pos=2&_sid=4d048dfe1&_ss=rFollow & Contact Review It YourselfStay connected with Review It Yourself and join the conversation about films, TV and pop culture.Instagram:https://www.instagram.com/reviewityourselfpodcast2021X / Twitter:https://twitter.com/YourselfReviewBlueSky:https://bsky.app/profile/reviewityourself.bsky.socialThreads:https://www.threads.net/@reviewityourselfpodcast2021Email:reviewityourselfpodcast@gmail.comSupport the PodcastIf you enjoy Review It Yourself, here are a few ways you can help support the show:⭐ Subscribe on your favourite podcast platform⭐ Leave a review on Apple Podcasts to help more listeners discover the show⭐ Share this episode with friends who love film discussions and deep dives⭐ Follow us on social media and join the conversationYour support helps the podcast keep producing thoughtful and entertaining film discussions.

A conspiracy, a courtroom, and one film that changed political cinema forever.What happens when one of the most controversial political films ever made is given the full Director's Cut treatment? In this episode of Review It Yourself, Sean and Sarah are joined by returning guest Fraser McCallum to explore the sprawling, provocative and endlessly debated film JFK (1991) – Director's Cut.Part One finds Fraser returning to the podcast to discuss what he considers one of his favourite films of all time, and the conversation quickly moves beyond a simple review. Together Sean, Sarah and Fraser l dive deep into the filmmaking craft, historical context and cultural impact of Oliver Stone's controversial political epic.The discussion explores how the film blends historical fact, speculation and cinematic storytelling to present the investigation led by New Orleans District Attorney Jim Garrison into the assassination of President John F. Kennedy. While some critics argue the film plays fast and loose with history, Fraser argues its true power lies in its ability to spark curiosity, debate and deeper research.Along the way the team unpack the film's extraordinary ensemble cast, the remarkable editing and sound design, and the narrative structure that turns the story into something between a detective mystery and a courtroom drama. The conversation also reflects on how the film influenced public discourse around government transparency and historical truth in the years after its release.Expect a lively conversation covering:Why JFK: Director's Cut remains one of the most debated films in political cinemaKevin Costner's performance as Jim Garrison and the film's incredible castThe detective-story structure that evolves into a powerful courtroom climaxThe blurred lines between history, conspiracy and storytellingHow the film helped fuel renewed public interest in the Kennedy assassinationWhether artistic storytelling can still reveal deeper truths about historyWhether you love political thrillers, historical films or big cinematic swings, this episode explores why JFK remains a landmark film more than three decades later.About Our Guest – Fraser McCallumFraser McCallum is a returning guest on Review It Yourself, works for the Imperial War Museum and is the author of 'Cold War Britain: Fifty years in the Shadow of the Bomb'. His deep knowledge of the Kennedy assassination and the cultural impact of Oliver Stone's film brings a unique perspective to this discussion.Instagram: fraser_mcca11umThreads: @fraser_mcca11umFind His Book at IWM Bookshop: https://shop.iwm.org.uk/products/cold-war-britain-fifty-years-in-the-shadow-of-the-bomb?_pos=2&_sid=4d048dfe1&_ss=rListen to More from Review It YourselfIf you enjoyed this episode, make sure you subscribe to Review It Yourself, the podcast where we dive deep into films, TV, books and pop culture — sometimes with guests, always with strong opinions.Follow the podcast here:Instagram: https://www.instagram.com/reviewityourselfpodcast2021X / Twitter: https://twitter.com/YourselfReviewBlueSky: https://bsky.app/profile/reviewityourself.bsky.socialThreads: https://www.threads.net/@reviewityourselfpodcast2021Email: reviewityourselfpodcast@gmail.comSupport the PodcastIf you enjoy Review It Yourself, please consider supporting the show:Subscribe on your favourite podcast platformLeave a review on Apple Podcasts – it really helps new listeners discover the showShare the episode with friends who love film discussions and deep divesFollow us on social media and join the conversationYour support helps the podcast continue bringing thoughtful, entertaining and sometimes controversial discussions about the films and stories that shape culture. Hosted on Acast. See acast.com/privacy for more information.

HVS opens theater in Philipstown Standing under the curving wooden proscenium of the just-finished Samuel H. Scripps Theater Center in Philipstown, Davis McCallum recalled the moment last month when he showed the company's actors the building for the first time. Some of them were speechless, said McCallum, the artistic director of Hudson Valley Shakespeare. Some cheered, danced or sang. Some hugged him. But the actors who had been part of the troupe for years, performing under a seasonal tent at Boscobel and then at its current home, the former Garrison Golf Course on Route 9, said it felt like a homecoming. "It's hard to overstate the commitment that a person makes when you decide you want to be a theater actor," said McCallum. "There's not a lot of glory; there's not a lot of remuneration. You do it for the love of the craft and the art of theater. To have a space dedicated to exactly that feels like a real validation for the company." "It's as simple as it needs to be, and it provides everything you could need to do your job very well," added Kendra Ekelund, the managing director. HVS provided the media — reporters from The New York Times, Times Union, Times of London and NY1, among others — with a sneak peek on Thursday (May 14) during the building's ribbon-cutting. The public will be able to visit the 451-seat theater for the first time during an open house with tours and music on Sunday (May 17), 599 days after the 2024 groundbreaking. Once the season opens on June 10 with previews of As You Like It, the HVS grounds will be open to the public from dawn to dusk. "The golf course was a place that people were already very accustomed to walking their dogs and having access to, and we wanted to maintain that and honor the incredible opportunity that receiving this land is by sharing it with our neighbors as a public good," said Ekelund. "And there's great birding here," said architect Jeanne Gang. Gang is a founder of Studio Gang, a past recipient of a MacArthur Foundation "genius" grant and named one of the 100 most influential people in the world by Time in 2019. Her work has been hailed for incorporating sustainability in surprising and practical ways. The WMS Boathouse at Clark Park doubles as a stormwater management system for the Chicago River, diverting runoff from the sewers and the river itself. The Gilder Center, which opened in 2023 at the American Museum of Natural History in New York City, swirls around a towering atrium that lets in enough natural light and air circulation to drastically lower the building's energy demands. Even the roof of Studio Gang's Chicago office has been transformed into an urban prairie, with nearly 100 species of native wildflowers. Before the May 14 ceremony, Gang and Ekelund showed off the features they hope will qualify it to become the country's first purpose-built theater rated LEED Platinum, the highest possible rating offered by the U.S. Green Building Council. Some features, such as solar panels and dots on the soaring windows to prevent bird collisions, are obvious. But tucked behind an elegant green room where actors will relax before performances sits a massive tank that captures rain from the roof to flush the toilets. Photos by Ross Corsair "It was important for us to be water-conscious because the golf course had been such a large user of water," said Studio Gang's Teo Quintana, the project leader. The theater presents a stark contrast from what HVS actors, technicians and audience members experienced for decades under the tent at Boscobel. No longer will crew members have to fight off raccoons determined to chew through lighting cables, or audience members sit behind support poles, or actors use dressing rooms outfitted with folding chairs, card tables and black curtains thrown over pipes. The crew will also no longer have to stay up until 2 a.m. after each performance to shake sand from the costumes and drive for miles to an off-site laundry r...

The pre-budget announcement for a paediatric palliative service, and the possible partial sell-off of Kiwibank.

Shock in Tauranga at plans to close two local libraries on a Sunday, and Twizel could soon be the home to the largest collection of earth moving machinery in the country.

