Podcasts about Mino

This episode we continue with the Jinshin War.  This episode we follow Prince Oama on his dramatic escape to the east:  From Yoshino he dashed through the mountains, through Iga and over to Ise.  In so doing he secured both Suzuka and Fuwa--areas that would be important chokepoints throughout Japan's history.   For more information, check out our blogpost at: https://sengokudaimyo.com/podcast/episode-130 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 130: Jinshin no Ran, Part II:  Gathering Stormclouds.   The soldier on watch was doing his best to keep alert.  The night shift was never pleasant duty, and it was even less pleasant out here in the mountains.  There were plenty of sounds in the night—birds and animals out in the darkness—but rarely was there much actual action.  At least the sky was clear, with only the occasional cloud. Guarding a post station was hardly the worst duty in the world. There was a decent amount of traffic: after all, they were along one of the major routes between Ise and Yamato.  But at night, well, who wanted to try and navigate the mountain roads?  That was a great way to fall into a river and drown, or get lost in the woods, unable to find your way back to civilization. It must have been a shock when he saw a light in the distance.  There were almost always a few fires somewhere in the village, but most of them were out or covered at this time of night, with the exception of the odd torch.  But this was something more.  At first the guard thought it was just his eyes playing tricks on him.  And then he wondered if it was some kind of mountain spirit—he'd heard of ghost parades that could come and take people in the night.  He shivered, and instinctively checked his own torch to ensure that it was burning well and bright.  Indeed it was. It took him a little time for his eyes to adjust again to the darkness, but now, sure enough, he saw the torches coming—and not just one, many of them, and he could now hear the faint metallic clank of metal on metal.  He then heard a faint sound like a tight rope being suddenly plucked.  It only just started to dawn on him what was happening when the first arrows started to rain down on his position. They were under attack!   Welcome back.  This episode we are continuing with our coverage of the Jinshin no Ran—the Jinshin War of 672—and if you haven't already, I highly recommend you start with episode 129, where we talk about some of the background for what was happening.  That said, let's do a quick recap to bring us up to speed on where we are.  And then we'll dive into an account of an absolutely unbelievable journey, which is impressive for multiple reasons, but mostly for the speed at which it was able to take place. So as you may recall, Naka no Oe, aka Tenji Tennou, passed away at the end of 671 after months of illness.  After falling ill, the Chronicles tell us that he offered the state to his younger brother, the Crown Prince, Prince Ohoama, but Ohoama was warned that it was a trap, and as such, he turned down the offer.  Instead, he retired from his position to become a monk, and left for Yoshino, taking half of his household with him.  With Ohoama retired, Naka no Oe's son, the 23 year old Prince Ohotomo, took the throne. After Naka no Oe's death, Ohotomo effectively ruled Yamato from the Ohotsu palace in Afumi, running things along with the ministers of the left and right, Soga no Akaye and Nakatomi no Kane, and other high ministers.  Though the Nihon Shoki does not acknowledge it, Ohotomo is thought to have been a formal sovereign, in deed if not in name, at this point.  Much later, he would be given the posthumous name of “Koubun Tennou”. It would seem that Ohotomo and the Afumi court had misgivings about Prince Ohoama's promise to retire from the world and not challenge the throne.  The Nihon Shoki recounts that they began to make subtle preparations for a conflict, including levying men to build Naka no Oe's tomb, but issuing them weapons instead of tools.  They also set up checkpoints along the road from the court in Ohotsu down to Asuka—the main route to where Ohoama was residing in Yoshino.  And then, finally, someone told Ohoama that they were no longer allowing Prince Ohoama's people to cross the Uji bridge to bring him and his household supplies. Prince Ohoama was not going to sit idly by while the Afumi court gathered up enough forces to claim he was doing something treasonous and then march on him in Yoshino.  And so he sent one of his trusted vassals to the east to seek support.  Meanwhile, he himself was making ready to move.  There was just one more thing before setting out:  seeing if he could get posting bells.  This was sparked by the words of one of his advisors, who suggested that they should be careful.  They did not have many soldiers in Yoshino, and they had already sent out a general like Woyori to start raising troops in the East.  At the same time, if the Afumi Court was also maneuvering, it was likely that they would have sent words to the various post stations to bar the roads and prevent any movement. As such, Prince Ohoama decided to send several messengers to ask for Posting Bells, so that Ohoama and his men could make use of the official horses at the various post stations, allowing them to travel much more quickly and freely.  However, it was not clear if such orders had come and, if they had, where the local government officiallys might place their loyalty. Of particular importance was the case of Prince Takasaka, who was in charge of the Okamoto Palace, and thus the governance of the ancient capital. He would be the one to grant posting bells if they were to receive them.  If he provided the bells, then Ohoama and his party could assume they would have little to no trouble making their way East. And so Prince Ohoama sent his evnoys to the Okamoto palace.The messengers requested posting bells, but Prince Takasaka refused to issue them.  This sent a clear message to Prince Ohoama:  the Afumi court had no intention of letting him and his household have free access to the roads, and the local officials in Asuka were not going to provide any support.  In fact, Prince Takasaka now knew that Ohoama planned to travel, and if he wanted to, Takasaka could likely raise troops to try and stop Ohoama from leaving.  At the very least he would no doubt be sending a swift horse to Ohotsu to inform the Afumi court.  Ohoama and his followers would have to hurry if they wanted to do anything. And so, on the 24th of the 6th month, the same day that he got word back about the posting bells,  Prince Ohoama made the decision to move.  He and his entourage left quickly—he didn't even let anyone saddle a horse for him or prepare his carriage.  He just started to head out on foot on a journey to the East – and keep in mind that everything I'm going to describe in the next few minutes happened over the course of one night, truly an epic journey for Ohoama and all of those with him..  The Chronicles lists about 20 men and over ten women who originally set out with Ohoama from Yoshino, including his wife, the Royal Princess Uno no Sarara, daughter of Naka no Oe.  She wasn't walking, however—she followed a little behind in a palanquin, or litter, carried on poles.  I do wonder if those carrying the palanquin are among those mentioned, or were they servants or even enslaved persons who weren't considered worthy of note. The path they traveled wound its way through the mountains.  Streams and rivers had carved channels and valleys into these mountains.  People had settled these areas, and created paths through the wilderness.  Now, the valleys were fairly well populated, with roads connecting the communities that had grown up in the nooks and hollers. These facilitated trade through the mountain communities and between the eastern and western sides of the Kii peninsula, but even still, it was difficult terrain.  Unlike roads in the flat plains, the width of the roads in the mountains would have been constrained by steep mountainsides and the natural twists and turns of the valleys.  There may have been rope or wooden bridges that they had to cross, as streams constantly flow down the hill sides to the river below.  This route would make it much easier to avoid any official Afumi forces that might have been sent out, as those would likely be sticking to the main roads, but there were still government outposts along the way.  If these outposts proved loyal to the Afumi court, they could raise the alarm and send a messenger on horseback, who could likely flee much more quickly than Ohoama's men could follow.  And if Afumi learned that Ohoama was on the move, they could quickly mobilize their forces, secure key strategic points, and Ohoama's mad rush would be for naught.   The path Ohoama chose would lead from Yoshino, through the valleys, up through Iga, and then over to Suzuka, in Ise—modern Mie prefecture.  The journey was long and it wasn't going to be easy, but they needed to move quickly. Speaking of which, since Ohoama was traveling on foot, one of his men, Agata no Inukahi no Ohotomo, gave Prince Ohoama his own horse to ride.  Oh, and in case you are wondering: There are a lot of people named “Ohotomo” in the narrative, not just the Prince, Ohoama's nephew and rival for the throne.  Sorry, it was apparently a somewhat popular name AND it was also a clan, or uji, name as well.  I'll try to distinguish some of them in the podcast blog page. The party hadn't traveled far when Ohoama's own carriage—or possibly a palanquin, like his wife's—showed up for him, so I assume Ohotomo got his horse back, but they were still constrained to the speed of their slowest member, and I doubt that the mountain roads were all that wide and flat—most likely just the opposite. The group journeyed upstream along the Tsuburo river and eventually made it to Aki, in the area of Uda, due east of Sakurai and Mt. Miwa.  Here they were overtaken by two men, known as Ohotomo no Muraji no Makuda and Kibumi no Muraji no Ohotomo, both hurrying on from the Yoshino Palace. Makuda had been at the Afumi court, but word was starting to spread there that there was going to be some kind of move against Prince Ohoama, so he and his brother, Ohotomo no Fukei, had feigned illness and returned to their home in the Asuka region.  Once there, Makuda had made straightaway for Yoshino, only to find that Ohoama was already on the move.  Ohotomo no Fukei, on the other hand, chose to stay in the area of Asuka and see what he could do there.  He was looking to see what kind of forces he could raise in the ancient capital region.  We'll learn more about him, later. It was also in Aki, apparently, where they met Hashi no Muraji no Mate, who was from the Department of the official rice fields.  Even though he was a government official, he was a supporter of Ohoama and his cause, and so he supplied Ohoama and his people with food for their journey. Just north of the Aki fields they came upon Kammura—thought to be near modern Kaguraoka—where the Yoshino forces conscripted 20 hunters into service, almost doubling their numbers, and now they at least had some weapons with them.  Prince Mino, and presumably his men, also joined forces with Ohoama and his party—their ranks were starting to grow. In Uda, they were no doubt glad of any assistance, and at the government offices in the village of Uda itself, they were also warmly welcomed.  There they found 50 pack-horses that were laden down with rice meant for the hot baths at Ise.  The rice was discarded and Ohoama commandeered the pack animals so that his forces could ride, rather than walk.  Nonetheless, it was still a long way to go.  Indeed, night was approaching by the time they reached Ohono—likely the modern area of Muro-ohono and Ohonoji, along the Uda river.  They didn't want to stop, but it could be treacherous trying to navigate in the mountains in the dark.  What they needed was a light source.  And so we are told that they pulled down some of the fences of nearby houses and created makeshift torches to light their way.  Thus they were able to continue on until they reached the town of Nabari at approximately midnight. Nabari was not quite so friendly.  It was the home of a post-station, which had a duty to report things to the Afumi court.  Ohoama and his men arrived with their torches and in the middle of the night they attacked and set fire to the post station.  One can only imagine how surprised those manning the station must have been.  Presumably Ohoama's party took any horses and provisions, both for their own use and so that they couldn't be used against them.  To those members of the village that were woken up and who came out to see what was going on, Ohoama's entourage proclaimed that Prince Ohoama was heading east and that people should join them.  More specifically we are told that he said that the “Sumera no Mikoto” was on his way to the East Country. I want to pause here a moment, because there are some that say that this was the first use of the term “Sumera no Mikoto”, or, as we more commonly read the characters today, “Tennou”.  At the very least we believe that the term “Tennou” may have first used in this time period—though I do wonder about it being used in this particular instance.  I'll come back to this at the end, but for now, let's get back to the story.  So Ohoama announced to the people that he, the sovereign—for he had declared himself as such—was heading to the Eastern lands, and he invited anyone who wished to join him.  Nobody took him up on his offer, however.  It must have sounded crazy.  Ohoama had swept in at midnight, his forces carrying torches, and had attacked the post station, the symbol of the government in their midst.  I imagine that the people wanted little to nothing to do with any further conflict if they could help it. Continuing on in the darkness, Ohoama and his party came to a river—probably the Nabari River.  The Chronicle refers to it as “Yokokawa”, a term that shows up multiple times, and means something like “side river” and I suspect it was just the name for a river that ran alongside the fields or something similar.  As they were crossing, a dark cloud spread across the night sky for over 10 rods—about 100 feet.  Ohoama kindled a light and took a look at a geomantic rule to determine what it could mean.  This “rule” was possibly a type of stick or even a kind of compass-like device with a square bottom and round top, indicating the heavens and the earth.  He announced to everyone that the cloud was an omen that the country would be divided into two parts but, ultimately, their side would win out. One can only imagine how tired and worn out everyone was at this point, but apparently this urged them onward.  They reached Iga, where once again, they attacked and set fire to the posting station. Now getting through Iga must have had Ohoama's head on a swivel.  After all, Prince Ohotomo's mother was apparently from that region – he was the Iga Royal Prince, after all - so it would be understandable if people were loyal to him.  Fortunately, for Ohoama, he had his local supporters as well.  In fact, Joan Piggot points out in “The Emergence of Japanese Kingship” that Ohoama may have had a surprising amount of support from the various local elites.  Remember that the policies that Naka no Oe and the court had put into place had given power to court appointed officials at the expense of the traditional local elites.  So it may have been that those traditional local elites were more inclined to assist Ohoama against the Afumi Court, while those appointed officials, such as those who were managing the post stations, were more likely to swing the other way, since their positions and their stipends were directly reliant on the court's good graces.  This seems to have been the case in this instance, around Nakayama, in Iga, where we are told that they met with local district governors who had heard that Ohoama was on the move and who had raised several hundred men in support of his cause.  