Podcasts about navaho

This episode we continue with the reign of Uno no Sarara, aka Jito Tenno, and look at records of the various foreigners and immigrants who came to the archipelago. This includes immigrants from the Korean peninsula as well as those foreigners with whom Yamato shared the Central Land of the Reed Plains--like the Hayato and the Emishi. We also take a look at the Yamato court's widening relationship with and use of Buddhism. Along the way we take a look at a few different incidents and reports, including omens, hunting and fishing restrictions, and a story of sweet wine that reportedly cured the worst of diseases. For more check out the podcast website: https://sengokudaimyo.com/podcast/episode-155 (blogpost goes live 1 Sep 2026) Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 155: Immigrants, Priests, and Sweet Wine The three priests and their companions could see the distinctive pagoda from a distance away.   It stood several stories tall, and the bells at the eave ends glinted in the morning light. To their right, a tall, conical peak stood out from the other mountains, much like a miniature Mt. Fuji.  From there, the mountains swept down to the flat plain, which then ended at the edge of the giant body of water known as Lake Biwa.  The pagoda rose up between the two, its uppermost spire jutting upwards towards the sky.  Around it, much of the flat area had been carved into rectangular rice paddies, with paths and thatched roof buildings around—most of them low to the ground, distinctive of the muro style still prominent amongst most of the common people.  As such, though it didn't come anywhere near the grandeur of the temples in the capital, even a provincial temple stood out with its tiled roof and the brightly colored, red, white, and green walls and windows.  As they approached, the group saw a crowd of people by the gates.  Many of them seemed ill and infirm.  They had come to be healed by the waters of the temple—the same healing waters that had brought these priests all the way from the capital to investigate. We are covering a bunch of different things from the reign of Uno no Sarara, from 686 to 697.  This episode we take a journey through a few different topics.  Mostly we are talking about foreigners—both those from overseas and the ones that Yamato shared the archipelago with—and with Buddhism and how the court used this continental religion that had already become a key organ of the Yamato State. To start with, let's talk about immigrants.  Immigration to the archipelago by this point isn't anything new—and I'm not just talking about the groups that came over and kickstarted the Yayoi culture and the eventual mounded tomb period that we know as the Kofun era.  There were numerous ethno-linguistic groups that fell under Yamato's hegemony, and evidence of active migration. Of the various groups on the archipelago, there appear to be several categories.  For instance, we have groups that are clearly external immigrants, from outside of the archipelago  and then we have those groups that appear to be considered indigenous, at least by Yamato's thinking.. Some of this can be seen in how they are treated, discussed, and even assimilated.  Those external, while often presented as being in a tribute status, are still treated differently from those on the archipelago, where the land borders of Yamato would abut against the territories of local ethnic groups.  This probably also had something to do with the claim that the Heavenly Grandchild and their descendants, the current Tennou, were presumably given sovereignty over the entire Land of the Central Reed Plains, aka the Japanese archipelago. External immigrants included people from Silla, and, even though the kingdoms themselves had fallen and been absorbed by Silla, Gogureyo and Baekje.  This last one might be a bit surprising if we think about it in modern terms where we tend to think in terms of citizenship and nationality first and foremost.  So we think of someone as being American, French, or Japanese based on the country they came from.  But that American might be Dine—aka Navaho—or they could identify as Cajun or their parents might have been immigrants from somewhere else and they are the first generation born in the US.  That doesn't mean they aren't American, but "American" is only part of their identity.  Likewise that Japanese person could be Ainu, Ryukyuan, or even one of the Bonin islanders.  That is to say they may be from an ethno-linguistic group other than the majority ethnic group in that nation. In the same vein, while it's true that Baekje had been conquered by Silla, that doesn't mean that the Baekje people were suddenly erased and that the people suddenly changed their lifestyles or language overnight.  And so, while they may have been subjects of the Silla kingdom, there were still Baekje people both in Silla and in the archipelago.  And as late as 690, decades after it was conquered, we see that Baekje immigrants were arriving in Japan. Similarly, we see Goguryeo immigrants who came over in 687, three years earlier, even though that kingdom no longer existed.  They were settled in Hitachi, where they were given lands, received an allowance of grain to help tide them over, and then allowed to grow their community and work, as long as they did so peacefully, under the care of the local Yamato officials. And it isn't difficult to see why people of Baekje and Goguryeo might come to the archipelago.  Their other options were to head to the Great Tang, which had been the other conquering force, or possibly to go find refuge with various Tungusic ethnic groups around the Amur river area, outside of Tang control. What actually strikes me as a bit more surprising, to be honest, is the immigration of people from Silla.  After all, Silla was ascendant, was it not?  They had just unified the peninsula and this seems like it would have been a great time to be team Silla, and yet we see people leaving to come to Yamato. For instance, in 687 we see 14 immigrants from Silla settled in Shimotsuke.  22 more were presented by the Dazai-Sochi and settled in the land of Musashi.  In 689 and then in 690 we see more Silla immigrants settled in both places.  We also had 50 people come over with Buddhist priests, though we don't know where they ended up settling.  So both Musashi and Shimotsuke were being settled with immigrants from Silla.  Musashi, if you didn't already know, is the name for the area that would largely become the Tokyo metropolis in modern times.  Shimotsuke was the land adjoining it to the northeast.  In all likelihood, all of these people were probably being located to areas near each other, even though they are mentioned as being in different provinces.  That may have been more of an administrative distinction.  That also seems to indicate that they were likely being relocated to border areas where there weren't already large populations, probably because that is where there was open land that wasn't already claimed.  We see something similar with the court sending the people from Goguryeo all the way to Hitachi. It does make me wonder what must have happened for someone to choose to come to the Japanese archipelago from Silla to be sent all the way to the far end of Yamato to work the land.  In previous centuries I would have assumed that these were captives brought back from raids against the mainland, but by all accounts—and the fact that we continue to have relatively cordial diplomatic relations between Yamato and Silla—it appears that Yamato wasn't sending raids and that these individuals were likely coming willingly.  Perhaps they were getting crowded out somewhere in Silla, and had heard of new opportunities.  Or perhaps they had done something to make them persona-non-grata, as they say, back in their home country.   Whatever the reason, there were a number of people coming over, who would have also brought their cultural and technological knowledge along with them.  And many of them were being settled in the far eastern end of Honshu—though that may be something for another time. The indigenous category includes not only the Wa people of Yamato, but also the Hayato and the Emishi.  Of these we don't have a lot of information about who they were or what languages they spoke. For the Hayato we only have a few possible words of their language, and various other things that we know from Yamato's court records.  We know that the Yamato officials needed interpreters to speak with the Hayato.  There are those that theorize that the Hayato language had evolved from one of the languages spoken during the Jomon era—which doesn't give us much to go on other than the idea that it may not have been a Japonic language.  Attempts have been made to connect the Hayato with the unique burial features and other material artifacts of southern Kyushu, and then to the previous ethnic group, known as the Kumaso—or possibly the Kuma and So—but so far there are theories but no hard and fast connections. For example, we know that the Hayato were said to be from Ata and Ohosumi, according to the records of the court, but they also only show up in the late 7th century.  Prior to that we have stories of the Kumaso, and even people called Tsuchigumo.  Were those previous names for the ancestors of the Hayato?  Or were the Hayato encountered later, as Yamato's borders expanded, having perhaps encompassed the lands of the Kumaso and now running into the Hayato?  The fact that they show up so late in the narrative is particularly interesting, as they really only get mentioned in the reign of Ohoama and then Uno no Sarara—though they would be particularly active in the years to come, when the Nihon Shoki was being compiled.  For example, we know that the Hayato were brought into the court system, and also that they resisted, with numerous rebellions in the 8th century, though at this early point, things seemed to be going well. So Hayato were coming to the court, likely seeing some benefit in their association with Yamato.  They are shown coming in fairly significant numbers as well. Meanwhile, we have the ongoing assimilation of the Emishi.  Unlike the Hayato, the Emishi have shown up in the narrative since the legendary period.  We've talked about them quite a bit in various episodes.  Even within the Emishi, the Emishi of Koshi are differentiated from the Emishi further north in Tohoku.  Linguistically, a lot of place names in Tohoku and eastern Honshu have been compared to the Ainu language, with suspicions that a related language was in use in eastern and northeastern Japan for some time.  Tohoku is also the area that most resisted Yayoi culture, based on archaeological finds.  We know that wet rice paddy agriculture also made early in-roads into Tohoku, but then retreated much farther south, perhaps because it wasn't as suitable for the colder climate at that time.  Northern material culture continued to exhibit signs of evolution from the previous Jomon era, with Hokkaido continuing a tradition that we know as the Epi-Jomon, which we first talked about back in episode 50, and several times since then as well..  There were some mounded tombs—even some keyhole shaped tombs around Sendai and Osaki, in modern Miyagi prefecture—but nothing comparable to the large numbers of tombs found in areas further to the south. The Yamato people had had regular encounters with people called "Emishi" since at least the time of Kashikiya Hime, aka Suiko Tenno.  During the time that Takara Hime was on the throne a second time, there were massive military operations, first against the Emishi, and then supporting them against the Mishihase people in what appears to have been Hokkaido.  The Emishi were further brought under the Yamato court and into the court rank system, and we see rank handed out to various members of the group.  Then, in the reign of Uno no Sarara, we start to see further cultural assimilation in the form of the spread of Buddhism. In 689, we are told of Shiriko, an "Emishi of Kikafu, in Ukitamu district, in Michinoku".   This possibly refers to Okitama no Kori, a district in modern Yamagata Prefecture.  Shiriko had two sons, Maro and Kanawori, who requested permission to shave their hair and become Buddhist priests.  Perhaps related to this, about twenty days before, about 231 Emishi men and women had attended a banquet under the tsuki tree by Asukadera, where they were given gifts and rank.  Did that inspire them to want to learn more about this "Buddhism" thing? Either way, Uno no Sarara agreed.  In the edict she commented that Maro and his brother were both refined and modest, despite their youth, and that they were eating vegetarian dishes and keeping the Buddhist precepts.  So presumably this wasn't a last minute decision on their part, though we should probably take the wording in the edict with at least a grain of salt, given their purpose. Only six days later we see that the court is presenting a load of gifts to an Emishi monk named Doushin.  Doushin is said to have been a Koshi Emishi, rather than the Kitafu Emishi of Michinoku.  The court granted him a Buddhist statue, a purification flag, a wine cup, a begging bowl, five-colored silk cloth, thirteen pounds of flossed silk, 10 bolts of regular cloth, ten hoes, and a saddle. Six months later there is another priest:  Jitoku, an Emishi of Michinoku, who is granted a gold-copper image of Yakushi Buddha and a gold-copper image of Kanzeon—or Kannon—Boddhisatva, as well as a bell, a begging bowl, a precious curtain, an incense burner, and a banner. What this looks like, to me, is the court promoting Buddhism among the Emishi.  This feels similar to the way that priests also spread the worship of Mt. Miwa or other kami.  While Buddhism was technically universal, the Court had ensured that they had a hand on the center of Buddhist teaching, at least early on.  Indeed, at the same time that Uno no Sarara was building up the Jingikan and bolstering the worship of Amaterasu at Ise Grand Shrine, she and the court were also leveraging Buddhism and Buddhist concepts in a variety of ways.  She put it in an edict to the ministers in 691.  She noted that they had erected Buddhist Halls and Sutra repositories, and they practiced the six monthly fasts.  The sovereigns would occasionally send Ohotoneri to inquire after the welfare of priests.  As such, they should continue to uphold the Buddhsit Faith with zealous hearts. Upholding the faith wasn't just about words.  There were actual financial contributions.  Besides the national temples, there were gifts made, such as those to the Emishi priests, mentioned earlier.  In 692, Kwansei was presented silk and cloth and commended for making white lead, which was a popular ingredient for cosmetics.  Later that year, Yamada no Mikata was granted rank, and the fact that he had gone to Silla to study as a priest is mentioned in conjunction with that, though apparently he either didn't take orders or had gone back to being a lay person.   And in 693 they gave the priest, Hokyo, 3 chou worth or rice-land.  And in 696 there were 30 houses granted as a sustenance-fief to Bendou, a priest of Daikandaiji. And that tells us the kinds of resources the State was putting towards it, but what were they using Buddhism for?  What purpose did it serve the State, or was it purely altruistic?  A big part of it, as we have discussed in the past, was through the concept of karma and merit.  The court seems to have been making a variety of decisions that look to be efforts to increase the State's merit.  This is a continuation of things we saw in Ohoama's reign, along with some new moves.  For instance, we have previously mentioned in passing how the court was giving alms to the elderly and infirm, at least in the capital, and we see a lot more amnesties—though often qualified amnesties, with various crimes excluded. Then there were things like the edict of 689, in which Hunting and Fishing were prohibited in the Sea of Muko in the province of Settsu for a distance of 1000 paces, and for 20,000 shiro on the plain of Nagino in the district of Ate in the province of Kii, and for 20,000 shiro on the plains of Mino in the district and province of Iga.  The edict also attached keepers to these places in the same way as the Sea of Takashi in the district of Ohotori in the province of Kawachi.  Right off the bat we know a few things.  First off, this is the first time we've seen an edict like this, and yet the Chronicles say that this is similar to the way that "Keepers" were attached to the Sea of Takashi in Ohotori district.  The term used for "Keepers" appears to be "shugo", which would later be used for military governors in the Kamakura period, which would eventually become the shugo daimyo and then the Sengoku daimyo—our namesake.  But in this case it appears that "shugo" is just a literal translation of a "protector".  In front of that is the word "oku", meaning to keep or preserve.  Hence Aston's translation of these people as "keepers".  What is not clear to me is whether this is a reference to something that happened earlier, and just didn't get recorded, or if the Chroniclers are talking about a later practice which the audience for the Nihon Shoki would have been familiar with.  The Takashi sea would refer to the Seto Inland Sea just off the coast of Takashi, which was in Kawachi, south of modern Osaka.    The other places we see named are the Sea of Muko, in Settsu, which would have been north and west from modern Osaka, as well as Nagino in Kii and Mino in Iga. Nagino's location is not quite certain.  Ate is likely Arida, and Nagino may be what was eventually Nago, now thought to be near or including the Hirogawa region of Wakayama.  Later there were be prohibitions on fishining in the areas of Yuasa, Hiro, and Hirogawa, so perhaps there was also a prohibition on hunting on the plains.  This is all on the west side of the Kii peninsula, south of modern Osaka, so still facing the Seto Inland Sea. Iga, however, was on the other side of the peninsula.  Given that it was in Iga district of the land of Iga, this prohibition would definitely be about hunting, and not fishing.  It is also interesting to take a look at the measurements involved.  