Cold War Protest Songs, Punk Anthems, and Nuclear Pop Culture CollideWhy did the Cold War produce generations of unforgettable protest songs while today's crises barely inspire a mainstream anthem? In this electrifying episode of History Rage, host Paul Bavill welcomes back historian, author, and Imperial War Museum senior manager Fraser McCallum to trace the history of protest music from folk ballads and Bob Dylan through punk, hip hop, Live Aid, and Cold War pop classics.From Two Tribes and 99 Red Balloons to Fortunate Son, London Calling, and Born in the USA, Fraser explores how music became the soundtrack to nuclear fear, civil rights, Vietnam, Thatcherism, and the fall of the Berlin Wall. Along the way, the pair discuss why protest songs once dominated Top of the Pops and ask the big question: where have all the decent protest songs gone?Expect passionate debate on:Bob Dylan and the birth of modern protest music Folk traditions, skiffle, and anti-war ballads Vietnam War classics like Fortunate Son and Paint It Black Punk, Thatcherism, and London Calling Nuclear anxiety in Two Tribes and 99 Luftballons Bruce Springsteen, David Bowie, and Cold War Berlin Why modern artists rarely risk overt political protest songs Fraser also shares fascinating insights into how pop culture and Western music seeped through the Iron Curtain, influencing East Germany and the wider Cold War world.Fraser is the author of Cold War Britain.Buy the book from the History Rage Bookshop here: https://uk.bookshop.org/a/10120/9780008743994Listen to Fraser's specially curated Cold War soundtrack playlists: Apple Music Playlist: https://music.apple.com/gb/playlist/cold-war-britain-the-soundtrack-to-the-book/pl.u-NRp7s3pq7oSpotify Playlist: https://open.spotify.com/playlist/2lZ7HBrKKyBj31wXKXx2nq?si=-jyLeTguToieWb87K3CG3A&pi=0lbsCZu1SV2xV&nd=1&dlsi=0de49b8d828a4db0Fraser will also be hosting the IWM History Festival at IWM Duxford on 13–14 June 2026, featuring leading historians, authors, and live discussions surrounded by iconic wartime aircraft. Tickets available here: https://www.iwm.org.uk/events/iwm-duxford/iwm-history-festivalFollow Fraser McCallum and the Imperial War Museum online: https://www.iwm.org.uk/Love the show? Support History Rage by subscribing, leaving a review on Apple Podcasts or Spotify, and sharing the episode on social media.Follow and contact History Rage: Website: https://historyrage.com/ X: https://x.com/historyrage Facebook: https://www.facebook.com/historyrage/ Instagram: https://www.instagram.com/historyrage/ Hosted on Acast. See acast.com/privacy for more information.

Today’s farmer/politician panel ponders NZ Dairy Industry Awards, Act’s Immigration policy and the launch of Voluntary Nature Markets.See omnystudio.com/listener for privacy information.

Join VBC LIVE on Thursday, May 7 at 7PM (ET) for a conversation with World War II Marine veteran Neal McCallum, who fought in the Battle of Okinawa 81 years ago. At just 18 years old, McCallum landed on Okinawa with Fox Company, 29th Marine Regiment, 6th Marine Division, part of the massive U.S. invasion force that stormed the island on Easter Sunday April 1, 1945y. He served as an infantryman in a mortar section and fought through some of the fiercest combat of the war, including the deadly struggle for Sugar Loaf Hill, where Marines suffered staggering losses. On May 19, 1945, McCallum was seriously wounded by enemy fire, just one day after his close friend was killed in action. The Battle of Okinawa was the largest amphibious assault in the Pacific Theater and one of the bloodiest. The battle raged over 82 days. Whenit was over, more 12,000 Americans were dead and another 37,000 wounded. Japanese casualties were many times that number. And, perhaps most tragic, 100,000–200,000 Okinawan civilians were dead. Fought across ridges, caves, and fortified positions, Okinawa became a war of attrition with kamikaze attacks. The scale of the destruction gave a U.S. forces a yardstick for estimating the cost of invading mainland Japan. Battle of Okinawa, World War II Pacific, US Marines WWII, Okinawa 1945, Neal McCallum, WWII veteran interview, Sugar Loaf Hill, Pacific War history, VBC Live, Veterans Breakfast Club, WWII stories, military history livestream #WWII #BattleOfOkinawa #USMarines #VeteransStories #MilitaryHistory #VBC #PacificWar #Okinawa #WW2Veteran #HistoryLive

For those of us who thought the Baltimore Orioles could win 92 games this season based on emerging talent and the offseason "open for business" spend by new ownership and VP of Baseball Operations Mike Elias, we are suddenly doing a lot of revisionist history about the pitching, hitting and defense. Allen McCallum joins Nestor to discuss the realities of the first month of a disappointing start to a season that held a lot of hope in Sarasota for rookie skipper Craig Albernaz and what felt like more talent over the winter. The post Allen McCallum and Nestor discuss the Orioles spring one month into disappointing start to season first appeared on Baltimore Positive WNST.

Episódio 334 de Dias Úteis, um podcast que lhe oferece poesia pela manhã, de segunda a sexta-feira. Por vezes não apenas poesia, por vezes não apenas nos dias úteis... Em Dezembro de 2021, quando estivemos com a professora Luísa Coelho e os seus alunos do Instituto Camões em Oxford, gravámos vários poemas portugueses ou traduzidos para a nossa Língua. Mas também quisemos saber se alguém tinha textos próprios que quisesse partilhar. A Phoebe McCallum presenteou-nos com este inédito chamado "Rude girl", que hoje publicamos. Ajude-nos a chegar cada vez a mais ouvintes. Este é um programa gratuito e sempre será. Subscreva na plataforma de podcast que preferir, classifique e faça comentário. Se gosta, não deixe de o partilhar com os seus amigos (o Dias Úteis também está no Facebook e Instagram). Tema musical original de Marco Figueiredo, com vozes de José Carlos Tinoco e Raquel Bulha. Design gráfico de Catarina Ribeiro. Concepção e edição de Filipe Lopes. Consultoria técnica de Rui Branco. Uma produção Associação de Ideias.

What does National’s Northland MP make of Shane Jones’ “Butter Chicken Tsunami”? Plus, we talk about the Indian FTA and whether disgruntled MPs should be named and shamed.See omnystudio.com/listener for privacy information.

Tonight, on The Panel, Wallace Chapman is joined by panellists Eve McCallum and Chris Clarke. First up, following the government's new move-on orders, targeting disruptive behaviour in public, Tauranga City Council has cracked down on one particular area where people live in their cars. Council manager of regulatory and community services, Sarah Omundsen joins the show, followed by Angela Wallace, co-chair of Awhina House. Then, retailers want more strict regulation of black market cigarettes - but what is the best way to stamp it out? Otago University public health Research Fellow Calvin Cochran shared his view.

In part two, rumour is spreading among overseas operators that New Zealand's Cook Strait ferries are unreliable. What does that deteriorating reputation mean for surrounding regions? Tracey Green is the general manager of Destination Marlborough. Then, which little chapel in Wellington has taken the 21st spot on a list of the most beautiful buildings in the world? Futuna Chapel.

With the first week of baseball in action, our longtime baseball insider Allen McCallum discusses Orioles early strengths and weaknesses and the much-discussed ABS system of balls and strikes with Nestor. The post Allen McCallum dicsusses Orioles early strengths and weaknesses with Nestor as MLB season opens first appeared on Baltimore Positive WNST.

National’s MP for Northland gives us a weather update. He said that, even though the sun was shining today, the region was definitely feeling the aftermath of the rain event. Plus, he gives his thoughts on how the government is handling the current fuel situation.See omnystudio.com/listener for privacy information.

Allen McCallum and Luke Jones join Nestor for a full Orioles preview for Opening Day The post Allen McCallum and Luke Jones join Nestor for a full Orioles preview for Opening Day first appeared on Baltimore Positive WNST.

Today's farmer/politician panel ponders fuel, fert, food and Fonterra. Who was that nodding behind Nicola Willis at Marsden Point? And what about Winston and mad dogs in Northland?See omnystudio.com/listener for privacy information.

Tonight, on The Panel, Wallace Chapman is joined by panellists Eve McCallum and Martin Cocker. First up, Shane Jones says the last govt fatally wounded the country's fuel security by allowing the closure of Marsden point. Was he right? The Panel talks to a fuel supply expert. Then, are townhouses still a good investment? They were supposed to be great for new buyers, but the market is finding them very difficult to sell. The Panel talks to an expert investor who says they are not a great thing to buy right now.

In part two, we return to the issue of speed bumps in Nelson. Earlier this week we talk to resident Jeremy Matthews who was very anti-bumps. But today we talk to the other side - Shona who represents the part of Nelson who loves them. Then, the Panel talks to Kahu Woolley who is competing at the New Zealand rural games tomorrow in woodchopping. But four months ago, at another axe event he had a heart attack. The Panel hears his story.