Now their ranks really had grown—compared with the relatively small group that had first set out from Yoshino the previous day, there were now hundreds of men on the march. Ohoama's forces finally arrived at the plain of Tara, or Tarano, by dawn, and with the sun coming over the mountains they briefly stopped for a moment to catch their breath and eat something.  They had just marched through the night—a distance of approximately 70 kilometers, or 43 and a half miles.  That included stops to attack and set fire to two post stations along the way, and much of the journey early on was done on foot.  During that march, their ranks had grown tremendously.  This is an incredible feat, especially with much of it being accomplished at night. Let's also quickly discuss those extra troops that had come to his banner.  Remember that prior to this, Prince Ohoama had sent messengers ahead to Mino and Owari to try and raise forces in those areas.  They had likely traveled these same roadways, and told  any allies they had to prepare.  So while the forces were raised quickly, there were no doubt some logistics that went into it. After a brief rest, the army was back on their feet, heading to Yamaguchi—modern Tsuge city.  Here Ohoama was greeted by his son, Prince Takechi, who had come from Afumi down through Kafuka—modern Kouka, aka Kouga.  He had brought several other men of his own, and presumably soldiers as well. The entire party crossed Mt. Miyama and into Suzuka, in Ise, where they were joined by the provincial governor, Miyake no Muraji no Iwatoko; Deputy Governor, Miwa no Kimi no Kobuto, and the magistrate of the famous hot baths, Tanaka no Omi no Tarumaro, among others.  That same morning, they set a troop of 500 soldiers to guard the pass.  After all, it would do them no good to have a government force suddenly appear behind them.  Also, you may recall that Ohoama's request to his allies in Mino was to take the Fuwa pass, in the north—the area more popularly known today as Sekigahara.  So now, with both the Suzuka and Fuwa passes under Ohoama's control, his forces controlled access to the Eastern countries.  The only other viable route, at least if you didn't want to get lost in the mountains, was to take the road to the north, through Koshi, and that was going to be a slog around or over the Japan Alps. So a garrison was left as a rear guard, but the troops who were not staying to guard the pass continued, turning northwards.  By sunset on the 25th day of the 6th month of 672, they had reached the foot of Kahawa Hill.  Here, Ohoama's consort, Princess Uno no Sarara, asked if they could take a break.  She was not exactly used to this kind of travel, and even riding on a palanquin, she was exhausted and fatigued.  As they looked to the sky, though, it was clear that dark clouds were gathering.  So they cut their rest short and pushed on, hoping to make it to the government offices at Mie—likely meaning modern day Yokkaichi city. Sure enough, as they continued to march, the heavens opened with a thunderstorm pouring down on them.  The entire army was soaked to the bone.  Cold and wet, when they did get to the government center or Mie district, they deliberately set fire to an entire building just so that the troops could try to warm themselves a bit.  Those who had set out from Yoshino had marched over 122km, or 75 miles, including over 700 meters of elevation up and 800 meters down.  Checking a map of the route, it suggests that a person walking it, today, without any breaks, would take around 28 hours to complete the trip, and indeed, Ohoama's took roughly one and a half days.  That includes time for their assaults on the various post stations, and a brief rest at the Tara fields.  Now, granted, they had procured horses for parts of that, and many of the soldiers had not necessarily been there since the beginning, but it is still an incredible feat, when you think about it.  I'm honestly surprised that it doesn't get more of a mention in various historical contexts.  Then again, we are still well before the age of the Samurai, which is the period most martial historians typically examine. So that night, as they were settling in at the Mie government center following their amazing dash across the mountains, word came from forces at Suzuka:  Prince Yamabe and Prince Ishikawa had apparently come to offer their allegiance to Ohoama.  However, as they weren't known to the men, they were held at the Suzuka barrier until someone could verify.  Ohoama sent Michi no Atahe no Masubito to go fetch them and bring them to him. The following morning, Ohoama worshipped towards Amaterasu on the banks of a river in the district of Asake.  Thinking about it, I'm not sure if they meant that he worshipped south, in the direction of Ise Shrine, or if he worshipped east, the direction of the rising sun.  The exact direction doesn't entirely matter, but I think we will come back to this, as it would have consequences later on. Later, Masubito returned from his errand, catching back up to the army, which was continuing on its way.  It turns out that it was not Princes Yamabe and Ishikawa that Masubito had found at Suzuka, but instead  Ohoama's own son, Ohotsu, who had come along to join his father.  I presume he had been traveling under a false name in case he ran into men loyal to the Afumi court.  He was followed by a number of others, including a list of names which I am not going to go over here because it wouldn't mean all that much.  Suffice it to say that the Chroniclers were doing their best to make sure that various families were remembered for what they did. Now just as Prince Ohotsu was joining the main force, Murakami no Woyori arrived with word that 3,000 Mino troops were mobilized and currently blocking the Fuwa Road.  You may recall that Woyori was the one that Ohoama had sent to Mino for just that purpose, scouting out the lay of the land. Ohoama sent Prince Takechi ahead to Fuwa to organize the forces there.  Then he sent two others to mobilize troops along the Tokaido region, and two others were sent into the mountains to levy soldiers from the Tousando region.  As a quick reminder: the Tokaido was the eastern sea highway, while the Tousando, the Eastern Mountain Road, went through the middle of eastern Honshu, through the more mountainous regions.  Together, these two routes would have pulled from the most populous regions of the east. As for Ohoama, he took up residence at the government center in Kuwana, where he spent some time resting for a bit. Now just as Ohoama was building up his forces, so, too, was the Afumi court.  As soon as word made it to the capital that Ohoama was on the move, chaos ensued.  Many people fled the capital, some heading to the East, perhaps to join Ohoama, while others went to hide in the mountains and marshes until all the chaos was over and the dust settled.  The young Prince Ohotomo asked the ministers what he should do, and they recommended that he immediately set out with cavalry to pursue Ohoama and catch him before he could assemble too many troops.  However, he decided not to heed their advice, instead opting to assemble an army of his own, to add to the soldiers that had already been levied.  He sent Ina no Iwasuki, Fumi no Kusuri, and Wosaka no Ohomaro to the East country, while Hodzumi no Momotari, his younger brother, Ihoye, and Mononobe no Hiuga headed to the Yamato capital—which is to say Asuka.  Ohotomo also sent Saheki no Wotoko to Tsukushi and Kusu no Iwate to Kibi, all with orders to levy troops.  He gave Wotoko and Iwate special instructions, since there was some concern that neither Tsukushi nor Kibi would be compliant, as they both had been supported by Ohoama and may feel ties to him.  So if the leaders of either of those areas were to resist, Wotoko and Iwate were authorized to execute them for treason. As Iwasuki, Kusuri, and Ohomaro headed east, they traveled around Lake Biwa and were headed to the Fuwa pass, not knowing that it was already controlled by Ohoama's forces.  Iwasuki, however, was cautious.  He realized that they might be ambushed, and so he held back from the main group.  Sure enough, he was right:  Kusuri and Ohomaro were ambushed and captured, at which point Iwasuki fled, barely escaping. The following day, Prince Takechi sent a note to his father asking him to move closer to Fuwa, so that they could better communicate with the front line.  Ohoama headed out, but left Princess Uno in Kuwana, which was well situated between Fuwa and Suzuka, and was likely far enough from the front lines to ensure that it wouldn't be disrupted by skirmishes at the passes.  As Ohoama then traveled through Wohari, the governor, Chihisakobe no Muraji no Sabichi, also joined him with a force of 20,000 men.  Ohoama had them divided up and set them on roads to various places as needed. Ohoama finally reached Nogami, just on the eastern edge of modern Sekigahara.  This is near where Tokugawa Ieyasu would eventually make his first camp as well, at his fateful battle here just under a thousand years later.  At Nogami, Ohoama would set up his headquarters, Nogami no Miya, or the Nogami Palace.  Meanwhile, Prince Takechi would handle the troops in the main part of the area near the pass, known as Wazami.  As Ohoama reached Nogami, Takechi came to conference with him.  He noted that there had already been an altercation—they had taken prisoners, who claimed that they were actually headed east to raise troops for Ohoama, but given that they didn't know who they were AND that Iwasuki had fled back towards Ohotsu-kyo suggested that this was not exactly the case. Following that incident, and a fair amount of speechifying, Ohoama eventually placed Prince Takechi formally in charge of the army, presenting him the gift of a saddle-horse.  Takechi went back to his camp at Wazami.  That night, a severe thunderstorm broke out.  Ohoama prayed that if the kami favored his case, they would make the storm abate, and immediately the thunder and lightning stopped. The next day, on the 28th, Ohoama traveled over to Wazami to review the troops and check on the military arrangements, before returning back to Nogami.  He likewise went out the following day, issuing commands through Prince Takechi, and then returned again to Nogami. At this point, soldiers were likely on their way from the Eastern provinces and elsewhere.  On the one hand, they wanted to wait and make sure that they had all the troops they needed.  But on the other hand, they didn't want to wait too long.  The Afumi court was likewise building up its forces, and the longer they waited, the greater the chance that they could dig in and entrench themselves.  Something would have to happen, soon. But that something will have to wait for the next episode.    Before we finish, though, I do want to come back to something:  the title “Tenno”, or “Sumera no Mikoto”.  Up to this point, evidence suggests that the term used for the sovereign of Yamato was not “Tennou” as we know it today, but instead was the term “Oho-kimi”.  “Oho-kimi”, or basically the “Big Kimi”—something like the primary lord—was the one lord of lords of Yamato.  But that was probably something based on local concepts of governance.  With the introduction of new ideas of governance, many based on the Han and Tang dynasty models, we see a shift in the terminology. There are poems that come from the era of Naka no Oe—Tenji Tennou—that use terms like “Huang” (皇) and “Di” (帝)—“Kou” and “Tei” in Japanese.  These are imperial terms from the continent.  At some point, however, we see that they use “Tian” (天) and “Huang” (皇).  “Tianhuang” becomes “Tennou” (天皇) when read in Japanese, and it critically utilizes the character “Tian” for Heaven.  Interestingly, this does not appear to be a term that was ever commonly used for rulers in the area of modern China.  I seem to recall that it was used here and there, but not with any frequency.  There is some thought that it may have been pulled from a term for the north star, or pole star, which sometimes used the term, I suspect referring to that star as the Heavenly Ruler—the star that the heavens themselves were focused on. For a variety of reasons, we see a particular emphasis on Heaven, and on Amaterasu, in the decades following 672, and it is thought that this is all connected.  And so it is generally from some time here, in the late 7th century, that we can probably start to refer to the sovereigns as “Tennou”. Although, it is unclear to me if the authors of the Nihon Shoki pronounced it like this or not, later glosses given for the characters in Japanese is “Sumera no Mikoto”, the kun'yomi, or Japanese reading.  The problem is that the Nihon Shoki projects this term back to the very beginning of the narrative, with “Jimmu Tennou” being the first.  However, we have some evidence that the earlier term was, as as I said before, “Ohokimi”.  For many years, there was an idea that the term “Sumera no Mikoto” first appeared in the era of Toyomike Kashikiya Hime, aka Suiko Tennou, probably because that is when Buddhism and continental studies really seem to kick off.  However, there really is no evidence of its use then, and it seems that more scholars today place its use in the late 7th or early 8th century. So there is the possibility that this title was first used by Ohoama, as some claim, when he declared that the “Sumera no Mikoto” or “Tennou” was heading to the Eastern countries.  Of course, that could also just be dramatic license by the Chroniclers, who were less concerned with what, exactly, he said and more concerned with the meaning of it all.  We've also known them to swap out older terms for those in use in the 8th century, updating the narrative. Regardless, I think that about this time we can start to refer to the sovereigns of Yamato—and eventually Japan, or Nihon, another somewhat controversial term—as “Tennou”, or “Sumera no Mikoto”, from about this period.  I'll probably still use the term “sovereign” in general, and I'll try to avoid the term “imperial” for anything prior to the 19th century, when it became a standard English translation.  After all, Empires were the rage—Chinese, Ottoman, British, Austrian, French, Spanish, you name it.  Everyone had an empire, and so Japan, following that model, must also have been an “empire”.  Even today, it is officially the “Imperial Household” and that is the official translation. However, I want to be cautious about using that translation too early, however.  The institution of “Tennou”, while modeled on the Tang dynasty, took on its own character.  As such, I think that it is best to avoid the term for now, because it really was its own thing, and I don't want to conflate too many foreign concepts of “emperor” with the idea of the Japanese ruler. As for the term “Sumera no Mikoto”—it does not appear to me that the etymology of this term is clearly known.  One explanation is that “Sumera” is related to the word “Suberu”, to rule.  “Sumera” is also defined as meaning something precious, though I'm not sure if that meaning existed before its use to refer to the sovereign.  “Mikoto” is simply an honorific referring to the sovereign, meaning “royal” or “imperial”.  I suspect that the term “Tennou” came over first, and later it became glossed as “Sumera no Mikoto”, which may have been an earlier term, but we don't have any clear evidence.  Variations do appear in the Man'yoshu, the collection of ancient poems, so the concept was clearly around by the 8th century. Anyway, I think that's enough.  We'll probably talk about it more when we get to the rise of the worship of Amaterasu.  Until then, let's continue with our series on the Jinshin War. Next episode we will kick off with some of the actual fighting and campaigns in Afumi, Iga, and in Yamato.  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.