The one clear prohibition on fishing, in the Sea of Muko, is measured in paces while the other two are mentioned as being on the "plains"—though technically it should probably be "Nagi Plain" and "Mi Plain"—and they are measured differently, in something called "shiro".  By the way, I tried to find how big a "shiro" was and I couldn't quite do it. I wonder if the difference there, though, is area versus length:  For the sea of Muko it probably meant the waters directly out from the shore of Muko, and so I imagine that the paces were measure out from a certain point, walking along the shoreline, and then you couldn't go out into the sea in those areas to fish.  For the plains you could have more definitive markers indicating a particular area that was under the prohibition. For another clue to protected areas and distances, we see later that "long-life places" were established throughout the various provinces, each one being 1000 paces.  Aston notes that "long life places" indicated areas where animals couldn't be harmed, and given that they talk about it in terms of "paces" I would assume that means these were probably more prohibitions on fishing. That language also suggests to me that there was some kind of Buddhist reasoning behind it—mercy for the creatures of the land.  It isn't clear how long these prohibitions remained in effect, either.  This may also explain an order just a few days later that a white swallow that was caught in Mike, in the land of Sanuki, should be set free.  Unusually white or albino animals were often caught and presented to the throne as auspicious omens, not always in a live state.  However, Buddhism often teaches that there is merit in releasing animals, and so this feels like it was a way of demonstrating mercy and building merit, while also acknowledging the auspicious omen that accompanied its appearance. Also in this edict is who it is directed to:  Tanaka no Ason no Norimaro, who is named as the "soryo" of Iyo.  We've mentioned this before, in passing; this was a position similar to the Dazai no Sochi.  Effectively, the government official in charge of Iyo was in charge of the entire island of Shikoku.  Unlike the Dazai no Sochi, this position does not seem to have remained for long; instead, Shikoku was divided up into separate provinces and then each province had its own governor. By the way, we've talked about Norimaro before, as well.  He was previously in charge of the mission to Silla, when they went to announce Ohoama's demise, but then ran into a bunch of diplomatic etiquette issues such that they weren't able to deliver the news—or perhaps more appropriately they decided they couldn't deliver the news.  So from representing the court on missions, Norimaro went on to become the government official in Iyo overseeing all of Shikoku.  A couple of years later he would show up again, this time sending gold and silver that had apparently been found at Mt. Mima in Uwa district—modern Uwajima.  Unfortunately, after that he disappears from the narrative, and the position seems to end with him. Speaking of animals—the presentation of auspicious plants animals continued, and was often wrapped up with amnesties and similar such things.  The year 692 seems to have been of particular significance.  There we see the Governor of Sagami presenting a pair of fledgling red crows that had been caught in Miura.  Later we see that the governor, the vice governor, and the individual who had caught the crows—Kashima no Omi no Kusu—were gifted with rank and presents, while Miura district had its taxes and forced labor remitted for a period of three years. Later that same year, the Governor of Ise presented auspicious stalks of rice while the Governor of Echizen, that is to say the western part of Koshi closest to the capital, presented a white moth.  The stalks of rice don't seem to have warranted much, but the white moth, which presumably was not just a moth that is naturally white, was apparently considered something noteworthy.  We are told that it was caught on the shore at Uragami, in the district of Tsuruga.  As such, the Fief of the Kebi no Kami—the kami of Kebi, or at least his shrine—was increased by 20 houses.  Unfortunately, we have a lacuna or gap in the text so we don't get everything else.  This is a good reminder that sometimes we don't have anything because it wasn't written down, and sometimes because accidents happen.  Either something doesn't get transcribed properly or something gets damaged early on and there aren't enough copies for it to propagate from another source. Our next omens come in 694—the same year that the Fujiwara Palace was occupied.  We are told that a white copper-pheasant was presented by Sarara in Kawachi.  So the Governor and Vice-Governor of the district received promotions, as did the many who had caught it, Osakabe no Miyatsuko no Karakuni.  Four months later, a white bat was found by a man in Araki, in Hida province.  His name was Ohokunibe no Otohi, and he didn't receive a promotion in court rank, but he did get material presents in terms of silk cloth and floss, and, perhaps more importantly, he was exempted from all forced labor for the rest of his life.  Not a bad deal, if you ask me. Now omens were good and all, but omens were hardly active expressions by the government.  When things were happening—like damaging rains—or perhaps not happening—like droughts—people wanted the government to do something.  I know it may be hard for people to believe in this day and age, but many people believed that the government was responsible for all sorts of things that it had little control over.  In this case, that was the weather, and the state could at least prepare by collecting taxes in rice and then providing relief via those same resources.  But that still only did so much.  So when months went by with no rain falling, the state would turn towards ritual.  In some cases that ritual was directed at the kami and the new Jingikan, but in other cases, it fell on Buddhist priests. So, for example, in 688 we are told that there was a drought and the court initiated prayers for rain.  Those prayers were carried out by the priest Douzou.  Douzou was of Baekje extraction, but that didn't concern the court—they just wanted to know that he was effective.  Sure enough, after praying for rain, the clouds opened up and before morning the rain had fallen.  We are told it fell "across the realm", which I'm pretty sure is hyperbole.  It probably fell all across the Nara plains and surrounding areas, which was enough for the court. In 691, they were struck with the opposite problem, which we know because the court issued an edict dated to the 19th day of the 6th month of that year.  Apparently rain had fallen for two straight months.  And while the fifth month rains—the Satsuki-ame—are well-known, this apparently had started back in the 4th month of that year, and now there was a worry that it would start to injure the crops, reducing the annual yield.  The conclusion appears to have been that the country did not have enough merit.  Therefore the ministers and officials were prohibited from the use of strong drink or meat—Aston translates it directly as "animal food".  They were also ordered to compose their hearts and repent of any sins they may have committed.  At the same time, the priests in the temples of the capital and Home provinces were told to recite sutras for five straight days.  We also know that a day later they announced an amnesty for various criminals, as well.  Another act of mercy and hopefully for making merit. And it seems to have worked.  Or one could just say that the natural monsoon rains finally stopped after a particularly heavy season.  Who's to say? In the 5th intercalary month of 692, the rains were again pretty bad.  This time it isn't that they were long, but that it was heavy rain—what Japanese meteorology reports would likely call "Oyu", or Great Rain—which brought with it floods. Unfortunately, while they could pray for rain to start or stop, floods are another matter.  By the time you know the flood has happened it is too late.  And so this is where the government's preparedness came into focus.  Commissioners were sent to visit the districts and provinces.  There they found people affected by the flooding and they were empowered to make loans to provide relief.  Furthermore, they allowed people to access resources that might otherwise have been restricted, allowing them to fish and cut wood in the hills, forests, ponds, and marshes, even if that was normally a prohibited activity, so that they could sustain themselves until they were able to get back on their feet.  At the same time, the Sutra of Golden Light, the Konkwoumyou Sutra, one of the sutras for protecting the state, was to be read aloud in the capital and the Home Provinces.  The Sutra of Golden Light is the one which not only talks about the Shitennou, the four heavenly kings, but also emphasizes that if rulers support and honor the recitation of the sutra, then their kingdoms would be prosperous and peaceful, so what better time to read it than during or just after a disaster? There were other recitations and congregations that were not quite so obviously connected.  In 690, there were discourses in the inner precinct of the palace during the "Vassa", known in Japanese as "Ango" or "Dwelling in Peace".  This comes from the tradition in Buddhism where it is said that the Buddha and his disciples, though normally traveling around the countryside, would come together during the rainy season.  During this time they would talk and share.  It is still practiced in many Theravada schools, where monks will gather in temples during the rainy season.  Of course, as we've discussed, the 5th month was right in the middle of Japan's rainy season, so it seems like they may have been attempting to emulate that tradition. Three years later, we are told that they held a great-congregation of monks on that same date—the 15th day of the 5th month.  This is not referred to as an Ango, however, possibly noting a change in the way they were organizing or conducting it—or possibly just because it was referred to differently in the record the Chroniclers used.  That said, a great-congregation was simply a Buddhist gathering, where various priests would provide sermons or sutra readings, and not necessarily tied to a particular time.  Another one was called in the 9th month of 693 on behalf of the late sovereign, Ohoama and all prisoners were released, which was no doubt merit seen as accruing to the late sovereign. A month after that, the Benevolent King Sutra, or Ninnou-kyou, was expounded in the provinces for four days.  This is another one of the sutras considered important for the well-being of the state. In 694 we have 100 copies of the Konkwoumyou sutra—the Sutra of Golden Light—being sent out to the provinces, with the intent that they should be read together, at a certain time, when the moon of the first month was in the first quarter.  Any fees or resources needed by the temples to carry this out were to be defrayed from the public revenues of the provinces.  As Aston points out, "revenues" in this case would not necessarily be cash money.  Not that they didn't have coins—they had the Fuhonsen coins from Ohoama's time; see Episode 146 for more information.  We are even told that in 694 the court appointed three officials—Ohoyake no Maro, Utena no Yashima, and Kibumi no Honjitsu—to be governors for the mint, although Aston notes a Shoku Nihongi account from 708 that claimed that was the "first time" the title was given out.  Either way, even though they were minting coins, these wouldn't have been in common circulation.  The government may have used them to pay for things, but taxes coming in, especially in the provinces would have been in-kind taxes, meaning that the revenue to the temples were likely paid in rice, cloth, or similar. We similarly see another edict to read the Golden Light sutra on the first day of the twelfth month of 696.  This time it wasn't just a one time reading, though: they were setting a precedent.  The edict was to expound the Sutra of Golden Light and then, every year hence, they would schedule ten people of pure life who should be inducted as monks on the eve of the New Year.  I have to wonder about how they had people take orders—and whether it was a lifelong commitment or, as in some cultures, today, a temporary position.  After all, Ohoama took orders but didn't exactly remain "retired" for all that long. The same thing had happened back in 694, when one hundred and four people were made to enter religion for the sake of Royal Princess Asuka.  So how long did they remain Buddhist priests? There is a reference, in 693, of a priest being stripped of his monkhood.  It was done by royal order for a Goguryeo priest Fukuka, and it isn't made clear why.  Was it something that the priest wanted?  Maybe they wanted to stop being a monk for some reason?  Or was it done as a punishment?  There was apparently a great-congregation only about two weeks prior.  Maybe there was some drama?  We'll probably never know. In 697, there was an uptick in merit-making.  In the third month, a great-congregation was being held in the Eastern Palace.  The Eastern Palace was the home of the Crown Prince, so this may have something to do with the planned succession, but then in the 6th month we see a bunch of things happening.  There was a royal order for sutras to be read in temples in the Home Provinces, and then, nine days later, an order that people of 5th rank and lower were to go spend time cleaning out the temples in the capital.  On the 26th, 11 days after that, we get a record the seems to bring this into focus, as the Ministers and public functionaries started making votive images of the Buddha for the sake of Uno no Sarara's illness.  It seems that she was feeling unwell, which probably kicked off a lot of this activity, and may even be why she finally decided to abdicate.  There was one more seemingly related note.  On the 29th day of the 7th month the Ministers and public functionaries prepared a festival for the installation of Buddhist images in the temple of Yakushiji.  This was the temple Ohoama had originally commissioned for Uno no Sarara during his reign when she was sick back then.  She had recovered, then, and she would recover again—but her faith in the healing power of the Buddha may have been limited.  She would abdicate a few days later, leaving the throne to Prince Karu—the future Monmu Tennou. One last thing, somewhat tangential, it seems.  In the 11th month of 693, three priests, Houin, Zen'ou, and Shingi, set out, along with others, to the Yasu district in Afumi to taste the sweet wine of the local springs.  This is likely the area around the Yasu river, where it flows northwest from the mountains into Lake Biwa.  Today it is Yasu city on one side of the river and Moriyama city on the other. They apparently came back in the third month of the following year, as that is when we get a royal edict concerning said springs.  Based on that, we are told that the spring of quote-unquote "sweet wine" or "sweet sake" bubbled up at Mt. Tsuga in the Yasu district of Afumi.  Mt. Tsuga, or Tsugayama, may be related to "Moriyama", and Moriyama city is still known for the spring water that comes out of the nearby mountains. In the edict they mention that people who were afflicted with various disease would stay at Yasudera, where they presumably drank the water from the springs, and many of them found themselves healed.  For this miraculous occurrence, the temple itself was awarded four chou of rice-land, and an amount of cloth.  In addition, the district of Yasu was exempted from taxes and forced labor, as well as from any other kinds of corvees that might be levied, for at least one year.  Local authorities were promoted a grade in rank, and gifts were made out to those who were credited with first discovering the springs and their miraculous properties—Kadono no Hatsuki and the daughter of Kudara no Tsurara. A couple of extra notes, based on what we see here.  First off, it is unfortunately too often the case that we see women described like this—the daughter of so-and-so—without providing an actual name.  It is interesting that she is the daughter of someone with the name "Kudara", meaning "Baekje".  During the reign of Naka no Ohoe, aka Tenji Tennou, a number of Baekje people were settled in the areas around Lake Biwa and the Echi River, the next major river to the northeast. The temple mentioned, Yasudera, would have been the local temple, probably run by the local elites.  That likely means the Yasu no Atai family.  The temple itself is no more, and we aren't sure exactly where it was, but there is a strong case to be made that archaeological remains at Yoshimi-chou, in modern Moriyama city, might be that temple.  Still, there is no conclusive evidence. As for springs having healing properties—this is nothing new.  Minerals could have given the water a sweet taste, or perhaps there was something that clouded it, like nigori-zake—unfiltered rice wine.  Whether or not there were any natural healing properties I leave up to your own imagining.  Did people actually benefit from the waters?  Or maybe just because they believed?  Was the fact that a Buddhist temple was involved part of it, or is this just the same thing we see with people going to various springs and imparting to them some healing properties? Either way, it seems that at some point the spring no longer produced the "sweet wine" that had made it famous in its day, and people moved on to a different location. For now, I think we can stop here.  We have probably one more episode talking about specific items from this reign, but we are starting to get more and more sources, including the poetry of the Man'yoshu, which I hope to dig into here in a bit.  Plus a few other things in the works. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

PJ talks to Stephanie Murray and Naomi O'Leary who are looking to photo people who supported the Navaho and Hopi people during COVID-19 in return for their support of Ireland during the Famine Hosted on Acast. See acast.com/privacy for more information.

