Podcasts about mizu

Cam's picks for today include tracks from Tami Neilson's forthcoming album Neon Cowgirl,  The Circling Sun's Orbit, and Kokoroko's Tuff Times Never Last.   Selections: Tami Neilson - Neon Cowgirl (ft. Neil Finn)  The Circling Sun - Mizu Kokoroko - Just Can't Wait    Thanks to Southbound Records

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.

Wie findest du nach einer Nierendiagnose verlässliche Hilfe? Wer erklärt dir Sozial­leistungen, wenn dein Kopf schon voll ist mit medizinischen Fragen? Antonia erhielt mit 15 die seltene Diagnose C3-Glomerulonephritis. Heute ist sie transplantiert – und als Sozialarbeiterin berät sie Familien in schwierigen Lebens­lagen. In dieser Folge teilt Antonia ihre Erfahrungen und zeigt, welche Möglichkeiten chronisch kranke Menschen wirklich haben. Adrian spricht mit ihr über konkrete Schritte nach der Diagnose, typische Hürden im Behördendschungel und den Mut, sich nicht mit dem ersten „Nein“ zufriedenzugeben. In der Folge sprechen wir über … Erste Schritte nach der Diagnose und warum gutes Timing so wichtig ist Schwerbehindertenausweis: Vorteile von Kündigungsschutz bis Zusatzurlaub Beratung finden: Klinik-Sozialdienst, Nierentelefon, unabhängige Patienten­beratung Power der Selbsthilfe: Wissen teilen, Netzwerke aufbauen, politisch mitgestalten Balance halten: Strategien, um trotz chronischer Erkrankung Lebensfreude zu tanken   Du hast Fragen oder möchtest deine Geschichte mit uns teilen? Folge uns auf Instagram – wir freuen uns auf deine Nachricht!