1 - Nalatsako ho an39;i Jesosy ny ràko 2 - Sabatan39;i Jehovah Andriamanitrao II 3 - Afaka mino an39; Andriamanitra 4 - Ilay Rohimemy nirehitra

1 - Nalatsako ho an39;i Jesosy ny ràko 2 - Sabatan39;i Jehovah Andriamanitrao II 3 - Afaka mino an39; Andriamanitra 4 - Ilay Rohimemy nirehitra

The sovereign, Naka no Oe is dead, and with his death comes an all too familiar tradition: different factions warring for the throne.  And this time it isn't just something we are guessing at, we get a front row seat to the show, with enough details to fill several episodes.  In Part I we will look at what kicked off the war--or at least what we know--and discuss a few of the theories.  We will also go over some of the events that happened while Prince Otomo was the head of state. For more, check out our podcast webpage at https://sengokudaimyo.com/podcast/episode-129 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 129:   The Jinshin no Ran, Part I: Prologue to War. The long bridge at Uji arched over the river, like a wooden rainbow.  Former Crown Prince Ohoama, his head shaved and wearing the garments of a monk, was carried over the bridge.   This was no simple priestly procession, however: he was accompanied by his entire household. Some on foot, and some on horseback.  Even the kesa, once meant to be a symbol of priestly humility and simplicity, cried out that this was a man of wealth and power and status. The procession made its way across the bridge, headed south, to the ancient Yamato capital and then on to the mountain passes beyond, where the cherry trees would bloom, come the spring.  At the north end of the bridge, the high ministers and nobility of Yamato watched them go.  The ministers of the Left and the Right stood in the cold, winter air, wrapped in their warmest clothing, but it wasn't just the weather that was causing a chill.  To some, this seemed a miracle—a clear sign that the succession would now be an easy one, with Ohoama taking himself off the board.  But to others, they weren't so sure. While many of Yamato's traditions had evolved or changed—or even been outright replaced by continental ideas—many still remembered how things had been.  The bloody politics and power struggles that often accompanied any transition of power.  Naka no Oe had risen to power in just such a fashion.  Now that he was not long for this world, would his legacy be any less violent? Greetings, everyone, and welcome back.  Last episode we took you through the official reign of Naka no Oe, aka Tenji Tennou.  Granted, this reign was only from 668 to 671, but Naka no Oe had already been putting his stamp on the state for over 33 years.  Now, however, he was dead, as were those who had helped him implement his enormous changes, and with his death there was the question:  Who would now ascend to the throne? And that question brings us to today's topic:  The Jinshin no Ran, also known as the Jinshin War.  This was a succession dispute that occurred in the year 672 following the death of Naka no Oe, between Naka no Oe's son Ohotomo and his brother Ohoama.  The name, “Jinshin”, is formed much as the name of the “Isshi” incident, using the sinified Japanese reading of the sexagenary cycle characters used for the year.  672 was a “Mizu-no-e Saru” year, or what we today might just call a “Water Monkey” year.  Read together, these characters can be pronounced “Jinshin”, hence “Jinshin no Ran”. Quick digression:  That word “Ran”, indicating a war or similar martial disturbance, is the same character used as the title of the famous Kurosawa film that took Shakespear's King Lear story and set it in the Warring States period of Japan.  If you haven't seen it, I highly recommend it—definitely a classic.  Not exactly relevant here, but still worth it. But back to the Jinshin War: we're going to likely spend a few episodes on this, not just because it is important, but also because the record is fairly detailed, and I'd like to use it to really help us get an idea of what was going on.  This episode we'll look at the broad picture: some of the causes of the war and where things were, generally speaking, just before the major campaigns kicked off. Of course, this isn't the first succession dispute in the Chronicles, but this one is incredibly detailed, and especially importantbecause it goes to the heart of the legitimacy of the royal family—the imperial family—for at least the next century.  To a certain extent, I would also suggest that it was exactly the kind of thing that the Nihon Shoki was created to address: an official history as propaganda for the Japanese court, telling  the court approved story of the royal family and providing justification as to why they are in power.  Along the way it also props up the lineages of other elites. So let's go over the basic story of the conflict before we get into the details.  I know, I know: spoilers.  But I think it will help to have context for what we are talking about right now.  To try to summarize: Ohoama, Naka no Oe's brother, is mentioned as the Crown Prince throughout Naka no Oe's reign, but just before Naka no Oe's death, Ohoama declined the position and went to Yoshino to become a Buddhist monk.  This allowed Naka no Oe's son, Prince Ohotomo, the current Dajo Daijin, or head of the council of state, to run the government and eventually take the throne.  However, shortly into Prince Ohotomo's reign, Ohoama raised an army and fought with Ohotomo and the court at Ohotsu-kyo, known as the Afumi court.  After a couple of months of intense fighting, Ohoama defeated the Afumi forces and Ohotomo.  Ohoama would go on to take the throne, becoming known as Temmu Tennou.  He is credited with starting the projects that culminated in the creation of the Kojiki and the Nihon Shoki. On the surface, this could easily look like a simple case of usurpation—especially if you come from a cultural background where sons are expected to inherit from their fathers, as is common in many European monarchies.  However, we have to remind ourselves that this isn't Europe.  For centuries, succession in Yamato had been much more chaotic than that.  Often succession went not to a son or daughter, but first to a brother, and even then it didn't necessarily go to the oldest brother, or to the oldest child.  Even designating an heir wasn't a guarantee that, after a ruler's death, someone else wouldn't come along and change things by force. Of course, the Nihon Shoki appears to lay out various rules for succession.  In most cases, your mother has to be descended—however distantly—from a previous sovereign.  Also, inheritance typically doesn't come at the attainment of adulthood.  It isn't like someone turns 20 and they are suddenly eligible.  We see plenty of reigns that are passed off as regencies—that is, the sovereign is legally just a caretaker for the throne until the true heir comes of age.  Perhaps the most famous of these is Okinaga Tarashi Hime, aka Jingu Tenno, who supposedly held the throne from the death of her husband until their son, Homuda Wake, aka Ojin Tenno, was of age.  But it isn't like she just abdicated.  In fact, I don't think we've seen a single example where a regent has abdicated the throne.  The only real abdication that we see is in 645, when Takara Hime, known as Kogyoku Tenno during her first reign, abdicated after the Isshi Incident.  There are also plenty of examples of possible claimants to the throne who certainly seem like they may have been supremely qualified for the position who end up dying or being killed, sometimes with the specific claim that they were trying to usurp the throne.  The most recent example is Furubito no Oe, who likely was in line to inherit the throne from Takara Hime prior to the Isshi Incident.  It doesn't help that the Chronicle often only calls people by their titles:  so it is the “Crown Prince” who does such and such, or it is “the sovereign”—without explicitly naming who that person is.  Of course, this is sometimes made clear by context, but that can't always be relied upon. This is compounded by the fact that at this time, Wa cultural norms were being overwritten by continental concepts of propriety and morality, with the growth of reading and continental works introducing many people to the discourses of Confucius and others.  Borrowing governmental structures and ideas from a Confucian state meant that Confucian ideals would get pulled along as well, even if those structures and ideas weren't strictly Confucian.  An example is the importance of filial piety, and so-called “Proper” relationships between people.  In some cases Confucian or even Buddhist concepts were used to explain and rationalize existing traditions, and in others they were used to provide a counter-narrative.  Thus the world described by the Nihon Shoki is one that was no doubt much more comprehensible to an 8th century member of court than to someone from the 3rd. I say all that so that we can keep an eye out for the Chroniclers' bias and perhaps give some thought to what might not have gotten written down. The creation of the Ritsuryo state was the culmination of over 33 years of work.  During that time, the Yamato court had centralized their power and control.  The Chronicles, looking back at the end of the process, report this as a good thing, and it is hard to argue that these reforms truly did lead to the country of Japan as we know it, today.  However, it probably wasn't all lollipops and rainbows.   The centralization of authority received pushback, and we see the center flexing its military might as well as legal and moral authority.  The new Ritsuryo state claimed a much greater control over land and resources than any previous government had done or  been able to do.  Even if the 5th century sovereign Wakatakeru no Ohokimi, aka Yuryaku Tenno, had people at his court from Kyushu to Kanto, influence isn't the same as control.  Up until the Ritsuryo reforms, it appears that local administrators had a lot of leeway in terms of what happened in their local domains.  After all, what could Yamato do about it?  As long as “taxes” were paid, then there was no reason for Yamato to otherwise interfere with local events, and even if there were, who would they get to enforce their will? But In the Ritsuryo system, at least conceptually, the State had local governors who reported back to the central authority.  These governors  were set apart from the Kuni no Miyatsuko, the traditional local authority, and their income was tied to the court. Moreover, this system wasn't just tradition and the whims of the elites: it was codified in written laws and punishments.  In fact, the Record of the Fujiwara—the Toushi Kaden—claims that the entire legal code was written down in 668 by their patriarch, Nakatomi no Kamatari, prior to his death.  There are also other references to this compilation, known to us as the “Oumi Code”, referencing the region that the court had moved to:  Afumi, around Lake Biwa.  Unfortunately, we don't have any extant copies of what, exactly, the Code said, other than various laws explicitly noted in the Nihon Shoki.  Still, we can assume that it was probably similar to later codes, which would have been using the Oumi code as a base from which to work from. The new authority for this code descended from the throne, based on continental and even Confucian concepts of the State.  And Naka no Oe had no doubt been the one to help maintain continuity over the past three decades.  