Podcasts about Ran

Comentando os Comentários #69 – Ep. 90 Ranço de Gente Olá Amigos e Inimigos do Papo Delas!   Conforme combinado, graças aos nossos apoiadores, temos o Comentando os Comentários #69 – Ep. 90 Ranço de Gente. Neste episódio, Cafeína e Patsy exercitando a arte do bullying e da gratidão com vocês #OuvintesIncríveis !! Não deixem de ouvir nossos recadinhos no final do episódio. Afinal, agradecemos a todos vocês ouvintes! #papodelaspodcast #podcast #mulherespodcasters #ouvintesincríveis #2026 Porque Quem ama ouve, quem ouve comenta! Edição Cafeína  Conheça a Lojinha do Papo Delas Podcast e garanta seu presente. #ouvintesincríveis https://podcaststore.com.br Comente! Envie um bilhete para contato@papodelas.com ou comente no post. Siga na Twitch: https://www.twitch.tv/papodelaspodcast Grupo #OuvintesIncríveis no Telegram: https://t.me/papodelas Curta no Facebook: www.facebook.com/podcastPapoDelas 

Warum dein Newsletter auch 2026 noch dein wichtigstes Buchmarketing-Tool ist In dieser Episode spreche ich über das Thema Newsletter und E-Mail-Marketing für Autorinnen und Autoren. Ich führe aus, warum ein eigener Newsletter auch im Jahr 2026 ein unverzichtbares Werkzeug für alle Schreibenden bleibt, wie du Abonnent:innen gewinnst und welche technischen Tools sinnvoll sind. Auf dich warten praxisnahe Tipps, ein Überblick über verschiedene Wege, mit Leserinnen und Lesern in Kontakt zu bleiben und Vorschläge wie du deinen Newsletter spannend und gewinnbringend gestaltest. Egal, ob du gerade erst mit dem Thema startest oder schon Erfahrungen gesammelt hast – in dieser Folge findest du wertvolle Anregungen, wie du mit deinem eigenen Newsletter als Autor oder Autorin langfristig erfolgreich sein kannst. Hier die wichtigsten Aspekte, die ich in dieser Folge anspreche: 1. Einführung in das Thema Newsletter-Marketing für Autor:innen Vorstellung des Themas und Verweis auf einen vertiefenden Artikel https://mission-bestseller.com/newsletter-marketing-fuer-autoren-und-autorinnen-aufbau-nutzen-fallstricke/ Überblick über Inhalte und Zielsetzung der Folge 2. Bedeutung von E-Mail-Marketing für Autor:innen Relevanz des Newsletters 2026 und darüber hinaus Ziele: Leser:innen erreichen und Buchverkäufe unterstützen Vergleich der Kommunikationswege: Offline, Social Media, Newsletter 3. Vor- und Nachteile von Offline- und Social-Media-Kontakten Möglichkeiten über Buchmessen, Lesungen und lokale Netzwerke Social Media: Vorprogrammieren, Unverbindlichkeit, besonders für Introvertierte vorteilhaft Nachteile von Social Media: Eigentum der Kontakte bei den Plattformen ([Facebook, Instagram, TikTok, etc.]) Gefahr von Kontosperrungen Organische Reichweite sinkt ständig 4. Vorteile des eigenen Newsletters Kontrolle und Eigentum über die eigenen Kontakte Direktkontakt zu Interessierten Wichtigkeit von Double Opt-in auch bei Offline-Kontakten Datenminimierung (nur Vorname und E-Mail) 5. Aufbau und Nutzen von E-Mail-Listen Möglichkeiten zur Sammlung von Adressen Nutzen der Liste bei Buchveröffentlichungen Beispielhafte Quoten (10% Kaufquote als realistisch) Motivation, einfach zu starten, egal wie viele Adressen vorhanden sind 6. Newsletter als Produkt: Nutzen und Anreize für Abonnent:innen Newsletter als zu bewerbendes Produkt verstehen Emotionale und praktische Argumente für den Mehrwert Spezielle Anreize: Bonuskapitel, Zusatzgeschichten, Materialien (Lesezeichen, Karten, Übungsblätter, Bilder) Notwendigkeit zur DSGVO-konformen Anmeldung Abgrenzung zu alten „Tauschgeschäften" ohne echte Einwilligung 7. Technische Grundlagen: Die eigene Autor:innen-Webseite Zweck der eigenen Webseite: Integration von Anmeldeformularen und Bereitstellung von Materialien Baukastensysteme oder WordPress als Grundlage Aspekte von Investition und Amortisation 8. Optimale Struktur einer Autor:innen-Webseite Wichtige Seiten: Startseite, Über-mich, Bücher, Datenschutzerklärung Empfehlung: Eigene Verkaufs-/Infoseite nur für den Newsletter Angebotsgestaltung: Darstellung der Newsletter-Inhalte und Werbegeschenke 9. Inhaltliche Gestaltung des Newsletters Inhalte: Alltagsschilderungen, Recherchereisen, Buchempfehlungen, Fortschrittsberichte Ziel: Beziehung zu Leser:innen halten, auch wenn zwischen Veröffentlichungen längere Pausen liegen Nutzen für regelmäßige Sichtbarkeit 10. Versandfrequenz und Umgang mit Feedback Kein starres Dogma zur Versandfrequenz (zwischen 2 und 4 Wochen empfohlen) Achten auf Feedback der Leser:innen und Anpassung der Häufigkeit Erwartungen an Rückmeldungen realistisch halten (meist Konsum, weniger direkte Reaktionen) 11. Technische Umsetzung: Auswahl der Newsletter-Software Notwendigkeit professioneller Tools (bei mehr als ca. 30 Kontakten) Empfohlene Anbieter: GetResponse (EU-Server, Datenschutz), Erwähnung von Active Campaign & ConvertKit (USA, zu komplex), Clicktip (deutschsprachig, teuer, zu umfangreich) Relevante Features: Adressorganisation, automatisierter Versand, Segmentierung 12. Anwendungsmöglichkeiten und Zielsetzung des Newsletters Direktvertrieb der Bücher über abgestufte Versandaktionen Langfristige Beziehungspflege als gleichwertiges Ziel neben dem Verkauf Aufbau eines „fernfreundschaftlichen" Kontaktnetzwerks 13. Abschluss und Handlungsaufruf Einladung, mit dem Newsletter zu beginnen oder die eigene Strategie zu optimieren Hinweis auf ein 7-Tage-Programm im Blogartikel für Einsteiger und Fortgeschrittene https://mission-bestseller.com/newsletter-marketing-fuer-autoren-und-autorinnen-aufbau-nutzen-fallstricke/ Aufforderung zu Rückmeldungen und Austausch per E-Mail oder Kommentar   # Newsletter und E-Mail-Marketing für Autor:innen: Deine Community, deine Regeln   Newsletter und E-Mail-Marketing sind für dich als Autor:in wichtiger denn je. Vielleicht schiebst du das Thema schon länger vor dir her, vielleicht hast du schon einen Newsletter, nutzt ihn aber noch nicht voll aus – oder du bist ganz neu dabei und möchtest wissen, wie du starten sollst. In dieser Podcastfolge erfährst du von mir, warum gerade jetzt ein eigener Newsletter das beste Mittel ist, um mit deinen Leser:innen in Kontakt zu treten und zu bleiben.   ## Warum solltest du als Autor:in einen Newsletter haben?   Zuerst einmal: Deine Leser:innen wollen von dir hören! Sie wollen wissen, wann dein nächstes Buch erscheint, ob es gerade eine coole Aktion gibt oder einfach ein bisserln mehr über dich und deine Buchwelt erfahren. Aber warum reicht nicht einfach Social Media?   1. Du hast die Kontrolle über deine Kontakte:     Bei Facebook, Instagram & Co. gehören die Daten alle der Plattform. Accounts können ohne Vorwarnung gesperrt werden, die Reichweite deiner Beiträge ist begrenzt und abhängig vom Algorithmus. Selbst in Gruppen sehen viele die Beiträge nicht, wenn sie nicht täglich aktiv sind.   2. Nachhaltige Beziehungen aufbauen:     Bei einem eigenen Newsletter entscheidest du, wann und was du verschickst – und erreichst die Lesenden direkt. Die E-Mail-Adressen gehören dir, und niemand kann dir den Zugang dazu wegnehmen.   Offline-Events, Lesungen und Buchmessen sind wichtig, aber sie bieten keine langfristige Möglichkeit, den Kontakt zu halten. Deshalb ist der Newsletter das wertvollste Werkzeug für dich als Autor:in.   ## Wie gewinnst du Newsletter-Abonnent:innen?   Die wenigsten Menschen tragen sich »einfach so« für deinen Newsletter ein. Ich empfehle deshalb, deinen Newsletter wie ein Produkt zu behandeln, das du »verkaufst« – und das bedeutet, du musst überzeugende Argumente liefern, warum sich jemand eintragen soll.   Am besten funktioniert das mit einem Gratis-Mehrwert:   - Bonuskapitel - Exklusive Kurzgeschichte (z. B. zu einer beliebten Nebenfigur) - Leseproben, Lesezeichen, Kartenmaterial oder Illustrationen als Download - Im Sachbuchbereich: Checklisten, Arbeitsblätter oder ergänzende Materialien   Wichtig: Frag möglichst wenige Daten ab – Vorname und E-Mail-Adresse reichen. Je niedriger die Hürde, desto eher werden sich Menschen eintragen.   Technischer Hinweis:  Aufgrund der Datenschutzgrundverordnung (DSGVO) brauchst du Double Opt-in: Die Leute müssen ihre Anmeldung aktiv bestätigen.   ## Die richtige Basis: Deine Autor:innen-Webseite   Neben dem Newsletter brauchst du eine eigene Website. Hier kannst du das Anmeldeformular einbinden und z. B. auch deine Gratis-Extras zum Download bereitstellen. Ob du dafür WordPress, Jimdo oder ein anderes Baukastensystem nutzt, bleibt dir überlassen.   Mein Tipp:  Lege zusätzlich zu Startseite, Über-mich, Bücherseite und Datenschutzerklärung eine eigene Newsletter-Verkaufsseite an. Dort erklärst du genau, was deine Abonnent:innen erwartet, was sie bekommen und wie oft du schreibst. Das steigert die Eintragungen deutlich, weil Interessierte hier gezielt angesprochen werden.   ## Was gehört in deinen Newsletter?   Natürlich ist der wichtigste Anlass der nächste Buchlaunch oder eine Preisaktion. Doch echte Beziehungen entstehen darüber hinaus. Einige Ideen für den Inhalt:   - Einblicke in deinen Schreibprozess oder Alltag - Berichte von Recherchereisen oder aus deiner Umgebung - Empfehlungen von befreundeten Autor:innen - »Making-of« zum nächsten Buch, Updates zum Fortschritt - Geschichten hinter den Kulissen und Inspirationen   Du musst nicht befürchten, dass du zu viel von dir preisgibst: Die meisten Leser:innen finden es spannend, ein bisschen mehr über den Menschen hinter den Büchern zu erfahren.   ## Wie oft solltest du schreiben?   Ein zu häufiger Versand schreckt ab – aber zu selten ist auch nicht optimal, sonst vergessen deine Abonnent:innen dich. Ich empfehle einen Rhythmus von alle zwei bis vier Wochen. Das ist genug, um präsent zu bleiben, aber nicht aufdringlich. Natürlich kannst du auch nach Feedback fragen und die Rückmeldungen berücksichtigen.   ## Welche Tools eignen sich?   Für kleinere Newsletter-Listen reicht es am Anfang, wenn du bei etwa 20–30 Leuten noch manuell mailst – aber sobald deine E-Mail-Liste wächst und du DSGVO-konform arbeiten willst, ist eine Newsletter-Software nötig.   Meine Empfehlungen:   - GetResponse: datenschutzkonform, preislich fair, einfacher Einstieg - Brevo ebenfalls beliebt im deutschsprachigen Raum - Finger weg von zu teuren oder komplizierten US-Anbietern (datenschutzrechtlich schwierig, unnötig komplex für unsere Zwecke)   Wichtig sind: automatische Anmeldebestätigungen (Double Opt-In), einfaches Versand- und Listentool und die Möglichkeit, Willkommensmails bzw. kleine »Freebies« zu verschicken.   ##Nutze den direkten Draht zu deinen Fans!   Mit einem eigenen Newsletter baust du dir eine treue Leserschaft auf, die wirklich an dir und deinen Büchern interessiert ist. Nutze die Chance, Beziehungen zu pflegen, tolle Inhalte zu teilen und vor allem deine Veröffentlichungen erfolgreich zu begleiten. Trends kommen und gehen – aber deine eigene Community bleibt dir erhalten.   Wenn du noch keinen Newsletter hast, fang heute an. Und wenn du schon einen hast, prüfe, wo du ihn noch besser gestalten kannst, um mehr Freude – und mehr Verkäufe – herauszuholen. Ran an die Tasten!   Hier die Links, die ich im Podcast anspreche, und weiterführende Informationen, Tipps und Erfahrungsberichte rund um Bücher, eBooks und deinen Erfolg: Hier kannst du meinen ausführlichen Blogartikel zu diesem Thema nachlesen: https://mission-bestseller.com/newsletter-marketing-fuer-autoren-und-autorinnen-aufbau-nutzen-fallstricke/ Und wenn du trotz alledem wie ich weiterhin über Amazon KDP (Kindle Direct Publishing) veröffentlichst, dann brauchst du diesen Kurs, um deinem Buch mehr Sichtbarkeit zu verschaffen: https://mission-bestseller.com/keywords Hier kommst du zum Mission Bestseller Schreib-Bootcamp: https://mission-bestseller.com/bootcamp   Hier findest du alles rund ums Selfpublishing: https://mission-bestseller.com Einige der Links auf dieser Seite sind Affiliate-Links und ich erhalte eine Provision, wenn du über sie kaufst, die sich nicht auf deinen Kaufpreis auswirkt.