This episode we are covering the end of the reign of Naka no Oe, aka Tenji Tennou.  We cover the events in the Chronicles, including the death of Nakatomi no Kamatari, the creation of the Fujiwara family, the destruction of Goguryeo, and the continued development of the Baekje refugees. For more, check out the podcast blog at: https://sengokudaimyo.com/podcast/episode-128 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 128: Immigrants, Princes, and High Officials. There was a pall over the house, despite the visiting royal retinue creating something of a stir,.  While craftspeople were still hard at work repairing damage from the lightning strike only a few months earlier, that wasn't the reason for the low spirits.  Rather, the house was worried for their patriarch, the Naidaijin, Nakatomi no Kamatari.  He had fallen ill, and despite all the pleas to the kami and the Buddhas , it seemed the end might be near. And so even the sovereign himself had come.  Kamatari was not just a loyal official, but  a close friend of the sovereign, someone who had been there since the beginning.  And so we can imagine how Naka no Oe felt.  He may have been the sovereign of Yamato, but he was still a human being, visiting his friend of some 30 or so years, knowing that for all of the power that he held, there was nothing he could do against the ravages of time and disease.     The year is 668—Naka no Oe has moved the capital to Ohotsu, on the banks of Lake Biwa, and has formally assumed the throne. This episode we are going to cover the last several years of Naka no Oe's reign.  In contrast to last week's dive into Yamato science, this week is going to be a bit of a grab bag, looking at what was going on in Yamato and talking about what was recorded in the Chronicles. And for the most part, the entries for the rest of the year 668 are fairly normal, and yet there are some oddities… For instance, in the fourth month we are told that Baekje sent Mitosapu and others to offer tribute.  And any other time that would be just a normal thing.  Except that at this point in history, Baekje was about as going a concern as a parrot in a Monty Python sketch.  So if the Kingdom of Baekje was no longer a thing, who was it that was sending the tribute? Most likely it was the Baekje communities in exile living in the archipelago.  Remember how many of them had settled around Biwa and in 666, two thousand Baekje people were settled somewhere in the East.  These immigrants  were still being supported by the Yamato government, who were basically subsidizing their settlement for the first three years, during which time they would be expected to make it into a permanent settlement. Based on the way the Chronicles talk about it, these early Baekje communities sound like they were maintaining a kind of kingdom in exile.  With many immigrants from Baekje living together in proximity, they were likely keeping their own groups, with their own language and traditions, at least for now.  It would be interesting to know if there were specific Baekje settlements that have been identified through the archaeological record.   That said, we definitely see Baekje's mark on the archipelago: Physically, there are the Baekje style castles, and various temples following Baekje style layouts.  Of course there were also continental building styles, but some of that was shared across multiple cultures at this point, and one should consider how much Baekje influence might have been found in things that we later see as Japanese. Additionally, Baekje nobles were involved in the court, often given court rank based in part on their rank in Baekje, though it wasn't quite equivalent.  Still,  in time, some of the nobles would trace their lineages back to Baekje nobles and princes. Speaking of princes and Baekje, on the fifth day of the fifth month of 668 —a day that would come to be known as Ayame no hi, or Tango no Sekku, one of the major days of court ceremony—Naka no Oe went out hunting on the moor of Kamafu, known today as Gamou district, near Kanzaki, where 400 Baekje people had been settled.  He was out there with the Crown Prince, his younger brother, aka Prince Ohoama, and all the other princes and ministers.  A grand outing. A month later, however, tragedy struck.  One “Prince Ise” and his younger brother died on consecutive days.  While this was undoubtedly a blow to the court, the interesting thing for our purposes – which also highlights the challenge of interpreting the Chronicles is that we aren't exactly sure who this is referring to.  It's not the first time we've seen this title: we first see a “Prince Ise” show up around 650, during the presentation of the white pheasant that ushered in the Hakuho era, but we later see that that individual had passed away in 661.  We also see the name show up less than 20 years later in the Chronicles for another prince, so this can't be the same.  So this is clearly a position or title for a prince, but it isn't clear if it was passed down or inherited.   One possibility is that “Prince Ise” or “Prince of Ise” was a title for one of the royal sons. IAt this point in the narrative, Naka no Oe had three sons.  Prince Takeru had passed away at the age of 8, but he also had Prince Kawajima, Prince Shiki, and Prince Iga, aka Prince Ohotomo, all sons of “palace women”.  We know, though, that these princes show up later, so I don't think the so-called Prince Ise was one of them.  Perhaps another line?   The term “Prince” might also refer to something other than a royal son.  You see, English translators have often been somewhat cavalier with the way we tend to render titles.  The English term “Prince” has  been used for “Hiko”, “Miko”, or “Ou” (which was probably pronounced “Miko” in many of these cases).  And in English, we often think of “Prince” as the son of a king, but “Prince” can also be an independent ruler of a principality, or may just refer to a person with power in a monarchic state.  Even the term “king” is not unambiguous—early European accounts of Japan during the Warring States period often refer to the various daimyou as “kings”, given the often absolute dominion with which they apparently ruled their particular domains. At this time, the term “Miko”  (also pronounced “ouji”, or “koushi”, or even “sume-miko”) seems rather unambiguously to refer to a “royal prince”, from the lineage of the sovereign.  The term “Ou”, which also seems to be read as “Miko” in some cases, is also the term for “King” and probably more broadly fits the concept of a “prince” as a ruler.  However, in this case, it seems to be equal to the term “Miko”, and may have been used almost interchangeably for a time, though later it would be used to refer to members of princely rank who were not directly related to a reigning sovereign—the grandchildren and so forth of royal princes who did not go on to inherit. In this case, I think the best we can say for certain is that Prince Ise—or the Prince of Ise—was someone important enough to be included in the chronicles – but who he was, exactly, will remain a mystery for now. The following month, the 7th month, was chock full of activities.  First of all, Goguryeo sent envoys by way of Koshi—meaning they landed on the Japan Sea side, probably around Tsuruga.  While this may just have been closer, I suspect it meant they avoided any Tang entanglements traveling through the Bohai sea.  They did run into a spot of trouble, however, as the winds and waves prevented their return. Koshi also shows up as presenting some strange gifts to the court:  burning earth and burning water.  There is some thought that maybe this is something like coal or natural oil deposits. We are also told that in this month, Prince Kurikuma was appointed the governor of Tsukushi.  Kurikuma no Ou appears to have been the grandson—or possibly great-grandson—of the sovereign, Nunakura, aka Bidatsu Tennou.  The position Kurikuma was given was important, of course, overseeing the Dazai, which meant overseeing anyone traveling to the archipelago from the continent. This would be a relatively short-lived appointment—this time.  He would be re-appointed about three years later, which would prove important, as he would be governor there during some particularly momentous events.    Stories appear to have continued about him in the Nagasaki region, and various families traced their lineage back to him. Also in that month, we are told that Afumi, home of the new capital, practiced military exercises—likely in preparation in case of a future Tang or Silla invasion.  Recall we discussed in Episode 126 how the choice of Afumi as a capital site might have been related to its defensibility in the event of such an invasion. At the same time, the court entertained Emishi envoys, and the toneri, by royal command, held banquets in various places. There is also mention of a shore-pavillion, presumably at Lake Biwa, where fish of various kinds came, covering the water.  Interestingly enough, there is another story of a “shore pavilion”, likely the same one, in the Fujiwara Family Record, the Toushi Kaden.  We are told that Prince Ohoama – Naka no Oe's younger brother spiked a large spear through a plank of wood in some kind of feat of strength.  This apparently shocked Naka no Oe, who saw it aa  kind of threat—perhaps seeing that his five-years younger brother was still hale and healthy.  Granted, Naka no Oe was only in his 40s, but his brother Ohoama was in his later 30s.  We are also told that at this time, in 668, Naka no Oe was apparently not doing so well, with people wondering if he would be with them much longer. The Toshi Kaden account seems rather surprising in that it claims Naka no Oe was so shocked by this proof of his brother's vitality that he wanted to have him put to death, suggesting to me that he felt that Ohoama might be a threat to him and his rule.  Ultimately, though, he was talked out of this by his old friend, Nakatomi no Kamatari – the one whom he had plotted with to overthrow the Soga, and whose relationship was initiated by an interaction on the kemari field, as we discussed in Episode 106. Speaking of whom: Nakatomi no Kamatari was still Naijin, the Inner or Interior Minister, and so  quite prominent in the administration. In the 9th month, as a Silla envoy was visiting the court, Kamatari sent Buddhist priests Hoben and Shinpitsu to present a ship to the Prime Minister of Silla, which was given to the Silla envoy and his companions, and three days later, Fuse no Omi no Mimimaro was sent with a ship meant for the King of Silla as well. This incident is also recounted in the Toshi Kaden.  In this case it says that the people, hearing about the gifts to Silla, were quite upset.  After all, it stands to reason:  Yamato was still smarting from their defeat at the hands of Tang and Silla forces, and building up defenses in case of an attack.  They'd also taken in a number of Baekje nobles and families, who may have also had some influence on the court.  We are told that Kamatari himself excused all of this by stating that “All under heaven must be the sovereign's land.  The guests within its borders must be the sovereign's servants.”  In this case, all under heaven, or “Tenka”, is a common phrase used to describe a monarch's sovereignty over everything in the land.  And so, while Silla envoys were in Yamato as guests, they also fell under similar rules, and as such were considered, at least by Yamato, as the sovereign's servants and thus worthy of gifts. The Silla envoys stayed for over a month.  They finally departed by the 11th month of 668, carrying even more gifts, including silk and leather for the King and various private gifts for the ambassadors themselves.  The court even sent Chimori no Omi no Maro and Kishi no Woshibi back with the envoy as Yamato envoys to the Silla court. This all tells us that just as the Tang were working to woo Yamato, Silla was likely doing so as well.  And while Yamato might still begrudge the destruction of Baekje, they also had to face the political reality that Baekje was probably not going to be reinstated again—especially not while the Tang government was occupying the peninsula. So making nice with both Tang and Silla was prudent. Furthermore, though they had been visited by Goguryeo envoys earlier that year, Yamato may have had some inkling that Goguryeo was not in the most powerful position.  Ever since the death of Yeon Gaesomun, the Goguryeo court had been involved in infighting—as well as fighting their external enemies.  One of Gaesomun's sons had been exiled and had gone over to the Tang, no doubt providing intelligence as well as some amount of legitimacy.  What they may not have known was that as Yamato was hosting the Silla envoys, a new assault by the Tang-Silla alliance was advancing on Pyongyang and setting siege to the city.  The Nihon Shoki records that in the 10th month of 668 Duke Ying, the Tang commander-in-chief, destroyed Goguryeo. This would dramatically change the international political landscape.  Tang and Silla had been triumphant—Yamato's allies on the peninsula had been defeated, and what we know as the “Three Kingdoms” period of the Korean peninsula was over.  However, the situation was still fluid.  The peninsula was not unified by any sense of the imagination.  The Tang empire had their strategic positions from which they controlled parts of the peninsula and from which they had been supplying the war effort against Goguryeo.  They also likely had to occupy areas to ensure that nobody rose up and tried to reconstitute the defeated kingdoms.  In fact, there would be continued attempts to revive Goguryeo, as might be indicated in the name we use: by the 5th century, the country was actually using the name “Goryeo”, a shortened form of “Goguryeo”, but we continue to refer to it as “Goguryeo” to distinguish it from the country of the same name that would be established in 918, laying claim to that ancient Goguryeo identity. A bit of spoilers, but “Goryeo” is where we would eventually get the name that we know the region by, today:  “Korea”.  In the Nihon Shoki it is referred to as “Gaori”. But none of that could have been known at the time.  Instead, there was no doubt some exuberance on the side of both Silla and Tang, but that would settle into something of unease.  With Baekje and Goguryeo destroyed, Silla may have thought that Tang would leave, allowing them to solidify their hold and manage those territories as an ally.  If this is what they thought, though, I'm not sure they had run it by the Tang empire just yet. In the Yamato court, there appear to have been separate factions: a pro-Tang faction, and also a pro-Silla faction.  We have to assume, based on the actions in the record at this time, that this was a ongoing debate. The last thing I'll note for the year 668 is attempted theft.  The Buddhist priest Dougyou stole Kusanagi, the famous sword forming part of the imperial regalia, and escaped with it.  Kusanagi, you may recall, was the royal sword.  It was named “Kusanagi” or “grass cutter” because it is said that when Prince Yamato Takeru was subduing the eastern lands, he was surrounded in a field that had been set on fire, and he used Kusanagi to create a firebreak by cutting down all of the grass around him.  The sword was given to him by Yamato Hime, the Ise Princess at the time, and it was thought to have been first found by the god Susanowo inside of the legendary Yamata no Orochi.  We talked about this in Episodes 16, 34, and 35.  Yamato Takeru left the sword in Owari, and it would eventually live there, at Atsuta Jingu, Atsuta Shrine, its traditional home. It isn't clear if Dougyou obtained the sword from Owari or if it was being kept in the capital at the time.  It would have likely been brought out for Naka no Oe's coronation, but then it would probably have been returned to the shrine that was holding it. Dougyou tried to head to Silla with his illicit goods, but wind and rain forced him to turn back around.  This is a fascinating story and there's a lot to dive into here. So first off, let's point out that this is supposed to be a Buddhist priest.  What the heck was going on that he was going to try to run a heist on what are essentially the Crown Jewels of the Yamato crown?  While the sword, mirror, and jewel were still somewhat questionable as the sole three regalia, they were clearly important.  We aren't given Dougyou's motives.  We don't know enough about him.  Was he anti-Yamato or anti-Naka no Oe?  Was he actually a Buddhist priest of his own accord, or was he a priest because he was one of those who had been essentially conscripted into religious orders on behalf of some powerful noble?  Was he a Buddhist who wanted to attack the hold of the kami? Was he pro-Silla, or perhaps even a Silla descendant, trying to help Silla? Or was he just a thief who saw the sword, Kusanagi, as a valuable artifact that could be pawned outside of Yamato? That last possibility feels off.  While we aren't exactly sure what Kusanagi looked like, based on everything we know, the sword itself wasn't necessarily blinged out in a way that would make it particularly notable on the continent.    And if Dougyou and whoever his co-conspirators were just wanted to attack the Yamato government, why didn't he just dump Kusanagi in the see somewhere?  He could have destroyed it or otherwise gotten rid of it in a way that would have embarrassed the government. It seems mostly likely that this theft had something to do with pro-Silla sentiment, as if Silla suddenly showed up with the sword, I imagine that would have been some diplomatic leverage on the Yamato court, as they could have held it hostage.  In any case, the plan ultimately failed, though the Chronicles claim it was only because the winds were against him—which was likely seen as the kami themselves defending Yamato. On to a new year.  At the start of 669, Prince Kurikuma (who we mentioned above) was recalled to the capital and Soga no Akaye was appointed governor of Tsukushi. We mentioned Akaye a couple of episodes back.  He was involved in the broken arm-rest incident, where Prince Arima was plotting against Takara Hime, aka Saimei Tennou, and Akaye's daughter Hitachi no Iratsume, was one of the formal wives of Naka no Oe, who would give birth to the princess Yamabe. Now Akaye was given the position of governor of Tsukushi. This position is an interesting one throughout Japanese history.  In many ways it is a viceroy—the governor of Tsukushi has to effectively speak with the voice of the sovereign as the person responsible for overseeing any traffic to and from the continent.  This also was likely a highly lucrative position, only handed out to trusted individuals. However, it also meant that you were outside of the politics of the court.  Early on that was probably less of a concern.  At this time, court nobles were likely still concerned with their traditional lands, which created their economic base, meaning that the court may have been the political center, but there was still plenty of ways to gain power in the archipelago and it wasn't solely through the court.  Over time, as more and more power accrued to the central court government, that would change.  Going out to manage a government outpost on the far end of the archipelago—let alone just going back to manage one's own estates—would be tantamount to exile.  But for now, without a permanent city built up around the palace, I suspect that being away from the action in the capital wasn't quite as detrimental compared to the lucrative nature of a powerful position.  Later, we will see how that flips on its head, especially with the construction of capitals on the model of those like Chang'an. For now, new governor Soga no Akaye was likely making the most of his position.  On that note, in the third month of 669, Tamna sent their prince Kumaki with envoys and tribute.  They would have come through Tsukushi, and Soga no Akaye likely enjoyed some benefits as they were entertained while waiting for permission to travel the rest of the way down to the Yamato capital.  The Tamna embassy did not exactly linger at the court.  They arrived on the 11th of the 3rd month, and left one week—seven days—later, on the 18th.  