Now he was dead, so what came next? Well based on what we have in the Nihon Shoki, that should be obvious:  His brother, the Crown Prince, Ohoama, would take the throne, wouldn't he?  After all, he was the designated Crown Prince, and he had been in that role, promulgating orders, and otherwise acting as we might expect, at least since Naka no Oe had given up the position. And yet, it seems there was some doubt.  After all, while a brother—or sister—inheriting the throne was hardly unheard of, Naka no Oe did have children of his own.  Most importantly, there was his son, Prince Ohotomo.  Ohotomo was only about 23 years old, but he had been made the Dajoudaijin, the head of the Council of State, which one would think would put him in a position of tremendous authority. Naka no Oe apparently had some inkling that there could be a succession dispute upon his death.  And so, two months after he had taken ill, as it became painfully obvious that he might not recover, he called in his brother, Crown Prince Ohoama, and he told him clearly that it was his intention to have his brother succeed him on the throne. Before going much further, I would note that the entries in the Nihon Shoki that speak to this incident are spread across two different books in that chronicle.  Part of it takes part in the chronicle of Tenji Tennou (Naka no Oe), but then the reign of Temmu Tennou (Ohoama) is actually broken up into two books, the first of which is often considered the history of the Jinshin Ran, while the second is really Temmu's reign.  And in some cases we get slightly different versions of the same event.    The Nihon Shoki was written less than 50 years after the events being discussed, so likely by people who had actual memory of what happened, it was also propaganda for the regime in power at the time.  So as we read through the events, we have to be critical about our source and what it is telling us. To that end, I'll mostly start out with the narrative as it appears in the Nihon Shoki, and then we can look back and see what else might be going on if we make some assumptions that the Chroniclers may not be the most reliable of narrators for these events. Anyway, getting back to the story as we have it in the Nihon Shoki:  So the person sent to fetch Prince Ohoama to come see his brother, the sovereign, was a man by the name of Soga no Yasumaru.  And Yasumaru brought not only the summons, but a warning, as well.  He told Prince Ohoama to “think before you speak”.  This suggested to Ohoama that there was some kind of plot afoot. And lest we forget, for all that Naka no Oe is often put up on a pedestal for his role in the Taika reforms and founding the nation—even the posthumous name they gave him was the “Sovereign of Heavenly Wisdom”—that pedestal he stands on is covered in blood.  Naka no Oe's political career starts with the brazen murder of Soga no Iruka in full view of all the gathered nobility, and is immediately followed with him marshalling forces against Soga no Emishi, who set fire to his own house rather than surrender. And then, shortly into the Taika period, Naka no Oe had his own brother, Furubito no Oe, killed so that he wouldn't be a threat.  And later, when he just heard a rumor that Soga no Ishikawa no Maro—his father-in-law, Prime Minister of the Right, and co-conspirator—was having treasonous thoughts, he gathered up forces to have him and his family murdered. And though it may have been a bit less bloody, let's not forget his apparent falling out with his uncle, Karu, where he left the giant palace complex at Naniwa and took the entire royal family to Asuka against his uncle, the sovereign's, wishes. Add to that the note from the Fujiwara family records, the Toushi Kaden, about the party at the “shore pavilion” where Ohoama spiked a spear through a plank of wood which rattled Naka no Oe enough that he was contemplating having him taken out right there.  According to that account, it was only the intervention of Nakatomi no Kamatari that saved Ohoama's life.  Even if it weren't true, it likely illustrates something about how their relationship was viewed by others. Given all of that, I think we can understand how Ohoama might not be entirely trusting of his older brother's intentions.  So when that same brother offered him control of the government, Ohoama was suspicious.  Perhaps it was because he was already the Crown Prince, the expected heir, so why would Naka no Oe be offering him the throne?  Perhaps it was some kind of test of his loyalty? And so Prince Ohoama declined.  He claimed that he had always had bad health, and probably wouldn't be a good choice.  Instead, he put forward that the Queen, Yamatobime, should be given charge, and that Naka no Oe's son, Prince Ohotomo, should be installed as the Crown Prince—the new successor to the throne.  Furthermore, to demonstrate his resolve, he asked to be allowed to renounce the world and become a monk. Indeed, immediately after the audience with his brother, Prince Ohoama went to the Buddhist hall in the palace itself and had his head shaved and took holy orders.  He even gave up any private weapons that he might have—likely meaning not just his personal weapons, but any private forces that might be under his command.  The sovereign himself sent his brother a kesa or clerical garment, apparently approving of—or at least accepting—his decision. Two days later, Prince Ohoama went back to his brother and asked to be allowed to leave for Yoshino to go and practice Buddhism there.  He was given permission and he headed out.  The ministers of the left and right, that is Soga no Akae and Nakatomi no Kane, along with Soga no Hatayasu, a “Dainagon” or Chief Counselor, and others, all traveled with him all the way to Uji, where they saw him off.  By evening he had made it as far as the Shima Palace, which is assumed to have been in Asuka—possibly at or near the site of the old Soga residence.  The following day he was in Yoshino. Arriving at Yoshino with his household, Prince Ohoama gave his servants a choice—those who wished could take orders and stay with him in Yoshino.  Those with ambitions at the court, though, were allowed to return back to Ohotsu, presumably going to work for another family.  At first, none of them wanted to leave his side, but he beseeched them a second time, and half of them decided to stay and become monks with him while half of them left, returning to the court. As we mentioned earlier, another royal prince—and possibly crown prince—had taken a similar option back in the year 645.  That was Prince Furubito no Oe, half-brother to Naka no Oe and Ohoama.  We talked about that back in episode 109.  As with that time, taking Buddhist orders and retiring from the world was meant to demonstrate that the individual was renouncing any claims on the throne and was no longer a threat to the succession. The Nihon Shoki notes, though, that as Prince Ohoama was leaving Uji, some commented that it was like the saying: “Give a tiger wings and let him go.”  The first part of that is no doubt referencing a saying still used in Mandarin, today:  “Rúhǔtiānyì” or “Yǔhǔtiānyì, meaning to “add wings to a tiger”—in other words to take something strong and make it even more powerful.  In this case, the choice to renounce the succession and leave court made Ohoama more powerful and then set him free to do what he wanted. There is a lot of speculation around what actually happened.  Prince Ohotomo had only recently come of age and been given the important position of Dajo Daijin.  Still, he was also only 23 years old.  Now, granted, Naka no Oe hadn't been much older, himself, when he instigated the Isshi Incident, but most sovereigns aren't mentioned as having come to the throne themselves until they were maybe 30 years old or more.  Still, there is at least one theory that suggests that Naka no Oe wanted to have his brother, Ohoama, step aside and let Ohotomo take the throne.  According to that theory, his request for Ohoama to succeed him as ruler eas a ruse to get Ohoama to admit his own ambition, which Naka no Oe could then use as a pretext to get rid of his brother. There is another theory that Naka no Oe wanted Ohoama to step in as effectively regent:  Ohoama would rule, but Ohotomo would then inherit after him. Ohoama's counterproposal is intriguing.  He suggested that the affairs of state should be given to Yamato-bime, Naka no Oe's queen, and that she should rule as regent until Ohotomo was ready.  Of course, we have examples of something like this, most recently from the previous reign.  Takara Hime came to the throne, originally, because her husband, who was the sovereign, passed away and their children were not yet of age to take the throne.  However, there is something interesting, here in the relationship between Yamato Bime and Ohotomo.  Because while Yamato Bime was the queen, and daughter, herself, of Furubito no Oe, Ohotomo was not clearly of the proper parentage.  He was not Yamato Bime's son – she had no children herself - , but  his mother was simply a “palace woman” named “Iga no Uneme no Yakako”.  This suggests that she was an uneme from Iga named Yakako, and we are given no details about her parentage.    She is also listed as the last of Naka no Oe's consorts, suggesting to the reader that she was the lowest in status. For this reason Ohotomo is known as the Iga Royal Prince, Iga no Miko. Of course, there are plenty of reasons why the Chroniclers might not want to give any glory to Prince Ohotomo or his mother.  After all, the story works out best if Ohoama should have just been the sovereign all along.  And this could all be technically true—the best kind of true—while also omitting key details so that the reader draws a certain inference.  The Chroniclers were pulling from lots of different sources, and you didn't have to do a lot of changing things when you could just not put them in in the first place.  In other cases we know that they changed the records, because we see them using anachronistic language that doesn't make sense if drawn from a contemporary record. And so we have at least a couple of theories of what might be going on here, beyond just the straight narrative.   One idea is that Naka no Oe wanted Ohotomo to inherit all along, and perhaps he thought Ohoama could be a regent to help him out once Naka no Oe passed away.  Or maybe he just wanted Ohoama out of the way.  There is also the theory that the Nihon Shoki is, in fact, correct, that Naka no Oe wanted to give the state to Ohoama, but the latter refused, either misunderstanding Naka no Oe's intentions or perhaps gauging the feeling at court—perhaps it wasn't Naka no Oe that Ohoama was worried about, but rather some of the high nobles and officials?   It is probably telling that Ohoama's reported solution was to have Yamato-bime act as regent, with Ohotomo eventually inheriting. Whatever the actual reason, Ohoama declined Ohoama headed off to self-imposed exile in Yoshino. Meanwhile, back in Afumi in the Ohotsu capital, Ohotsu-kyo, Ohotomo was now the de facto Crown Prince.  We are told that on the 23rd day of the 11th month of 671 he took his place in front of the embroidery figure of Buddha in the Western Hall of the Dairi, the royal quarters of the Ohotsu Palace.  He was attended by the Minister of the Left, Soga no Akaye, the Minister of the Right, Nakatomi no Kane, as well as Soga no Hatayasu, Kose no Hito, and Ki no Ushi.  