We Like Shooting - Ep 665 This episode of We Like Shooting is brought to you by: Foxtrot Mike (Code: WLSISLIFE) C&G Holsters (Code: WLSISLIFE) Midwest Industries (Code: WLSISLIFE) Blue Alpha Bowers Group (Code: WLS) Otis Technology (Code: WELIKESHOOTING15) Second Call Defense Text Dear WLS or Reviews +1 743 500 2171 Public   Show Titles   GOA GOALS Aug 1-2 in Iowa. https://goals.goa.org/ GunCon.net Tickets on sale now. Use code AGENCY171 GEAR CHAT (Nick) Nick's Dumb 6.5 Creedmoor Nick's Dumb 6.5 Creedmoor DERYA RELEASES THE RAN AND RAN Derya RAN and RAN-X Series Lever-Action Rifles Derya announced the official launch of its RAN and RAN-X lever-action series, featuring modernized designs with factory-integrated aftermarket upgrades including threaded barrels, M-LOK forends, and adjustable stocks. Available in .357 Magnum, .44 Magnum, and .45 Long Colt, the series will be showcased at GunCon 2026. Derya has launched the RAN full-size and RAN-X compact pistol lever-action series in .357 Magnum, .44 Magnum, and .45 Long Colt. The rifles feature a mono-block steel receiver, threaded suppressor-ready barrel, M-LOK compatible forend with Picatinny rail, fixed front and adjustable rear sights with optics rail, and rebounding hammer. The RAN offers wood or patented adjustable aluminum Ironwolf stock options while the RAN-X uses a 12″ barrel with Steelfang PSB Ironwolf grip system at 22.95″ overall length. BULLET POINTS SOLDIERSYSTEMS Roni Nano Roni Pistol-to-Carbine Conversion Kit Houston, TX – Roni Corporaton, the leading designer and manufacturer of the renown Micro-Roni, PDW-style pistol-to-carbine conversion kits and other fi … The Nano Roni is Roni's most compact pistol-to-carbine conversion kit that installs a handgun into a chassis in seconds without tools, transforming it into a pistol-braced PDW. It includes a complete system with chassis plus accessories such as magazine holders, light mounts, Picatinny rails, charging handles, optics mounts, slings, and a belt holster. Initial compatibility covers multiple Glock models with additional Glock, SIG Sauer, Taurus, and Canik models planned; available in black, OD Green, and Flat Dark Earth. THE TRUTH ABOUT GUNS Can You Shoot 5.56 Through a .22 Suppressor? – The Truth About Guns Can you shoot 5.56 through a .22 suppressor? Usually no. Here's why pressure, heat, and gas volume matter so much. The article addresses whether .556/.223 ammunition can be safely fired through a standard .22LR (rimfire) suppressor. In the general case, it is not safe or recommended. Most dedicated rimfire suppressors are engineered only for the much lower pressures, smaller gas volumes, and reduced heat produced by .22LR, .22WMR, or similar rimfire cartridges. NSSF NSSF Releases Most Recent Firearm Production Figures (ATF AFMER 2023) Over 32 million Modern Sporting Rifles in Circulation WASHINGTON, D.C. — NSSF®, The Firearm Industry Trade Association, released the Firearm Production in the United States including the Firearm Import and Export Data 2025 Edition (reporting 2023 data) to its members. The report compiles the most up-to-date information based on data sourced from the Bureau of Alcohol, […] According to the NSSF article dated January 15, 2026, ATF AFMER data shows 2023 U.S. domestic firearm production at 8,466,729 units, a 15.4% decrease from 2022. Total firearms made available for the U.S. market in 2023 were 13,574,653 (handguns 8,176,535; rifles 3,899,907; shotguns 1,498,211). Cumulative civilian firearms in possession 1990–2023 reached 506.1 million, with modern sporting rifles (MSRs) in circulation estimated at over 32 million. GUN FIGHTS Play the best Price Is Right-style GunBroker game on the internet. BANGRANK A live cast ranking segment for anything and everything in the gun world, powered by questionable certainty, strong opinions, and audience voting. THE AGENCY BRIEF Agency Update 1. AGENCY BRIEF: RUBY RIDGEWhat Ruby Ridge really was: a federal pressure campaign over a minor, technical gun charge that turned into a botched siege, unconstitutional rules of engagement, and the killing of a mother and her child. The setup started in 1989. The ATF wanted an informant inside Aryan Nations circles in northern Idaho. They targeted Randy Weaver, an Army veteran living off-grid with his family. Weaver had racist beliefs and associations, but constitutional limits matter most when the person in the government's sights is unpopular. The ATF used an informant to cultivate Weaver and buy two shotguns. The agency claimed the barrels were cut a fraction of an inch below the 18-inch legal minimum. Whether Weaver cut them at the informant's request or sold them as-is is heavily disputed. What is confirmed is what happened next: the ATF did not arrest him to protect the public. They used the federal firearms charge as leverage to pressure Weaver into becoming a paid snitch. Weaver refused. Because he refused, the ATF pushed the case to prosecutors, and Weaver was indicted in late 1990. Then came the bureaucratic failure. Weaver's court-appointed attorney was sent a notice with the wrong appearance date, and Weaver missed his hearing. Instead of resolving a government paperwork error cleanly, the system escalated. The U.S. Marshals launched an 18-month surveillance operation on his remote cabin. In August 1992, an armed reconnaissance team of Marshals encountered Weaver's 14-year-old son Sammy and family friend