In this episode Michael speaks with Duan Biggs, Associate Professor and Olajos Goslow Chair at Northern Arizona University. They discuss Duan's extensive work and engagement in management and global policy in the governance of wildlife trade, and in a community and rights-based response to the Illegal Wildlife Trade. Based on his extensive experience, Duan describes how managing wildlife trade, and tackling illegal trade towards sustainable conservation outcomes requires alignment with the late Nobel Laureate Lin Ostrom's principles of good sustainable governance. The principles of those affected by policies and rules needing to be key participants in their formulation and fair and legitimate distribution of costs and benefits from policies being particularly important. Duan highlights that legitimate and strong enforcement is key ingredient in managing wildlife trade and curbing illegal wildlife trade, but needs to be accompanied by strong deeply participatory governance systems. In this episode we also discuss how the governance challenges in the Convention of Trade in Endangered Species (CITES), are echoed in other domains of global governance and the backlash and political and governance challenges in the US. Resources and references: Duan Biggs' Lab website: https://www.resilientconservation.org/ Biggs, D., Holden, M. H., Braczkowski, A., Cook, C. N., Milner-Gulland, E. J., Phelps, J., Scholes, R. J., Smith, R. J., Underwood, F. M., Adams, V. M., Allan, J., Brink, H., Cooney, R., Gao, Y., Hutton, J., Macdonald-Madden, E., Maron, M., Redford, K. H., Sutherland, W. J., & Possingham, H. P. (2017). Breaking the deadlock on ivory. Science, 358(6369), 1378–1381. https://doi.org/10.1126/science.aan5215   Biggs, D., Peel, A. J., Astaras, C., Braczkowski, A., Cheung, H., Choi, C.-Y., Orume, R. D., Cáceres-Escobar, H., Phelps, J., Plowright, R. K., Rooyen, J., Velden, J., & McCallum, H. (2023). Governance principles for the wildlife trade to reduce spillover and pandemic risk. CABI One Health, 2023, ohcs202300013. https://doi.org/10.1079/cabionehealth.2023.0013   Cheung, H., Challender, D. W. S., Anagnostou, M., Braczkowski, A. R., Marco, M. D., Hinsley, A., Kubo, T., Possingham, H. P., Song, A. Y., Takashina, N., Wang, Y., & Biggs, D. (2025). Protect the Integrity of CITES: Lessons From Japan's IWC Withdrawal to Keep Polarization From Tearing CITES Apart. Conservation Letters, 18(2), e13099. https://doi.org/10.1111/conl.13099   Gaillard, C., Keany, J. M., Diehl, J. L., Ranjan, P., & Biggs, D. (2024). Mobile apps for 30×30 equity. Nature Sustainability, 7(6), 683–684. https://doi.org/10.1038/s41893-024-01309-7

We find today’s farmer/politician panel at day two of the Northland Field Days.See omnystudio.com/listener for privacy information.

In part two, when it comes to the government's changes to the Equal Pay Act, you can't go past these words: a 'flagrant and significant abuse of power.' That's a description of the process parliament followed, when the changes were passed under urgency. That prompted the formation of the People's Select Committee on Pay Equity, which did it's own consultation on the changes. Former Women's Affairs minister Steve Chadwick served on the committee and joins the Panel. Then, Craig Piner is the chief fire officer in Richmond, outside of Nelson, he's marking 27 years of volunteer service. The Panel salutes him and all volunteers everywhere.

Tonight, on The Panel, Wallace Chapman is joined by panellists Eve McCallum and Andie McCombs. First up, we return to the issue of dog control, as pressure builds for government intervention to avoid fatal dog attacks. Then, after being swamped with correspondence on the issue, the CEO of Water NZ is on the show to answer once and for all: should you run your tap before pouring yourself a nice glass of water?

It's early and the Orioles already have big injuries to Jackson Holliday and Jordan Westburg that will affect the Opening Day roster. Allen McCallum returns for a spring training thaw and Birdland prospectus with perspective for the long MLB season ahead and the pitching it will take to contend in the American League East. The post Allen McCallum returns for a spring training thaw and Orioles prospectus with perspective for long MLB season ahead first appeared on Baltimore Positive WNST.

The latest dog attack in Northland has sparked calls for urgency around manging savage canines. Northland 62-year-old, Mihiata Te Rore, was killed by three dogs yesterday as she visited a home in Kaihu. NZ First's Shane Jones has suggested penalising owners of dangerous dogs with prison sentences. Northland MP Grant McCallum says councils need to enforce regulations to keep people safe - but some law changes are in order. "We've got too many dogs out there and you have to question some of the breeds, so the question becomes - do we look at a stronger de-sexing policy going forward? And also, some of the breeds of these dogs...are there just some breeds we don't need?" LISTEN ABOVESee omnystudio.com/listener for privacy information.

Tonight, on The Panel, Wallace Chapman is joined by panellists Eve McCallum and Tim Batt. First up, the government says a Liquefied Natural Gas import facility in Taranaki will save New Zealanders about $265 million a year. Mark Ogge, Principal Advisor at The Australia Institute on climate and energy issues, says importing gas is only good if you want to pay more for electricity and virtually any other type of energy use. Then, neither the right or left bloc would be able to govern if an election were held today, according to the latest Taxpayers' Union-Curia Poll. Grant Duncan, Research associate, Public Policy Institute, University of Auckland explains how to read polls and when to take notice of them.

In part two, crossing the road shouldn't feel like a gamble on your safety, but that's how an Invercargill high school is describing it. According to staff, cars and cyclists regularly whiz past the pedestrian crossing outside the junior campus of James Hargest College. The Panel hears from principal Mike Newell. Then, a brave 12 year old in Dunedin has guarded a sealion mum who's decided to give birth in the same St Kilda street twice. The Panel hears from Kaitlin Beyer about her mission to help Mika the sealion mum.

Today’s farmer/politician panel ponders National Lamb Day, Wellington’s water woes, RMA reforms and submissions, and the Fonterra farmer vote on the $2 return of share capital. See omnystudio.com/listener for privacy information.

Send us a textThe map just changed, and with it the path to December. UIL realignment day landed with a thud across Central Texas, and we break down what the new districts mean for coaches, players, and fans who live for Friday nights. From how October snapshot enrollments set the board to why Austin's explosive growth now supports three full 6A districts, we walk through the logic, the surprises, and the ripple effects that will define the next two seasons.We're joined by Anderson head coach and AD Donald Hatcher, whose program drew a heavyweight lane with Smithson Valley and Champion. Coach Hatcher explains what it takes to face a back-to-back 5A Division I state champion, how Anderson leans into identity after consecutive playoff runs, and why “to be the best, you have to beat the best” isn't just a slogan. We also talk rivalry stakes as McCallum vs Anderson becomes a district decider, plus the calendar puzzle of stadium dates, non-district slots, and the hidden cost of travel weeks.Beyond the headlines, we zoom out to the strategy that wins realigned seasons: managing depth across gauntlet schedules, owning special teams and field position, and preparing for tie-breakers in districts where five or six playoff-caliber teams chase four tickets. Liberty Hill's expanded footprint and long hauls to New Braunfels and San Antonio highlight how mileage affects recovery, practice plans, and budgets. Whether your team moved up a class or dodged a buzzsaw, the margin for error just narrowed—and that's where smart programs find an edge.If you love Texas high school football, hit follow, subscribe on YouTube, and share this breakdown with your district rivals. Drop your take: which new district is the true gauntlet, and who's ready to make a run?Support the showPlease like and follow each of Stories Inside the Man Cave Podcast social media links on Facebook, Twitter, YouTube, Instagram, and Tik Tok.