Still, they left with a gift of seed-grain made to the King of Tamna. On their way out, they likely would have again stopped in at Tsukushi for provisions and to ensure that all of their business was truly concluded before departing. A couple of months later, on the 5th day of the 5th month, we see another hunting party by Naka no Oe.  This seems to have been part of the court ritual of the time for this ceremonial day.  This time it was on the plain of Yamashina.  It was attended by his younger brother, Crown Prince Ohoama, as well as someone called “Fujiwara no Naidaijin” and all of the ministers. “Fujiwara no Naidaijin” is no doubt Nakatomi no Kamatari.  This is an interesting slip by the Chroniclers, and I wonder if it gives us some insight into the source this record came from.  Kamatari was still known as Nakatomi at the time, and was still the Naidaijin, so it is clear they were talking about him.  But historically his greatest reputation is as the father of the Fujiwara family, something we will get to in time.  That said, a lot of the records in this period refer to him as “Fujiwara”.  We've seen this previously—because the records were being written later they were often using a more common name for an individual, rather than the name—including title—that the individual actually would have borne at the time of the record.  This really isn't that different from the way we often talk about the sovereigns using their posthumous names.   Naka no Oe would not have been known as “Tenji Tennou” during his reign.  That wouldn't be used until much later.  And yet, many history books will, understandably, just use the name “Tenji” because it makes it clear who is being talked about. This hunting trip is not the only time we see the name “Fujiwara” creep into the Chronicles a little earlier than accurate: we are told that only a little later, the house of “Fujiwara” no Kamatari was struck by lightning.  But that wasn't the only tragedy waiting in the wings.  Apparently, Kamatari was not doing so well, and on the 10th day of the 10th month, his friend and sovereign, Naka no Oe, showed up to pay his respects and see how he was doing. Ever since that fateful game of kemari—Japanese kickball—the two had been fast friends.  Together they envisioned a new state.  They overthrew the Soga, and changed the way that Japan even conceived of the state, basing their new vision off continental ideas of statehood, governance, and sovereignty.  Now, Kamatari was gravely ill. What happens next is likely of questionable veracity Sinceit is unlikely that someone was there writing down the exact words that were exchanged, but the Chronicles record a conversation between the sovereign and his ill friend.  And the words that the Chroniclers put in their mouths were more about the image that they wanted to project.  According to them, Naka no Oe praised his friend, and asked if there was anything that he could do. Kamatari supposedly eschewed anything special for burial arrangements.  He supposedly said “While alive I did no service for my country at war; why, then, should I impose a heavy burden on it when I am dead?”  Hard to know if he actually felt like that or not, or if thr Chroniclers were likening him to  Feng Yi of the Han dynasty, the General of the Great Tree.  He was so-called because he would often find a tree to take time to himself.  He likewise was renowned for his dislike of ostentation, much like Kamatari foregoing a fancy burial mound. Five days later, Naka no Oe sent Crown Prince Ohoama to Kamatari's house to confer on him the cap of Dai-shiki, and the rank of Oho-omi.  They also conferred on him and his family a new surname:  Fujiwara, and so he became Fujiwara no Daijin, the Fujiwara Great Minister.  The next day he died.  One source known as the Nihon Seiki, said that he was 50 years old, but according to the Chronicles there was an inscription on his tomb that stated he died at age 55. Three days later, we are told that Naka no Oe went to the house of the now late Fujiwara no Naidaijin, and gave orders to Soga no Akaye no Omi, declaring to him his gracious will and bestowing on him a golden incense-burner.  This is somewhat odd, because as we were just talking about, Soga no Akaye had been appointed governor of Tsukushi, though the Toshi Kaden claims that it was actually Soga no Toneri who was in Tsukushi—but these could also mean the same people.  Why this happened right after Kamatari's death suggests to me that Soga no Akaye may have had something to do with the arrangements for Kamatari's funeral or something similar. Let's talk about this whole incident.  There are many that think the Nihon Shoki has things a bit out of order, and on purpose.  Specifically, it is quite likely that the name “Fujiwara” was actually granted after Kamatari's death, and not on the day of, as it has here.  He may even have been posthumously elevated.  But since the Fujiwara family would go on to be quite powerful, the order of events and how they were recorded would have been very important in the 8th century. By naming Kamatari's line the Fujiwara, the court were effectively severing it from the rest of the Nakatomi.  The Nakatomi family would continue to serve as court ritualists, but the Fujiwara family would go on to much bigger and better things.  This change also likely meant that any inheritance of Kamatari's would go to his direct descendants, and that a brother or cousin couldn't necessarily just take over as the head of the household.  So it's very possible that this “setting apart” of the Fujiwara family immediately upon Kamatari's death is a later fiction, encouraged by the rising Fujiwara themselves, in an attempt to keep others from hanging on to their coat tails, as it were. Also a quick note about the idea that there was an inscription on Kamatari's tomb.  This is remarkable because so far, we have not actually found any such markers or tombstones on burials prior to this period.  We assume that they would have been stone or wood markers that were put up by a mound to let you know something about the person who was buried there.  Over time, most of these likely wore away.  But it is interesting to think that the practice may have had older roots. The death of Kamatari wasn't the only tragedy that year.  We are also told that in the 12th month there was a fire in the Treasury, and that the temple of Ikaruga—known to us as Houryuuji, the temple built by Shotoku Taishi—also was burnt.  It isn't said how bad, but only three months later, in 670, another fire struck during a thunderstorm, and we are told that everything burned down—nothing was left. That said, it seems that they may have been able to reuse some of the materials.  I say this because an analysis of the main pillar of the pagoda in the western compound suggests that the tree it came from was felled in 594. The rest of 699 included some less dramatic events. For instance, in the 8th month, Naka no Oe climbed to the top of Takayasu, where he took advice as to how to repair the castle there.  The castle had been built only a couple of years earlier, but already needed repairs.  However, the initial repair project had been abandoned because the labor costs were too much.  The repairs were still needed, though, and they carried out the work four months later in the 12th month, and again in the 2nd month of the following year, and that stores of grain and salt were collected, presumably to stock the castle in case they had to withstand a siege. I suspect that the “cost” of repairing the castle was mostly that it was the 8th month, and the laborers for the work would have to be taken away from the fields.  By the 12th month, I can only assume that those same laborers would be free from their other duties. Speaking of costs, sometimes the Chronicles really make you wonder what was going through the mind of the writers, because they noted that the Land-tax of the Home Provinces was collected.  Maybe this was the first time it had actually been instituted?  I don't know.  It just seems an odd thing to call out. There was also 700 more men from Baekje removed and settled in Kamafu—Gamou District—in Afumi.  And then there was a Silla embassy in the 9th month, and at some point in the year Kawachi no Atahe no Kujira and others were sent to the Tang court.  In response, an embassy from the Tang to Yamato brought 2000 people with them, headed by Guo Wucong, who I really hope was getting some kind of premiere cruiser status for all of his trips. The following year, 700, started out with a great archery meeting, arranged within the palace gate.  I presume this to mean that they had a contest.  Archery at this time—and even for years to come—was prized more highly than even swordplay.  After all, archery was used both in war and on the hunt.  It is something that even the sage Confucius suggested that people should practice.  It is also helpful that they could always shoot at targets as a form of competition and entertainment. Later, on the 14th day of the 1st month, Naka no Oe promulgated new Court ceremonial regulations, and new laws about people giving way on the roads.  This rule was that those of lower status should get out of the way of those of higher status.  Funnily enough, in the description of Queen Himiko's “Yamateg”, back in the 3rd century, this was also called out as a feature of the country.  It is possible that he was codifying a local tradition, or that the tradition actually goes back to the continent, and that the Wei Chroniclers were projecting such a rule onto the archipelago.  I'm honestly not sure which is which.  Or perhaps they expanded the rules and traditions already in place.  There were also new laws about prohibiting “heedless slanders and foul falsehoods”, which sounds great, but doesn't give you a lot to go on. The law and order theme continues in the following month.  A census was taken and robbers and vagabonds were suppressed.  Naka no Oe also visited Kamafu, where he had settled a large number of the Baekje people, and inspected a site for a possible future palace.  He also had castles built in Nagato in Tsukushi, along the route of any possible invasion from the Korean peninsula. In the third month, we have evidence of the continued importance of kami worship, when they laid out places of worship close to Miwi mountain and distributed offerings of cloth.  Nakatomi no Kane no Muraji pronounced the litany.  Note that it is Nakatomi no Muraji—as we mentioned, the Nakatomi would continue to be responsible for ceremonial litany while the Imibe, or Imbe, family would be responsible for laying out the various offerings. Miwi would seem to be the same location as Miidera, aka Onjou-ji, but Miidera wouldn't be founded for another couple of years. In the 9th month of 670, Adzumi no Tsuratari, an accomplished ambassador by this point, travelled to Silla. Tsuratari had been going on missions during the reign of Takara Hime, both to Baekje and to the lands across the “Western Seas”.  While we don't exactly know what transpired, details like this can help us try to piece together something of the relative importance of the mission. In the last entry for 670, we are told that water-mills were made to smelt iron.  If you are wondering how that works, it may have been that the waterwheel powered trip hammers—it would cause the hammer to raise up until it reached a point where it would fall.  Not quite the equivalent of a modern power hammer, it still meant that fewer people were needed for the process, and they didn't have to stop just because their arms got tired. The following year, 671, got off to a grand start, with a lot of momentous events mentioned in just the first month of the year. First off, on the 2nd day of the first month, Soga no Akaye – now back from his stint as governor of Tsukushi - and Kose no Hito advanced in front of the palace and offered their congratulations on the new year.  Three days later, on the 5th day, Nakatomi no Kane, who had provided the litany at Miwi, made an announcement on kami matters.    Then the court made official appointments.  Soga no Akaye was made the Sadaijin, or Prime Minister of the Left, and Nakatomi no Kane was made Prime Minister of the Right.  Soga no Hatayasu, Kose no Hito, and Ki no Ushi were all made daibu, or high ministers.  On top of this, Naka no Ohoe's son, Prince Ohotomo, was appointed as Dajodaijin. “Dajodaijin” is a new position that we haven't seen yet, and it is one of those positions that would only show up on occasion.  It is effectively a *Prime* Prime Minister.  They were considered superior to both the ministers of the left and the right, but didn't exactly have a particular portfolio.  The Ministers of the Left and the Right each had ministries under them that they were responsible for managing.  Those ministries made up the Daijo-kan, or the Council of State.  The Dajodaijin, or Daijodaijin, was basically the pre-eminent position overseeing the Council of State.  I suspect that the Dajodaijin seems to have been the evolution of the Naidaijin, but on steroids.  Nakatomi no Kamatari had administered things as Naidaijin from within the royal household, but the Dajodaijin was explicitly at the head of the State.  Of course, Prince Ohotomo was the son of Naka no Oe himself, and the fact that he was only 23 years old and now put in a place of prominence over other ministers who were quite likely his senior, is remarkable.  I wonder how much he actually was expected to do, and how much it was largely a ceremonial position, but it nonetheless placed Ohotomo just below his uncle, Crown Prince Ohoama, in the overall power structure of the court. Speaking of which, following the new appointments, on the 6th day of the year, Crown Prince Ohoama promulgated regulations on the behalf of his brother, Naka no Oe.  There was also a general amnesty declared, and the ceremonial and names of the cap-ranks were described in what the Chronicles calls the Shin-ritsu-ryo, the New Laws. Towards the end of the first month, there were two embassies, both from now-defunct kingdoms.  The first was from Goguryeo, who reportedly sent someone named Karu and others with Tribute on the 9th day, and 4 days later, Liu Jenyuan, the Tang general for Baekje sent Li Shouchen and others to present a memorial.  I'm not sure if the Goguryeo envoys were from a government in exile or from a subjugated kingdom under Tang and Silla domination.  The Tang general in Baekje was a little more transparent.  That said, that same month we are told that more than 50 Baekje nobles were given Yamato court rank, perhaps indicating that they were being incorporated more into the Yamato court and, eventually, society as a whole.  That said, the remains of the Baekje court sent Degu Yongsyeon and others with tribute the following month. This is also the year that Naka no Oe is said to have placed the clepsydra or water clock in a new pavilion.  We talked about this significance of this last episode.  We are also told that on the third day of the third month, Kibumi no Honjitsu presented a “water level”, a Mizu-hakari.  This would seem to be what it sounds like:  A way of making sure that a surface is level using water.  There is also mention of the province of Hitachi presenting as “tribute” Nakatomibe no Wakako.  He was only 16 years old, and yet we are told he was only one and a half feet in height—one shaku six sun, more appropriately.  Assuming modern conversions, that would have put him approximately the same height as Chandra Dangi of Nepal, who passed away in 2015 but who held the Guiness World Record for the world's shortest person at 21.5”—or 54 centimeters.  So it isn't impossible. The fact that he is called “Nakatomibe” suggests that he was part of the family, or -Be group, that served the Nakatomi court ritualists.  Unfortunately, he was probably seen more as an oddity than anything else at the time.  Still, how many people from that time are not remembered at all, in any extant record?  And yet we have his name, which is more than most. In the following month, we are also told that Tsukushi reported a deer that had been born with eight legs.  Unfortunately, the poor thing died immediately, which is unfortunately too often the case. And then the fifth day of the fifth month rolled around again. This year there was no hunting, but instead Naka no Oe occupied the “Little Western Palace” and the Crown Prince and all of the ministers attended him.  We are told that two “rustic” dances were performed—presumably meaning dances of some local culture, rather than those conforming to the art standards passed down from the continent.  As noted earlier, this day would be one of the primary ceremony days of the later court. The following month, we are told that there was an announcement in regards to military measures requested by the messengers from the three departments of Baekje, and later the Baekje nobles sent Ye Chincha and others to bring tribute.  Once again, what exactly this means isn't clear, but it is interesting to note that there were three “departments” of Baekje.  It is unclear if this was considered part of the court, or if this was Baekje court in exile managing their own affairs as a guest in Yamato. It is also interesting that they seem to have been traveling to the Yamato court while Li Shouchen was still there, sent by the Tang general overseeing Baekje.  That must have been a bit of an awkward meeting.  We are told that they all took their departure together on the 11th day of the 7th month.  Does that mean they left with the Tang envoy?  Was the Tang inviting some of them to come back?  Or just that they all left the court at the same time. The same month, Prince Kurikuma was once more made Governor of Tsukushi—or possibly made governor the first time, depending on whether or not you think the Chronicles are accurate or that they pulled the same event twice from different sources.  We are also told that Silla sent envoys with gifts that included a water buffalo and a copper pheasant for the sovereign. The 8th month of the year, we hear that Karu of Goguryeo and his people took their leave after a seven month long visit.  The court also entertained the Emishi.  Two months later, Silla sent Kim Manmol and others with more tribute, but this envoy likely found a different feeling at court. And that is because on the 18th day of the 8th month, the sovereign of Yamato, Naka no Oe, took to his bed, ill.  There was a ceremony to open the eyes of 100 Buddhas in the interior of the palace, and Naka no Oe sent messengers to offer to the giant Buddha of Houkouji a kesa, a golden begging-bowl, an ivory tusk, aloeswood, sandalwood, and various objects of value, but despite any spiritual merit that may have accrued, it didn't seem to work.  Naka no Oe's illness continued to grow more serious.  He would continue to struggle for another two months, until, on the 3rd day of the twelfth month, Naka no Oe, aka Tenji Tennou, sovereign of Yamato, passed away. For all that we should be careful to avoid the “Great Man” theory of history, it is nonetheless hard to deny that Naka no Oe had an incredible impact on the country in his days.  From start to finish, while one could argue that many of the reforms were simply a matter of time as the archipelago absorbed more and more ideas from across the straits, Naka no Oe found himself in the middle of those reforms.  The Yamato State would never be the same, and he oversaw the birth of the Ritsuryo state, a new state nominally based on laws and rules, rather than just tradition.  It may not be entirely clear, but he also helped inculcate a new sense of the power of the sovereign and of the state, introducing new cultural imaginaries.  Yamato's reach wasn't just vague boasting, but by instituting the bureaucratic state they were able to actually expand the reach of the court farther than any time before. And through those changes, Naka no Oe had, in one way or another, been standing at the tiller.  Now, he was gone, as were many of his co-conspirators in this national project.  Which leaves us wondering:  What comes next? Well, we'll get to that, but not right now.  For now, let us close this episode with Naka no Oe's own end.   Next episode, we can get into the power struggles that followed, culuminating in an incident known as the Jinshin no Ran:  The Jinshin war. 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.  