Kevin Harris in the woods. A firefight erupted. Exactly who fired first remains disputed, but the results are not: the family dog was killed, Sammy Weaver was shot and killed while running back toward the cabin, and Deputy U.S. Marshal William Degan was killed. The FBI's Hostage Rescue Team was called in to take over. Instead of containment, the FBI adopted modified, unconstitutional rules of engagement. In plain English, agents were told they “could and should” shoot any armed adult male seen outside the cabin. FBI sniper Lon Horiuchi fired two shots. The first wounded Randy Weaver. The second shot, fired as Weaver and Harris retreated, passed through the cabin door and hit Vicki Weaver in the head while she stood in the doorway holding her 10-month-old infant. She died instantly. The legal aftermath demolished the government's narrative: A federal jury acquitted Kevin Harris of murder on self-defense grounds. Randy Weaver was acquitted of all original firearms and murder charges, convicted only of failure to appear and a bail condition violation. A 1995 Department of Justice review found the FBI's modified rules of engagement unconstitutional. The federal government paid over $3 million in civil settlements to the surviving family. Despite Senate hearings and state-level indictments, no federal agent ever served a day in prison for the killings. 2. WHY IT MATTERS Ruby Ridge is the ultimate case study in how federal agencies use technical firearms violations to manufacture leverage, and what happens when their targets refuse to bend. This operation was never about public safety. It was about coercion. When Weaver wouldn't play ball, the agency's objective shifted from investigation to punishment, kicking off a predictable escalation ladder: Use a regulatory charge as a trap. Demand intelligence cooperation, and turn refusal into a target on the citizen's back. Treat a procedural court-date mistake as a fugitive manhunt. Deploy paramilitary recon teams for a paperwork warrant. Rewrite deadly force rules on the fly to authorize a shoot-on-sight posture. Once federal agencies invest that much time, manpower, and ego, the institutional pressure to justify the operation takes over. They stop seeing citizens with rights, and start treating them as enemy combatants on American soil. 3. THE 2A ANGLE For gun owners, Ruby Ridge is the blood-soaked warning label on every “it's just a paperwork violation” argument. The underlying charge was a National Firearms Act measurement. That is the exact kind of regulatory trap Washington loves to describe as narrow, reasonable, and harmless. But in practice, technical gun laws give agencies the legal cover to ruin lives. That is the modern lesson for FFLs navigating zero-tolerance revocations, home builders facing shifting administrative definitions, and ordinary owners one bad pistol-brace ruling away from becoming a federal case file. Apply the Supreme Court's Bruen standard to the government's actions. There is zero text, history, or tradition from the founding era of a permanent federal bureaucracy measuring the barrels of defensive weapons to coerce citizens into acting as informants, and then militarizing a warrant service when the citizen refuses. The Founders would not recognize a system that turns a man into a felon over a quarter-inch of steel. Heller proved that the Second Amendment protects an individual right. But rights on paper mean nothing if the enforcement state can use a minor regulatory allegation to justify surveillance, coercion, and deadly force. The strongest takeaway from Ruby Ridge is that when the federal government wields broad, discretionary power over firearms, abuse is not a glitch. It is the natural result. When agencies can turn a fractional barrel measurement into a capital siege, the process itself becomes the punishment. Being technically compliant doesn't protect you; it just makes you useful until you aren't anymore. GOING BALLISTIC AMMOLAND SHOOTING SPORTS NEWS(Savage) NRA, FPC, SAF v. Maryland (SB 334 Glock-Style Handgun Ban) NRA, FPC, and SAF filed a federal lawsuit challenging Maryland's SB 334, arguing the state's Glock-style handgun ban violates the Second Amendment. The National Rifle Association, Firearms Policy Coalition,...

A big part of the court are the actual court nobles, so this episode we are taking a look at some of the ones mentioned in the Chronicles for this reign. For more, check out https://sengokudaimyo.com/podcast/episode-150 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 150: Nobles of Jitou Tennou's Court   Maro donned his light blue robes and made his way to the court.  As he arrived, the sun was just peaking over the horizon, and as it bathed the court in the golden morning light the dark shadows were dispelled, leaving in their wake a colorful scene, as various court officials headed this way and that, gathering in their offices to pick up on the work that they had left unfinished the day before. As an ohotoneri, Maro was often sent to and fro between the offices of the different departments. As such, he was able to see how they worked, and he wondered to himself which department would have the best opportunity for advancement.  His family had connections over at the Department of Prisons, and it was definitely a place he could make a name for himself, especially if he attached himself to one of the newly minted magistrates.  On the other hand, the Jingikan, the Ministry for Kami Matters, had some of the most important and sought after positions.  After all, no matter what the secular administration did, when there was no rain for the fields, it was the kami to whom the court turned.  