This episode we are talking about the Four Great Temples--Asukadera, Daikandaiji (aka Kudara Odera), Kawaradera, and Yakushiji.  Much of the information, outside of the Nihon Shoki itself, comes from Donald F. McCallum's book:  "The Four Great Temples: Buddhist Archaeology, Architecture, and Icons of Seventh-Century Japan". For sources, photos, and more information, check out our blogpost at: https://sengokudaimyo.com/podcast/episode-142 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 142: The Four Great Temples   Rising up into the sky, the bronze spire atop the pagoda seemed to touch the heavens.  The beams, doors, and railings were all painted bright red, with white walls, and green painted bars on the windows.  At each level, the eaves swept out, covered in dark ceramic tiles, with shining bronze plaques covering the ends of the roof beams.  At each corner, a bronze bell hung, chiming in the breeze.  This pattern continued upwards, tier after tier. Around the base of the pagoda, throngs of government officials dressed in their formal robes of office moved past, flowing through the temple's central gates.  As they passed, they looked up at the impressive tower, the largest of its kind in all of Yamato.  From somewhere, a deep bell chimed, and the crowds made their way towards the lecture hall.  There, the monks were prepared, with sutras and voices at the ready.  Facing a sacred image, they would read through their sutras in unison.  Their voices would carry through the great empty space and reverberate through the crowds—those that could get close enough to hear, anyway.  The chanting created a musical cacophony.     In that sea of human voices, one could almost sense something more—something spiritual.  A power, that one could almost believe could hold at bay just about any disaster that could befall a person—or even the state itself.   Alright, so this episode we are still in the reign of Ohoama, aka Temmu Tennou.  I know we've already seen how that ends, but there is still a lot to cover. But before I go too far, I'd like to first give  a shout out to Lisa for helping to support the show on Ko-Fi.  I can't tell you how much we appreciate it.  If you would like to support us as well, we'll have more information at the end of this, and every episode. We've talked about how the reign of Ohoama was a time where the court reinforced, but also subtly adjusted, the laws of the Ritsuryo state.  They seem to have equally courted the Kami, Buddhism, and even continental ideas of yin and yang.  Today we are going to dive into Buddhism and the State.  More specifically, I want to talk about something called the Yondaiji, the Four Great Temples, and look at how these government temples, also known as "kanji" or "Tsukasa no dera" came to be, what we know about them from archaeological research, and the role they played in the State.  This is going to probably recap things from earlier episodes.  I am also drawing a lot from a book by Donald F. McCallum called, appropriately, "The Four Great Temples", which goes into a lot more detail than I'll be able to get into, here, but I recommend it for those who are really interested in this subject. Up to this point, we've talked a little about the relationship that the court had with Buddhism.  By the late 7th century, Buddhism had spread throughout the archipelago, and there were many temples likely created by local elites.  Sensoji, in Asakusa, Tokyo, claims a founding of 628, though it may have actually been founded sometime just after 645.  There are other temples around Japan, far from the Home Provinces, which likewise had similar claims to being founded in the early to late 7th century, and I question how much a role the government had in each of them. .  In 673, there were two temple-related mentions of note in the Chronicles.  In one of Ohoama's earliest edicts he orders the copying of the Issaiko, the Buddhist canon, at Kawaradera.   That same year, 673, Prince Mino and Ki no Omi no Katamaro—whom we discussed last episode—were sent to build Takechi temple, later known as Daikandaiji.  I mention Daikandaiji specifically because while it was originally built as the Temple of Takechi, at some point took on that other  name—"Daikandaiji", aka Ohotsukasa no Ohodera—which Aston translates as the "Great Temple of the Great Palace", as it appears to have specifically been designated as the great temple of the government. In other words, it is one of a few National Temples.  And this became particularly important in the year 680, which is the year we are told the government stopped administering—and, more importantly, stopped funding—all but a handful of so-called "national temples".  At this point, as I've mentioned, Buddhism was widespread enough that there were enough adherents that could maintain their own local temples. Of course, local elites likely found some cachet in funding temples, and communities of believers in various areas would likewise have been asked to provide funds as well. So the court accordingly declared that going forward, the government would only administer 2 or 3 national temples.  For all other temples, if tthey had been granted the proceeds of sustenance-fiefs, those would be limited, from the first year to the last, of 30 years in total.  As I read it, that indicates that if they had received the fiefs 15 years ago, they would be allowed to hold onto them for another 15 years, after which point they would need to find alternative sources of funding.  The early national temples appear to be Daikandaiji and Kawaradera.  Finally, there is Yakushiji, which Ohoama began construction on in 680 for his queen, Uno no Sarara, when she was ill—and just hold on to that for now.  Interestingly, Asukadera, or Houkouji, in many ways the original national temple, was not designated as such in the new reorganization, but it would continue to be administered by the government as a temple in a special arrangement. That's why the original count in the Nihon Shoki mentions "2 or 3" national temples instead of four.  These four temples are mentioned in the Shoku Nihongi, the Chronicles following the Nihon Shoki, as the Four Great Temples, or Yondaiji.  Although that work wasn't compiled and published until the end of the 8th century, the term Yondaiji appears in an entry for 702, about five years after the last entry in the Nihon Shoki, and over a decade before its publication So at this point we're going to look at each of these "great" temples individually, plus a couple of other important ones, and what they tell us about the history of Buddhism, Buddhist temples, and the Yamato state at this point in Ohoama's reign. The first of these four temples, chronologically, is Asukadera.  This is the temple originally built by the Soga, and the first major Buddhist temple built.  Its layout shows three separate golden image halls, or kondou.  And here we should probably recap something about the general layout of a Buddhist temple, so we can understand what we are talking about. The most important buildings in a Buddhist temple at this time were the kondou, the golden image halls; the pagoda, or stupa; and the koudou, or lecture hall.  The golden image halls held golden Buddhist images—Buddhas, Boddhisatvas, Arthats, and more.  These rooms are often somewhat dark, and would have been lit mainly by candles, as well as the sun coming through—though even then the sun often is obscured by overhanging rooves and latticework.  Sometimes the doors would have small openings so that the sun's rays strike in a particular way at different times.  All of this presents an image of bright gleaming gold in the darkness—a metaphor for the teachings of the Buddha, but also an intentionally awe inspiring display for those who came to view them and pray. The kondo were usually the first structures to be built for a temple, so if your temple had nothing else, it probably had an image hall. The next structure that one would probably build would be the stupa, or pagoda.  A pagoda was a tower, in which were sometimes kept images, but more importantly, it would often hold some kind of relic.  The idea of the stupa originated as a place to house relics—often bone fragments and teeth attributed to the Buddha, even if those were actually precious stones.  Stupas were originally (and still, in many places) large mounds, but as Buddhism made its way over the Silk Road, these were replaced with multi-tiered towers. Pagodas are often 3 or 5 storeys, though the number of stories can go up to 7 or 9 or as low as 1.    Once again, in a world where most buildings, other than perhaps a specially made lookout tower, were only one or maybe two stories in height, a three to five story pagoda must have been something to behold, especially covered with tiled eaves, adorned with bronze bells, and brightly painted in the continental fashion. In Europe I would point to similar uses of gold and ostentatious ornamentation on the cathedrals of the day, and even in churches more generally, if on a smaller scale.  This is meant to impress and thus lend authority to the institution.  And of course, because that institution was so closely aligned to the State, it gave the State authority as well.  We mentioned, previously, how the monumental structures of the kofun had given way to the Buddhist temples as a form of ritual display. The last of the three buildings I would mention is the lecture hall, or Koudou.  This would also likely have Buddhist images, but it was more of a functional hall for conducting rituals, including recitation of sutras and presenting Buddhist teachings.  The koudou was often at the back or north end of the temple complex.  In early Buddhist temple layouts, it was common to have everything in a straight line, more or less, and to remain symmetrical.  So there would be a main gate through which one would enter.  In front of you there you probably saw the pagoda.  Beyond the pagoda was a path, and then the kondou, or image hall, typically with a lantern in front, and behind that was the koudou, or lecture hall.  This was all typically oriented on a north-south axis, such that one would enter through the southern gate and walk north towards the lecture hall.  The north-south orientation is likely another feature from the continent, where the most important buildings were often south-facing, and thus in the north of the compound.  This was the same with the palace layout, and likely for similar reasons—not just cultural, but also practical.  After all, the sun, in the northern hemisphere, remains slightly to the south, and so this would have provided the most light through the day.   This layout was not strictly adhered to, however. For instance, if we look at Asukadera, you would enter through the southernmost gate and you were then met with another gate for an inner compound.  This middle gate would lead you to a large courtyard, about 320 meters on a side, with a covered walkway, or gallery, along the entire circumference of the compound.  Entering through the middle gate one would have first noticed the large pagoda and not one but three golden image halls.  A path led to the pagoda, and then beyond from the pagoda to the central kondou.  There is even a stone where a large bronze lantern was likely situated between the pagoda and the kondou.  Based on archaeological evidence, it appears that there was originally just one image hall, directly north of the pagoda, but at a later date, they added two more kondou to the east and west of the pagoda.  This has been compared to a temple layout found in Goguryeo, but given that these were likely later additions, and we know that Baekje artisans were involved, I suspect that is just later coincidence. Connecting the layout of the temples to continental examples has been a keen area of study for many scholars.  The general theory is that temple layouts can help point to whether there was more of a Baekje, Silla, or Goguryeo influence during the construction of the temple, and what that might have meant for Yamato's international relations as well as various political factions in the court who may have leaned more towards one group or another. The last building at Asukadera, the koudou, or lecture hall, was directly north of the kondou, but you couldn't get there directly.  The entire pagoda and image hall compound was separate from the lecture hall, which stood north and apart, though still on the temple grounds, which would have been surrounded by an outer wall.   At this point, since we're talking about the layout of Asukadera and where it came from, I'm going to digress from the next of the four great temples and talk about two other early temples that are important for understanding Buddhist temple building at this time. So bear with me for this slight detour. The first of these is Shitennoji, the Temple of the Four Heavenly Kings, in modern Osaka.  This temple is said to have been built in 593, and is attributed to Shotoku Taishi.  Presumably he made a vow to do so during the war between the Soga and the Mononobe, which we discussed back in episode 91.  As you may recall from that and earlier episodes, the Mononobe were considered to be against the idea of Buddhism, while the Soga were promoting it.  Shitennouji was important, but doesn't show up in the Chronicles as much as other temples, and was all the way over in Naniwa.  As such, I suspect that it was not considered a good candidate for "national" temple status at the time.  Still, if we look at the original layout, Shitennoji is quite similar to what we see in Asukadera.  Everything is on a north-south axis.  You go through a middle gate to the inner compound.  There you find a pagoda, and past that, a lantern and then the kondou.  Unlike Asukadera, the koudou, or lecture hall, is incorporated into the back wall, such that the gallery continues from the middle gate around to either side, and then meets at the sides of the lecture hall.  There are also east and west gates, as well as other buildings, but the main layout is pretty comparable. The second is another temple, which also lays claim to being founded by Prince Shotoku Taishi, and which was not included in the four great temples.  This may have had to do with the fact that it wasn't in the Asuka valley, but also may have had to do with just the timing.  That temple is the famous one known as Horyuji.  Horyuji was founded on the site of the Ikaruga palace, said to have been the home of none other than Prince Umayado, aka Shotoku Taishi.  As such, one imagines it was quite the prominent temple in its day.  However, it was at a distance from the capital, and it also had the misfortune to have burned down in about 670, just before Ohoama ascended the throne, and it wasn't fully rebuilt until about 711, leaving a forty year gap where the temple was not necessarily at the forefront of Buddhism. Still, like Shitennoji, it is interesting to look at the original layout for Horyuji and compare it to Asukadera.  First off, you have the same north-south orientation, and you have the same separate, internal compound for the image hall and the pagoda.  Unlike in Asukadera, however, the kondou and the pagoda, which both faced south, were on an east-west axis, flanking the central pathway.  Entering through the middle gate one would have seen a five storey pagoda on the left and the kondo on the right.  The Koudou was outside the inner compound in the rear, along that central north-south axis.  There is also evidence of two other buildings.  One likely held a large bell—and possibly a drum—and the other was likely a sutra repository, where they could keep holy texts and various ritual implements. I will also note that, even though Horyuji burned down in 670 and was accordingly not that prominent during Ohoama's reign, it is absolutely worth visiting because substantial portions of those rebuilt buildings are still standing today. Indeed, both the Horyuji pagoda and kondou are among the oldest wooden buildings in the world. The central pillar of the pagoda was felled in 594 according to dendrochronological dating. The kondou was damaged by fire during a restoration in 1949, but about 15-20% of the original building from 670 still remains.  Going back to the Great Temples, the next of these to be built was Kudara Ohodera.  Kudara here means "Baekje", but this appears to refer more to the temple's location near the Kudara river, rather than to the kingdom of Baekje.  Kudara Ohodera is remarkable in a couple of different ways.  First off, there is the fact that it is the first temple with a firm royal lineage—that is to say a temple that claims to have been founded by the sovereign.  Asukadera was founded by Soga no Umako, the Prime Minister, and though Prince Umayado is said to have been the Crown Prince, nonetheless, he never reigned as sovereign, though he was considered the founder of both Shitenouji and Houryuuji.  Kudara Ohodera, however, is said to have been founded at the behest of Tamura, aka Jomei Tennou, who reigned from 629-641.  The temple appears to get its start in a record dated to 639, and by 645 it appears to be fully operational. There is another tale of its founding—in the Daianji Engi, the history of Daianji, a successor temple to Kudara Ohodera, there is mention of a Kumagori Dojo, and many modern histories claim that this was the actual first temple, but there isn't much evidence.  Donald McCallum, in his treatment of Kudara Ohodera's history in his book, "The Four Great Temples", suggests that the Kumagori Dojo story is likely a later legendary founding that got recorded, as there is scant evidence for it, and no mention of it in other records.  On the actual founding of Kudara Ohodera, however, there does appear to be general agreement with the Nihon Shoki, despite some minor differences in the dates. The call to build Kudara Ohodera comes alongside Tamura's also building Kudara Palace.  Kudara Ohodera was also built on a grand scale, and it is said to have had a nine-storey pagoda—almost double the size of a five-storey pagoda, which already towered over other buildings of the time. Despite all of this, for a long time it was unclear where Kudara Ohodera was actually situated.  There were several sites proposed, but most recently archaeological research on Kibi Pond seems to have placed the temple there.  At excavations on the southern side of the pond were found remnants of the foundations of two buildings, arranged in an east-west format.  The western foundation would appear to be for a pagoda—but one much larger than any of the five storey pagodas we've seen elsewhere.  And to the east was the foundation for what appears to be the kondo.  This golden image hall, however, is likewise much larger than any other hall of this time.  This arrangement would fit very well with a Houryuuji-like temple layout.  There were also various other traces that were consistent with the early mid-7th century, which would coincide with the 639-645 dates for Kudara Ohodera's construction.  Subsequent excavations appear to have found quarters for the priests, as well as at least part of a gallery wall and one gate, situated due south of the kondo.  There may have been another gate south of the pagoda.  The koudou, the lecture hall, may have been in the area that was later excavated to create the pond, and therefore we may never have any hard evidence of its location, despite numerous attempts to dig trenches to find more of the temple buildings.  This probably also means that, similar to Shitennouji, the lecture hall  was incorporated into the enclosing gallery wall rather than being outside, because if it was outside, then it likely would have been farther north and we would probably have seen some trace.  As it is, the lack of any trace suggests that it was inside or part of the enclosure with the pagoda and kondou. The large size of this archeological site concurs with what we know about Kudara Ohodera, both in its description and in the fact that it is referred to as "Ohodera", or "Great Temple"—no other temple has really been given that name directly, though there are a few references to "Ohodera"  that are ambiguous and might refer either to this temple or Asukadera..  Still, if this temple, sometimes also called Kibi Pond Temple due to its location, is *not* Kudara Ohodera then that just brings up more questions.  How could there have been such a monumental Buddhist temple this close to Asuka and within the bounds of the later Fujiwara-kyo and yet nobody thinks to mention it?  It doesn't appear to have been started and abandoned, as there were quite a few structures built.  So if this isn't Kudara Temple then someone has some 'splaining to do. Indeed, McCallum notes that while there are some objections, the preponderance of evidence seems to lean greatly in favor of the Kibi Pond site for Kudara Ohodera.  We still have yet to find the Kudara palace, however, so who knows.  There are also questions about the construction as various architectural features are missing in ways that are not consistent with other sites. Some oddities, such as a seeming lack of rooftiles given the apparent size of the building, actually may be a point in favor of this being Kudara Ohodera, since we know that the temple was moved in 673 when Ohoama requested that they build the Takechi Ohodera, which appears to have been Kudara's successor temple.  If they had reused the material from Kudara Ohodera to build, at least in part, Takechi Ohodera, that could explain why rooftiles and other such things are not present in the numbers expected at the Kibi Pond site. Takechi Ohodera is another bit of a mystery.  I can't help but note that Takechi is the name given Ohoama's son who was with him on the front lines of the Jinshin no Ran.  We also see a "Takechi no Agata-nushi", who is noted as the governor of the district of Takechi.  In all cases here it is spelled "Taka-ichi", or "high market", and it is not an uncommon name—we even find a Miwa no Kimi no Takechimaro.  In the record of the Jinshin no Ran it is noted that the governor of Takechi was possessed by the kami of Takechi and of Musa.  These were named as Kotoshironushi and Ikuikazuchi.  They claimed that they had been the kami that escorted Ohoama to Fuwa and saw him safely there.  As such, donations were made to their shrines.  Musa is an area in modern Takaichi district, which includes the area of Asuka, and is part of Kashihara city.  The Takaichi Agata Jinja—or the Takechi District Shrine—sits in the Shijo area of Kashihara city, north of Mt. Unebi. There are several proposed locations for Takechi Ohodera, but despite excavations, no clear temple features have been found.  As such, there isn't anything to clearly point to one or the other. What we do know is that Takechi Ohodera underwent another transformation.  According to the Daianji Engi, the Takechi Ohodera was renamed to Daikandaiji in 677.  There is no specific mention of this in the Nihon Shoki, other than a note that Takechi Ohodera was also known as Daikandaiji and a reference, in 679, of "fixing the names".  Personally, I can't help but wonder if this is a case of a nickname becoming the name-in-fact.  As I mentioned earlier in the episode, Daikandaijij, which can also be read as "Oho-tsukasa no Oho-tera" can be translated into something like Great Government Official Great Temple or Great Temple of the Royal Court.  