Proponemos otro acercamiento a la programación que el Festival LEV de Gijón, ha ofrecido de su edición 2025, con las actuaciones de Yessi Perse, Amelie Duchow, Ash Fure, Mizu y Babii.Escuchar audio

Po całym zamieszaniu wokół gladiatorskiej areny na Tatooine grupa Zuri wyrusza do tajemniczej świątyni za Morzem Wydm. W trakcie przeprawy Milo zostaje jednak zaatakowany...Wydarzenia przedstawione na sesji mają miejsce 30 lat po akcji "Powrotu Jedi", ignorują jednak powstanie Najwyższego Porządku. W tej wersji wydarzeń Luke Skywalker przed swoim dobrowolnym zniknięciem zdołał wyszkolić pokolenie mistrzów Jedi - wśród których był m.in. Ged.Gramy na autorskiej nakładce na mechanikę systemu Mroczny Graal.

W trakcie balu, drużyna stoczyła walkę z istotą podobną do Koryfeusza, której udało się zbiec. Bal jednak nadal trwa a przed Thelanem pojedynek z dziedzicem rodu...

Świątynia mnicha Ponurego wydaje się być zupełnie innym miejscem, niż przypuszczała Zuri. Przedziwne wizje małego Robaczka zwiastują niebezpieczeństwo... Ale dla kogo?Wydarzenia przedstawione na sesji mają miejsce 30 lat po akcji "Powrotu Jedi", ignorują jednak powstanie Najwyższego Porządku. W tej wersji wydarzeń Luke Skywalker przed swoim dobrowolnym zniknięciem zdołał wyszkolić pokolenie mistrzów Jedi - wśród których był m.in. Ged.Gramy na autorskiej nakładce na mechanikę systemu Mroczny Graal.

Episode 111: In this episode of Critical Thinking - Bug Bounty Podcast Justin interviews Kevin Mizu to showcase his knowledge regarding DOMPurify and its misconfigurations. We walk through some of Kevin's research, highlighting things like Dangerous allow-lists and URI Attributes, DOMPurify hooks, node manipulation, and DOM Clobbering.Follow us on twitter at: https://x.com/ctbbpodcastGot any ideas and suggestions? Feel free to send us any feedback here: info@criticalthinkingpodcast.ioShoutout to YTCracker for the awesome intro music!====== Links ======Follow your hosts Rhynorater and Rez0 on Twitter:https://x.com/Rhynoraterhttps://x.com/rez0__====== Ways to Support CTBBPodcast ======Hop on the CTBB Discord at https://ctbb.show/discord!We also do Discord subs at $25, $10, and $5 - premium subscribers get access to private masterclasses, exploits, tools, scripts, un-redacted bug reports, etc.You can also find some hacker swag at https://ctbb.show/merch!====== Resources ======Exploring the DOMPurify library: Bypasses and Fixes (1/2)https://mizu.re/post/exploring-the-dompurify-library-bypasses-and-fixesExploring the DOMPurify library: Hunting for Misconfigurations (2/2)https://mizu.re/post/exploring-the-dompurify-library-hunting-for-misconfigurationsDom-Explorer toolhttps://yeswehack.github.io/Dom-Explorer/shared?id=772a440c-b0c2-4991-be71-3e271cf7954fCT Episode 61: A Hacker on Wall Street - JR0ch17https://www.criticalthinkingpodcast.io/episode-61-a-hacker-on-wall-street-jr0ch17/====== Timestamps ======(00:00:00) Introduction(00:01:44) Kevin Mizu - Background and Bring-a-bug(00:15:09) DOMPurify(00:29:04) Misconfigurations - Dangerous allow-lists(00:39:09) Dangerous URI attributes configuration(00:46:08) Bad usage(00:59:55) DOMPurify Hooks: before, after, and upon SanitizeAttribute(01:29:15) Node manipulation, nodeName namespace case confusion, & DOM Clobbering DOS(01:36:51) Misc concepts for future research