And the members of the Jingikan who helped make those ceremonies happen were known to be well rewarded for their troubles. Perhaps he would be better off taking a more modest position, such as with the Jibu-sho, the Department of Civil Administration.  It was mostly focused on the maintenance and execution of the bureaucracy, and wasn't necessarily a place to seek the limelight, but perhaps that also offered some opportunity.  Do well in one position, and who knows what that could open up to you in the long run?  Maybe one day Maro could make it up to become a Nagon, a Counsellor, or even one of the Daijin, the great ministers at the very head of the council of state.Maro almost laughed at the thought, but he didn't put it aside entirely.  After all, as impossible as it might seem now, the world was still changing, and who knew what opportunities might be waiting just around the corner?   This episode continues our look at the reign of Uno no Sarara, aka Jitou Tennou.  I would note that we have now reached the last chapter of the Nihon Shoki, which ends with the end of Uno no Sarara's reign in 697.  In this chapter, we have not quite 11 years to cover, and we've already talked about the first three of those years, which featured succession issues and a long mourning time for Uno's husband Ohoama, aka Temmu Tennou, culminating in the sudden death of her only son, the Crown Prince and heir apparent, Prince Kusakabe, in 689.  We also went over what was happening on the continent, with powerful women like Uno no Sarara either on or behind the throne in Silla and the Tang dynasty.  To quickly recap the succession issues: When Kusakabe died, tthat left the throne in a somewhat tenuous position.  There were two other male heirs that would seem to have a claim on the throne as well.  The first was Prince Takechi, who was technically Ohoama's eldest son, but the Chroniclers claim that his late mother was not sufficiently royal for him to have a serious claim.  Then there was Prince Karu, the only known son of the late Crown Prince Kusakabe, and had been born 6 years earlier, in 683, to the Crown Prince and his wife, Princess Abe.  Princess Abe was a daughter of Naka no Oe, and a half-sister to Uno no Sarara.  She was actually a year older than Kusakabe, and would continue to look after the young Prince Karu.  So, Prince Karu was only about 7 years old when his father passed away: much too young to be taking the throne, let alone a firm hand in the politics of the time.  And given the mortality statistics of the time, there is so much that could happen to him before he reached the age of majority.  And remember, there were already some questions about legitimacy, and we already discussed the fact that about 30 nobles had gathered in support of Prince Ohotsu right after Ohoama's death.  Uno no Sarara had that whole issue quashed and Prince Ohotsu had died, but it was nonetheless a stark reminder that things could change quickly. So at this point in Uno no Sarara's reign, there is a great deal of uncertainty afoot, and there are quite a few individuals named in the Chronicles who stand to benefit from sticking their fingers into politics in one way or another.  This episode, we're going to look at some of those individuals, their roles in the court, and the effect they had on Yamato.  Some of those people named are particularly interesting in that they were involved in the conspiracy with Prince Ohotsu, and would continue to be highly influential in the government.  For example, Iki no Hakatoko, Nakatomi no Omimaro, and Kose no Tayasu, and Yakuchi no Wotokashi are all name-dropped, which we'll get into more later.  It feels significant, however, that there were some 30 nobles all told, and beyond these four and the apparent ringleaders, we don't learn anyone else's names.   The importance of prominent individuals in the court has been a constant theme in the Chronicles and in this podcast, so getting to know the court is definitely important. Moreover, during this time period as we get more and more written sources from which to work from we will see more and more information on individuals.  Some of that will come from the Nihon Shoki and the records that come after—the Shoku Nihongi.  Others, however, are from sources like the Man'yoshu, where bits of biographical data are found about the authors that they mention.  There are also family diaries and later genealogies.  Some of these sources are a bit more trusted than others, especially when they were compiled centuries later and we don't exactly know what sources they, themselves, were working on.  Still, even if it isn't 100% accurate, it does give us a picture of what was going on beyond just the royal family. I think it is also helpful to understand some of the overall court dynamics.  If you are familiar with the Heian period, especially around the time of things like the Tale of Genji, you are probably well acquainted with the Fujiwara family—I'll probably need to do an entire episode just on them at some point.  Essentially, there would come a time where almost the entire court was made up either of royals or of members of the Fujiwara clan, or uji.  In fact, even that distinction wasn't really accurate as the Fujiwara family had so intermarried with the Royal family that every sovereign—every Tennou and even most of their consorts—were directly related to members of the Fujiwara.  Not only that, but members of the Fujiwara family held the position of regent—whether the sovereign was of age or not—and effectively ruled the country, with the Tennou being largely relegated to a mouthpiece with ceremonial duties.  It would get so bad that we would see the splitting of the Fujiwara uji into smaller households, and the political fights were often between members of the different households of the same family.  