Into the night - Lecedric - Navaho _ High Strangeness Experiencer - 1-20-2026

Verna Volker first started running as a way to improve her health. Over time, however, her relationship to the sport has grown and changed, to become a more personal and powerful part of her life. She started out pursuing road marathons and then moved to the trails, stretching her limits in ultra trail running. As her journey has evolved, so have her motivations. This is a story about how Volker has shaped her running journey to best serve her, her family, and her community. Volker is from the Navajo Nation: she clarifies, "My clans are the Tódích'íi'nii (Bitterwater) nishlíi, Hashtl'ishnii (Mud People) bashishchiin, Ta'neeszahnii (Tangle) dashicheii, and Tó' áheedlíinii (Water Flows Together) dashinalí." As she got more involved in running, Volker noticed the absence of stories and experiences of other Native women in the media and online. She decided to help change that by launching Native Women Running, to highlight those experiences and also to support and create community and running opportunities for women like herself. Volker's running pursuits have also brought her closer to her own ancestry; running is integral to Navaho culture. This was something Volker had known throughout her life, but she hadn't felt that connection until experiencing the sport for herself in adulthood; she is now passing that lived knowledge on to her children. In hand, Volker has also discovered the healing powers of running, which have helped her work through past traumas. And she has a strong appreciation for the strength created through developing a supportive running community. Keep Up with Verna Volker Instagram: ⁠@hozhorunner4⁠ Keep Up with Native Women Running Instagram: ⁠@nativewomenrunning⁠ Website: ⁠NativeWomenRunning.com⁠ Mentioned in This Reair Ep. 4, EARTHMOVERS, on Spotify: https://open.spotify.com/episode/59JRTV51UFMt0za35viDGf?si=6b10498ca4044c90 Ep. 4, EARTHMOVERS, on YouTube: youtube.com/@EarthmoversPodcast Ep. 4, EARTHMOVERS, on Apple: https://podcasts.apple.com/us/podcast/co-hosts-verna-nezbegay-volker-and-stefanie-flippin/id1831613264?i=1000724956434 Ways to Connect and Engage with Women's Running Stories Instagram:⁠ @womensrunningstories⁠ Twitter:⁠ @WomenRunStories⁠ Website:⁠ womensrunningstories.com⁠ Email host Cherie: clouiseturner@gmail.com Women's Running Stories is a member of the Evergreen network: ⁠https://evergreenpodcasts.com/

Verna Volker first started running as a way to improve her health. Over time, however, her relationship to the sport has grown and changed, to become a more personal and powerful part of her life. She started out pursuing road marathons and then moved to the trails, stretching her limits in ultra trail running. As her journey has evolved, so have her motivations. This is a story about how Volker has shaped her running journey to best serve her, her family, and her community. Volker is from the Navajo Nation: she clarifies, "My clans are the Tódích'íi'nii (Bitterwater) nishlíi, Hashtl'ishnii (Mud People) bashishchiin, Ta'neeszahnii (Tangle) dashicheii, and Tó' áheedlíinii (Water Flows Together) dashinalí." As she got more involved in running, Volker noticed the absence of stories and experiences of other Native women in the media and online. She decided to help change that by launching Native Women Running, to highlight those experiences and also to support and create community and running opportunities for women like herself. Volker's running pursuits have also brought her closer to her own ancestry; running is integral to Navaho culture. This was something Volker had known throughout her life, but she hadn't felt that connection until experiencing the sport for herself in adulthood; she is now passing that lived knowledge on to her children. In hand, Volker has also discovered the healing powers of running, which have helped her work through past traumas. And she has a strong appreciation for the strength created through developing a supportive running community. Keep Up with Verna Volker Instagram: ⁠@hozhorunner4⁠ Keep Up with Native Women Running Instagram: ⁠@nativewomenrunning⁠ Website: ⁠NativeWomenRunning.com⁠ Mentioned in This Reair Ep. 4, EARTHMOVERS, on Spotify: https://open.spotify.com/episode/59JRTV51UFMt0za35viDGf?si=6b10498ca4044c90 Ep. 4, EARTHMOVERS, on YouTube: youtube.com/@EarthmoversPodcast Ep. 4, EARTHMOVERS, on Apple: https://podcasts.apple.com/us/podcast/co-hosts-verna-nezbegay-volker-and-stefanie-flippin/id1831613264?i=1000724956434 Ways to Connect and Engage with Women's Running Stories Instagram:⁠ @womensrunningstories⁠ Twitter:⁠ @WomenRunStories⁠ Website:⁠ womensrunningstories.com⁠ Email host Cherie: clouiseturner@gmail.com Women's Running Stories is a member of the Evergreen network: ⁠https://evergreenpodcasts.com/ Learn more about your ad choices. Visit megaphone.fm/adchoices

The Artful Painter returns! It's good to be back in the saddle again. My friend, Chris Kolupski kindly and patiently agreed to help me dust off my recording equipment and bring the Artful Painter back to life. Chris was originally featured back in episode 56 published back in 2021. That was a couple of years before we loaded up the wagons and moved to the Western Slope of Colorado. In this edition of the Artful Painter, Chris Kolupski talks about his unique artist education experience he calls: “Paint Out West.” To me, Chris Kolupski is The Indiana Jones of Outdoor Painting – and for good reason! He's not only an excellent landscape painter and educator, he is an adventurer who loves painting the American South West. Of course, any adventure can certainly come with its own perils. Chris calmly takes these mis-adventures in stride. In this episode he shares the following experiences: He crashed his car into a cow in the middle of the night in New Mexico! Chris made daring attempts to rescue a camera that fell over a cliff! He escaped prosecution after getting caught inadvertently trespassing while teaching a class. In the middle of Navaho land, Chris founds himself on a horse that doesn't want him on his back And then there's that time he got told off by a rude photographer in Arches National Park! Tune in for a blend of humor, inspiration, and practical advice. I'd like to welcome you to this edition of The Artful Painter! Links Chris Kolupski Paint Out West with Chris Kolupski: https://www.chriskolupski.com/page/30053/paint-out-west-on-demand Website: https://www.chriskolupski.com/ Instagram: https://www.instagram.com/chriskolupski/ Featured earlier on The Artful Painter: https://theartfulpainter.com/artful-painter/chris-kolupski-56 Other: Artist JR Sanders: https://www.instagram.com/jrsandersart/ Books by Author Craig Childs: The Wild Dark: Finding the Night Sky in the Age of Light: https://amzn.to/4mXFnTt  House of Rain: Tracking a Vanished Civilization Across the American Southwest: https://amzn.to/4m9JiLK  Tracing Time: Seasons of Rock Art on the Colorado Plateau: https://amzn.to/4m8RonO Virga & Bone: Essays from Dry Places: https://amzn.to/42nLRCE Stone Desert: https://amzn.to/4npuDwY

Today's theme was great (as always), and there were oodles of appealing clues lurking in the grid today (see previous parenthetical remark