We do know the location of this temple in later years, but this is probably not exactly where Takechi Ohodera was originally built. For one thing, it is suspicious that the temple lines up exactly with the later grid for Fujiwara-kyo, the later capital city that was built north of Asuka.  We also are told by the Daianji Engi that a nine storey pagoda and kondou were built between 697 and 707 CE.  There are also notes about activities at the temple mentioned in the Shoku Nihongi for the same period.  And yet there were also activities being held during that time which would not seem feasible if they were renovating in place.  So likely the new construction was at a new site—possibly near the old site.  And at this later site, the rooftiles were from a later period, closer to the period of the later construction and not really matching with earlier construction dates. So what did this temple of many names – Kudara Ohodera, then Takechi Ohodera, then Daikandaiji – actually look like?  We probably have a layout for the original temple and the later temple.  If Kibi Pond Temple is the original Kudara Ohodera, the original temple had the kondou and the pagoda on the same east-west axis, and likely had the koudou north of that – very Horyuji-like.  But based on the layout at the later temple site, we have something quite different.  From the central gate, there is a path straight towards the Kondou, with the Koudou directly north of that, and the nine-storey pagoda in an odd, off-set position, southeast of the kondou.  This disrupts the symmetry even more than the Kudara Ohodera layout.  There is some speculation that this asymmetry was temporary and that they planned to fill the other space but just never got around to it, but there is no indication that they had prepared for anything, either.  Also odd is the fact that the koudou, the lecture hall, was the same size as the image hall, the kondou, and that was roughly the same size as the enormous hall at Toudaiji, which is really saying something.  This really was a tremendous building, fitting for the main temple of the royal government. The third of the four great temples is Kawaradera, and this one is challenging to plot out chronologically as there isn't a lot of documentation.  There is no exact date for the building of Kawaradera.  There is a mention of it in 653, but the same entry in the Nihon Shoki also states that there are sources that claim it should be Yamadadera, instead.  Based on other evidence, this actually seems more likely.  Yamadadera is thought to have been the work of Soga no Kurayamada no Ishikawa no Maro, and it is where he eventually fled when accused of treason.  It was founded in 641, according to the Joguki, the record of Prince Shotoku, but construction didn't actually start until2 years later, and monks only began to occupy it in 648.  The following year, however, construction halted as that is when Ishikawa no Maro fled there and committed suicide.  Construction was resumed in 663, but still took time.  Still, even in the middle of this very long DIY project, it makes sense that there might be some activities in 653, even if construction was paused.   Later the temple would be completed, and seems to have had powerful backing.  Uno no Sarara, Ohoama's queen, was a granddaughter of Ishikawa no Maro, and so likely had a connection to the temple, but it never attained the status of a national temple the way the others had.  As far as its layout—it was similar to Shitennouji, with the pagoda, kondo, and koudou all in a line on the north-south axis. Kawaradera was another matter.  Though we aren't sure when it was built, exactly.  If we discount the 653 date as applying to Yamadadera instead, then the first date we really see anything at Kawara is Kawara Palace, built for Takara Hime—aka Saimei Tennou—who took up residence there when the Itabuki Palace burned.  Later it would be used for her mogari—her temporary interment.  The next mention of a temple at Kawara isn't until this reign, in 673, when Ohoama had the Buddhist canon, the Issaiko, copied, as I noted at the top of the episode.  So it must have been established and built some time before 673. Although we don't know when it was founded, we very clearly know where it was, as the foundations stones are still present, and quite clear—and unlike other Asuka era temples, it would stay in Asuka, rather than being removed up to the new capital at Heijo-kyo. Given everything else and its apparent importance, the lack of information on when Kawaradera was established is quite odd.  McCallum suggests that this could have been deliberate as a way to help delegitimize the temple in the 8th century, but also admits that it may have just been due to the general problems with early record keeping back in the day and there may not have been a good record of why and when the temple was founded.  The rooftiles are similar to those used during the time that the court was at Ohotsu.  I would also note that there is a connection between the foundation stones and a quarry up near Ohotsu at what is, today, Ishiyamadera.  That still doesn't tell us when Kawaradera was founded, as that could have been any time, and doesn't necessarily mean that it was during the time the court was in Ohotsu. Regardless of what textual evidence does or does not exist, the archaeological evidence is pretty staggering.  Even today you can go and see some of the exposed foundation stones.  This was a massive temple.  There was a south gate and then a middle gate just north of that.  The main enclosure was divided into two courtyards.  In the first, just beyond the middle gate, at the north end was the middle kondo, while in the courtyard itself, facing each other on an east-west axis, was a western kondou and the temple pagoda.  Past the middle kondou was a larger courtyard, with the koudou, or lecture hall, in the north, with a bell tower or sutra hall in the south west and southeast corners.  The walls of the enclosure were made up of a covered gallery, and around the outside of the northern courtyard, containing the koudou, were smaller chambers believed to be the monks quarters, something we don't necessarily see at all of the other sites. Despite being an important temple, and one of the Four Great Temples during the Asuka periods, when the capital eventually moved to Heijo-kyo, in modern Nara, Kawaradera had the distinction of being the only one of the four that was not moved as well. All three of the other Great Temples had new compounds built in Heijo-kyo, and the temples were thus "transferred" to the new capital.  Presumably that means that most of the monks and administration moved there, and those new temples took up the roles, duties, and responsibilities of the old temples.  The temple complexes in Asuka were not necessarily destroyed or deconstructed, but instead were apparently left to their own devices, becoming reduced in status.  Many of them fell into disrepair, and when disasters, such as fire, struck they were not rebuilt to the same extent as before, if at all.   Kawaradera, however, appears to have not been transferred.  It would eventually be replaced as one of the Four Great Temples by the temple of Koufukuji, which was specifically a temple for the Fujiwara family, who were having a bit of a moment in the Nara period.  Some have speculated that Kawaradera was specifically left behind in Asuka for that reason—so that the Fujiwara family temple could sneak into the ranks of national temples.  Or it may have been that Kawaradera had a particular connection to Takara Hime and the site of her interment.  If it was a memorial temple to her, then perhaps it didn't seem appropriate to remove it from its physical location.  McCallum also suggests that it was so powerful in its position in Asuka that it preferred to stay and keep its stipend-fiefs, perhaps believing that even the move to Heijo-kyo would be just another short fad, as had been Ohotsu and Fujiwara-kyo.  Of course, if so, they were sorely mistaken. And so Kawaradera would eventually fade from the picture, but during the time of Ohoama's reign, and into that of his immediate successors, it seems that it certainly held some sway. The fourth of the Four Great Temples was the temple of Yakushiji—the temple of the Medicine Buddha.  This is the latest temple of the bunch.  Its construction was ordered in the year 680 in response to Ohoama's queen, Uno no Sarara, falling ill.  And so he vowed to build a temple for her—specifically a temple to Yakushi Nyorai, the Medicine Buddha, whom we discussed last episode.  That said, there is considerable time between the order to construct a temple and getting enough of it built to actually be functional.  I haven't really touched on this, except when I briefly discussed Yamadadera and how long that took to build, but all of these temples were massive works, much more complicated than the traditional palace buildings.  For the most part, palace architecture could be built relatively quickly with the tools and labor available.  This was a good thing, seeing as how, for many years, the sovereign had moved again and again, either because of the previous sovereign's death in the palace or just because they chose a new location for a palace.  As such, one couldn't spend years building a new palace.  So palace buildings were simply made with wooden posts, sunk into the ground, with thatched roofs.  In a few examples we see attempts to use wooden boards or tiles, but they weren't complicated. A temple, on the other hand, was something different.  Temples were largely wood, but they were massive in size and their roofs were covered in heavy ceramic tiles.  All of that weight had to be properly distributed on a strong base—simple posts were not likely to work.  Instead they were built on raised stone foundations.  That's great for us looking at them, today, but at the time it would have been an inordinate amount of labor.  Hence why a temple like Yamadadera took so long to build. So Yakushiji may have been founded in 680, but was likely not finished until much later, which is why we don't really see it in the records for Ohoama's reign and why the order for national temples probably only states that there were just two or three.  However, it would become one of the four great temples, and is also notable because, in its transfer to Heijokyo, it largely retained its shape and layout, meaning that you can go to it, today, and still get some sense of what it may have been like back in the Asuka period.  Granted, there are certainly differences, but there are enough similarities that it is likely worth a visit.  Many of the other temples were significantly modified when they were rebuilt in the new capital in Nara.  The layout for Yakushiji is a basic rectangular layout.  North of the central gate there is not one, but two pagodas, on an east-west axis from each other, flanking the path to the kondo, roughly in the center.  Finally the koudou at the north end, built into the roofed gallery.  The modern Yakushiji, a UNESCO world heritage site, maintains one of the pagodas from 730.  Other buildings have been lost and rebuilt over the years.  Today, the covered gallery only goes around half of the compound.  This temple would be important, but mostly in the period following the current reign. This period of the four Great Temples perhaps gives us some insight into the relationship between Buddhism and the State.  Early on, Buddhism was the province largely of the Soga family, and Soga no Umako was apparently the most powerful figure of his day.  He founded Asukadera, and early temples weree founded by Soga or their associates, including Prince Umayado.  McCallum points out that the National Temples, however, were, with one exception, founded by sovereigns.  Kudara Ohodera was the first, Kawaradera was likely founded for Takara Hime, and Yakushiji was founded for Queen Uno.  The only one of the four that wasn't expressly founded on a sovereign's order was that of Asukadera, the temple by Soga no Umako.  This may explain why it was both included and excluded as a national temple in the Chronicles.  After all, there is no doubting its importance, but the narrative of a single, strong, royal house is somewhat impeded by the idea that one of those temples was founded by what was, for all of his power and authority, a private individual.  Ultimately they didn't include it in the edict and yet still acknowledged it as one of the Great Temples. McCallum also points out that these four may not have been fixed quite so early on.  For example, on the matter of Houryuuji—there is a bronze plaque that mentions an "Ikaruga no Ohodera", suggesting that the Ikaruga Temple—that is to say Houryuuji, founded on the estates of Prince Umayado—was at one time granted that title.  Of course, there are questions as to the exact date of the inscription, and whether or not they meant "Ohodera" in the later sense of a national temple or simply in the sense that it was large; and the term may have meant something else, earlier on. The roster of official temples, the Tsukasa no Tera or Kanji, would grow over time, but that is something for a later period.  It is worth noting, though, that the Chronicles at this point seem to distinguish between three types or levels of temples at this time, based on other edicts that we see.  There is also the matter of temple names. The first edict is from the 5th day of the 4th lunar month of 679, six years into Ohoama's reign.  The declaration states that the court would consider the history of any temple with sustenance fiefs and add or remove them as appropriate.  This suggests that there were temples with sustenance fiefs—that is, that had stipends based on lands whose official output went to their upkeep—and temples without such fiefs.  The latter were likely more local temples, likely funded by local elites, possibly out of actual devotion, or an attempt to gain the power that Buddhism presumably brought, or possibly just in emulation of the central court, much as the peripheral elites had also constructed the keyhole shaped kofun.  Along with the adjustments of stipends, we are also told that the administration quote-unquote "fixed" the names of the temples. This again goes to the government's control of the temples and Buddhism.  McCallum suggests that what is meant here is that they moved away from locative names to Buddhist names for the temple; up to this point, temple names appear to be about the location of the temple.  So we have Asuka dera, or Asuka Temple, built in Asuka.  Kudara Ohodera is Kudara Great Temple because it was by the Kudara river and the Kudara palace.  When it was moved to Takechi, they changed the name to Takechi temple.  Kawaradera was at Kawara, while the temple we know as Houryuuji was known at the time as Ikaruga Temple—or possibly Ikaruga Great Temple.  But later these temples would be known by their Buddhist names, so Asukadera is Houkouji.  Kudara Ohodera becomes Daikandaiji—and in fact, it is after this point that we see Daikandaiji in the narrative.  Ikaruga dera—though not one of the yondaiji, or four Great Temples—becomes Horyuuji.  I'm not quite so sure about Kawaradera, but Yakushiji, which is founded after this decree, comes to us with a Buddhist name rather than just the name of a location. This change in name likely simplified, somewhat, the concept of moving, or transferring the temples.  Rather than establishing a brand new temple with new administration and everything, they could build a new temple, but grant it the name and rights of the old temple.  The old temple grounds could still be used and occupied—it was still *a* temple, but it was no longer *the* temple, at least for official purposes.  It would be strange, however, to move the Asuka Temple up to the area of modern Nara city and still call it the Asuka Temple. The year after reassessing the stipends and fixing the names of the temples we get the edict about the 2 or 3 national temples.  And we've mostly discussed that, but here I would just point out that it does add a third distinction to the types of temples.  So we have temples with no stipends, temples with stipends—but they would only last for 30 years total after which they were expected to find new sources of funding—and the national temples, which would presumably receive funding through the government in perpetuity—or until the court changed its mind. So why do we care about any of this?  Obviously Buddhism has had a huge impact on Japanese culture.  However, this isn't just about the religion as an idea, but about the institutions.  These temples—especially these great temples—contained a fair amount of wealth.   It wasn't just the golden images, or the elaborate amount of work and materials that went into the creation of the buildings.  There was also the sustenance-fiefs that were paying for the upkeep.  These temples were also being managed by formal government administrators.  They also performed rituals that the court relied on.  Association with these temples was no doubt important.  Later we see princes and other members of high status families taking high ranking positions, and the temples ended up cultivating their own power.  Over time, the power of various Buddhist institutions would grow,  often challenging or even rivaling the power of the court itself. There are a few other items from this reign that we see related to these temples and Buddhism, more generally.  In 677 we see a Buddhist festival at Asukadera, where the entire canon was apparently reda out.  The sovereign himself showed up and did obeisance to the Three Precious Things—an interesting bit of religious piety and humility.   At the same time, he had all of the Princes and Ministers find one person each to renounce the world and become a monk or nun—both men and women were chosen, without apparent distinction.  We are also assured that they all did so of their own volition, and weren't forced.  In 679, we see a regulation on the clothing of priests and nuns, as well as the men and horses who  accompanied them when they traveled.  If priests are going around with a full on noble retinue, well, that probably says something about the status of priests—at least the abbots and heads of these institutions. 680 – A fire breaks out at the nunnery at Tachibana temple.  Tachibanadera is situated south of Kawaradera, and similar to that temple, it seems to have previously been the site of a royal palace and also isn't recorded as being founded in the Nihon Shoki—it appears fully formed in this record.  Tachibanadera's own records seem to suggest that it was founded in 606, and claims a founding by Shotoku Taishi.  It is also said to be the site of the palace where Shotoku Taishi was born to his mother, Princess Anahobe no Hashibito, consort of Tachibana no Toyohi, aka Yomei Tennou.  Shotoku Taishi is also the subject of the primary image of Tachibana temple, today.  Although Tachibanadera wasn't one of the Four Great Temples, it was likely connected to one—Kawaradera.  Not only was it built on the same north-south axis as Kawaradera, but some of the tiles are similar to Kawaradera's founding tiles.  The layout was similar to Yamada-dera or Shitennouji, with the pagoda, kondou, and kooudou, all in a single north-south orientation.  It is possible that Kawaradera was a monastery for male monks while Tachibanadera may have been the complementary nunnery for female initiates.  680 had a lot going on.  In the 10th lunar month, the sovereign handed out alms to monks and nuns—silk and cloth.  A month later, Ohoama vowed Yakushiji in hopes that it would help his wife, Queen Uno, who was unwell.  He also granted a general amnesty, likely to just add further merit.  Apparently it was successful, as she would go on to live for quite some time after that, even helping to take the reins of government when Ohoama himself fell ill. In 682, Princess Hidaka fell ill.  190 people, both men and women, were pardoned for capital or lesser crimes, in an attempt to make merit, and the following day we are told that over 140 people renounced the world at Daikandaiji—likely on the Princess's behalf. The year after that, 683, we see the sovereign making appointments to the official buddhist offices of Soujou, Soudzu, and Risshi—Doctors of the Law.  This was probably a somewhat regular occurrence, though this is the first time we see the Risshi, it seems.  The mention here is apparently due to the admonition given that "Those who control the monks and nuns should act according to the law."  Definitely seems to be something there—perhaps a reason as to why the Soujou and Soudzu were being appointed.  But the Nihon Shoki doesn't give us a lot more to go on other than speculation. Later that same year, in the 7th lunar month, we see priests and nuns gathered at the palace for the first ever ango, or retreat.  An ango is where priests and nuns of different temples are brought together.  The term refers to a practice said to come from the time of Shakyamuni, before there were temples.  Shakyamuni's acolytes, who spent much of the year wandering, would return to one place during the rainy season. At that time they would listen and discuss Shakyamuni's teachings.  In some sects, this practice of coming together would be particularly important, and it was a mark of honor for how many retreats a monk might have attended over the years. In 685, the court promoted Buddhism with an edict requiring every household to maintain a Buddhist altar, with a statue of the Buddha and a copy of a sutra inside.  It is unclear to me if this was just for merit-making or what, but it must have been somewhat lucrative for the various temples, who would have likely been the source for said sutras, and, at least peripherally, the statues as well.  Later that year, in the 4th lunar month, there was another ango at the palace.  The month after that, Ohoama went to Asukadera and presented precious objects and worshipped.  In the 8th lunar month Ohoama went to Joudouji – Aston claims this is Asukadera, also known as Houkouji—and the next day he visited Kawaradera and provided rice to the monks there.  One month after that, Ohoama was feeling ill, so the court ordered Daikandaiji, Kawaradera, and Asukadera—the three Great Temples that were fully operational at that point—to chant sutras for his sake.  In return they were granted various quantities of rice. Ohoama recovered for a time, but it was perhaps a precursor of what was to come.  A month later a monk from Baekje and a lay monk were sent out to seek a medicinal herb known as white okera.  Today, a similar compound is known in Chinese traditional medicine as Bái Zhú.  A few months later Ohoama went to the medicinal herb garden of Shiranishiki, and a few weeks later he was presented with Bai Zhu, the boiled white okera.   That same day, ritualists performed the Chikonsai, the "Calling of the Spirit".  All of this seems to indicate the early onset of symptoms that may have been temporarily abated, but likely were part of the disease or illness that would eventually take his life. But we covered most of that last episode, and we are already dragging on longer than I expected, so I think I'm going to end it here.  Coming up in the narrative, since I started to mention it, I'll probably take a look next at the founding of the new capital of Fujiwara kyo, and what that would mean, along with other initiatives that would outlive Ohoama. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Coordinator of Visual and Performing Arts Barbara Anglin and McCallum Theatre Vice President of Education Kajsa Thurreson-Frary