Join us with Marcia Bjornerud for a brilliant conversation on a life dedicated to the physical Earth. This conversation is the third episode for our new Earthly Reads series. Together, Ayana and Marcia discuss Marcia's new book, Turning to Stone: Discovering the Subtle Wisdom of Rocks, and contemplate a life lived in conversation with the very Earth that holds us. Marcia offers us her grounding presence and her awareness of geologic time cycles that churn beyond human perception.Earthly Reads is a podcast series and online book study featuring conversations with some of our favorite authors including adrienne maree brown, Marcia Bjornerud, Alexis Pauline Gumbs, Prentis Hemphill, Tricia Hersey, and Céline Semaan. This episode is just a small glimpse into some of the incredible live conversations that will take place throughout the book study. For more details about the series and to purchase access to the full study, visit forthewild.world/bookstudy.  Marcia Bjornerud is a Professor of Geosciences and Environmental Studies at Lawrence University in Wisconsin. Her research focuses on the physics of earthquakes and mountain building, and she combines field-based studies of bedrock geology with quantitative models of rock mechanics. She has done research in high arctic Norway and Canada as well as mainland Norway, Italy, New Zealand, and the Lake Superior region. A contributing writer to The New Yorker, Wired, the Wall Street Journal and the Los Angeles Times, she is also the author of several books for popular audiences: Reading the Rocks, Timefulness, Geopedia and the recently published Turning to Stone: Discovering the Subtle Wisdom of Rocks. The music featured in this series is from the compilation Staying: Leaving Records Aid to Artists Impacted by the Los Angeles Wildfires courtesy of our partner Leaving Records. The songs are by Xyla, Mizu, Marine Eyes, and David Moses x Tristan de Liege. Support the show

Zuri musi wywiązać się z pochopnie zaciągniętego zobowiązania i walczy na gladiatorskiej arenie! Stawką jest jednak starcie z tajemniczym mnichem!Wydarzenia przedstawione na sesji mają miejsce 30 lat po akcji "Powrotu Jedi", ignorują jednak powstanie Najwyższego Porządku. W tej wersji wydarzeń Luke Skywalker przed swoim dobrowolnym zniknięciem zdołał wyszkolić pokolenie mistrzów Jedi - wśród których był m.in. Ged.Gramy na autorskiej nakładce na mechanikę systemu Mroczny Graal.

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Sztandary Eri z łopotem niebieskiego materiału upadły na ziemię. Grupa wagabund stara się zorganizować roztrzęsionych mieszkańców i ruch oporu. W centrum polanki nadal zalegają cielska ogromnych węży, a w najwyższym gnieździe... w najwyższym gnieździe widok jest nie spotykany, szop zajada się mięsem węża ...

Jednostrzałowa sesja, w której gracze wcielają się w rodziców przyjeżdżających na obóz młodzieżowy, by odebrać stamtąd syna borykającego się z szykanowaniem przez rówieśników. Jakie tajemnice ma w sobie ośrodek wczasowy nad jeziorem Toluca? Sesja horrorowa - tylko dla pełnoletnich słuchaczy.

Po wydarzeniach na Hysteria Prime Zuri wyrusza na Tatooine, by wytropić tajemniczego mrocznego mnicha Ponurego. Czy zdoła go znaleźć? Wraz z naszą młodą jedi wyrusza Milo - jej nowy przyjaciel. Miejmy nadzieję, że pomoże jej spełnić misję! Wydarzenia przedstawione na sesji mają miejsce 30 lat po akcji "Powrotu Jedi", ignorują jednak powstanie Najwyższego Porządku. W tej wersji wydarzeń Luke Skywalker przed swoim dobrowolnym zniknięciem zdołał wyszkolić pokolenie mistrzów Jedi - wśród których był m.in. Ged. Gramy na autorskiej nakładce na mechanikę systemu Mroczny Graal.

Wie können wir die Herausforderungen seltener Nierenerkrankungen besser verstehen und gemeinsam bewältigen?   Was können wir als Einzelne tun, um die Lebensqualität von Menschen mit seltenen Krankheiten zu verbessern und ihnen eine Stimme zu geben? In dieser Episode begrüßen wir Marianne Silkjær Nielsen, eine unglaublich engagierte Mutter und Gründerin von CompCure. Aus der persönlichen Erfahrung mit der seltenen Nierenerkrankung ihrer Tochter heraus hat Marianne eine Bewegung ins Leben gerufen, die nicht nur Forschung vorantreibt, sondern auch eine starke Gemeinschaft für Betroffene und deren Familien bildet. Sie teilt nicht nur ihre Expertise, sondern auch ihre berührende Geschichte und Motivation.   In der Folge beleuchtet der Moderator Adrian Ley die Themen…    Mariannes persönliche Geschichte und die Entstehung von CompCure. Die Herausforderungen bei der Diagnose und Behandlung seltener Nierenerkrankungen aus der Perspektive einer Betroffenen. Die Bedeutung internationaler Vernetzung und gemeinsamer Forschung für eine bessere Zukunft. Du hast Fragen oder kennst jemand, der seine/ihre Geschichte mit uns teilen sollte?  Folge uns auf Instagram oder schreibe eine Mail an info@funktionieren-podcast.de   Du möchtest dich mit Marianne in Verbindung setzten?  Hier findest mehr Informationen zu CompCure https://www.compcure.org/ oder auf LinkedIn https://www.linkedin.com/company/compcure/  Unterstützt wird diese Podcastserie von Mizu, deinem persönlichen Begleiter im Leben mit CKD. Die Mizu App hilft dir, deine chronische Nierenkrankheit (CKD) besser in den Griff zu bekommen. Lade dir die App kostenlos in App Store und Playstore herunter und meistere deinen Gesundheitszustand mit medizinisch validierten Funktionen und Ressourcen.

THIS EPISODE IS A F*CKING MASTERPIECE! It's my favorite episode of the series and here is why: Not only do we get to see Mizu fight an entire Yakuza army, but we also get more information as to why Mizu is the way that she is aka full of hate... Yes, she has been seen as less than her entire life for being half white/half Japanese, but there's gotta be more to the story, right? There always is. Hope you like this episode just as much as I do!

Our girlypop, Mizu, finally comes face-to-face with our girlypop, Akemi, and they have a stare off over some hot sake. They don't end up doing sake bombs together (unfortunately), but there is definitely an explosion between the two. Also, who knew poetry had that effect on people? Not me, but now I am intrigued! I'll keep you posted on any future poetry endeavors that I partake on. LOL. --- Support this podcast: https://podcasters.spotify.com/pod/show/thatshoweffedmeup/support

In this episode we come head-to-head with the Four Fangs, the vicious warriors sent by Heji Shindo himself to capture the infamous "Blue Eye Samurai". We also see Mizu getting a lot of unexpected visitors this episode and none of them are good- Except Ringo. We can all agree in our mutual love for Ringo

   Stream William Basinski + Richard Chartier - Aurora Terminalis - Aurora Terminalis Excerpt 1Caterina Barbieri - Ecstatic Computation - FantasAphex Twin - Blackbox Life Recorder 21f / In a Room7 F760 - Blackbox Life Recorder 20 [Ambient 760]Boards of Canada - Tomorrow's Harvest - Dayvan CowboyPye Corner Audio - Hollow Earth - Hollow EarthElori Saxl - Earth Focus (OST) - Changing NeighborhoodEzra Feiberg - … - The Big Clock (Jefre Cantu-Ledesma  Remix)Perila -  Intrinsic Rhythm - Lym RielInnesti - Diaphanous - Within WavesKMRU · Thea Soti - Aa. Vv. - VacuumMartina Lussi - nonclassical at 20 - F​/A​-​18 (Christina Vantzou Remix)Mary Lattimore, MIZU, Jamal Shakeri, Laraaji - TRAИƧA  - Midnight Moon PoolFotografia de Joné Reed(Last Show Nov 29)"Guardar Link Como" - "Save Link As"Right Mouse Button Click For Save 

Cső makik! Mizu? Ez az adás minden főemlősnek kötelező, ugyanis lemúrok, makik, páviánok, gorillák és csimpánzok lesznek kivesézve. Ki a majom? és kinek a lánya az? Lesz szó a jelnyelvvel kommunikáló cicaimádó Koko gorilláról, a füvező nyelvészről, Nim Chimpsky-ről, a holland singerie majomfestészeti műfajról, parazitahajtó levelekről, és híres popkulturális majmokról. A bibliakörben kiderül, hogy a haldokló Dávid Király mivel melegítteti fel az ágyát és milyen rontást kér a népre, ha választhat. Jackpot az elején kirohan, hogy milyen ocsmányak a nyersbeton, a direkt rozsdás fal és a széles lépcsőfokokkal operáló intézmények. ITT LEHET Rossznyavalya Élményfürdőzni karácsonyra!♥ Kellemes majmolást! A zenét mégsem fain országok, hanem a mocskos AI szolgáltatta, mert sajnos vicces, hogy ennyire szörnyű. pusza!