Summer Camp Mayhem.By FinalStand. Listen to the Podcast at Explicit Novels.The miracle is not a person jumping into a torrent to save another. It is the dozen who form a chain to pull them both out.(Midnight in the Grotto of Good and Evil)We were in one of the underground pools at the bottom of the mesa. Our tour guide had informed us there were nine known caves and the complex had never been fully explored due to the remaining waterways being totally submerged. It was well past midnight, all my little friends had crashed out and I had wisely ditched my security after Miyako silently woke me up with her hand over my mouth.She pulled my hand to her lips and sucked deeply on two of my digits. I took this to be an indicator to me she was in dire need of loving. The grotto was my idea. I was inspired by my desire to see her naked and I couldn't risk a light source any place but underground. The tool shed and garage lacked a certain appeal. The fuel depot and septic tank were also ruled out."Is the chaos in your mind still raging, Cáel?" Miyako asked in Nipponese, with enough worry to doubly enhance her cuteness."Which of the twenty-seven unexplained languages rolling around in my head do you want me to answer you in?" my toothy grin barely visible in the darkness.Around half way through my sexual enlightenment in college, I had a revelation. The two guys I had gone road-tripping with took me to a bar in Portsmouth. I caught a woman looking us over. I already had my one-night stand lined up and she was looking most agreeable to my nefarious skullduggery (i.e. she had come with some other guy who preferred beer and darts with his buddies over keeping his attention on what mattered).And then my awakening."Nah, she's too fat," he remarked. For one thing, my friend who said that could have stood to lose ten to fifteen kilograms himself. Next, we were dressed like middle class college kids, jeans, shirts that were most likely clean when we picked them out of the laundry basket, light jackets and the shoe thing.This girl was dressed up for a good night out. Nice makeup, her clothing choices were, eh, not stunning, but this wasn't a stunning nightclub/bar. She looked fun, she smiled and yes, she was overweight. It dawned on me that not only did I not care, I never cared. I was a sexual omnivore and that meant any lady interested in sex with me was fine in my book.So, I turned the tables on him."If you can score her number, I'll give you my watch," I dared him. The wristwatch was really nice, one of those $500 handmade German ones. One of my Ex's great-granddad had swiped it off some Nazi pilot in World War II, and the same girl gave it to me twice. See, by accident, as I was exiting the (thankfully) first floor window of the Natural Sciences building, she threw a pitcher at me.It had been sitting in an ornamental display case close by. I caught it, nodded to the flabbergasted female professor-type gawking at the semi-naked me, handed her the projectile, then fled like the responsibility-dodging coward that I was. It turned out that that bit of crockery was from the mid-1600's; the woman I'd surprised was the item's owner.That older lady wasn't a teacher. She was a major benefactor in charge of one of the school's larger endowments. Had it shattered, the Ex most likely would have been expelled. Instead, after watching me round the Chancellor's residence, the mature chick turned to the totally naked chick leaning out the window, still screaming at me."Is he on the track team?" she inquired as she handed the artifact back. They talked, agreed I was a miserable human being, a cad and had firmly developed buttocks. Well, I guess that makes me a pig with nice hams. The next day, I showed up to return the watch, it was just an excuse for one more round of sex.She explained the whole incident to me, took back the watch and sent me on my way. I hurried back to my dorm room, changed the sheets and picked up a bit. An hour later she was quietly knocking at my door. Rather epic make-up sex followed, she gave me the watch as a keepsake and I swore off intercourse in classrooms for two whole months. I'm a tower of resolute willpower, I know.Back at the bar, my buddy snorted, made some comment about her being obviously desperate and promised me he'd nail in her in one of the back rooms. They talked a little, he got 'friendly', then said something that really hurt the girl's feelings. She looked our way, steadied herself with a shot of bourbon and came over to me and my other bud."Did you tell that guy you would give him fifty bucks if I put a lipstick ring on his cock?" she confronted us."No, I told him you were too good for him and if he could get your phone number, I would give him this watch," I showed her the watch. The girl's face flashed back to 'cautiously curious'."Is it a nice watch?" she asked."It is a family heirloom. My great-grandpa brought it back from World War II after taking it off some high ranking kraut officer," I embellished. "I knew he didn't have a chance with you.""Thanks," she grinned. "I agree. Let me get my sister and we can get a bite to eat." Sex.Two guesses of who her sister was. If you guessed the girl I had been cultivating since I got there, you would be right. I am too damn lucky. Lads, the next time you blow a sure thing, blame me for sucking all the good karma away from you, and nine of your friends. I got a three-way. The guy I made the challenge to, got his revenge. He bailed and I had to hitchhike back to school. You know, female truckers, oh, back to Miyako.After stashing our clothing and weapons (all of mine anyway), I took a small fluorescent lantern and slipped into the water. Cold, but doable. Miyako joined me and then, by moonlight, we swam to the point where the guide had said we'd find a passage to a secluded grotto. Down we went. My motivation wasn't sex.That was coming no matter what. Seeing my Nipponese sweetie completely nude directed my course of action. Security protocols meant no lights after 11 p.m. My solution was to cut on a light that couldn't be seen from outside, the grotto. We felt our way along the rather wide submerged passage emerging well before air became an issue. I raised the lantern and cut it on.Our tour guru had forgotten to mention that the algae patches along the sides and bottom as well as the quartz veins on the roof and walls reflected the light over what must have been an eight by ten meter cavern. Gorgeous. We glided to a shelf that met our needs, climbed up and shared a high school 'nervous virgin' moment. She broke the spell by pulling herself out of the water and, standing on her tippy-toes, touched one of the roof veins.I drank in every inch of my little ninja babe's lithe, finely tuned body. Once she got over the newness of my voyeurism, she became playful, giving me a variety of silhouettes and poses. I stripped and returned the favor, which earned me a giggling fit. As I took a minute to sit down and stare into the tranquility of the still surface, she snuck up on me.She said it all with her eyes. I tried to speak, but she put a forefinger to my lips. 'Hold me forever,' her eyes relayed her intentions. 'Love me for all eternity and think of no one else but me.' My elbows were locked, supporting my upper torso as she hovered over my lap. She was a lone feather falling upon the unyielding stone.With one hand behind her, she guided my cock into the wet, luxurious vice that was her cunt. We took it in increments. A sigh more at home in whispered Nirvana than on mortal tongues escaped her lips as she nestled all the way down. We didn't fuck. We rocked back and forth in a timid motion.As Miyako became accustomed to me once more, she would lean farther back with each pulse until an in and out rhythm was achieved. I took the occasion of her victory to pluck her left nipple into my mouth. Experience had taught me that was her more sensitive one. For several seconds, she fought it before knowledge caught up with instinct, then she loosed her passion.After her vibrations subsided, she rested her body tightly against mine. I still impaled her and she was returning a fraction of that warmth."Do you ever think you will find true love?" she whispered into my ear, in Nipponese. I was drawing my finger through her damp hair as it trailed down her back."As in love one over all others, no," I confided. "Even if I did, I could never admit it.""Why not?" she asked in Mandarin.In French I explained; "My life is a mad race through the forest and I don't know if I am a hound or the stag. I don't dare slow down until I know, and that is no way to repay such devotion.""When do you think the race will end for you?" she moaned softly, in English."I would really like to hold a child of mine. I don't regret my life's path up until now, yet I leave so very little of me behind if it ends soon," I muttered in Nipponese, and then chuckled. "It used to be at the first sign of a pregnancy test, I would panic. The World turns very rapidly."A minute passed as she went from warm to heatedly sensuous."Less talk, more babies," she sacrificed her emotions for my well-being with her oh so naught Baby Metal band voice and questing fingers. How could I say 'no' to that?"I don't think it works that way," I teased."Let's find out." She implored me in NipponeseSometime later, I was lying on my back, Miyako's body extended over mine so that not one precious inch of her touched the cool slick rock surface. Considering our position and location, it took me a bit longer to notice the intruder. I thought she was all kinds of strange. Twin memories and perception joined forces for once.The woman moved through the water, yet she was only hip deep in a place I knew the bottom was three meters below. As she entered our isolated love nest, I noticed she had sent forth not a single ripple in the water. Memory filled in the rest. Her eyes, when her gaze met my own, had that void that comes from a tortured life punctuated by horrors you witness as well as ones you are forced to perform.That was from "me". The electron swarm inside my mind provided another crucial piece of the puzzle. Utukku, phantoms, dead denied entrance to the Nether Realms, trapped between, until some sin had been lifted. The spirit gave me a look of shock, then turned and fled."We are in danger," I hissed to Miyako in Nipponese, before cutting off the lantern.I dove in, angling for the tunnel we'd entered by. I was close enough not to jab my fingers into the stone surface as I clawed my way through. I didn't burst noisily to the surface on the other side. My approach was that of an alligator, slowly letting my head crest the surface so I could look around. No one was in evidence. Miyako was soundless at my side as we scramble to the hiding place of our gear.Miyako held my hand back until she was sure our belongings hadn't been booby-trapped. I had to make quick judgment call: how time critical was this? I went the 'clothes and weapons' route."What is going on?" Miyako spoke quietly."Back there, I saw a feminine Asian ghost and the last time I witnessed such a pained, hopeless look, I was confronting the Seven Pillars," I told her. "Their slave had that same doomed stare.""There are only two things here of value," Miyako made her assessment. "You and the children. You are far more accessible in New York City, so it must be the children." We pressed ourselves tightly to the cave sides when we heard the sound of footsteps coming our way. It was Charlotte, my minder for evening, with her bow notched and ready.Firearms were kept to a minimum after hours, so bows were the order of the day, except for the snipers on the mesa top. My movements must have alerted her. I sat down and continued dressing."Charlotte, the Seven Pillars know we are here, they know the camp is here," I told her."How imminent is the threat?" Charlotte knelt beside me. I didn't know."They must be close, to be making a reconnaissance of the caves," Miyako said with tactical certainty."It was drawn to you, Charlotte, you were out of place, so this thing looked further. Otherwise these caves are irrelevant," she added. Miyako had the mindset of a seasoned professional spy."The cavern and spring have a night guardian," Charlotte countered. "I saw her when I was following you two here."I had on my light bulletproof vest (no shirt), shorts (no underwear) and shoes (no sox)."Let's go check on her to see if she's seen anything," I suggested/ordered.What I had assumed was some sort of bedroll brought by Miyako turned out to be a Ninja Survival pack. This allowed me to weapon up while she dressed up. The amount of time we were taking still ate at my nerves. Charlotte stopped me from heading out first, only to be stopped by Miyako. The ninja slipped out like a cool desert breeze.(Friend, Enemies and those In Between)Thirty seconds later, a plastic BB bounced off my right shoulder. This time, I was leading Charlotte out. No one spoke. We couldn't see Miyako anyway, now dressed in her black pajamas and her face being reduced to just one slit for her eyes. We found the Amazon dead at her post. She was in a cunningly crafted blind not easily spotted from any direction.A quick sweep for 'gifts' left behind revealed nothing, but the corpse yielded plenty. She was shot multiple times with two separate flash and sound suppressed submachine guns. The woman had been alive when we came down and if there had been a firefight, Charlotte would have heard the shots, if not seen them; thus the suppression. The bullet holes suggested a small caliber weapon.Miyako stepped up, held up three fingers. Every piece of the Amazon's gear was still on her. The attackers had shot up her phone box. Wireless communications were deemed too risky so all the outposts had buried land lines. At this point, a few seconds of extra effort stood between the Seven Pillars and success; that and the Goddess Paranoia.Had the assailants yanked up the box and cut the phone line, it would have been rendered useless. Instead, they shot up the device and moved on so that when Charlotte pulled out the cache of concealed goodies, including the spare phone box, we were back in business. As Charlotte got to work switching out the busted for the back-up, I studied our situation.Advanced teams taking out the perimeter guards, and most likely the snipers, didn't make much sense. The camp had 300 highly motivated Amazons. Cutting them off temporarily from their armory and vehicles didn't make any sense, since all Amazons were armed anyway. That left timing. But timing meant nothing if I didn't have the goal of their attack.It came as a double-whammy. The Chinese place a high premium on family and the Seven Pillars had mastered a sadistic art form of turning young foreign women into their concubine/assassins. The Condotteiri would have slaughtered the entire camp. The Seven Pillars would want to kidnap the children, both as current bargaining chips and as future tools.500 girls, 400 could be kidnappable. The oldest would go down fighting with their sisters. How did you get 400 kids out of here? Helicopters? That would be a fuck load of helicopters taking out their team and the children. Besides, helicopters alone couldn't dig them out of their cave and cliff-face strongpoints.Desert, no waterways. That left the road. You couldn't use ATVs, not enough carrying capacity. The smart move would be to have tractor-trailers parked alongside the hard top state road. They would use smaller, more rugged trucks to ferry their captives out to the semis. That suggested some sort of 'cover/support' vehicles.2 half ton trucks with weaponized Hummers providing fire support a la 'Blackhawk Down' and that meant the bridge and the BBQ pit. That objective would solve both of the Seven Pillars problems, moving the main assault group into close contact with the Amazons so the Amazons couldn't organize a defense, and removing their hostages in a prompt manner so they all could be gone before anyone else could react.The Seven Pillars had to have secured the bridge and were mostly likely replacing the missing piers. It was the choke point of their battle plan. Worse for them, it wasn't part of a barricade where they could attrition the Amazon numbers with vehicle mounted heavy weapons. The ditch ran north-south, bow shaped with the arch to the west and was over a kilometer from the camp.The flanks were purposefully strewn with huge boulders that limited traffic to horse and motorcycles, no four-wheelers. They had to have control of the bridge, so that's where I went."Charlotte, I'm going to the bridge," I whispered before slipping out of the blind. I didn't order Miyako to follow me and I was sure Charlotte wanted strangle me for departing from her protective custody.There are four kinds of fights, be they between armies, or individuals. Set-piece (sparring), assaults, ambushes and meeting engagements. I was about to be in the latter one. Meeting engagements happen when opposing forces are set on goals that unknowingly intersect one another. One of the most famous battles in US history, Gettysburg, was a meeting engagement.I was using the bone-dry culvert because we feared the Seven Pillars had replaced our snipers. Miyako was, somewhere else. The enemy commandos used the same conduit to avoid having the remaining Amazon pickets spot them and raising the alarm. I had little doubt that the three men speedily moving south were heading for the grotto and its three inhabitants (Charlotte, Miyako and me).Not knowing that I could both see ghosts and guessed who its demonic masters were, they assumed we were still in the caverns. Me not knowing how this whole ghost-scout thing worked, I assumed that I had a chance of surprising them at the bridge if I moved fast enough. In a final prick of irony, they misinterpreted the role their snipers played in our engagement.They believed that their snipers would alert them if anyone moved on the bridge, ignoring the fact that the snipers didn't have a complete view of the gulch. I was only using the big ditch because I was afraid they had taken out the Amazon snipers and now had the high ground, which turned out to be true. Thank you, Goddess Paranoia.My first tomahawk was in my left hand and my Glock-22 was in my right. My fear of snipers and the bend in the gully saved my life. We literally ran into each other, me and the first 7P soldier. His long barreled Type-05 was pointing past my left, his torso slammed into my pistol, ramming his front armored plate against it as it discharged.The proximity muffled the sound of the gunshot. The bullet failed to punch through his impressive body armor, but the resulting force knocked him down and out. Unfortunately, our shared momentum knocked my gun out of my grasp. My right hand went for tomahawk two. The flattened man's team mates swung their submachine guns my way.Halfway through his shift, a black dart flew out of the western darkness, past the first one, then snapped back. The action caused the hardy thread to wrap around the barrel of his weapon. I couldn't see her, but I knew it was Miyako with her flying wedge with the thread attached. The middle guy was startled and not moving as his training dictated.That allowed me to use him as a shield against the third guy. Right as 7P #2 decided to release his weapon, I kicked him hard into the confused man behind him. Neither man went down, but I still got what I wanted.Guy number three's main weapon was trapped to his right as I rushed his left. Vainly he tried to get an arm up to defend himself. My right tomahawk shattered his forearm at the elbow joint. Only the body armor on the inside of the blow stopped the appendage from falling off. My rational mind was catching up with my instincts.These men had on head-to-toe ballistic body suits with knee guards and solid ballistic inserts for the front and back of the torso. They had on some sort of dull, dark-grey respirator mask which was why the armless guy wasn't screaming his head off. They also had matte black circular ear protections and a type of high tech visor on the ears and eyes respectively.The sole survivor was falling back, drawing his silenced pistol while trying to put some distance between us and find Miyako at the same time. Dummy, tomahawks are designed for throwing. A bit of Amazons indignation was behind that toss. His visor was cut in two as my anger drove the blade 6 cm/2+ inches into his skull.I heard a sharp crack of a rock being shattered. Miyako's graceful flip landed her at my side. I ran to the last victim, put my foot on his chest and put my right hand on the tomahawk's shaft. The guy reached up and grabbed the thigh of the foot on his chest with both hands. Shit, the fucker wasn't dead!

Predstavniki indijanskih plemen Navaho, Hopi in Apače so se pogovarjali, kako zelo so ...Iz knjige Drobne zgodbe za dušo, ki je izšla pri založbi Ognjišče.

Prepare for an episode that blends the eerie with the factual, bringing you a spine-tingling narrative that will keep you on the edge of your seat. Tune in to "One Demonic Shapeshifter From Murder" and decide for yourself if the explanation for Sarah's death lies in the realm of the supernatural or if there's a more earthly answer lurking in the shadows.Hosted by Jenna Swanson and Kelly DeVriesProduced and edited by Kelly DeVriesTheme music by Erik SwansonOpening track: Desert Planet by Quincas MoreiraJoin our Patreon: patreon.com/odfmpodcastSocials: @odfmpodcasthttps://linktr.ee/odfmpodcastBecome a supporter of this podcast: https://www.spreaker.com/podcast/odfm--5500021/support.

Prepare for an episode that blends the eerie with the factual, bringing you a spine-tingling narrative that will keep you on the edge of your seat. Tune in to "One Demonic Shapeshifter From Murder" and decide for yourself if the explanation for Sarah's death lies in the realm of the supernatural or if there's a more earthly answer lurking in the shadows.Hosted by Jenna Swanson and Kelly DeVriesProduced and edited by Kelly DeVriesTheme music by Erik SwansonOpening track: Desert Planet by Quincas MoreiraJoin our Patreon: patreon.com/odfmpodcastSocials: @odfmpodcasthttps://linktr.ee/odfmpodcastBecome a supporter of this podcast: https://www.spreaker.com/podcast/odfm--5500021/support.