As the Birdland Caravan heats up and the Ravens keep the purple drama in the news, we quietly await baseball season and spring training with a long catch-up with our longtime Orioles historian Allen McCallum, who joins Nestor to discuss the offseason acquisitions of Mike Elias, the improvement of Pete Alonso and the pitching that Craig Albernaz will need to compete in a stacked AL East. The post Allen McCallum and Nestor discuss Orioles offseason acquisitions, money and pitching needs of Mike Elias first appeared on Baltimore Positive WNST.

'Keep a hold of those 99 balloons, tear down this wall Mr Gorbachev and make a shelter of your internal doors, we're diving into the Cold War in Britain'. Sean is joined by Imperial War Museum employee and author of Cold War Britain: 50 Years in the Shadow of the Bomb, Fraser McCallum.A two-hour exploration of the Cold War from a purely British stand-point, this begins as a discussion of Fraser's book and rapidly becomes an in-depth, humorous and passionate discussion between two lads who love history.References:-The parade that Sean was talking about was the "Victory Celebration" Parade in London on 8th June 1946, which omitted the Polish Forces.-The Channel Four programme Sean was talking about was the 2010 documentary 'Bloody Foreigners: The Untold Battle of Britain'.Our Guest:https://shop.iwm.org.uk/blogs/news/cold-war-britain -A blog about the book on the Imperial War Museum Website, with a link to the shop. This podcast is not an advertisement, and the link is here for you to do your own research on the book. You can buy it from whatever seller you want, we're not trying to influence you. Sean and Sarah highly recommend the book though!Podcast Sting:Marv from Pods Like Us podcast. Find It Here: https://marvsmooth.podbean.com/Chapters: 0:05 Welcome to Cold War Britain0:27 The Role of the NHS3:13 Labour Government and Idealism versus Reality5:32 Making History Accessible6:30 The Lack of books on Britain's role in the Cold War8:17 The Cold War and British Identity8:47 The Challenge of Academic History9.40 A book with Winston Churchill and David Bowie0:05 Welcome to Cold War Britain0:27 The Role of the NHS3:25 Historical Context and Modern Politics5:32 Making History Accessible8:17 The Cold War and British Identity8:47 The Challenge of Academic History12:48 Did Churchill under-estimate Stalin?16:44 The Dilemma of Poland18:13 The Suez Crisis19:10 The Vietnam War and British Involvement23:45 The UK/US 'Special Relationship'25:20 The UK/USSR relationship-A Marriage of Convenience?42:09 Protests and Changing Attitudes44:15 The Cultural Impact of the Cold War50:23 Cinema and Cold War Narratives56:16 Reflections on History and Film59:00 The Evolution of Britain's Nuclear ArsenalThanks for Listening!Find us here: X: @YourselfReviewInstagram: reviewityourselfpodcast2021 Hosted on Acast. See acast.com/privacy for more information.