On this week's Talkhouse Podcast we've got a special episode recorded live just last weekend in New York featuring two artists that appear on an amazingly ambitious new conceptual compilation album called TRANSA, Asher White and MIZU. The album comes from our friends at the Red Hot organization, was conceptualized largely by Dust Reid and Massima Bell, and features more than 100 artists honoring trans and non-binary artists. There are huge names like Sade, Sam Smith, Andre 3000, indie heroes like Julien Baker and Laura Jane Grace, and incredible up-and-comers like today's two guests, who worked on separate tracks. The whole thing comes out November 22, and you can pre-order it now. I won't say much more because former Talkhouse producer Mark Yoshizumi was on hand to introduce Asher and MIZU at the event. Enjoy. 0:00 – Intro 1:39 – Producer Mark Yoshizumi Intro 5:01 – Start of the chat 12:20 – MIZU and Asher's differing musical backgrounds 20:00 – Ad break 22:20 – "The music that I made is aesthetically different than the music I consume" 25:15 – Musical processes 31:37 – The origins of MIZU and Asher's songs on the TRANSA comp Thanks for listening to the Talkhouse Podcast, and thanks to MIZU, Asher White, Mark Yoshizumi, and Honey Moon Coffee in Ridgewood. Also thanks to Urosh Jovanovich, who recorded the event, and Myron Kaplan, who produced this episode. The Talkhouse theme is composed and performed by the Range. See you next time! This episode is brought to you by DistroKid. DistroKid makes music distribution fun and easy with unlimited uploads and artists keep 100% of their royalties and earnings. To learn more and get 30% off your first year's membership, visit: distrokid.com/vip/talkhouse

Karácson Tamást, ismertebb nevén Fluor Tomit a Mizu óta ismeri az ország. A kevés olyan előadók egyike, akinek sikerült többször újragondolnia magát és új köntösben sikerre vinni egy brandet: az underground repper évek után SP-vel és Pixával törtek be a mainstreambe, az elmúlt tíz évben pedig a Wellhelloval mentek nagyot. Zenéről és közéletről beszélgetünk az ország Tomijával. Támogasd te is a Partizán munkáját!https://csapat.partizanmedia.hu/fundraising/partizan/Nézd, olvasd, hallgasd - minden péntek reggel: https://pentekreggel.huIratkozz fel a Partizán hírlevelére:https://csapat.partizanmedia.hu/forms/partizan-feliratkozasYouTube: https://www.youtube.com/@PartizanmediaFacebook: https://facebook.com/partizanpolitika/ Facebook Társalgó csoport: https://www.facebook.com/groups/partizantarsalgo Instagram: https://www.instagram.com/partizanpolitika/TikTok: https://www.tiktok.com/@partizan_mediaPartizán saját gyártású podcastok: https://rss.com/podcasts/partizanpodcast/További támogatási lehetőségekről bővebben: https://www.partizanmedia.hu/tamogatas

If you would like to give us feedback on how were doing follow us at: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://discord.gg/cd6sNqvnav⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://beacons.ai/senornerdpodcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/senornerdpodcast/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ @senornerdpod on Twitter. Blue Eye Samurai is an ⁠adult animated⁠ ⁠action⁠ television series created and written for ⁠Netflix⁠ by wife-and-husband team Amber Noizumi⁠[1]⁠⁠[2]⁠ and ⁠Michael Green⁠, with supervising director and series producer Jane Wu. It was co-produced and animated by French studio ⁠Blue Spirit⁠ [⁠fr⁠]. The first season premiered on November 3, 2023. In December 2023, the series was renewed for a second season which will be released in 2026.⁠[3]⁠⁠[4]⁠ During ⁠Japan⁠'s ⁠Edo period⁠ (17th century), half-⁠white⁠ half-⁠Japanese⁠ ⁠onna-musha⁠ (female warrior) Mizu (meaning water) quests for vengeance against four white men, one of whom is her father, who illegally remained in Japan during the ⁠closing of its borders⁠ by the ⁠Tokugawa shogunate⁠.⁠[5]⁠ ⁠Maya Erskine⁠ as Mizu, a female ⁠mixed-race⁠ blue-eyed ⁠bushi⁠. Her experiences of discrimination as a mixed-race Japanese child have left her cold, bitter and vengeful. Forced by her mother to disguise herself as a boy so as not to be found, she chooses to maintain her disguise into adulthood to pursue her path of revenge more freely. ⁠George Takei⁠ as Seki, Princess Akemi's male tutor. He sympathizes with Akemi's situation and later takes steps to ensure her freedom. ⁠Masi Oka⁠ as Ringo, an optimistic, handless male cook who idolizes Mizu. Despite Mizu initially not wanting a companion, she later tolerates Ringo. He proves surprisingly helpful and loyal to Mizu. ⁠Cary-Hiroyuki Tagawa⁠ as Master Eiji, a blind ⁠swordsmith⁠ who raised Mizu. He was the first person to show Mizu kindness, partially because he cannot see her; as a result, Mizu holds deep respect for him, referring to him as "Swordfather". ⁠Brenda Song⁠ as Princess Akemi, the pampered but strong-willed daughter of a ⁠nouveau riche⁠ lord. She is in love with Taigen and resents her father's control over her and seeks a life of independence. ⁠Darren Barnet⁠ as Taigen, a promising but arrogant male swordsman of humble origins. He is in love with Princess Akemi and harbors a strong resentment towards Mizu, which has lasted since their childhoods, and later seeks revenge after being humiliated in a duel which cuts off his engagement with Akemi. ⁠Randall Park⁠ as Heiji Shindo, Fowler's nominal jailor and accomplice. ⁠Kenneth Branagh⁠ as Abijah Fowler, an ⁠Irish⁠ smuggler who is allied with the ⁠Shogun⁠, in secret defiance of Japan's ⁠Sakoku⁠ closed-door policies. He plans to overthrow the current Shogun and replace him with a leader who will open Japan to outside influence. ⁠Stephanie Hsu⁠ as Ise, a prostitute. ⁠Ming-Na Wen⁠ as Madame Kaji, a cunning and savvy ⁠madam⁠. ⁠Harry Shum Jr.⁠ as Takayoshi, the Shogun's second son. ⁠Mark Dacascos⁠ as Bloodsoaked Chiaki, an assassin and the leader of the Four Fangs gang. Orli Mariko Green as Young Mizu Judah Green as Young Taigen ⁠Patrick Gallagher⁠ as Lord Daichi, Akemi's father. ⁠Ann Harada⁠ as Mama, Mizu's unnamed adoptive mother. Although Mizu initially believed she was her biological mother, it's later revealed she was merely her maid who was paid to care for her. ⁠Byron Mann⁠ as Mikio, a disgraced samurai who was married to Mizu. Dacascos, Gallagher, and series co-creator Amber Noizumi also voice additional minor characters. Other supporting voices are provided by ⁠Gedde Watanabe⁠, ⁠Eric Bauza⁠, ⁠Clyde Kusatsu⁠, ⁠Keone Young⁠, ⁠Brittany Ishibashi⁠, Holly Chou, Marcus Choi, ⁠Matthew Yang King⁠, Jane Wu, West Liang, Alain Uy, Takaaki Hirakawa, ⁠Sherry Cola⁠, and ⁠Christine Ko⁠.

Em novembro de 2023, a Netflix lançou uma série animada que inicialmente não estava no radar de muitas pessoas. Pouco tempo após seu lançamento, ela começou a figurar entre as obras mais assistidas e, gradualmente, ganhou vídeos de reacts, análises e chamou a atenção da crítica. Samurai de Olhos Azuis surpreendeu não só pela sua estética bem apurada e maravilhosa, mas também por uma narrativa bem amarrada, com personagens complexos e uma história de vingança que prende o espectador a cada episódio.Criada e roteirizada por Michael Green (produtor de American Gods) e Amber Noizumi, com a supervisão de direção e produção de Jane Wu (trabalhou em animações como Homem-Aranha no Aranhaverso), Samurai de Olhos Azuis narra a história de Mizu, uma mestiça que, após perder tudo e sofrer constantemente com o preconceito em um Japão fechado do período Edo, decide se vingar dos ocidentais que iniciaram sua desventura e a colocaram em um mundo de horror e solidão.Hoje, Rafael Arinelli recebe Lunna Fabris, Rodrigo Basso (Perdidos na Estante) e Henrique Rizatto para bater um papo sobre esta série animada que encantou tantos espectadores. Eles discutem os caminhos que a série desenha para seus personagens, bem como a estrutura dos episódios, que ajudam a aprofundar ainda mais nossa percepção daquele mundo. Também especulam sobre a segunda temporada e quais caminhos Mizu poderá percorrer nessa sua insaciável sede de vingança.Arrume seu kimono, afie sua espada e prepare-se para se apaixonar por Samurai de Olhos Azuis!• 03m39: Pauta Principal• 1h14m27: Plano Detalhe• 1h28m10: EncerramentoOuça nosso Podcast também no:• Feed: https://bit.ly/cinemacaofeed• Apple Podcast: https://bit.ly/itunes-cinemacao• Android: https://bit.ly/android-cinemacao• Deezer: https://bit.ly/deezer-cinemacao• Spotify: https://bit.ly/spotify-cinemacao• Amazon Music: https://bit.ly/amazoncinemacaoAgradecimentos aos patrões e padrinhos: • André Marinho• Anna Foltran• Bruna Mercer• Charles Calisto Souza• Daniel Barbosa da Silva Feijó• Diego Lima• Eloi Xavier• Gabriela Pastori• Guilherme S. Arinelli• Gustavo Reinecken• Katia Barga• Thiago Coquelet• William SaitoFale Conosco:• Email: contato@cinemacao.com• Facebook: https://bit.ly/facebookcinemacao• Twitter: https://bit.ly/twittercinemacao• Instagram: https://bit.ly/instagramcinemacao• Tiktok: https://bit.ly/tiktokcinemacaoApoie o Cinem(ação)!Apoie o Cinem(ação) e faça parte de um seleto clube de ouvintes privilegiados, desfrutando de inúmeros benefícios! Com uma assinatura a partir de apenas R$5,00, você terá acesso a vantagens incríveis. E o melhor de tudo: após 1 ano de contribuição, recebe um presente exclusivo como agradecimento! Não perca mais tempo, acesse agora a página de Contribuição, escolha o plano que mais se adequa ao seu estilo e torne-se um apoiador especial do nosso canal! Junte-se a nós para uma experiência cinematográfica única!Plano Detalhe:• (Lunna): Série: 1923• (Lunna): Série: Yellowstone• (Basso): Série: Demon Slayer• (Basso): Série: Largados e Pelados• (Henrique): Podcast: Caso Bizarro• (Henrique): Podcast: Para-raio de Problemas• (Rafa): Documentário: Nostalgia - Guerra Coreana Edição: ISSOaí Design