Taking up an incense burner, Ohotomo made a vow that the six of them would obey the sovereign's commands, lest they be punished by the various Buddhist and local deities. These five ministers, along with Ohotomo, are going to show up again and again.   Moving forward, they would manage the government, and would be generally referred to as the Afumi court. And it is clear that the Chroniclers laid the blame for anything that might happen at their feet. The Afumi court would continue court business as usual, and they were immediately thrown into the thick of it.  For instance, they were likely the ones to entertain the Tang envoys that arrived that same month.  You see, the priest Douku (or possibly “Doubun”), along with Tsukushi no Kimi no Satsuyama, Karashima no Suguri no Sasa, and Nunoshi no Obito no Iwa, had finally made it back from their journey to the mainland.  They brought with them Guo Wucong along with an embassy from the Tang court that numbered approximately 600 members, as well as ambassador Sathek Sonteung, of Silla, with his own embassy of about 1400 people. This enormous entourage sailed in 47 ships, and they had anchored at the island of Hijishima.   The Governor of Tsushima, responsible for being the first line of met with them.  Given then number fo ships, they didn't want it to look like it was a hostile invasion, so the governor sent a letter to  Prince Kurikuma, the viceroy of Tsukushi, to let him know what was happening.  Prince Kurikuma had them send Doubun and others ahead to the capital, so that they could let the court know that a massive embassy had arrived, and to prepare the way for them. However, with the sovereign in extremely poor health, and the court otherwise preoccupied with preparations for what might come next, , they kept the embassy at Tsukushi, for the time being.  We are told that that they sent presents on the 29th for the king of Silla, but no indication of them being brought to the court. Enormous foreign embassies aside, the Afumi court had plenty to deal with close to home.  It didn't help that the day after Ohotomo and the ministers had gathered to make their oaths, a fire broke out in the Ohotsu palace, apparently originating with the third storehouse of the treasury.    Several days later, the five ministers, attending the Crown Prince, Ohotomo, made oaths of loyalty in the presence of Naka no Oe, whose condition was only growing worse.  And four days later, on the third day of the fourth month, Naka no Oe passed away.  He was then temporarily interred in what is referred to as the “New Palace”. And contrary to what Ohoama had suggested, there is no indication that Queen Yamato-bime was installed as any kind of regent.  Instead it seems as if Ohotomo was just jumping in and taking the reins.  Granted, he also had the Council of State to lean on, so there's that.  The Chronicles are pretty quiet for a couple of months after Naka no Oe's death, and then we are told that Adzumi no Muraji no Inashiki was sent to Tsukushi to let the Tang ambassador Guo Wucong know the news.  We are told that on the 18th day of the 3rd month, Guo Wucong, I presume having made it to Ohotsu, publicly mourned the late sovereign.  Three days later, on the 21st, he made obeisance at the court, presumably to Ohotomo, and offered up a box with a letter from the Tang emperor and various presents in token of goodwill for the sovereign of Yamato.  A couple of months later, the Afumi court returned the favor, presenting armor, bows, and arrows as well as cloth, floss, and silk.  Later in that same 5th month, Guo Wucong and his people departed for the continent. And here is where we hit one of the big questions of this whole thing:  Had Ohotomo been formally invested as sovereign, yet?  We clearly see that he had his father's ministers on his side, and they were running things.  Then again, it took years after Takara Hime's death before Naka no Oe, himself, formally stepped up. It is quite possible that Ohotomo was not yet invested, and perhaps that was, in part, because there was another person with a claim who was still alive.  It is hard to say. What we do know is that the consensus opinion for centuries was that Ohotomo was never formally invested as sovereign.  He is certainly seen as having inherited the governance of the kingdom, but he was never considered one of the official sovereigns.  That all changed in relatively recent times.  In fact, it wasn't until 1870, the early years of the Meiji period, that Prince Ohotomo was given a posthumous title and regnal name:  Koubun Tennou.  Today, the Imperial Household Agency and some historians consider Ohotomo to have been an official sovereign, but that isn't everyone.  If he was, though, much what we see would have been happening at his court. That same month that Guo Wucong departed, Prince Ohoama got wind that something hinky was afoot.  Ohoama was residing as a monk in Yoshino, but by all accounts he still had half of his household staff, his wives, and family, all with him.  Also, as the former Crown Prince, he clearly had friends and allies.  After all, he was still a member of the royal household. And so it was in the 5th month that he heard from one Yenewi no Muraji no Wogimi that there was something amiss.  For one thing, the Afumi court had called up laborers to build the tomb for Naka no Oe, but word was that they had issued those so-called laborers with weapons rather than tools.  Wogimi seemed worried that they were preparing to do something about Ohoama.  After all, even though he had theoretically retired from the world, as long as he was alive, he still had a claim on the throne, similar to the problem of Prince Furubito no Oe back in 645. Someone else told Ohoama that they noticed pickets were being set up in various places between the Afumi and Yamato—another sign that the Afumi court was apparently expecting some kind of military action.  Furthermore, the guards at the Uji bridge were no longer allowing supplies bound for Yoshino and Ohoama's household. It seemed clear that something was up, and so Ohoama made an announcement:  while he had renounced the royal dignity and retired from the world, it was only because of his poor health and a desire to live a long and happy life.  If that life was being threatened by forces outside of his control, then why would he let himself be taken quietly? From that point, he seems to have started plotting and gathering  forces of his own, in case things came to a head.  Of course, there are those who suggest that, in truth, Ohoama had been plotting and raising forces ever since he started his exile in Yoshino—or at least since his father passed away.  Indeed, once things kick off, you'll notice how quickly people are levying troops, as if spontaneously deciding to support Ohoama's cause, and I would suggest that there was probably lot of back and forth that we just don't see because it was never recorded. Things reached a tipping point on the 22nd day of the 6th month.  That is when Ohoama gave orders to three of his vassals, Murakami no Muraji no Woyori, Wanibe no Omi no Kimide, and Muketsu no Kimi no Hiro.  He claimed that the Afumi Court was plotting against him, so he asked his vassals to go to the land of Mino—modern Gifu prefecture—and to reach out to Oho no Omi no Honeji, the governor of the Ahachima district hot springs—now the area of Anpachi.  Honeji was to levy soldiers and set them out on the Fuwa road—this was the road from Mino to Afumi, and was one of the few ways in and out of Afumi region. As we've mentioned in the past, the benefit of Ohotsu-kyo was its naturally defended position.  Lake Biwa is surrounded on all sides by mountains, and there were only a few ways in and out.  The Fuwa Pass is at the edge of a location that you may have heard of: today we know that region as Sekigahara.  That is because it was one of several seki, or barriers, set up to help check movements across the archipelago.  To the south, one could also use the Suzuka pass, where there would likewise be set up the Suzuka no Seki, or Suzuka barrier.  Suzuka was accessible from Afumi via the regions of Koga and Iga.  There was also the Afusaka no Seki, between Afumi and the area of modern Kyoto, and the Arachi no Seki, between Afumi and Tsuruga, on the Japan Sea—where many of the Goguryeo missions had arrived. Of these, the Afusaka barrier and the Fuwa barrier were probably the most well known and most heavily traveled.  Control of the Fuwa pass would be critical throughout Japan's history, controlling much of the traffic between eastern and western Japan.  Hence why, over 900 years later, another fight would come to a head here, as the battle of Sekigahara would see Tokugawa Ieyasu's eastern forces defeating the western army of Ishida Mitsunari.  That battle is seen as a decisive victory that birthed the Tokugawa shogunate, who would rule Japan for the next 250 years. So for Ohoama, having Honeji and his men take control of the Fuwa barrier was critical, as it would limit the Afumi court's ability to levy forces in the eastern provinces. A few days later, Ohoama was himself about to move out,  but his advisors stopped him.  They were worried about heading east without an army, yet.  Ohoama agreed, and he wished that he hadn't sent Woyori out just yet—Woyori was someone he trusted, militarily.  Instead, however, he had to make do.  And so he had Ohokida no Kimi no Yesaka, Kibumi no Muraji no Ohotomo, and Afu no Omi no Shima go to Prince Takasaka, who was in charge of the Wokamoto Palace in Asuka, and apply for posting bells—the tokens that would allow him and others use the various official post stations to supply them with provisions as they traveled.  Speaking of this palace,  although the court had moved to Ohotsu, a palace was maintained in Asuka.  After all, this was still seen as the “ancient capital” and the home to a lot of powerful families, so it makes sense that the royal family kept the palace in working order.  It also appears to have functioned as the local government headquarters for the region, with Prince Takasaka, or Takasaka no Ou, at its head. Asking for the posting bells was a test by Ohoama.  If he received them, then great, it would give him the ability to travel to the east, where he could presumably raise troops to protect himself.  However, if Prince Takasaka refused, then that would be a sign that the Afumi government had, indeed, sent word that Ohoama was not supposed to go anywhere.  If that was to happen, then Afu no Shima would return to Yoshino to let Ohoama know, while Ohokida no Yesaka would go to Afumi to tell Ohoama's sons, Prince Takechi and Prince Ohotsu, to make haste and meet him in Ise. Sure enough, Prince Takasaka refused the posting bells, and so, on the 24th of the 6th month, Prince Ohoama made the decision to move.  They left quickly—he didn't even let anyone saddle a horse for him or prepare his carriage.  He just started to head out on foot on a journey to the East. That journey would set in motion the coming conflagration.  Ohoama and his allies would quickly gather their forces in an incredibly short period of time, starting with a daring trek across the mountainous path between Yoshino and the land of Ise.  At the same time, the Afumi court would levy their own forces.  It was now a race for people and positions.  And to see how that race progressed, I'll ask you to tune in next episode, when we take a look at the opening moves in the war for the throne of Yamato.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.