Sean and Fraser McCallum, Imperial War Museum employee and author of Cold War Britain: 50 Years in the Shadow of the Bomb, continue their Cold War discussion.Our Guest:https://shop.iwm.org.uk/blogs/news/cold-war-britain -A blog about the book on the Imperial War Museum Website, with a link to the shop. This podcast is not an advertisement, and the link is here for you to do your own research on the book. You can buy it from whatever seller you want, we're not trying to influence you. Sean and Sarah highly recommend the book though!Chapters:0:10 The Evolution of Airborne Weapons1:03 Scotland's Nuclear Dilemma2:20 Greenham Common and Women's Activism3:51 The Anxiety of Nuclear Threats5:20 Eisenhower and Churchill's Perspectives10:14 The Impact of Cold War Culture14:09 Remembering Cold War Conflicts19:38 The Falklands War and Its Legacy26:01 The Aftermath of Yugoslavia's Conflict27:29 Short Attention Spans in History31:14 The Depressing Continuity of Conflict35:21 Cultural Reflections on Cold War40:45 The Legacy of 'Threads'47:58 The Evolution of Cold War Cinema53:59 The Book as a Gateway to History55:08 Final Thoughts on Cold War LegacyThanks for Listening!Find us here: X: @YourselfReviewInstagram: reviewityourselfpodcast2021 Hosted on Acast. See acast.com/privacy for more information.