In Edo-era Japan, master swordsman Mizu embarks on a journey to seek revenge on the Western foreigners responsible for their current life's circumstances. --- Send in a voice message: https://podcasters.spotify.com/pod/show/eatthecakeanime/message

This is Episode 66 of To Etherea and Beyond - Emotive Sound. The show broadcasts on Harrogate Community Radio at 9am this Sunday 2nd June and is then available via the station's Listen Again button, and everywhere else here: https://ssyncc.com/toethereaandbeyond The show features music by: And So I Watch You from Afar, Ariel Kalma, Jeremiah Chiu, Marta Sofia Honer, Pantha Du Prince, Kiasmos, Arooj Aftab, MIZU, Cathedral Bells, Moon Cowboy, Dog Unit, Fenella, Jane Weaver, Sleep Party People, C. Diab, Arushi Jain, Perilymph, Grandbrothers, Sunda Arc, Strange Modes, Activity, Fried Dough https://harrogatecommunityradio.online/shows/to-etherea-and-beyond/ This show is syndicated & distributed exclusively by Syndicast. If you are a radio station interested in airing the show or would like to distribute your podcast / radio show please register here: https://syndicast.co.uk/distribution/registration

Blue Eye Samurai is Netflix's latest blockbuster adult animated series, joining the likes of Arcane and Nimona (which we've already discussed on this podcast - check 'em!) as proof that extremely high quality animated television exists, and it's not just for kids. Mizu is an incredibly well-designed protagonist, with so much to unpack on her biracial background and the way she navigates her gender identity; there's a powerful supporting cast with characters like Akemi, Madame Kaji, Fowler, and animated George Takei; the animation and worldbuilding is impressively expansive; and season 1 concludes with definitely one of the endings of all time. Also: why is Iris convinced that Mikio f@#ked a horse? Come join us to find out! Content warning: SPOILERS, strong language.

De Oeste a Este, llega la hora de un Sopapo Oriental, en live action, y en animación, con tonos muy distintos, pero con propósitos similares. Primero, en la California del presente, los Hermanos Sun aprenden a forjar nuevamente su relación fraternal mientras tratan de salvar el negocio familiar... un sindicato de crimen organizado. Con risas y violencia, vean como se enfrentan a su legado. Después, en el Japón del siglo XVII, en pleno shogunato, Mizu, una guerrera mitad japonesa mitad caucásica busca venganza de los hombres occidentales que podrían ser su padre. Nadie que se le meta en el camino sobrevivirá o conservará todas sus extremidades intactas. Con música de Nathan Matthew David & Nick Lee, Kirby Krackle (homenajeando a Adelle), Amie Doherty, e Iron Maiden. Próximo programa: DC Comics - 52 (Parte I).

- Trong chương trình “Mizuiku - Em yêu nước sạch” với mục tiêu nuôi dưỡng nhận thức cho thế hệ tương lai về bảo vệ nguồn nước, sáng 29/03, tại Vườn Quốc gia Cúc Phương, tỉnh Ninh Bình, Hội đồng Đội Trung ương phối hợp cùng Cục Kiểm lâm và các đơn vị tổ chức Lễ khánh thành “Góc thông tin bảo vệ môi trường Mizuiku” và tổ chức chương trình tham quan trải nghiệm bảo vệ rừng, nguồn nước, các vấn đề bảo vệ môi trường với chủ đề “Hành trình cùng Mizu bảo vệ môi trường”. Hoạt động giáo dục trải nghiệm được thiết kế như “Lớp học trong rừng” sẽ nâng cao nhận thức của đội viên, thiếu niên, nhi đồng về vai trò, tầm quan trọng của rừng, mối quan hệ mật thiết của rừng và nguồn nước, vấn đề bảo vệ rừng, giữ đất và bảo vệ nguồn nước ngầm. Tác giả : Phương Thoa Chủ đề : Mizu, bảo vệ môi trường, Hội đồng Đội TW --- Support this podcast: https://podcasters.spotify.com/pod/show/vov1tintuc/support

El 28 de marzo de 2023 nos dejó Ryuichi Sakamoto. Escuchamos al compositor, pianista, cantante, productor, actor y activista japonés en grabaciones acústicas y con la lectura de fragmentos de su libro 'La música os hará libres': 'Aoneko no torso', 'Happy end', 'A flower is not a flowwr', 'Bibo no aozora', 'High heels', 'Mizu no naka', 'Rain', 'Merry Christmas Mr. Lawrence', 'Harakiri' y 'The sheltering sky'. Escuchar audio

We livin GOOD out here in these anime streets! . Covering: #NERDSoul #Anime #Soultaku .

Blue Eye Samurai dropped on Netflix in 2023 and became one of our favorites shows of 2023, if not the best show on Nerd Legion thus far. While chock-full of tropes from Tarantino, Zatoichi, Kurosawa, Mulan, and more, the show takes its influences in bold and surprising new directions. Creative duo Michael Green and Amber Noizumi have created an animated masterpiece with a compelling main character in Mizu and an exemplary supporting cast. It's well worth anyone's time to watch this gorgeous animated show!

Featuring Gozen from AnimeUproar & Briggs from BriggsADA

ALBUM FOCUS Tropical Party www.putumayo.com The Putumayo Discovery digital series continues with the digital album, Tropical Party by Putumayo, a collection of 10 upbeat and festive songs by rising musical stars from Brazil, Cameroon, Cuba, Angola, Haiti and more. Putumayo Discovery is a digital series that highlights exceptional songs by contemporary artists from around the world. Zezinho Noy (Angola) - Minha Amiga Teodora RAM (Haiti) - Tout Pitit (Se Pitit) Pâmela Amaro (Brazil) - Negro Amaro Chopteeth Afrofunk Big Band (Nigeria / USA) - Upendo Telek (Papau New Guinea) - Lus Lo Solwara *********************** Robert Jon & The Wreck "Ballad of a Broken Hearted Man" www.robertjonandthewreck.com Anthony Gomes "Blues-A-Fied" - High Voltage Blues www.anthonygomes.com Eric Johanson "Beyond The Sky" - The Deep & The Dirty www.ericjohanson.com Cedar County Cobras "Walkin' Blues" - Homesick Blues www.cedarcountycobras.com Mol Sullivan "Like This Now" - Goose www.molsullivan.com Helene Cronin "What Do You Lean On" - Landmarks www.helenecronin.com Scott Sean White "People" - Even Better On The Bad Days www.scottseanwhite.com Claudia Gibson "The Night Visiting Song" - The Fields Of Chazy www.claudiagibson.com Keith Kallina "To Get To You" - Etta Place www.keithmichaelkallina.com ************************* Mizu "Rinse" - Forest Scenes www.iammizu.com Danielle Miragllia "Sounds Like Home" - Bright Shining Stars www.daniellem.com Gus Glynn "Rollin' " - Paint It Blue www.gusglynn.com John McCutcheon with Tom Paxton "Invisible Man" - Together www.folkmusic.com Noah Derksen "Maybe Next Year" - Sanctity Of Silence www.noahderksen.com Johnsmith "Where's The World Goin' To - Backroads www.johnsmithmusic.com Closing music: MFSB "My Mood" Running time: 4 hours 16 minutes --- Send in a voice message: https://podcasters.spotify.com/pod/show/radiocblue/message Support this podcast: https://podcasters.spotify.com/pod/show/radiocblue/support

Welcome back F.A.B. Friends!! This week Moni and Kat review "Blue Eye Samurai" a Netflilx series. Here's the breakdown, "In 17th-century Japan, when borders are closed to the outside world, citizens would never see a face that was not Japanese, except in rare cases of illegal trade. Our hero, Mizu knows there were only four white men in Japan at the time of her birth and sets off to kill these men, one of whom might be her father, who made her a “creature of shame.” But revenge is not an option for women, so Mizu must forge her revenge quest while hiding her gender as well as her blue eyes. Listen in as the ladies share their thoughts on the popular Netflix series. Enjoy!! DIsclaimer:

Episode 285. We watched season one of the Netflix animated series Blue Eye Samurai. At the time when baby Mizu was born with blue eyes, all outsiders were banned from Japan and the only white men known to be in the country were heinous criminals. After growing up an outcast, Mizu is now an adult trained in the sword, determined to find and kill those men. We discuss the impressive fight choreography, the surprising amount of blood and sex, horny poetry, and characters with speech impediments.(00:00) - Intro (00:04) - Welcome and banter (04:24) - Non-spoiler thoughts on Blue Eye Samural (15:28) - Housekeeping (21:22) - Spoilers!! Blue Eye Samurai (01:16:06) - Review Show Bingo (01:20:49) - Recommendations (01:26:10) - What we are discussing next week (01:28:24) - Outro ★ Support this podcast on Patreon ★

This week on the podcast, the Zealots discuss the greatest anime of all time.

I was blown away by the Netflix animated series Blue Eye Samurai. I'm not alone, it has 100% rating on Rotten Tomatoes. I was pleasantly surprised to discover the supervising director and producer of the show, Jane Wu, began her career as an animation storyboard artist. In fact, we were working at different animation studios at the same time in L.A. We talk about why she took a live action approach to planning animated sequences in Blue Eye Samurai, and how she wanted to represent Japanese culture in a way that's never been done in Western animation. Jane also discusses how her background in martial arts and how her personal history helped her understand the main character Mizu, a woman with dual identities on a quest for revenge 17th century Japan. Use the promo code IMAGINARY at shipstation.com to sign up for your free 30-day trial. Go to hensonshaving.com and enter IMAGINARY at checkout to get 100 free blades with your purchase. (Note: you must add both the 100-blade pack and the razor for the discount to apply.) Learn more about your ad choices. Visit megaphone.fm/adchoices

An all-star debut for Netflix's Blue Eye Samurai, which follows it's main character Mizu as she seeks revenge on the people responsible for her being an outcast in Edo period Japan.