#AlaCartaIB3|Ja pots gaudir del programa 12x39 (edició 533) de Font de Misteris. Hem començat el programa coneguent dues històries orientals que tenen que veure amb l'amor. Per això hem viatjar a la Xina i el Japó per conèixer aquest món llegendari i les històries de Yaoya Oshichi i de Zhinü i Niulang A continuació continuarem parlant del poble Navaho i la seva relació amb la lluna. I després per acabar coneixerem alguns casos de persones que haurien tengut contacte amb èssers que haurien comparegut amb naus extraterrestres, suposadament, a la Terra. Què hi ha darrera? #FontdeMisterisIB3

Johannes Greydanus is al bijna 30 jaar dominee in Ship Rock NM en vertelt over hoe het is om als Fries in het reservaat te wonen. Hij vertelt over de hardheid van het bestaan maar ook over het belang van een simpele moestuin.

Verna Volker first started running as a way to improve her health. Over time, however, her relationship to the sport has grown and changed, to become a more personal and powerful part of her life. She started out pursuing road marathons and then moved to the trails, stretching her limits in ultra trail running. As her journey has evolved, so have her motivations.This is a story about how Volker has shaped her running journey to best serve her, her family, and her community.Volker is from the Navajo Nation: she clarifies, "My clans are the Tódích'íi'nii (Bitterwater) nishlíi, Hashtl'ishnii (Mud People) bashishchiin, Ta'neeszahnii (Tangle) dashicheii, and Tó' áheedlíinii (Water Flows Together) dashinalí." As she got more involved in running, Volker noticed the absence of stories and experiences of other Native women in the media and online. She decided to help change that by launching Native Women Running, to highlight those experiences and also to support and create community and running opportunities for women like herself.Volker's running pursuits have also brought her closer to her own ancestry; running is integral to Navaho culture. This was something Volker had known throughout her life, but she hadn't felt that connection until experiencing the sport for herself in adulthood; she is now passing that lived knowledge on to her children. In hand, Volker has also discovered the healing powers of running, which have helped her work through past traumas. And she has a strong appreciation for the strength created through developing a supportive running community.Keep Up with Verna VolkerInstagram: @hozhorunner4Keep Up with Native Women RunningInstagram: @nativewomenrunningWebsite: NativeWomenRunning.comWays to Connect and Engage with Women's Running StoriesInstagram: @womensrunningstoriesTwitter: @WomenRunStoriesWebsite: womensrunningstories.comEmail host Cherie: clouiseturner@gmail.comWomen's Running Stories is a member of the Evergreen network: https://evergreenpodcasts.com/

Verna Volker first started running as a way to improve her health. Over time, however, her relationship to the sport has grown and changed, to become a more personal and powerful part of her life. She started out pursuing road marathons and then moved to the trails, stretching her limits in ultra trail running. As her journey has evolved, so have her motivations. This is a story about how Volker has shaped her running journey to best serve her, her family, and her community. Volker is from the Navajo Nation: she clarifies, "My clans are the Tódích'íi'nii (Bitterwater) nishlíi, Hashtl'ishnii (Mud People) bashishchiin,  Ta'neeszahnii (Tangle) dashicheii, and Tó' áheedlíinii (Water Flows Together) dashinalí." As she got more involved in running, Volker noticed the absence of stories and experiences of other Native women in the media and online. She decided to help change that by launching Native Women Running, to highlight those experiences and also to support and create community and running opportunities for women like herself. Volker's running pursuits have also brought her closer to her own ancestry; running is integral to Navaho culture. This was something Volker had known throughout her life, but she hadn't felt that connection until experiencing the sport for herself in adulthood; she is now passing that lived knowledge on to her children. In hand, Volker has also discovered the healing powers of running, which have helped her work through past traumas. And she has a strong appreciation for the strength created through developing a supportive running community. Keep Up with Verna Volker Instagram: @hozhorunner4 Keep Up with Native Women Running Instagram: @nativewomenrunning Website: NativeWomenRunning.com Ways to Connect and Engage with Women's Running Stories Instagram: @womensrunningstories Twitter: @WomenRunStories Website: womensrunningstories.com Email host Cherie: clouiseturner@gmail.com Women's Running Stories is a member of the Evergreen network: https://evergreenpodcasts.com/

Brombeeren können im Spätsommer geerntet werden. Die herkömmlichen Pflanzen haben viele Stacheln. Volker Kugel empfiehlt daher Brombeersorten ohne Dornen wie die Sorten "Navaho" und "Jumbo".

I Wasn't Going to see Oppenheimer, but a press briefing and a conversation with an atomic scientist changed my mind. The briefing, hosted by the Bulletin of the Atomic Scientists, Tularosa Basin Downwinders Consortium, and Win Without War, focused on giving journalists context on the history behind the film. The panelists Tina Cordova, Co-Founder of Tularosa Basin Downwinders Consortium, Mari Faines, and Nuclear Disarmament Advocate Stephen Schwartz, Senior Fellow, Bulletin of the Atomic Scientists, shared the stories of the people we most likely won't see in the film. The Latinx men and women who cleaned nuclear waste without protection cooked and cleaned the scientist's homes in Los Alamos, Navaho uranium miners who are still fighting for the government to cover the costs of their cancer treatments. This podcast focus on my conversation with Stephen Schwartz about why The United States decided to bomb Japan instead of Germany. --- Send in a voice message: https://podcasters.spotify.com/pod/show/jeanine-t-abraham/message Support this podcast: https://podcasters.spotify.com/pod/show/jeanine-t-abraham/support

Back in the days when NASA was preparing for the Apollo project, they did some astronaut training out West on a Navajo Indian reservation. 

Navaho Houses, pages 469-518 Seventeenth Annual Report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution, 1895-1896, Government Printing Office, Washington, 1898

In S02 E03 Dave presents information about Flat Earth Theory from various ancient cosmologies:Biblical, Sumerian, Hindu-Vedic, Egyptian, Navaho, Norse, Muslim, and Atlantean models. Join us withthis deep dive into Flat Earth Theory and the various Ancient Cosmologies. Thanks for liking,subscribing, and sharing this podcast!YouTube Link: https://youtu.be/arNk6xkREXQDonate via PayPal for Dave Petrella: davepetrella12@gmail.comDonations for Karen Holton: https://www.karenholtonhealthcoach.com/donations/Karen's Links:• Website: https://www.karenholtonhealthcoach.com/• Vital Services: https://www.karenholtonhealthcoach.com/product-category/services/• Zen Domes Orgonite: https://www.karenholtonhealthcoach.com/product-category/zen-domesorgonite/• Comfort Crystals: https://www.karenholtonhealthcoach.com/product-category/comfortcrystals/• Free Resources: https://www.karenholtonhealthcoach.com/free-resources/• YouTube: https://www.youtube.com/c/KarenHoltonTV• Odysee: https://odysee.com/@KarenHoltonTV• Telegram: https://t.me/KarenHoltonTV• Facebook: https://www.facebook.com/karen.holton3• Forbidden Knowledge News Network: www.forbiddenknowledge.newsDave's Links:• Facebook: Dave Petrella https://www.facebook.com/profile.php?id=100009919805111• Instagram: davepetrella12• YouTube: https://www.youtube.com/@davepetrella12• Email via Dave's YouTube channelThe Aliens & Astrology Show is now part of the Forbidden Knowledge News Network!https://forbiddenknowledge.news/Other podcast series from Karen Holton:Series 2.0 Quantum Health Transformation - a free, no strings attached, 9 Step online, lifestyle course togive you the tips and resources you need to thrive! By following my own channeled advice, I made mydreams come true! Whether you are in the ascension process, or simply want more out of life, thiscourse is for you.Complete Quantum Health Transformation Playlist on YouTube: https://www.youtube.com/watch?v=Mv4p4to8VoE&list=PLe1pNMTCSTLnYKlHXQyBza3Eoz9pnhC2oor watch the Quantum Health Transformation program on Karen's website:https://www.karenholtonhealthcoach.com/quantum-health-transformation-free-online-course/You may also enjoy the Quantum Guides Show - Interviews with Awakened Masters! Let them sharetheir quantum work with you!Complete Quantum Guides Show Playlist on YouTube:https://www.youtube.com/watch?v=m0GERJvk_TM&list=PLe1pNMTCSTLleD-sf6czRHXlJp1YMMLO1This show is part of the Spreaker Prime Network, if you are interested in advertising on this podcast, contact us at https://www.spreaker.com/show/5155537/advertisement

Hear about the latest donation from Island Earth Water Distribution, to help improve conditions on the Hopi and Navajo reservations. Founder Jade Freund explains why it is his families mission to help their indigenous brothers and sisters, and why they were particularly drawn to our missions with the Hopi and Navaho. With their donation of a windmill, and their expertise with hydroponic gardening, a self-sustaining plan is underway to provide clean power, clean water and healthy food indefinitely! It is currently an average 2-3 hour drive to access clean water and fresh food from the reservations. This system could be the beginning of a new model, that could easily be scaled up. Your support and donations can go even further now, to bring relief to the Hopi and Navaho in need of these basic human rights. To Donate and learn more about our mission Host: Martha Childress Guest: Jade Freund, founder of Island Earth Water and Distribution

Hear about the latest donation from Island Earth Water Distribution, to help improve conditions on the Hopi and Navajo reservations. Founder Jade Freund explains why it is his families mission to help their indigenous brothers and sisters, and why they were particularly drawn to our missions with the Hopi and Navaho. With their donation of a windmill, and their expertise with hydroponic gardening, a self-sustaining plan is underway to provide clean power, clean water and healthy food indefinitely! It is currently an average 2-3 hour drive to access clean water and fresh food from the reservations. This system could be the beginning of a new model, that could easily be scaled up. Your support and donations can go even further now, to bring relief to the Hopi and Navaho in need of these basic human rights. To Donate and learn more about our mission Host: Martha Childress Guest: Jade Freund, founder of Island Earth Water and Distribution

Martha talks with Nancy Rivard about her personal journey, and what inspired her to start Airline Ambassadors non-profit. Not only has Airline Ambassadors been instrumental in getting much needed water purification systems to the Hopi and Navaho, her organization serves those in need all over the world. You'll also hear about AA's groundbreaking work and accomplishments in identifying and reducing Human Trafficking, natural disaster relief and other important humanitarian missions globally. Tune in and be inspired by Nancy's story, and see how you can help make a difference too. Nancy Rivard, President and Founder Airline Ambassadors

Martha talks with Nancy Rivard about her personal journey, and what inspired her to start Airline Ambassadors non-profit. Not only has Airline Ambassadors been instrumental in getting much needed water purification systems to the Hopi and Navaho, her organization serves those in need all over the world. You'll also hear about AA's groundbreaking work and accomplishments in identifying and reducing Human Trafficking, natural disaster relief and other important humanitarian missions globally. Tune in and be inspired by Nancy's story, and see how you can help make a difference too. Nancy Rivard, President and Founder Airline Ambassadors

Evan "The Pige" joins the show to share some stories from the Navaho nation regarding the validity od Skinwalkers, Vermont may be home to one of the most cursed places around, Native tribes seeing the same cryptid in different areas and the correlation between Wejuk, Curses, and Skinwalkers! Join in the conversation at any time on the WSRR Discord Server Listen Live on Mondays whenever you go courtesy of the LIVE365 App! To support the show be sure to pick up some sweet WSRR Merch from the shop! For more information, Shows, blogs, exclusives, and more be sure to check out the website! --- Send in a voice message: https://anchor.fm/stylesrebelradio/message

In this episode, host Kathleen Doxtator speaks with Marley Max from the Navajo Nation. They discuss the lack of Indigenous representation in the beauty community, transforming makeup from a hobby to a potential career, and using makeup to step into feminine power. They also give a shout out to some of their favourite indy beauty brands.  To follow Kathleen on Tiktok and Instagram:  @yakotshanuni To follow Marley Max on Tiktok and Instagram: @makeupbymarley22 To listen to and follow Kathleen's new podcast:  Divine Rezolutions  To join our community and learn more about our events and training programs: https://goodinfluencefilms.com/podsubscribe  

Lexman interviews Rick Rubin about his extensive knowledge of geomorphology, and how it has impacted his various works. Rubin also talks about some of the Biggies in the Navajo area and how the Hutus and Elo have interacted with each other.