1 - Ampifalio amin ny nataonao aho Jehovah o 2 - Raha te hiala @ fisotroan-toaka 3 - Miomana ho any an-danitra 30 (Mino sy atao batisa) 4 - Famaritana ny fanabeazana 05 5 - Tao amin39;ny lanonan39;i Belsazara

1 - Ampifalio amin ny nataonao aho Jehovah o 2 - Raha te hiala @ fisotroan-toaka 3 - Miomana ho any an-danitra 30 (Mino sy atao batisa) 4 - Famaritana ny fanabeazana 05 5 - Tao amin39;ny lanonan39;i Belsazara

Dylan sits down for a post-race interview with the women's podium from today's Broken Arrow 46k: Champion Jennifer Lichter (The North Face), 2nd place Helen Mino Faukner (HOKA) and 3rd place Dani Moreno (Terrex) after such a close race with wildly impressive performances across the board.   All three women qualified to represent Team USA in Spain in September in the Short Trail event and are deciding what they'll do. Congrats, Jen, Helen and Dani!   Want to learn more about Freetrail? Check out Freetrail.com to learn more and consider joining our membership community, Freetrail Pro, to be part of the best global online community of passionate trail runners. Best sport in the world! Make sure to play Freetrail's own fantasy trail running at https://fantasy.freetrail.com/events.   Don't forget to pick your favorite athletes in Freetrail Fantasy at fantasy.freetrail.com for your chance to win sweet prizes.     Our Broken Arrow coverage is brought to you by our good friends at HOKA. We're grateful for their generous support and belief in Freetrail.   Make sure to check out the latest and greatest from HOKA, the Mafate X. The Mafate X is all about innovation and pushing past limits. HOKA evolved their max-cushion trail experience to provide the confidence, control, and adaptability ultra runners require for their biggest trail efforts. Embracing the paradox of max cushion and stability on trail to develop a new experience for the longest adventures.    You can learn more and shop here: https://www.hoka.com/en/us/mafate/   Freetrail Links:  Website | https://freetrail.com/ Freetrail Pro | https://freetrail.com/freetrail-pro/ Patreon |   / dylanbowman   Instagram | https://www.instagram.com/runfreetrai... YouTube |    / @freetrail   Freetrail Experts | https://freetrail.com/freetrail-experts/   Dylan Links:  Instagram | https://www.instagram.com/dylanbo/?hl=en Twitter | https://twitter.com/dylanbo?lang=en LinkedIn |   / dylan-bowman-06174380   Strava |   / strava   

In deze aflevering stand up comedian (én clubeigenaar) Mino van Nassau. Opgenomen vlak voor een show in de zaal van Dudok in het centrum van Den Haag, waar zijn Comedy City gevestigd is.Mino snakt heel erg naar de zon, en die scheen tijdens de opnamen, begin mei, gelukkig een aantal dagen fel. Hij draaide een zwaar seizoen met een aantal shows achter elkaar met zijn Comedy City (comedycity.nl), de éérste echte comedyclub van Den Haag en wellicht de grappigste van Nederland als je van rauw ongecensureerd humor houdt. Mino vertelt dat hij iemand is die heel veel zaken leuk en interessant vindt maar na een succes weer iets anders wil proberen. Bij comedy had hij echter al snel het gevoel: dit wordt mijn eindbestemming. Het is geen makkelijke wereld, de artiestenwereld. Er komt, behalve talent, veel bij kijken, legt hij uit. Niet alleen het publiek moet je leuk vinden maar de grote theaters, de televisiewereld en dat soort 'eilandjes' moeten je ook de ruimte en tijd gunnen om je ding te kunnen doen. Met een knipoog vertelt hij dat hij 'nu echt zijn graf heeft gegraven' als het op een kans bij het grote publiek aankomt, omdat hij een eigen comedy club is begonnen. En dat is lastig, want of je speelt of je runt een club, is de ietwat oubollige gedachte in het wereldje.En dat terwijl hij toch al een tijdje bezig is en in de afgelopen jaren op verschillende internationale podia heeft gestaan. Nederland is en cabaret-land, met vooral cabaretpubliek, vertelt Van Nassau. Dus toen hij dat merkte bij zijn eerste poging als stand up comedian, besloot hij dat het grote succes waarschijnlijk niet voor hem in Nederland was weggelegd. Maar niet voor lang. Want na een avond bij de Comedy Club in Amsterdam dacht hij: 'Wacht even, sorry, is dit grappig? Dit kan ik beter'. Dus begon hij nieuwe grappen te schrijven en veel te oefenen om een solide act in elkaar te draaien. Hij deed mee aan de internationale wedstrijd, The Funniest Person in the World. Hij kwam steeds verder in deze wedstrijd, waardoor hij een uitnodiging ontving van de bedenker van Funniest Person in the World, om in zijn club in Los Angeles te komen spelen. En daar stond hij dan opeens, in clubs samen met Kevin Hart en Steve 'O'. Mino kreeg de kans om in de VS te blijven maar was ook een vader met een gezin en jonge kinderen in Nederland én eigenaar van een goed lopende sportschool, dus besloot hij dat avontuur niet aan te gaan. Terug in Nederland werd hij weer geconfronteerd met het feit dat het in ons land belangrijk is dat mensen je mogen. En 'dat is het probleem met Mino. Hij is niet likable maar wel funny', zegt hij daar zelf over. Dat was het moment waarop hij besloot een eigen club te beginnen. Toch geeft hij toe dat diep in zijn hart hij erkenning wil krijgen voor zijn eigen stand up. En zo zijn er meer; ijzersterke comedians die het toch niet redden. Dat is het laatste puzzelstukje voor hem op dit moment, terwijl hij zijn eigen club runt, om te kijken hoe hij tóch die volgende stap naar het grote publiek kan maken. Op deze zeldzame momenten, waarop hij het even zwaar heeft, denkt hij vaak: wacht even, enjoy the ride. Want als je succes behaalt, weet hij uit ervaring, wil je weer verder naar het volgende succesmomentje. Geniet van wat je doet in plaats van je te verheugen op de eindbestemming. En de zon. De zon maakt hem, naast natuurlijk zijn familie, écht gelukkig. Dus het was fijn dat de temperatuur iets daalde een dag voor de opname, anders had dit gesprek wellicht niet eens plaatsgevonden...

1 - Hanampy anao anaty toe-javatra sarotra izy 2 - Isaia toko fahatelo amby enimpolo 3 - Latabatry ny fankatoavana 4 - Afaka mino ny Tenin39;Andriamanitra Isika, fizarana fahatelo 5 - Fanambarana mialoha fa akaiky ny farany

1 - Hanampy anao anaty toe-javatra sarotra izy 2 - Isaia toko fahatelo amby enimpolo 3 - Latabatry ny fankatoavana 4 - Afaka mino ny Tenin39;Andriamanitra Isika, fizarana fahatelo 5 - Fanambarana mialoha fa akaiky ny farany

1- Ny olona mora tezitra manetsika ady ary ny olona masika be fahadisoana 2- Aza manao ariary zato ampandriana 3- Miandany amin39;Andriamanitra, mino sy manantena ny fiavian39;ny Tompo 4- Fambolena katsaka 5- Rota sy i Boaza

1- Ny olona mora tezitra manetsika ady ary ny olona masika be fahadisoana 2- Aza manao ariary zato ampandriana 3- Miandany amin39;Andriamanitra, mino sy manantena ny fiavian39;ny Tompo 4- Fambolena katsaka 5- Rota sy i Boaza

1

From the website of AmazonWatch.org The WilPhoenix sits in Cromarty Firth, near Invergordon, Scotland. The 1982-built rig is equipped for drilling in water depths up to 1,200 ft. On today's show, an update from Paul Paz y Mino, deputy executive director with Amazon Watch on anti-Chevron day and an environmental justice delegation visiting from Equador, and the looming possibility of Santa Barbara offshore drilling with the Center for Biological Diversity's Brady Bradshaw, senior oceans campaigner. The post Amazon Watch & Center for Biological Diversity appeared first on KPFA.

1 - Matokia an39;i Jehovah, mahareta mivavaka 2 - Isaia toko faha-iraika amby enimpolo 3 - Ny lanitra mitory ny voninahitr39;Andriamanitra 4 - Afaka mino, fizarana faharoa 5 - Ao @ Salamo fizarana voalohany

1 - Matokia an39;i Jehovah, mahareta mivavaka 2 - Isaia toko faha-iraika amby enimpolo 3 - Ny lanitra mitory ny voninahitr39;Andriamanitra 4 - Afaka mino, fizarana faharoa 5 - Ao @ Salamo fizarana voalohany

Editors Vickie Mays and Alfredo Morabia (AJPH) interview Trina Adler, Program Leader, Health & Nutrition Department of Family, Health & Wellbeing, U of MN Twin Cities, about her APHA 2024 presentation titled “Native American women practice mino-bimaadiziwin: The good life". What is the relevance for public health, all of us, of "Mino bimaadiziwin," the Ojibwe phrase that translates to "living the good life" or "walking the good path"?

1 - Diovy avokoa 2 - Isaia toko fahaenipolo 3 - Amintsika Andriamanitra fiz fahaefatra 4 - Afaka mino, fizarana voalohany 5 - Ao amin`ny bokin`ny Salamo, fizarana voalohany

1 - Diovy avokoa 2 - Isaia toko fahaenipolo 3 - Amintsika Andriamanitra fiz fahaefatra 4 - Afaka mino, fizarana voalohany 5 - Ao amin`ny bokin`ny Salamo, fizarana voalohany

I Studion: Sanna Dollan, Max Söderholm, Sofia Kappel, Siri Bernhardsson, August Bohlin, DrömstortFredag!En DUNDERbakis Dollan leder oss!Dollan har sovit på soffan i studion inför dagens sändning. Det KAN ha blivit något glas för mycket igår men vad gör det!Fredrik hade standup och gjorde succé, Dollan kollade på och tar oss igenom kvällen.Kappel har bråkat med vårdpersonal och skäms.Max OTROLIGA lista med märkliga dödsfall fortsätter.Två killar från organisationen Drömstort är här och pratar om jobbet dom gör med unga & delar med sig av tunga berättelser från Rågsved.kolla in dom här!https://www.dromstort.com/Allt gott och trevlig helg!Support till showen http://supporter.acast.com/gott-snack-med-fredrik-soderholm. Hosted on Acast. See acast.com/privacy for more information.