There is a reason that a good portion of the Heian period is sometimes called the Fujiwara period. However, now during the late Asuka period, we see something a little different.  The marriage politics of the Soga had been violently suppressed about a half century earlier, and a lot of different names flourished in the Yamato court, as youmay have noticed any time I've rattled off a bunch of names and your eyes started crossing because of it.  But that's the reality we see: there were a lot of different families, and individuals, all jockeying for influence.  And they were in a period of disruption, where lots of change was happening.  That change meant there was also a lot of potential. And I hope you don't mind if I take a quick time-out here, but so often we read history and we forget to learn lessons from it, and one overarching lesson is:  if you are a part of an organization—a company, a club, government, school, or anything like that—one thing you are going to have to deal with is change.  It comes in many forms and happens whether or not you personally agree with it. It can be destructive and it can be frightening, because we often don't know what is on the other side of it, but it also presents opportunities.  After all, if you don't know what comes next it probably means other people don't, either.  And if you can be the one to provide direction you can have a huge influence on what comes next.  And change has been a constant theme in this period of Yamato history, in so many ways.  Take the reorganization of the government as one example: they had introduced these 8 departments, which had names and were set up in various ways, but it wasn't like you had experienced people to run them as they had been on the continent.  So you had names and the forms of things, but there were a lot of people figuring out just how to actually put this new structure into practice, and leverage them to do what they were supposed to do.  In the process, there were a lot of opportunities to innovate and figure out how to do it within the cultural milieu of the archipelago.  So all of these individuals, from these various families, all had opportunities staring them in the face.  They just had to figure out how to make the best of it. Now, don't get me wrong:  Those with the money, the connections, and the influence still had a leg up, and this was still a hierarchical society, where your family dictated, to some extent, your position in society.  The introduction of individual court rank, as opposed to just the kabane that ranked uji, was pushing against that, and had already caused a reformation that flattened a lot of the previous kabane into just eight distinctions, but those distinctions still existed.  Even had they not, simple matters of inherited wealth and the value of goods produced in a family's home territory would still have provided tremendous advantages.  But there isn't an indication of the kind of large-scale consolidation of resources that we will see in later periods, such as the Fujiwara example that we were just discussing.  Oh, sure, we aren't going to see a farmer suddenly make it big at court in some kind of rags-to-riches story, but at the upper end of society we still have a lot of apparent diversity. And so, let's get to know some of these individuals that the Chronicles tell us about.  Before we do that, though, let's recap a little bit about how the court worked. Every member of the court was effectively employed by the State.  They had an official job with duties they were supposed to oversee.  In the case of lower level functionaries, they were likely expected to actually do most of the work, while at the top of the hierarchy you had nobles who were more likely decision-makers, who would approve or disapprove of the work and direct strategic resources. Those working in the court had official uniforms—the round-necked garments of the continent.  What would be called a "caftan" farther west.  These were based on the foreign garments popular in the Tang court and elsewhere. The color and pattern of official clothing appears to be something that goes back to early in this new continental style government, and we see suggestions of color schemes from a relatively early age.  However, in 690 we see the clearest such outline of just what everyone was wearing. As a reminder, the court rank system of the day was made up of a Princely and a Commoner system.  Princely ranks originally included two ranks of the Myo class, and four of the Jou class, each rank divided into either "Great" or "Broad", for twelve Princely ranks, though honestly we only ever really see the four Jou class of ranks in use. Below that were the ranks for the common nobles—those with family names who did not have any kind of royal claim.    For them there were six classes of rank—Shou, Jiki, Gon, Mu, Tsui, and Shin, in that order.  Each class was made up of four ranks, which were further divided into upper and broad categories, creating 48 total ranks. Your rank determined your precedence at court—where you were sat, what jobs you were allowed to take on and, most importantly, the amount of money that you could expect to receive as part of a stipend.  Naka no Oe had previously consolidated the land-holdings and asserted claim over all of it.  The taxes from the households on the land went to the government to pay the stipends of the nobles in the court, who were, ostensibly, employees of that same government.  Your rank determined what you were owed, though this could also be augmented by various edicts. So there you go: rank in the court was tied to many of the things that the elites wanted, from wealth to status and access to various opportunities. The color of official clothing followed the rank system.  