The most desolate and wild places often become ground zero for encounters with the unexplained. In this episode we uncover the secrets of a creature so taboo that many Native Americans do not even speak its name in fear it will draw one to them. The Skinwalker. Jon Redbird Dover joins Blurry Creatures for the first time to unpack a 30-year career as a Navajo Ranger. Over his tenure, Jon and his partner Stan Milford Jr. officially investigated UFO sightings and encounters, hauntings, Bigfoot encounters and incidents and homicides involving the infamous Navajo shapeshifter—the Skinwalker. Jon's job as a Ranger was to respond to emergency calls on the expansive Navajo reservation and investigate the unexplained. He has tracked Bigfoot, investigated attempted UFO abductions and tracked down and identified Skinwalkers. Guest: Navaho Rangers Intro song: Juno Dreams "Paradise" contact: blurrycreaturespodcast@gmail.com blurrycreatures.com Socials instagram.com/blurrycreatures facebook.com/blurrycreatures twitter.com/blurrycreatures Music Kyle Monroe: tinytaperoom.com Aaron Green: https://www.instagram.com/aaronkgreen/ Mastering: ironwingstudios.com Outro Song: TimeCop1983: timecop1983.com

Recorded at the end of 2021, the creative duo behind the Cultural Detective tell its story.0.00 IntroductionsDianne and Greg's early life and work. And a nutshell intro to Cultural Detective.11.49 Cultural Detective at the end of 2021How Cultural Detective went online.14.30 MilestonesThe big moments when Cultural Detective took a step forward.19.00 CameraderieOld friends at the Cultural Detective reunion21.02 The Cultural Detective retiresGoodbye party, seeking a buyer, covid, case closed.25.37 The authorsOpportunities for interculturalists and the hard life being a solo practitioner interculturalist. The authoring process.29.48 toughest momentHow to you respond to the statement that Dutch men are more likely to be sexist?32.46 Most-enthusiastic customerAnswering the call of a call centre34.58 Most fun and most surprisingSing along with Cultural Detective. It's not jut a business tool.37.15 Most popularSelf-discovery41.56 Heroes of Cultural DetectiveGreg Webb, George Simons and many more.46.15 What's changed in the intercultural field?Remember the days when there was enough time to solve people problems? Global Diversity Equity and Inclusion Benchmarks (46.12)52.15 What's next for the Cultural Detectives?Off the grid in Cuba55.45 Dianne Hofner Sapphire's contribution to the Intercultural ToolboxA page of freebies collected over the years. For greg's contribution, check the intercultural toolbox website.57.05 Contact infoWeb and other contact details for Dianne the photographer and Greg Webb the web masterCulture CountComing up in conversation were Japan, Mexico, Hopi, Navaho, Netherlands, India, USA in order of mentions.https://interculturaltoolbox.org/episodes/who-were-the-cultural-detectives

In this episode, we get to know Pat McCabe, a Navaho mother, grandmother, artist and ceremonial leader who has been deeply immersed in indigenous, land-based ways of living. Having grown up in a multicultural neighbourhood in California, she is also accustomed to the realities of the industrialised world. It makes her an invaluable bridge-builder and cross-cultural communicator, and a powerful voice for the transformation needed to deal with our ecological and social crises. In this conversation for Issue 63 of Dumbo Feather magazine, Pat speaks with our friend and founder of Local Futures, Helena Norberg-Hodge.

Lisa talks with returning guest Nathalie Bloskie, a Pipe Carrier of Algonquin/Huron ancestry who has been adopted into the Mountain Goat Clan of the Navaho, and who is also the Lead for Indigenous Retention and Wellbeing at Crown-Indigenous Relations & Northern Affairs Canada. This is part 3 of a 3-part conversation about what we can all learn from two-eyed seeing and living, and how we can apply Indigenous cultural competency in the workplace and the world - through awareness, sensitivity, competence, and humility.

Lisa talks with returning guest Nathalie Bloskie, a Pipe Carrier of Algonquin/Huron ancestry who has been adopted into the Mountain Goat Clan of the Navaho, and who is also the Lead for Indigenous Retention and Wellbeing at Crown-Indigenous Relations & Northern Affairs Canada. This is part 2 of a 3-part conversation about what we can all learn from two-eyed seeing and living, and the process of combining strengths from the ways of “knowing, being, and doing” from multiple cultures or workplaces for the benefit of all.

Lisa talks with returning guest Nathalie Bloskie, a Pipe Carrier of Algonquin/Huron ancestry who has been adopted into the Mountain Goat Clan of the Navaho, and who is also the Lead for Indigenous Retention and Wellbeing at Crown-Indigenous Relations & Northern Affairs Canada and Indigenous Services Canada. This is part 1 of a 3-part conversation about what we can all learn from "Two-Eyed Seeing" and living, and how balancing the left and right sides of our brain can benefit not only leaders, but all people.

1. Handyklingeln, Quatschen, Schnupftabak: Benehmen in der Kirche. 2. "Es steht auf der Kippe". 3. "Happy, holy, confident" (glücklich, heilig, selbstbewusst). 4. "Viel gemeinsam": Junge Jüdinnen und Muslime. 5. Mutter Erde, Vater Himmel: Religion der Navaho in USA. 6. Unsinn und Sinn.

TECH 5 MARCH 26, 2021 NASA RECOGNIZES THE NAVAHO by Hunters Bay Radio

World Water Day Up-dates on ongoing efforts to raise funds and raise awareness to supply clean safe water to the Hopi and Navaho reservations. Hear about the unhealthy conditions of drinking water on the Hopi and Navaho reservations, and how arsenic, uranium and other pollutants are making them sick and even more susceptible to COVID. Learn how you can help, and about up-coming fundraisers with musicians and artist are taking shape, and hear some great original songs being written by talented artist to help raise money and awareness. A must listen – especially in observance of World Water Day! https://www.worldwaterday.org/ Guests Leon Mcloughlin, Founder of the Clean Water Foundation of WA https://cleanwaterfoundationwa.org/ Ernest Taho – Installation and water testing supervisor, Hopi Reservation https://www.blackmesatrust.org/ Nancy Rivard President, Airline Ambassadors https://airlineamb.org/clean-water-for-hopi/

The Bob-Whites head to Arizona to spend their Christmas vacation on a dude ranch. Immediately upon arrival, they find themselves filling in for the ranch staff who have mysteriously and abruptly disappeared. Trixie is happy to pitch in, but the remaining BWGs reluctantly take on the roles of the missing employees. If working during her vacation weren’t enough, Trixie is being tutored by Brian and Jim, which puts a large dent in her exciting dude ranch activity schedule. A Navaho girl without jewelry, a strange cowboy, and three odd guests keep Trixie juggling more mysteries than she can handle. In Lisa’s ender, you’ll learn all about going steady in the 1950’s, including the importance of fraternity keys, the meaning of the word “sock hop,” and the lowdown on Puppy Love Anklets.

G. Russell Case is a Western painter inspired by the beauty of creation. Based in Utah, he brings to life the epic landscapes that surround him with a confident voice honed with humility and reverence. His carefully contemplated design incorporates unique vantage points that convey a sense of the smallness of man amidst the vastness of the landscape. The geology of deep canyons, ancient mesas, and towering mountains, and red rock cliffs serve as the setting for a Navaho shepherd and his sheep, or a solitary cowboy mounted upon his horse. The small, nearly insignificant figures and man-made structures that often appear in Russell’s paintings convey a sense of the enormity of the landscape these inhabit. Outdoor painting is vital to Russell’s development as a painter. The play of light and shadow intrigue Russell. Keen attention to natural color allows Russell to express the beauty of the landscape in his own unique voice. He is not interested in literal interpretations of the landscape. Russell’s intent is to create visual poetry that evokes an emotional response within the viewer and draws them deep within the scene. The beauty of G. Russell Case’s paintings is clearly the result of his pursuit of A Higher Perspective. Mentioned in this episode: G. Russell Case https://www.russellcase.com About the Artful Painter: Website: https://carlolson.tv/artful-painter YouTube: https://www.youtube.com/c/CarlOlsonArt This page may contain affiliate links from which I earn a small commission. When you click on links to various merchants on this site and make a purchase, this can result in this site earning a commission. As an Amazon Associate, I earn from qualifying purchases.

Clara shares of staying a night in her 20s on Navaho land and a shared dream among others after a restless night of sleep.

Happy to you. I am here just sharing a story of when I was a hitch hiker and when I met Dallas John The Navaho Medicine man. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/oklahoma-cannabiz/support

Come hang out and dive into the world of the cryptids known as shapeshifters or the Navaho legend the skinwalker! --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/fearful-thoughts/message

The subject of Trickster-ism has permeated human belief for millennia but today, in the 21st Century, very little is publicly known about "The Trickster." Graced by many names including; fool, sage, coyote, Loki, men-in-black etc., tricksters have inhabited culture for millennia and this casual force has played pivotal roles throughout history. Author/field-investigator Christopher O'Brien redefines this hidden subject of "tricksters" from a new, fresh perspective and he begins a journey down to the enchanted southwest desert to study the many elusive tricksters of North American indigenous myth and lore. He quickly realizes, that for millennia, tricksters have been shrouded world-wide behind many guises such as skinwalkers, shapeshifters jokers, loki, jinn, sorcerers, witches and other dark adepts. And that they have burrowed deep inside human belief into the core of human culture. Cryptids, elementals, werewolves, vanishing hitchhikers, demons and dancing devils have been reported around the world for generations. But why? What are these forces? What is their agenda? O'Brien journeys out into the field to determine whether these phenomenal masks worn by the tricksters can provide us a direct conduit to the unknown today in the 21st Century. Could it be that these denizens of phenomenal events may be attempting to communicate a warning to humanity in this uncertain age of prophesized change? For thirteen years, Christopher O'Brien investigated and researched the mysterious San Luis Valley (CO/NM), one of America's most anomalous regions, and his Mysterious Valley book series and numerous TV appearances have been appreciated by millions. After his years spent in the field chasing UFOs, Bigfoot, prairie dragons and other fantastic trickster-like phenomena, he wonders, "are these tricksters using knowledge of collective superstition to inhabit and manipulate the modern world?" His journey of discovery and his conclusions will surprise you, for it appears that the tricksters are alive and well and operating in the 21st Century. Reporting from places such as the Navaho, Apache and Hopi Reservations of Arizona, the four sacred mountains of the Four Corners, and the Temple of the Inscriptions at Palenque, Mexico in the Chiapan Highlands. O'Brien uncovers intriguing accounts that suggest there are beings walking among us able to utilize fantastic abilities. He realizes that subtle, deeply ingrained beliefs regarding these dark adepts with wild talents have subtly shaped cultural belief around the world for generations and today, these fantastic creatures continue to instill fear and awe. O'Brien courageously tackles, redefines and examines the mysterious world of the tricksters. Chapters include: Trapping Mercury: Defining the Tricksters; Fourth World Adepts: Coyote Knows What He's Doing; The Need of a House: Kali's Journey From the East; Ascent Into the Netherworld: Tantric Tulpas of the Baba Believers; Dark Age Gods: Book of The Scribe and Other Fantastic Talismans; Into the Underworld: Ghosts, Monsters and the Netherlands; The Bloody Dance: Vampires, Ritual Sacrifice and the Role of Blood; Sante Fe to del Norte': The Devil Gets Down in Pojoaque; Across Four-Corners: Path of the Skinwalker; Hidden in Plain Sight: Witches, Brujos, Orishas and the Occult; Dwellers of the Threshold: Werewolves, Cryptids and Shape-Shifting Monsters; Chasing Fairies and the Jinn: Summoning Ultra-terrestrials in Magonia; Ouija Jones And the Neo-Pagans: Channeling and the Art of Ascended Masters; The Dark Gods: Does Cthulhu Loath You?; Analyzing the Projectionist: The Politics of the Trickster; 2012, Prophesy and Tricksterism: Coyote Knows Who We Are; more. - www.ourstrangeplanet.com

The show starts with Toot blaming Ced for something a kid has started doing. Have you seen Ja Rule's new commercial. Women expect you to know when they’re about to run out of gas. We talk about the difference between a train and a threesome. We talk about Teyanna Taylor. Can a son be named Junior if he’s named after his mother? An idea for Cport Mike to talk about Shakespeare for strangers is pitched. Fan mail this week talks about pissing on your feet. So of course pissing in the shower made another appearance. Make sure you follow the show on Instagram and Twitter: @powertrippinpod Like the Facebook page: PowerTrippin Podcast Fan mail can be sent to powertrippinpod@gmail.com or at www.hevytraffick.com/power-trippin Thanks to tayst.com!!!!

A Navaho story

Elmer Yazzie grew up on the Navaho reservation in New Mexico, and was the son of a translator for the "white missionary." In today's Story Saturday, he shares a nuanced view of his people's history, and a vision for the future that prioritizes community and courage.You can read more about Elmer Yazzie here, and see photos of his art at laurajoycedavis.com/podcast. See acast.com/privacy for privacy and opt-out information.

.MP3 Audio episode #12 - of YouTube Channel: Benja Welldone Comedy, playlist, "Waiting For The World", Hi Everyone, I'm Benja (short for Benjamin) Welldone. // To Follow my Path, Add me & I'll add you Back, Instagram: @BenjaWelldone//Twitter: @BenjaWelldone/ FB: Benja Welldone. This show Will Display My RISE in Comedy, Writing & Acting. I'm an Army veteran, college graduate, husband, world traveled & full-time worker so I have life experience but this is bigger than me, it's about my passions; Comedy 1st and Above All, Then Writing - which goes with the Comedy (plus some film-scripts), & Acting - Also Goes with the Comedy, because I can but not Always Act Out my jokes doing storytelling, but this is also a reference to me One Day Acting in Film. This channel will be about me, hosting a world of rants, Q&A from relationship advice to general life advice whenever that might happen, and Again Above All **STAND-UP COMEDY". I'll be displaying from the beginning all of my triumphs, life frustrations, rejections, triumphs again and life, all in a humorous way. I accept all haters, lovers, questions, and comments. Once a week I will pick the best questions whenever I finally get subscribers or comments and I'll try to answer them to my best ability but be warned, I am very sarcastic and may give you some genuine good advice or some shit advice that would just be funny however I will let you know which it is or I'm sure you will be able to tell by the sound of my voice. Have a great life and I hope to get to know you all personally. Seriously, I do. - Benja Welldone, iNSTA: @BenjaWelldone Facebook: Benja Welldone/ E-mail: BenjaWelldone@Gmail.com

Not as well known as the Cherokee Trail of Tears, the Navaho Long Walk was just as f**ked. Regrettably Kit Carson found himself in charge of the shameful part of history. ps...……. WHITE PEOPLE SUCK! --- Support this podcast: https://anchor.fm/htwwf/support

What if running could lead to enlightenment? This ambitious question is the heart of the documentary 3100: Run and Become. Based around the Self Transcendence 3100 Mile Race, the world’s longest certified footrace, this is an uplifting, intimate portrait of endurance runners who push themselves to the edge of physical and mental collapse, as they endeavor to challenge the boundaries of impossibility. The Director, Sanjay Rawal, is a lifelong runner himself, and he describes a very interesting backstory behind this film which also explores the "Marathon Monks" of Mt Hiei in Japan, and Shaun Martin, a Navaho runner and race director. "Running is a form of prayer. Running is a teacher. Running is a celebration of life."