WINNER Announces First Promotions In Over 3 Years Without Mino.

Francesca Avanzini"Non lontano da qui"Edizioni Lapiswww.edizionilapis.itUn romanzo che intreccia passato e presente per raccontare la Resistenza e il valore della memoria. Mino ha tredici anni e fatica ad accettare la morte della nonna Celina, medico in prima linea nelle missioni umanitarie. Il suo ricordo è ancora vivo, ma il dolore lo tiene prigioniero. Luce, nuova arrivata in classe, porta con sé la sua unicità: vestiti larghi e colorati, un taccuino di poesie e un grande amore per la natura. Tutta questa stranezza viene subito presa di mira dalle compagne ma, anche grazie a Mino, le frecciatine svaniscono e Luce comincia a orientarsi in quel nuovo mondo. Le strade dei due ragazzi si incrociano a più riprese e giorno dopo giorno Mino e Luce rafforzano il loro legame trovando parole, gesti e momenti per aprirsi e conoscersi.Sarà la professoressa Saracchi a dare loro una direzione con un compito speciale: scoprire la storia del quartiere, andando oltre i libri e parlando con la gente.Proprio durante questo lavoro Mino si imbatte in una targa commemorativa su un palazzo vicino casa. Il nome inciso è quello di Salvatore Principato, maestro elementare e antifascista, ucciso dai fascisti nella strage di Piazzale Loreto nel 1944.Per saperne di più, il ragazzo si rivolge a Leandro, il libraio-cartolaio della zona, custode di storie e memoria. Sarà lui a raccontargli la vicenda di Principato. Per Mino questa scoperta diventa più di un semplice compito: scavando nel passato del maestro, si interroga sulle scelte della nonna e sul perché alcune persone siano disposte a rischiare tutto per i propri ideali. Attraverso il racconto di Leandro, comprende che la Storia non è solo qualcosa da studiare, non solo un insieme di date e avvenimenti lontani, ma una bussola per capire sé stessi e il mondo, ponendoci domande profonde sulle scelte, sul coraggio e sulle ingiustizie di ieri e di oggi.Salvatore Principato (1892-1944) è stato un maestro elementare e partigiano italiano, attivo nella Resistenza contro il nazifascismo. Nato in Sicilia, si trasferì a Milano, dove si dedicò all'insegnamento e all'impegno politico. Convinto antifascista, fu sorvegliato speciale per la sua attività di diffusione della stampa clandestina socialista.Durante l'occupazione nazifascista, aderì alla Resistenza milanese con il nome di battaglia “Socrate”. Arrestato dai fascisti, fu fucilato il 10 agosto 1944 insieme ad altri quattordici partigiani nella strage di Piazzale Loreto, un atto di rappresaglia contro il movimento di liberazione. Dopo la sua morte, la moglie Marcella Chiorri e la figlia Titti continuarono l'attività partigiana fino alla caduta del regime, portando avanti il suo impegno per la giustizia e la libertà.La sua storia è un simbolo di coraggio e dedizione ai valori democratici, e il suo sacrificio rimane una testimonianza fondamentale della lotta per la libertà in Italia.Francesca Avanzini è nata e cresciuta a Milano. Laureata in Lettere moderne all'Università di Pavia, ha studiato e lavorato a Parigi, città alla quale è rimasta molto legata. Oggi vive a Milano con la sua famiglia e si occupa di progetti digitali per la scuola.Appassionata di cinema, cucina e lettura ad alta voce, ama scrivere e camminare. Non lontano da qui è il suo primo romanzo.IL POSTO DELLE PAROLEascoltare fa pensarewww.ilpostodelleparole.itDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.

This very special episode of #LOL is part of #Podcasthon, the global charity podcast event!

Stefania Tedesco"Ciatu mei"Seconda indagine per Cecilia OrlandiScatole Parlanti Edizioniwww.scatoleparlanti.itLe attività illecite di Mino Gallo arrivano alle orecchie di Cecilia Orlandi, ma quello che in apparenza sembra un lavoro di routine si rivela una scatola cinese: con la scomparsa di Mino, Cecilia e la sua squadra si ritrovano ad affrontare una serie di indagini a catena, che si ampliano e che condurranno a risvolti drammatici. La vita privata di Cecilia non è esente da scossoni: il rapporto con Renato Serra continua tra alti e bassi, e una voce dal passato la obbligherà a fare i conti con una nuova consapevolezza.Stefania Tedesco è nata a Roma nel 1987. Si è laureata come Promotore turistico delle risorse ambientali e culturali. Lavora come editor, correttore di bozze e ghostwriter. Ha frequentato un corso di correzione di bozze, due di scrittura presso la Scuola Holden e uno di editing presso l'Accademia della Scrittura. Ha già pubblicato con Scatole Parlanti Nuvole grigie. Un'indagine per Cecilia Orlandi.IL POSTO DELLE PAROLEascoltare fa pensarewww.ilpostodelleparole.itDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.

I talk with Helen Mino Faulkner, a professional trail runner who recently placed fourth at the Tarwera 100k. We discuss her decision to turn down a golden ticket to Western States 100, her experiences racing in New Zealand, and the challenges of training through winter in Truckee. Helen shares her journey back to running after a hiatus, the importance of excitement in racing, and how living in a seasonal environment contributes to success. We also explore her path to becoming a professional athlete, the role of yoga, and the differences she has experienced racing in Europe compared to the U.S. In this conversation, Helen Mino Faukner and I discuss various aspects of trail running, including the vibrant community in Europe, the realities of ultra running, and the challenges of nutrition during races. We also explore Helen's aspirations for future races, her experiences with the Tahoe to Yosemite route, and her approach to creating engaging content for her YouTube channel. The conversation highlights the excitement and challenges of the trail running lifestyle, as well as the importance of community support and personal goals.Follow Helen on Instagram: https://www.instagram.com/helenredcloud/Follow Helen on YouTube: https://www.youtube.com/ @helenminofaukner TakeawaysHelen turned down the golden ticket after careful consideration.She enjoys racing in diverse environments, like New Zealand.Training in winter involves cross-country skiing and lower mileage.Excitement and positivity are key to her racing mindsetHelen's journey back to running was inspired by friends and community.Living in Truckee allows for seasonal variety in training.She values the community found in both running and yogaHelen's path to professional running was unexpected but fulfilling.Yoga helps her maintain balance and prevent injuries.Racing in Europe offers a different experience with well-maintained trails. There's a vibrant trail running community in Europe.Aid stations often lack the variety of food expected.Ultra running is more about speed than socializing at aid stations.Planning for long runs requires careful consideration of conditions.Helen's dream of running from Tahoe to Yosemite remains on her list.Creating YouTube content involves spontaneity and personal experiences.The importance of community support in trail running is evident.Nutrition strategies in ultra running can be quite unique.Future goals include various challenging trails and races.Helen enjoys the thrill of competitive races close to home.Chapters00:00 Turning Down the Golden Ticket03:03 Racing in New Zealand06:00 Training Through Winter09:14 The Importance of Excitement in Racing12:09 The Journey Back to Running14:55 Living in Truckee: The Value of Seasons17:54 Becoming a Professional Athlete20:55 The Role of Yoga in Running23:54 The Differences in Racing in Europe29:40 Trail Running Community in Europe31:34 The Reality of Ultra Running32:52 Aid Stations and Nutrition in Races34:11 Dreams and Aspirations in Trail Running37:53 Planning the Tahoe to Yosemite Route41:56 Future Trail Running Goals and Aspirations43:40 Creating Engaging YouTube Content49:39 Upcoming Races and Personal GoalsSubscribe to Substack: http://freeoutside.substack.comSupport this content on patreon: HTTP://patreon.com/freeoutside

1- Tsy mino raha tsy mahita 2- Poira misy siro 3- Fitahiana sandoky ny fahotana 4- Mr SOLOFO Marolambo 2025 ( Manova fiainana ny fihainoana ny AWR) 5- Ilay Andriamanitra mahefa ny zavatra rehetra

Welcome to Freetrail's coverage of the 2025 Tarawera by UTMB! Set against the beautiful backdrop of Rotorua, NZ, an outdoor and trail sport mecca known for its rolling hills, thermal pools, and beautiful lakes, Tarawera plays host to four different race distances — 100m, 102k, 50k, & 21k. We'll be covering as much as we can from all races, with a particular focus on the 102k where four Golden Tickets to Western States are on the line.    Follow along for coverage all weekend and follow us on IG for race day coverage from the course.   Thanks to HOKA for supporting the show!

1- Mino, maharitra, tsy miala 2- Mandre ny antsonao Jesosy 3- Fepetra voly rakotra Mme Nirina 4- Maro no tsy mbola fantatsika

January 20th, 2025 Sean and Mino check up on EA as his foot has been giving him fits for over a week. Follow us on Facebook, Instagram and X Listen to past episodes on The Ticket’s Website And follow The Ticket Top 10 on Apple, Spotify or Amazon MusicSee omnystudio.com/listener for privacy information.

January 20th, 2025 Sean and Mino react to the breaking news that Ben Johnson will be the new head coach for Chicago Bears before they preview the National Championship between Ohio State and Notre Dame. Follow us on Facebook, Instagram and X Listen to past episodes on The Ticket’s Website And follow The Ticket Top 10 on Apple, Spotify or Amazon MusicSee omnystudio.com/listener for privacy information.

January 13th, 2025 Sean and Mino reveal their Big Damn Deal of the day as the Dallas Cowboys will be looking for another head coach. Follow us on Facebook, Instagram and X Listen to past episodes on The Ticket’s Website And follow The Ticket Top 10 on Apple, Spotify or Amazon MusicSee omnystudio.com/listener for privacy information.

January 13th, 2025 Sean and Mino react to the entire slate of NFL Wild Card games over the weekend. Follow us on Facebook, Instagram and X Listen to past episodes on The Ticket’s Website And follow The Ticket Top 10 on Apple, Spotify or Amazon MusicSee omnystudio.com/listener for privacy information.

January 3rd, 2025 It's the start of a new year of broadcasting so we gather up the brain trust of the Sweet Spot (Seabass & Mino) & the Hardline (Corby Davidson, Bob Sturm & Dave Lane) led by Corby once more this afternoon, to give us birthdays, shoutouts, 'on this day in history' and any other nuggets to show you Why Today Doesn't Suck. Follow us on Facebook, Instagram and X Listen to past episodes on The Ticket’s Website And follow The Ticket Top 10 on Apple, Spotify or Amazon MusicSee omnystudio.com/listener for privacy information.