So Princes of the first two ranks of the Jou class were given robes of dark purple, and the third and four ranks were given robes of bright purple, which they shared with highest class of rank of the common nobles, the Shou rank class. Below that, nobles of the Jiki class would wear robes of dark red, and those of Gon would wear dark green.  The Mu rank class, the next down, was Light Green, and then Tsui was Deep Blue and Shin was Light blue. So in order you would see robes of Dark Purple, Bright Purple, Dark Red, Dark Green, Light Green, Deep Blue, and Light Blue.  The color gave you a certain indication of where the person sat in the overall hierarchy of the court, and provided you clues as to how you should address them, who would give deference, etc.  In later centuries, we are even told that deference was given in meetings, which is to say that once a person of higher rank provided input on a topic, nobody of lower rank was able to contradict them for fear of the consequences.  So it also told you who got the last word. This then was the world that the nobles of the court inhabited.  As we've seen in previous episodes it wasn't just bureaucratic work, but also banquets, archery contests, and Buddhist congregations and sutra readings.  There were rituals, dances, and diplomatic embassies—not to mention all of the ceremonies around the death or ascension of the sovereign.  In this world, one's reputation was everything.  You wanted to be seen as good at your job, but also, just like today, people were more likely to promote and support those they knew, and so it helped to have friends.  However, there were also a limited number of top spots, and so every promotion would have likewise meant plenty of disappointed nobles who didn't get the job.  But that is enough background.  Let's take a look at some of the nobles themselves, starting with the four from the Prince Ohotsu conspiracy.   The first name in the list is perhaps the least interesting.  His name is Yakuchi no Wotokashi.  Although he was the highest ranking of the four, he is also the least mentioned in the Chronicles and elsewhere, and we know very little about him.  So we'll talk about him later on, for completeness, but for now it may be best to skip him until we have a better handle on others in the court. In contrast, we know a bit more about his co-conspirators.  In fact, we've already talked about one of them at length:  Iki no Hakatoko.  We first heard about Iki no Hakatoko when talking about the Tang dynasty, and discussed him at length in Episode 123.  He was one of the members of the embassy to the Tang dynasty back in the early 660s that got delayed on account of Tang Gaozong initiating the war against Yamato's ally Baekje.  The fact that the Nihon Shoki directly pulls from Hakatoko's work, known to us, today, as the Iki no Hakatoko Sho, makes it one of the few early named written works that we know about.  Unfortunately, it is no longer extant except for what is preserved in the Chronicles, but it is still incredible that we have essentially an eyewitness account of what happened.  He would later be one of the escort envoys for one of the Tang embassies during the reign of Naka no Oe.  That he was then embroiled in the conspiracy with Prince Ohotsu would seem to be at odds with his standing, and yet after his pardon he eventually got back into the court's good graces.  In 695, about 9 years after the incident, he was assigned as an assistant envoy to Silla.  By that point he was of Mudaini rank, which was only about 35th in the overall scheme of things.  Later on we know he would work on the famous Taiho code, which was published in 701, and enacted a couple of years later.  It was here that he worked with the famous Fujiwara no Fubito—about whom we will discuss more, later—and although he would pass away in 703, this may be how his own writings came to find their way into the Chronicles, since Fubito is said to have had a large influence on them—as he had on many of the court's projects. Overall, Iki no Hakatoko may not have been the one in charge, but we see in his life an incredible career, much of it spent on multiple voyages across the ocean, whether on an embassy or as an escort.  He likely was highly proficient in the language of the Tang court—what we typically refer to, broadly, as Middle Chinese.  He also had direct experience with the Tang court and system, and so it makes sense that he was one of those helping to build an administrative state based on that system. If we were to imagine Hakatoko in the court of the day, at least in 695, he would have likely had light green colored robes, indicating that he was of the "Mu" class of ranks.  He would have worn the black gauze cap of the court and worn white hakama, or trousers, underneath.  His long, continental style, round-necked robes—likely relatively slim, with overly long, but narrow, sleeves—would have been tied closed in the front with a braided silk cord.  He likely worn black leather boots, covered in a light lacquer to protect them from the elements, with cloth insoles and perhaps a hint of brocade along the top.  He likely kept with him a ruler, and perhaps a few slips of paper or even just wood on which to take occasional notes.  A mid-level functionary of the court. We can compare and contrast Hakatoko to two other co-conspirators:  Nakatomi no Omimaro and Kose no Tayasu. We are given neither Omimaro's rank nor Tayasu's at this time.  It is interesting that they listed after Hakatoko, who is actually listed as having "Lower Shousen" rank—an older rank that was no longer in use at this point in time.  Also, both Nakatomi and Kose were Ason level families while Iki no Hakatoko is listed as being merely "Muraji".  