Setting the Intention to Make Music Full Time – Eli Lev My interview with Eli Lev was recording on Labor Day 2018, the US holiday that commemorates hard working Americans. I like to think it commemorates hard working people everywhere. Eli is definitely among the hard working. He's working hard to figure out what it takes to be a full time musician. It appears he's doing something right. Eli introduced himself to me by way of Twitter. After listening to his work and looking at what he's doing on social and the webs, I circled back to ask if he'd like to be a guest on the podcast. Around the time we met, he found this podcast and tells me that it's been helpful for him to hear what other artists are doing and struggle with. That of course warms my heart. He is genrefied as neo folk. He performs solo and with a 5 to 6 piece band called Fortunes Found. Eli says the band got it's name because he feels so very fortunate to have found them. He also says the band is elevating his sound and songs through live performance. Eli is also finding success on Patreon, YouTube and Spotify, all of which we discuss in this conversation. He shares the details of a creative Spotify experiment that has garnered him more plays than anything that's been prescribed by others. He also shares tips on getting started with Patreon, and how he got comfortable with the the camera by posting on YouTube. He's leveraging a small team of experts, growing his community, and doing things by setting intentions. Among his biggest intentions is to release four albums over the next four years. These albums will all be thematically connected by Eli's interest in the four cardinal directions of the Navaho nation. The first one, All Roads East, was released in 2017. The next one will be released this November 2018. Hear Eli's latest single Chasing Daylight at the end of this episode. Eli is well traveled, having spent time in Australia, New Zealand, the Middle East, Isreal, Andora, Spain, France, and Mexico, among other places. His decision to become a full-time musician stems from time spent at a remote beach outside of Puerto Vallarta, Mexico. It was on this beach that he first set the intention to focus his time and career on music. His fallback plan is to teach. Eli has a masters in language education; but he may not need that backup plan. His career is going well thus far, and most importantly–he's happy. SHOW NOTES Eli-Lev.com Eli Lev's Patreon Page Ross Barber-Smith and Electric Kiwi CD Baby DIY Musician Podcast Folk Friday on Eli's YouTube Channel Philip VanDusen on Partner4Leads Biz Podcast Eli's Patreon Page RELATED EPISODES Growth Hack Your Fan Base Using Indie Radio – D Grant Smith The Austin Based Soul of Mingo Fishtrap–Roger Blevins Jr Disclosure (pardon the interruption): Products listed below may contain affiliate links. If you purchase using these links, I'll earn a small commission at no extra cost to you. RESOURCES FOR MUSICIANS The Unstarving Musician's Guide to Getting Paid Gigs, by Robonzo Growth Farming the Seth Godin Way, a FREE ebook by D Grant Smith Web Hosting by DreamHost More Musician Resources (my Resources page) PRODUCTS MENTIONED Zoom H1 Handy Recorder Zoom H5 4-Track Portable Recorder

Setting the Intention to Make Music Full Time – Eli Lev My interview with Eli Lev was recording on Labor Day 2018, the US holiday that commemorates hard working Americans. I like to think it commemorates hard working people everywhere. Eli is definitely among the hard working. He's working hard to figure out what it takes to be a full time musician. It appears he's doing something right. Eli introduced himself to me by way of Twitter. After listening to his work and looking at what he's doing on social and the webs, I circled back to ask if he'd like to be a guest on the podcast. Around the time we met, he found this podcast and tells me that it's been helpful for him to hear what other artists are doing and struggle with. That of course warms my heart. He is genrefied as neo folk. He performs solo and with a 5 to 6 piece band called Fortunes Found. Eli says the band got it's name because he feels so very fortunate to have found them. He also says the band is elevating his sound and songs through live performance. Eli is also finding success on Patreon, YouTube and Spotify, all of which we discuss in this conversation. He shares the details of a creative Spotify experiment that has garnered him more plays than anything that's been prescribed by others. He also shares tips on getting started with Patreon, and how he got comfortable with the the camera by posting on YouTube. He's leveraging a small team of experts, growing his community, and doing things by setting intentions. Among his biggest intentions is to release four albums over the next four years. These albums will all be thematically connected by Eli's interest in the four cardinal directions of the Navaho nation. The first one, All Roads East, was released in 2017. The next one will be released this November 2018. Hear Eli's latest single Chasing Daylight at the end of this episode. Eli is well traveled, having spent time in Australia, New Zealand, the Middle East, Isreal, Andora, Spain, France, and Mexico, among other places. His decision to become a full-time musician stems from time spent at a remote beach outside of Puerto Vallarta, Mexico. It was on this beach that he first set the intention to focus his time and career on music. His fallback plan is to teach. Eli has a masters in language education; but he may not need that backup plan. His career is going well thus far, and most importantly–he's happy. SHOW NOTES Eli-Lev.com Eli Lev's Patreon Page Ross Barber-Smith and Electric Kiwi CD Baby DIY Musician Podcast Folk Friday on Eli's YouTube Channel Philip VanDusen on Partner4Leads Biz Podcast Eli's Patreon Page RELATED EPISODES Growth Hack Your Fan Base Using Indie Radio – D Grant Smith The Austin Based Soul of Mingo Fishtrap–Roger Blevins Jr Disclosure (pardon the interruption): Products listed below may contain affiliate links. If you purchase using these links, I'll earn a small commission at no extra cost to you. RESOURCES FOR MUSICIANS The Unstarving Musician's Guide to Getting Paid Gigs, by Robonzo Growth Farming the Seth Godin Way, a FREE ebook by D Grant Smith Web Hosting by DreamHost More Musician Resources (my Resources page) PRODUCTS MENTIONED Zoom H1 Handy Recorder Zoom H5 4-Track Portable Recorder

On this episode of The Sofa King Podcast, we pry back the secrets, rituals, and horror stories of the supernatural creatures known as Skinwalkers. Skinwalkers exist through multiple groups of Native Americans, but they are mostly attributed to the Navaho. According to their beliefs, they are medicine men who have turned into harmful witches and can change their form into animals. However, their transformations are not all cool and seamless; instead, they are twisted, unhealthy, corrupt version of the animals. They are deformed and often injured and matted and don’t move as they should. In the Navajo language, Skinwalkers are called yee naaldlooshii, which means roughly “by means of it, it goes on all fours.” Many people think the story of Skinwalkers comes from early medicine men who would disguise themselves in animal pelts to spy on other groups. Indeed, they are portrayed as people who used to do good for the communities. However, somewhere along the line, they became twisted and evil. They are so terrifying that even today, Navajo won’t talk about them at all to outsiders, and they won’t openly discuss them on the Navajo Nation for fear of drawing their attention. Their powers supposedly include the ability to shape shift into animals, polymorph into other humans, hypnotize, run as fast as a car, perfectly mimic the voice of your loved ones, fire blowdarts made of human bone, and kill you with corpse powder made from the bones of twin infants. In other words, true horror shows. So, how do you kill a Skinwalker? What is their weakness? Where are you safe from them if they target you? Do we think there is any truth to this creature, or is it just a blown up boogey man? Did Brent actually encounter a Skinwalker in Mexico, tapping on the glass of his rental? Most importantly, what are the spooky-ass stories that are told about specific encounters with Skinwalkers? Listen, laugh, learn. Hunt for the Skinwalker Film: http://www.hunttheskinwalker.com/about/ Horrible Video by Sir Spooks: https://www.youtube.com/watch?v=-MGiBGbkzro

We're talking Columbus, the European destruction of the natural world and the wise and just words of Maunelito, Navaho chief, upon his removal from his native lands in the West. Learning is like oxygen for the soul. Consume it and breathe easy. Enjoy my reading list at charliespaniard.com/readinglist.

A good mix of SA and local tunes – The Narrow, Seether, Royal Blood, Ree-Burth, 12th Avenue, Zen Arcade, Zengeance, Voodoo Child, Nick-I, Lost&Found, Navaho and ShoutSA.

Gillian dreams about Virginia Woolf's garden and lemons, while Annabelle is occupied with surprise cats and Navaho pecans. Dispatch to a Friend Website: https://dispatchtoafriend.com     

Join TNS Host Michael Lerner for another conversation with physician, artist, and author Michael Samuels, one of the foremost experts in body, mind, spirit medicine today. Michael Samuels, MD, is a physician, artist, guided imagery specialist, and author. His best selling books The Well Body Book and the Well Pregnancy Book were amongst the first books in self help and holistic medicine. As a physician, he has worked with guided imagery and patients with life threatening illness for more than 25 years. His book Seeing With the Mind’s Eye was the first book on guided imagery and is the classic in the field. As director of Art As A Healing Force, an organization which networks artists and healers, he is a leading expert on art and healing and creativity and healing. Michael attended Brown University where he studied Yoga and shamanism under Kees Bolle, Carlos Castanada’s teacher. He then went to New York University College of Medicine and became a research immunogeneticist studying how white blood cells make antibodies. After his residency, he was in the Public Health Service as a physician on the Hopi and Navaho reservation and has gone on to be a healer in many capacities.

Why does Bill have seemingly zero confidence? 'Cause apparently he doesn't really know what confidence is. The fellas discuss two of the oddest looking white guys to ever lace up the high-tops. Finally, we arrive at the house of Altman. Lemon is wet and ready to get-down. The fellas break down the questionable "decor" of the Spannel living room right down to the Navaho loveseat. Shelly wastes no time at all in throwing Larry's fishing rod into the corner like it owes him money. The fellas imagine a world where the sales force is nothing but honest on a sit. Bill is proud of the podcast; it's just kinda hard to tell. Apologies to anyone who chooses to go by the name Lawrence. Bruce Altman has, hands down, the best hair in the film. Matt sets Bill straight on the whole boxer-brief situation, which is staggeringly late in the game. Matt, as usual, confuses his Burts. And then, more underwear stuff, cause, you know, Mamet.

Be sure to listen through to the end for one of Katie's great river songs. Read her and weep by Steve Skinner, Aspen Daily News Columnist   I admit it. I am a little bit nervous. Imagine getting a chance to spend some time with a really big rock star and you’d probably be nervous, too. I’m not bragging here. Just because I know a couple of really big rock stars, they can still make me nervous.   I know you are wondering … who is it? Jimmy Page? Mick Jagger? Joan Jett? Meatloaf? Beyonce?   Not that kind of rock, silly. I’m talking Navaho sandstone, Wingate sandstone, bluffs, buttes and beaches. Canyons, seeps, silts and serenity. I am of course talking about the one and only river goddess, Katie Lee.   Yes, she is a rock star, a river pioneer of the first order. Katie is a living legend, a sage, bard and beauty. She sings and speaks with a spirit that runs deeper that the Grand Canyon.   Although I’ve known Katie for more than 20 years I want to make sure that when I land in her living room this week that I am at my best, alert to her every utterance and nuance, keen on hearing her stories and capturing them for us all. Katie is into her 90s now and still as sharp as a tumbleweed thorn hidden on a secluded beach in Cataract Canyon.   Katie was an icebreaker. In 1953 she was one of the very first women to boat down the Colorado River in the Grand Canyon. That’s an accomplishment in itself but what is truly remarkable is that she wrote it all down in a stunning journal, capturing the essence and beauty of canyon rivers and the environment from a perspective that none of the men who went before her were able to do.   When I started running rivers in the mid-1990s I fell hard. I was gripped by the silence, the sunshine, the rushing water, the hot sun and the ever changing face of the mysterious river. I’d go out for weeks at a time, sometimes alone. On those solo trips I’d find myself weeping, raw emotion pouring from a well I never knew I had. I could just go outside and be a speck of dust in an ancient landscape that held so many secrets and wonders that they were untouchable.   I read all the river and nature books I could find, sometimes twice. I’d have river maps and whitewater books and nature journals by my bedside. These were my salve, holding closed the wounds of river experience that would never heal over the course of a dark winter. Winter was for surviving and preparing. The rest of the year was for bobbing along.   I became so obsessed that I had to get out on a river every month of the year. I had a few friends that would sometimes go out there with me in the snow and ice but that did not really matter. It was a personal relationship that I had developed with moving water, especially in the bleak embrace of the desert. Going solo gave me the opportunity to let my hair down and I used to have a lot of it. Nothing feels like standing on your cooler with a hot wind blowing through long blonde locks and no one to see you but your maker, who would not judge.   Katie Lee had connections with some of the old school Aspenites, many of whom I got to know through my mother in law, Su Lum. They were artists and writers and adventurers. I took it for granted that I would always have company like this. Of course, many of those fantastic people have passed on now and I have memories that flicker and falter and can sometimes make me sad and forlorn. I can go back and read the words of Hunter S. Thompson but that is a weak substitute for sharing a pipe with him in his kitchen, reading his letters and notes.   But Katie Lee is very much alive and I am bent on hitting the road to Jerome, Arizona to interview her and capture as much of her essence as I can, in her own habitat.   Katie came into a man’s world and utterly exploded the genre of nature and river writing that had been dominated by men, men, men. Like Major Wesley Powell and Wallace Stegner, she wrote about the same stuff that the rest had like history, sandstone, strata, bushes, animals, currents, stars and wind but her heart was smitten and she was very good at understanding and expressing the experience on an emotional level. She was a poet.   Katie was lucky. She found a couple of gentlemen that were seasoned river runners who were willing to escort this lovely television starlet, folksinger and free spirit into places that no one knew. It didn’t take long before Katie had changed the way the boys did their river trips. Katie stopped at every side canyon and explored the mystery of what was around the next curve. She spent more time in the water than out and was not shy about shedding her clothes and sitting in a pothole with a marvelous laugh on her lips.   And, starting with that first trip in 1953, she wrote it all down and took photographs. Otherwise you just wouldn’t be able to believe what she experienced. Causes and conditions led Katie and her friends to explore and understand the magical play land of Glen Canyon like no one else had. They explored and even named many of the side canyons that are now drowned under the still waters of Lake Powell.   She was just getting to know and appreciate the nearly 200 river miles of Indian artifacts, natural wonders and geologic history when she learned that the “Bureau of Wreck the Nation” was getting ready to dam and destroy her natural habitat. This of course broke her heart and transformed her from free spirit to free radical, a diehard opponent of that concrete plug and all it destroyed. I honestly believe that she felt the loss of Glen Canyon the most, because of all that knew the place, she knew it best.   Katie says that when she looks back at that first river journal she was at a loss for words — what a joke! Here’s an except from her June 18, 1953 journal on her second day down the Colorado River through the Grand Canyon:   “We talk halfway through the night about life, the river, the canyon, the beautiful places—Toroweap, Nankoweep, Havasu, Shinumo, Thunder River, Matkatamiba, Vishnu, Kwagunt, Deer Creek Falls, the river, geology, star bright sky, the river, people, history, moonlit water, shadow play, riveriveriver … There’s an art gallery in the lower Granite Gorge where the river brings his finest tools of sand and silt to sculpt and polish quixotic, not to mention erotic forms in the granite cliffs—configurations that would make the greatest artist envious.”   That’s from her book, “All My Rivers Are Gone,” a corker of a tale published in 1998. Every word is like a perfect drop of nectar spilling from a spring where you don’t want to miss a drop. Reading it will make you want to drop what you are doing and go cry into the receding waters of Lake Powell.   Soiled appears Tuesdays in the Aspen Daily News. Reach Steve at nigel@sopris.net. Published Tuesday, March 21, 2017   Original theme written by Steve Skinner.   Steve Skinner's music is at steveskinner.bandcamp.com  