January 2nd, 2025 It's the start of a new year of broadcasting so we gather up the brain trust of the Sweet Spot (Seabass & Mino) & the Hardline (Corby Davidson, Bob Sturm & Dave Lane) led by Corby this afternoon, to give us birthdays, shoutouts, 'on this day in history' and any other nuggets to show you Why Today Doesn't Suck. Follow us on Facebook, Instagram and X Listen to past episodes on The Ticket’s Website And follow The Ticket Top 10 on Apple, Spotify or Amazon MusicSee omnystudio.com/listener for privacy information.

How will you be bringing Mino-Bimaadiziwin into 2025? Four friends of the show gather to share gifts of poetry, song and wisdom – all to get us thinking about what it means to be “living the good life.” Whether you celebrate the solstice or a new calendar year, join Rosanna for a time of reflection, resolution and rejuvenation.

Luke Savage (@LukewSavage) joins the gang to talk all things Canada, and the drubbing the feckless Justin “Northern Gavin” Trudeau is anticipating from the one and only “Maple DeSantis,” Pierre Poilievre. Plus, we pay our solemn respects to (former) UnitedHealth CEO Brian Thompson, the newest victim of America's gun violence epidemic. Check out the book Luke co-authored here! Check out Michael and Us here! And get the whole episode on Patreon here! MILO ALERT Check out Milo's UK Tour here: https://miloedwards.co.uk/live-shows Trashfuture are: Riley (@raaleh), Milo (@Milo_Edwards), Hussein (@HKesvani), Nate (@inthesedeserts), and November (@postoctobrist)

November 25th, 2024 We gather up the brain trust of the Sweet Spot (Sean Bass & Monty in for a sick Mino) & the Hardline (Corby Davidson, Bob Sturm & Dave Lane) led by a returning Justin Montemayor, to give us birthdays, shoutouts, 'on this day in history' and any other nuggets to show you Why Today Doesn't Suck. Follow us on Facebook, Instagram and X Listen to past episodes on The Ticket's Website And follow The Ticket Top 10 on Apple, Spotify or Amazon MusicSee omnystudio.com/listener for privacy information.

Send us a textIn this bonus episode of The After Zarty, Zion is joined by Bunny, Mino, and Kassify for an eye-opening discussion on culture, gender, and identity. The group dives into thought-provoking topics like navigating cultural appreciation versus appropriation, breaking down traditional gender roles, and the complexities of code-switching in different spaces. From personal experiences to societal expectations, this conversation explores where we draw the line and challenges listeners to rethink their perspectives. Tune in for candid stories, bold questions, and a raw exploration of identity and belonging.Subscribe NOW to The After Zarty https://tinyurl.com/ZVSBC & Ring Bell

Teddy Atlas and co-host Ken Rideout cover the past weekend's action from the UFC and boxing. McCrory vs Carrillo, Ortiz vs Mino, Conceicao vs Foster 2, Schofield vs Tellez Giron, Muratalla vs Perez, Moreno vs Albazi and finishing up with a preview of the Jaron Ennis vs Karen Chukhadzhian rematch.Thanks for being with us. The best way to support is to subscribe, share the episode and check out our sponsors:https://athleticgreens.com/atlashttps://mybookie.ag - use promo code ATLASSUBSCRIBE TO OUR WEEKLY NEWSLETTER HERE:https://newsletter.teddyatlas.com00:00 - Intro 09:46 - Padraig McCrory vs Leonard Carrillo 15:43 - Jamaine Ortiz vs Cristian Mino 25:59 - Robson Conceicao vs O'Shaquie Foster 2 41:30 - Floyd Schofield vs Rene Tellez Giron 1:02:22 - Raymond Muratalla vs Jesus Perez 1:10:49 - Brandon Moreno vs Amir Albazi 1:23:08 - Jaron Ennis vs Karen Chukhadzhian PreviewTEDDY'S AUDIOBOOKAmazon/Audible: https://amzn.to/32104DRiTunes/Apple: https://apple.co/32y813rTHE FIGHT T-SHIRTShttps://teddyatlas.comTEDDY'S SOCIAL MEDIATwitter - http://twitter.com/teddyatlasrealInstagram - http://instagram.com/teddy_atlasTHE FIGHT WITH TEDDY ATLAS SOCIAL MEDIAInstagram - http://instagram.com/thefightWTATwitter - http://twitter.com/thefightwtaFacebook - https://www.facebook.com/TheFightwithTeddyAtlasBig thanks to VHS collection for intro music. More on VHS Collection here: http://www.vhscollection.comThanks for tuning in. Please be sure to subscribe!#boxing #ufc #teddyatlas Hosted on Acast. See acast.com/privacy for more information.

October 3rd, 2024 Follow us on Facebook, Instagram and X Listen to past episodes on The Ticket's Website And follow The Ticket Top 10 on Apple, Spotify or Amazon MusicSee omnystudio.com/listener for privacy information.

September 10th, 2024 Sean & Mino take you through all the campuses for a recap of a quieter week 2 of CFB as Oklahoma State-Arkansas's crazy 2 OT thriller might have been the most exciting game of the weekend. Follow us on Facebook, Instagram and X Listen to past episodes on The Ticket's Website And follow The Ticket Top 10 on Apple, Spotify or Amazon MusicSee omnystudio.com/listener for privacy information.

September 9th, 2024 Sean and Mino look at what happened in the league outside of the Cowboys as the first week of the 2024 NFL Season began.  Follow us on Facebook, Instagram and X Listen to past episodes on The Ticket's Website And follow The Ticket Top 10 on Apple, Spotify or Amazon MusicSee omnystudio.com/listener for privacy information.

September 9th, 2024 Sean and Mino listen back to the best moments of the Cowboys broadcast.  Follow us on Facebook, Instagram and X Listen to past episodes on The Ticket's Website And follow The Ticket Top 10 on Apple, Spotify or Amazon MusicSee omnystudio.com/listener for privacy information.

September 3rd, 2024 George joins Sean and Mino on The Sweet Spot for some more fun Afternoon Jub. Follow us on Facebook, Instagram and X Listen to past episodes on The Ticket's Website And follow The Ticket Top 10 on Apple, Spotify or Amazon MusicSee omnystudio.com/listener for privacy information.

August 29th, 2024 Sean and Mino find some fun out of a disappointing Texas Rangers season as they put on a win streak down the stretch.  Follow us on Facebook, Instagram and X Listen to past episodes on The Ticket's Website And follow The Ticket Top 10 on Apple, Spotify or Amazon MusicSee omnystudio.com/listener for privacy information.

August 29th, 2024 Sean and Mino give their take as Jerry talks about any development in the Dak contract situation.  Follow us on Facebook, Instagram and X Listen to past episodes on The Ticket's Website And follow The Ticket Top 10 on Apple, Spotify or Amazon MusicSee omnystudio.com/listener for privacy information.

August 27th, 2024  Sean and Mino give their thoughts on the Cowboys hosting a visit for 4x Pro Bowler Dalvin Cook.  Follow us on Facebook, Instagram and X Listen to past episodes on The Ticket's Website And follow The Ticket Top 10 on Apple, Spotify or Amazon MusicSee omnystudio.com/listener for privacy information.

August 27th, 2024  Sean and Mino are joined by George Dunham to discuss a plethora of wheels-off topics in Afternoon Jub.  Follow us on Facebook, Instagram and X Listen to past episodes on The Ticket's Website And follow The Ticket Top 10 on Apple, Spotify or Amazon MusicSee omnystudio.com/listener for privacy information.

This interview is part of Freetrail's 2024 UTMB coverage, the most important global event in the sport of trail running. The show is hosted each day by Dylan Bowman who interviews top athletes and favorites for the key races this week: OCC, CCC & UTMB.   Make sure to tune into all of Freetrail's coverage leading into the 2024 UTMB. We'll have a daily show Monday, Tuesday, Wednesday, and Thursday before we head out on course to follow OCC, CCC and UTMB with photo and video coverage. We'll be back with post-race shows on Saturday and Sunday to recap the weekend of racing.    You can listen to our Top-10 Storylines of the 2024 UTMB show hosted by Dylan Bowman here: https://www.youtube.com/watch?v=TMeq7zXgm48. In this show, Dylan is joined by longtime co-host Corrine Malcolm, and Matt Daniels. Tune in to hear what our hosts consider the top 10 storylines to follow in this year's race. What is the storyline you're most excited to follow? What did we miss? Let us know in the comments what you think!   Want to learn more about Freetrail? Check out Freetrail.com to learn more and consider joining our membership community, Freetrail Pro, to be part of the best global online community of passionate trail runners. Best sport in the world!   Make sure to play Freetrail's own fantasy trail running at https://fantasy.freetrail.com/events. Fantasy winners this week will receive a head to toe trail kit from HOKA as well as other sweet prizes. Our 2024 UTMB coverage is brought to you by our good friends at HOKA. We're grateful for their generous support and belief in Freetrail.   HOKA is a proud presenting partner of the UTMB series. And sponsor of this week's Freetrail coverage.Check out the Freetrail coverage all week to learn more about their new release of the Tecton X3. AND if you are here in Chamonix, go experience the HOKA basecamp and join in all the Tecton demo opportunities across the week. Named after the earth's tectonic plates, which inspired its parallel dual carbon fiber plate design, the Tecton X franchise has revolutionized the trail racing world – propelling athletes to new heights.   The Tecton X3 features an upgraded midsole featuring two layers of PEBA foam, with one softer layer on top for cushioning and impact, and a slightly firmer layer underneath for agility proprioception on technical terrain. The propulsive parallel carbon fiber plates have evolved – now featuring winglets, the wider plates wrap strategically up the sidewall for additional control in key zones. In the upper, a new knit collar acts as a gaiter to help mitigate trail debris from entering the shoe.   Launching just in time for the UTMB Mont Blanc World Series, The Tecton X3 will be seen on HOKA elite athletes competing at the highest level in Chamonix,   France. Inviting consumers and fans of the sport to learn about the innovation behind the brand's most pinnacle trail release yet, HOKA will be opening their FlyLab™experience dedicated to the Tecton X 3 in celebration of UTMB, located at the HOKA Base Camp in Chamonix Village, and open from Tuesday - Friday of race week.   Freetrail Links: Website | Freetrail Pro | Patreon | Instagram | YouTube | Freetrail Experts  

August 26th, 2024 Sean and Mino listen to some of the wheels-off moments from football broadcasts this past weekend.  Follow us on Facebook, Instagram and X Listen to past episodes on The Ticket's Website And follow The Ticket Top 10 on Apple, Spotify or Amazon MusicSee omnystudio.com/listener for privacy information.