Send us a textSend us a textFour of the five of us (We lost JB to his job) have a Holiday chat about... you guessed it - scale modeling! Evan McCallum AKA Panzermeister joins us for the fun and we talk about our year in review, and Evan Challenges us to recall a model we finished years in the past that has held up to our current standards, and why? We also get some TJ Rants about Star Wars along the way at no extra cost to you! Thanks for another great year for the Plastic Posse, Year 5 and still going strong. We appreciate each of you out there in the Posse that makes this all possible. We wish each and every one of you a Happy Holidays for 2025.If you would like to become a Posse Outrider, and make a recurring monthly donation of $ 1 and up, visit us at www.patreon.com/plasticpossepodcast .Plastic Posse Podcast on Facebook: https://www.facebook.com/PlasticPossePlastic Posse Group on Facebook: https://www.facebook.com/groups/302255047706269Plastic Posse Podcast MERCH! : https://plastic-posse-podcast.creator-spring.com/Plastic Posse Podcast on YouTube:https://www.youtube.com/channel/UCP7O9C8b-rQx8JvxFKfG-KwOrion Paintworks (TJ): https://www.facebook.com/orionpaintworksJB-Closet Modeler (JB): https://www.facebook.com/closetmodelerThree Tens' Modelworks (Jensen): https://www.facebook.com/ThreeTensModelWorksRocky Mountain Expo: https://rockymtnhobbyexpo.com/SPONSORS:Tankraft: https://tankraft.com/AK Interactive: https://ak-interactive.com/Tamiya USA: https://www.tamiyausa.com/Micro World Games: https://mwg-hobbies.com/Bases By Bill: https://basesbybill.com/?srsltid=AfmBOoojwgAlnXwsJcB_SlYzeclVt9ZuIX3Fd18Ig9k5f4vyIYmihobbSupport the showSupport the show

On this episode of The To The Outer Limits, we review  “The Sixth Finger.”Joining me are storytellers Gabriel Hardman, Jeff Parker, and Ande Parks.t's the story that dared to ask what happens when humanity fast-forwards its own evolution—and the answer, as usual, isn't pretty. Starring a young David McCallum years before The Man from U.N.C.L.E., this 1963 classic turns the lab experiment trope into a gothic tragedy, complete with telepathy, hubris, and a proto–Professor X look that must have haunted comic readers who saw it first-run. Joining me for the discussion are three of my favorite storytellers who know a thing or two about pushing human potential to the breaking poin Together we'll talk about the episode's influence on pop culture and comics—from McCallum's transformation makeup to its echoes in The X-Men, Planet of the Apes, and every “science-goes-too-far” story that followed.