This week we look at the narratives, sites and artifacts of the native North Americans in their practice of religion and astronomy.  We look at the traditions Chumash tribe of California, the kivas and spirals of the peoples of the Four Corners region including the Hopi, Navaho, Zuni and Anasazi, the Medicine Wheels of the central plains and the mounds and woodhenges of the Cahokia site of Mississippian peoples of Illinois.

3:11- Kent talks about how he got from top secret military work to healthcare, specifically remote monitoring of biometrics. 5:11 - Lessons from 9/11, monitoring vital signs  and stress levels via biometric headsets. And how to transmit this information back to the cloud from a technology perspective. Hones in on cell phones. 6:00 - Working with McKesson to do a small pilot for diabetes patients and the Navaho indian reservation. Began to focus on the 15% of people consume 80% of healthcare cost. Found that the trick to ROI is to align the technology solution to these high-risk patients. But that's hard because the people who most need the technology are probably the least likely to use the technology: elderly, indigent and either are intimidated or can't afford the technology or will attempt to use the technology in a way that doesn't contribute to their health, like downloading games or selling the device in a pawn shop. 8:40 - First hope was to monitor people in their disease to identify people who are likely to wind up in the hospital or in danger of their disease exasperating to the next level. 9:00 - Use of monitoring devices in heart failure, for example to avoid hospitalizations. 10:50 - Chasing efficacy, alignment of reimbursement of physician incentives and the latest technologies. Constant pursuit of the right solution to try to engage patients at the right cost and the right incentives to doctors. 12:30 Stakeholders most interested in technologies like this are those financially responsible for the patient, especially those interested in capititated cost. One of the most effective, and the most costly ways to improve outcomes is to have a skilled nurse work with patients. The least costly is if the patient can use their own device to monitor themselves, but this is also the least compliant. So need to find a solution in between. “one solution doesn't fit all.” Need to figure out what fuels people to engage them and keep them as high compliant as possible and keep them out of the hospital or ER. 14:45 - How the MedApp solution walks the middle line between cost and effectiveness. This solution is designed for the 15% of the market that consumes 80% of the heath resources. It needs to be simple, transparent in the background, ubiquitous. It can't require extra steps. Humans don't work any other way. An example of how Kent's scale is automatic and transparent this way. 19:05- with this 15% patient population … the plan is not going to know which phones or technology their patients are using. And also have to be careful that the devices are not “hockable.” The unit needs to be “dumb” but highly automated and easy for the business model to work, all within a regulated environment. 20:50 - McKesson pilot. “Let the nurses be clinicians, not technicians.” By using the MedApp solution was cheap to make and deploy to patients. 19:00 An example of a fail. Microsoft Healthvault and Cleveland Clinic try to use the patients own technology and connectivity to configure each patient for a congestive heart failure pilot. 23:30 - In this transformational period and experimental phase, the technologies are altering quickly. What we need to do is be less hardware dependent. People were concentrating on the health of the patient, but not the health of the device from a technology and connectivity standpoint. Need to be able to update firmware over the air, need to configure automatically if things change. Devices can't be high maintenance otherwise the data-stream interrupts and the whole program goes down. What helped us most to become a key player here was our acquisition by Alere. Alere brought to us a full continuum of care to follow the patient longitudinally from a rapid diagnostic, care, education and data/analytic and informatic standpoint. 26:30 - The downside to a silo'ed industry which Alere overcomes with their “modular” approach. How Alere can identify dangerous trends in a patient's health before they culminate in acute events. 28:00- transitioning from an analog company into a digital service organization 32:30- “CIA Effect.” You can't replace all the operatives with technology and massive amounts of data. So much data that no one could act on it. It's not cheaper to have nurses and just rely on data collection and technology. It's not cheaper, because nothing was getting done. The best way to go is a hybrid approach. have powerful technology that collects data and synthesizes it down to key points. Then have  the doctors and nurses be able to look at these points and determine who to act upon. One of the biggest problems have today, align incentives for doctors and nurses to make sure that they are paid to act on the information they get. 24:30 - Fitting seamlessly into the lives the healthcare providers. The technology or data we provide can't require massive extra steps. Doctors want systems around looking at trending, do long haul work in the background. But the technology needs to be relevant and accurate, otherwise results in Alert fatigue.Fine tune system so the Alerts fire off appropriately. 37:10 - The priority of Alert Fatigue because it impacts workflow and efficiency. But this will take time to stratify patients so can classify patients for the alerts that matter. Otherwise, fire off alerts that are meaningless and that's when systems fail. 38:05 - Alere's customers are organizations concerned with controlling costs in health management. So sometimes subcontracted skilled nurses, direct payers, providers concerned about 30-day readmits, accountable care organizations (of course), large employer groups with chronic care programs trying to reduce costs like Toyota, GM, Ford or Steel mills. Those who are financially responsible for patients gravitate to us. 40:40 - Strategic approach — lots of conversations and experimentation. Trying to align technology with those where we can make the most difference, and therefore, we are most interesting to the payers and others who support those specific patients. 42:00 - The first thing that any investor is going to want to know. Advice to app makers. Listen, learn and figure out what things work. When create a solution, are you creating a solution looking for a problem or visa versa? Need to find a problem, then identify how big of slice of the market has this problem. Then make sure you know who will pay for it. 44:30 - “It could be cool, but is it needed?” 45:30 - The biggest timesuck for an entrepreneur? Chasing funding. 47:10: The best way to generate acceptance for an innovation is to generate energy: win awards, do press, get interviewed. Create buzz and educate the marketplace while you're seeking approval for your development. Be sure to “show the shiny bits.” The human mind gravitates back to the sexy. Maybe it makes sense to keep the cool parts even though it might not be the best to support the business model. “If you build it, they might not come.” 50:10 - Kent's prediction for the future … connectivity between the patient and healthcare stakeholders. Consolidation of the industry, engagement requires integration into a solution that all works together. Hardware commoditized. transformation of the newly available data into evolve into predictive solutions. Let's build “The Nest of Healthcare.”

Obituaries - Tony Guinn (chewing tobacco) Chester Nez (last of the Navaho code talkers) and Felix Dennis (flamboyant publisher of The week)

Obituaries - Tony Guinn (chewing tobacco) Chester Nez (last of the Navaho code talkers) and Felix Dennis (flamboyant publisher of The week)

Guru Swami-G was born March 24, 1950, and started the search to find God and Truth at a young age. Her journey began in earnest when at the age of 18 while within an esoteric order Kundalini was awakened during the evening prayers blessings. The ongoing journey took numerous twists and turns through everything from new age philosophies - scientology - deep bible study - through a very eclectic scenic unfolding. Life brought visiting Navaho medicine men for ceremonial undertakings to being one of the first initiates receiving the Kalachakra Buddhist empowerments in the west. The name given within the Buddhist traditions is Karma Sonam Wangmo which means one that dedicates all their actions to the good of humanity. There has been an immersion into not only Buddhist but also Hindu traditions such as Bhakti (ISKON) - Tantra - Naga Shaivite and finally the Reality of Advaita. It was a 30 plus year journey from Kundalini Awakening until all imploded under the Guidance and direction of her Sat Guru in India.  Guru-G was given the admonition and challenge to go forward as a Guru to aide humanity.  As a Kundalini Shaktipat Guru it is imperative to understand the workings of the mind, how to bring balance to kundalini and how to move one forward from fear and phenomena to Realization and liberation. There is much more to being a Shaktipat Guru than simply  awakening Kundalini and the way is working one to one so the seekers  may go fully forward to Liberation versus teaching how to manifest and  be even more caught up in the transient. Guru-G stresses a path that is within the fullness of life i.e.:since you have to  breathe, do it in a way to bring balance.  The path is about walking the way of Simplicity - Honesty - Integrity and Transparency.  Surrendering into the  transmission during Darshan. Guru-G has two books currently out Kundalini from Hell to Heaven and also Truth Unbound authors name is listed as Ganga Karmokar. Swami G's website Interview recorded 8/25/2010. YouTube Video Chapters: 00:00:00 - Introduction and Swami G's Sanskrit Name 00:04:17 - Starting the Spiritual Journey in a Challenging Environment 00:08:24 - Beginnings of the Spiritual Journey 00:12:58 - The Beginning of the Awakening 00:17:04 - Phenomena and Difficulties 00:21:45 - The Uddhava Gita and Krishna's Final Admonitions 00:25:05 - From Jail to the Search for Tantra 00:28:51 - The Spiritual Journey Begins 00:32:12 - The Dark Night of the Soul 00:35:50 - Praying for Death and Intense Suffering 00:39:11 - Insights and Self-Reflection 00:42:57 - The Tantric Connection 00:47:01 - A Turning Point with a Tantric Master 00:50:26 - Progress and Unfoldings 00:53:56 - The Shaivite tradition and the dhuni 00:57:35 - The Devastating Effects of Trauma and PTSD 01:01:11 - Surrendering to the Terror 01:04:24 - The Implosion of the Illusion of Self 01:07:55 - Past Life Trauma and Its Effects 01:10:53 - Insight and Compassion 01:14:49 - The Challenge of Communicating Beyond Speech 01:18:46 - The Limitations of Words and Concepts 01:22:12 - Reading Diaries and Falling Away 01:26:09 - The Naga Baba's Influence 01:29:39 - A Baba's Warning 01:32:51 - Kundalini Experiences 01:36:12 - Living in an Ashram and Connecting with Students 01:39:38 - Layers and Levels of Realization 01:42:51 - The Nature of Emotions in Realization 01:46:12 - Concluding Thoughts 01:49:27 - Upcoming Interview with Musician who Overcame AIDS Save

Pamela Heath MD, PsyD Dr. Heath trained as an anesthesiologist, and has practiced medicine at a variety of locations, including spending 2 years working in the heart of the Navaho reservation. Dr. Heath began having spontaneous psychic experiences in the early 1990s. She returned to school for a Doctorate in Psychology specializing in parapsychology as a way of understanding her own gift. In the years since then, she has written on Mind-Matter Interaction and the experiences of those in the afterlife. She also has 13 years of field work doing ghost investigations with Loyd Auerbach and the Office of Paranormal Investigations. She has published journal articles and textbook chapters on psychokinesis, place memory, experiential research, and the survival of bodily death. Her books include The PK Zone, Suicide: What Really Happens in the Afterlife? (also available in Spanish), and Handbook to the Afterlife (coming in Spring, 2010). She has appeared on television as both as a parapsychologist and a psychic and currently lives in the San Francisco Bay Area - http://www.pamelaheath.com.Join Ericka Boussarhane, International Psychic Medium and host of "Whispers from the Heart Radio" as she interviews the USA's Best Psychics and Mediums. Have you ever wanted to sample some of the best Psychics in th Country? Here is your chance! LISTEN LIVE I will interview Psychics, Mediums, Healers, and Various Holistic Practitioners! FREE readings! http://www.blogtalkradio.com/freepsychic Call-in Number: (646) 716-9819 "Radio for your Heart, Mind and Spirit" Sundays 9:00 - 10:00 PM CST

Buttons plays with his shortwave radio. Mike Dominic pulls a spoonful of "McGonegal" out of his carpet bag. The Word Whore learns Navaho in hopes of becoming another numbered honey-glazed ham smuggler.

Buttons plays with his shortwave radio. Mike Dominic pulls a spoonful of "McGonegal" out of his carpet bag. The Word Whore learns Navaho in hopes of becoming another numbered honey-glazed ham smuggler.