In the enigmatic landscapes of Feudal Japan, "Blue Eye Samurai" narrates the compelling story of a woman who becomes a living paradox—a master samurai hidden beneath the guise of a man. Enter the world of Mizu, her true identity obscured by the armor of tradition and societal expectations. As she grapples with her own duality, Mizu rises to legendary status on the battlefield, her blade as lethal as her secret is guarded. "Blue Eye Samrai" is a mesmerizing tale of vengence, and the resilience of a warrior. Brace yourself for an epic journey through shadows, steel, and the indomitable spirit of a samurai unlike any other.

Jeff and Phil welcome two of the creators behind the Netflix animated action series Blue Eye Samurai, co-creator/co-showrunner Amber Noizumi and supervising director/producer Jane Wu. They discuss some of the personal connections that sparked the tale of mixed race warrior Mizu, bringing a decidedly Asian American take on an Edo-period samurai story, and the lengths they went to assemble the personnel for one of the most badass shows you'll ever see.

The Kung Fu Drive-In Podcast welcomes JANE WU, Supervising Director for the hit Netflix animation BLUE EYE SAMURAI! Jane shares her journey with Mizu, Ringo and all the rich, complex characters in Blue Eye Samurai from stroyboard to action design and everything in between. Watch Blue Eye Samurai on Netflix now! SUPPORT THE KUNG FU DRIVE-IN PODCAST WITH A KO-FI: https://ko-fi.com/kungfudrivein We discuss, debate and dissect kung fu movies and martial arts cinema & tv, past, present, and future!  SPONSORS: www.tinboxsolutions.com OUTRO MUSIC: http://youtu.be/5zeRoGFft2s  by Justin H @KingofKungFuAMP

What is there for a young, mixed-race woman to do in feudal Japan? Reject all traces of her femininity, assume the masculine identity of a ronin, and seek revenge on any of the four white men in the whole country who could potentially be her father. Is Mizu a demonic half-breed, an enlightened warrior, or something else altogether? Created by Michael Green and Amber Noizumi, Blue Eye Samurai charts Mizu's journey of self-discovery and bloodlust, and Paul and Arlo are along for the ride. The boys discuss the show's brilliant fight choreography, each character's attempt to break free of their constraints, the tremendous voice performances of Maya Erskine and Brenda Song, and that Metallica cover. Plus, Arlo pays homage to big bald daddy Godzilla.   NEXT: ho ho no! It's a Bob Clark double feature on the finale of our truncated season 14, as Twisted Christmas rears its festive face once more. Black Christmas and A Christmas Story are basically the same movie, right?     BREAKDOWN 00:00:55  -  Intro / Guest 00:30:10  -  Blue Eye Samurai 02:00:12  -  Outro / Next     LINKS Blue Eye Samurai is one of the smartest Netflix shows in years by Aja Romano, Vox Blue Eye Samurai creator wanted to tell a different type of mixed-race story by Petrana Radulovic, Polygon Blue Eye Samurai is the best thing Netflix has done in years by Petrana Radulovic, Polygon ‘Blue Eye Samurai' Is a Gory and Gorgeous Animated Series From Netflix by Alan Sepinwall, Rolling Stone How ‘Blue Eye Samurai's' Exploration of Mixed Race Identity Helps It “Break All of the Boxes” in Animated Storytelling by Abbey White, The Hollywood Reporter     MUSIC “For Whom the Bell Tolls” by Emi Meyer, Blue Eye Samurai (Soundtrack from the Netflix Series) (2023) “Pale Blue Eyes” by The Velvet Underground, The Velvet Underground (1969)     GOBBLEDYCARES National Suicide Prevention Lifeline: https://suicidepreventionlifeline.org/  Abortion Funds in Every State: https://bit.ly/AbortionFundsTwitter Support AAPI communities and those affected by anti-Asian violence: https://www.gofundme.com/c/act/stop-aapi-hate Support the AAPI Civic Engagement Fund: https://aapifund.org/ Support Black Lives Matter and find anti-racism resources: https://blacklivesmatters.carrd.co/ The Trevor Project provides information and support to LGBTQ youth: thetrevorproject.org Trans Lifeline: https://translifeline.org/  National Center for Transgender Equality: transequality.org Advocate for writers who might be owed money due to discontinuance of royalties: https://www.writersmustbepaid.org/  Help teachers and classrooms in need: https://www.donorschoose.org/ Do your part to remove the burden of medical debt for individuals, families, and veterans: https://ripmedicaldebt.org/ Register to vote: https://vote.gov/  

Hinweis: “Blue Eye Samurai” ist in Deutschland überraschenderweise ab 16 Jahren freigegeben. Die Autoren Amber Noizumi und Michael Green (“Logan”, “Blade Runner 2049) haben sich für die Netflix-Serie “Blue Eye Samurai” eine besondere Geschichte einfallen lassen: Die Schwertkämpferin Mizu wird als Kind gemischter Eltern im Zeitalter der Edo-Periode wie so gut wie alle Ausländer von der Gesellschaft ausgeschlossen und verachtet. Sie begibt sich auf eine Rachemission, ihren britischen Erzeuger zur Strecke zu bringen, während sie auf ihrem Weg Verbündete und Rivalen trifft, die auf ganz unterschiedliche Weise ihren eigenen Kampf austragen.Mit ihren malerischen Bildern, einem prominent besetzten Voicecast mit Stimmen von Maya Erskine, George Takei, Masi Oka, Brenda Song, Kenneth Branagh oder Ming-Na Wen, sowie einer bewegenden Geschichte und dynamischer Action, konnte sich die Serie einen Weg in unsere persönlichen Bestenlisten des Jahres schneiden. Warum es sich absolut lohnt, selbst einzuschalten und wie es vielleicht weitergehen könnte, sowie viele spannende Details rund um die Serie, erörtern Hanna und Tim in ihrer ausführlichen Podcast-Besprechung. 0:00:00 Worum geht es eigentlich? 0:07:00 Synchronisation und die Charaktere0:14:00 Der Look0:19:00 Spoilerteil - Folge 50:25:00 Organische weibliche Charaktere 0:29:00 Das Burg-Game und Finale0:33:00 Eine zweite Staffel? Hanna:Twitter/ X: https://twitter.com/HannaHugeInstagram: https://www.instagram.com/mediawhore BlueSky: @mediawhore.bsky.social Tim:Twitter/ X: https://twitter.com/QuackelSays Hintergründe zur Serie auf dem offiziellen Netflix-Bloghttps://www.netflix.com/tudum/features/edo-period-japan-guide-blue-eye-samurai Hosted on Acast. See acast.com/privacy for more information.

I discuss the Netflix animated series Blue Eye Samurai. Story follows Mizu who is born of half European, half Japanese blood which makes her an outcast. She is on a path of revenge and to track down the men who wronged her family. Streaming on Netflix Timestamps (00:00) No Spoilers Review (12:10) Spoiler thoughts (21:01) Final thoughts and outro ______________________________ If you enjoy what I do and want to support Kofi: https://ko-fi.com/dadneedstotalk Patreon: https://www.patreon.com/Dadneedstotalk Follow me My website: https://dadneedstotalk.com/ Twitter: https://twitter.com/DadNeedsToTalk Instagram: https://www.instagram.com/dadneedstotalkpodcast/ #blueeyesamurai #netflix --- Support this podcast: https://podcasters.spotify.com/pod/show/dadneedstotalkpodcast/support

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In episode 67, Stephen delves into the origins of Mizu Shochu with founder, Jesse Falowitz. Believed to be the 1st shochu ever developed specifically for the export market, Mizu has been a trendsetter for over a decade now.

The awesome hosts discuss plenty of topics! The gang opens up chatting What If... (00:00-23:00) and the zombie episode prompts the question for our stack em up... whats the greatest zombie movie of all-time? (23:00-40:15). Mizu and Nick then chat Shigaraki's backstory with the newest episode of MHA (40:30-49:00) and since Jose didn't have a chance to catch up on MHA Nick chats Black Clover (49:15-51:45). We also got more video games news than any one person could ever need (51:50-1:33:15) and on top of that good news we got some bad news for Shang-Chi (1:33:20-1:40:10). We close off with some Matrix Trailer talk! (1:40:15-1:43:00).

"Mizu No Kokuro", meaning mind like still water, and "Tsuki No Kokuro", meaning mind like the moon, are Japanese sayings used in martial arts. You can apply these sayings not only to your martial arts journey, but in your everyday life.James Cox Premier Martial Arts Abilene, Texas. 3287 South 14th Street - (325)-676-2696 and 6410 Buffalo Gap Road - (325)-704-5454. Visit: www.PremierMartialArts.com or www.JamesCoxMartialArts.comEmail: gmjamescox@gmail.comFacebook: PremierMartialArtsSth14th and PremierMartialArtsWylieInstagram: pmaabilene and pmawylieTwitter: JamesCoxPMA#PremierMartialArts#PremierMartialArtsAbilene#JamesCoxMartialArts#MixedMartialArtsAbilene#MMAAbilene#KidsKarateAbilene#AdultSelfDefenseAbilene#Kajukembo#KravMaga#BrazilianJiuJitsu#Kickboxing#TaeKwonDo#Karate#Judo#JiuJitsu#Kempo#KungFu#SportKarate#Fitness#Fighting#SelfProtection#MartialArtsLifeSkills#JamesCoxFollow James Cox for more content!Youtube: James Cox Martial ArtsInstagram: @themartialartslifestylepodcastTikTok: @jamescoxmartialartsGot questions or topics you would like covered in the podcast? Email gmjamescox@gmail.com.