So it seems that the Chroniclers were probably pulling from what they could find elsewhere, although where they found that Wotokashi had Jikikwoshi rank I have no idea, as we don't have any other record for him.  And it is possible that deference to Wotokashi and Hakatoko are as much a nod to their age as anything else, though probably not by much. Of four co-conspirators mentioned here—and I'm leaving out the two who were exiled or banished, as they were clearly not hanging around the court later—Nakatomi no Omimaro and Kose no Tayasu were probably from the most established families.  Indeed, we see both of their names show up multiple times in the record, giving us a better idea of who they might have been. Of the two, the name Nakatomi probably is more likely to ring a bell, as that as the surname of the famous Nakatomi no Kamatari—as well as the later Nakatomi no Kane.   Nakatomi no Kamatari was the head of court ritual when he and Naka no Oe kicked things off with the Isshi Incident and the Taika reforms, at which point he became the "Inner Prime Minister", or Naidaijin. Much of what we know of Omimaro comes from outside of the Chronicles themselves.  For instance, we are told that he was the son of Nakatomi no Kunitari, a cousin to the famous Kamatari, at least according to the 10th century Engi Shiki.  However, we have no other records of Kunitari, and so there is more than a little doubt cast as to whether or not that was actually the case.  Similarly, we are told that Omimaro married one of Kamatari's daughters, and was eventually adopted by Kamatari. Once again, the evidence for this is pretty thin, and it is unclear to me just how adoption worked at this point.  Certainly in later periods, adoption was often a way to ensure that a family had a male heir to ensure the family's continuity, and marrying someone's daughter and being adopted into the family is an age old tradition in the archipelago and Japan more generally.  At the same time, give some thought to what we know about this period: male primogeniture was not exactly the norm, although Confucian values had definitely made inroads into court.   The family headship often went to the eldest—or most prominent—family member.  This wasn't necessarily a son and often was a brother, a nephew, or even a cousin.  We have a few famous Nakatomi at this point in time, and all I can say for certain is that they were part of the same family.  Later traditions would make things a bit more clear. Whatever his parentage, our first encounter with Omimaro appears to be in the Ohotsu conspiracy, when he was arrested and then pardoned.  He shows up again in the record just three years later, along with Kose no Tayasu, as both were made judges, along with Fujiwara no Fubito—Nakatomi no Kamatari's biological son and eventual heir. In fact, there were nine judges, or magistrates, made that year, and they are listed in rank order.  The first is Prince Takeda, said to be a great-grandson of Nunakura, aka Bidatsu Tennou.  He was Joukwoshi rank, meaning he wore bright purple court robes, sitting in the lower half of the princely ranks.  He had been quite prolific ever since 681, when he was one of the Princes called to help bring together the Chronicles.  After being made a judge, he would continue in that position, it seems, and by 708 he would become the head of the Ministry of Prisons. After him we have Haji no Nemaro, in the dark red robes of the Jiki rank class.  Though someone of rank, less is known about Nemaro.  His father is said to be Haji no Mi, who was part of the forces that set out to Yamada-dera to capture—and likely kill—Soga no Kurayamadera.  Haji no Nemaro's son is Haji no Oi, who was sent to the Tang court but returned in 684, along with several repatriated soldiers.  Oi would assist with the Taihou code, but little more is said about him or his father. Other judges were Ohoyake no Maro, Fujiwara no Fubito—also of the Jiki class rank. Maro would go on to take a job as a jusenshi, responsible for minting coins, and Fubito would go on to reach the highest levels of government. Then there was Tahema no Sakurawi, Hodzumi no Yamamori, Nakatomi no Omimaro, Kose no Tayasu, and Ohomiwa no Yasumaro.  They were all Mudaishi rank at this point, wearing dark green.  Sakurai would go on to become the governor of Ise in 705, and then the governor of Musashi in 708.  Hodzumi no Yamamori we don't have as much information on, other than that he kept climbing the ranks, by 704 he had made Junior 5th rank, lower grade in the system that replaced the cap-ranks, and by 712 he made it to the senior fifth rank, lower grade. Ohomiwa no Yasumaro, on the other hand, would make it to the Senior 5th rank, lower grade by 707, and the upper grade by 708, when he was made the Dayu—the high minister in charge—of Settsu.  He would eventually make it into the Junior Fourth rank, upper grade, as the Minister of the Military Department, or Hyobu-sho. So this gives you an idea of the people with whom Nakatomi no Omimaro and Kose no Tayasu were rubbing elbows.  That they were made judges, responsible for justice, seems to say something as that would seem to be a powerful position.  At the same time, they are both lower ranked than the much younger Fujiwara no Fubito—but once again, he was the direct son of Nakatomi no Kamatari.  He also seems to have avoided any unpleasantness from the Jinshin no Ran as he was only 14 at the time, and though it does seem that the Nakatomi were generally knocked down a peg or two in court—thanks in large part  to the fact that Nakatomi no Kane had been one of the leaders of the Afumi court.  That and the whole thing with Prince Ohotsu may be why Omimaro was not exactly in the top ranks, but his appointments weren't nothing, either.  By 693, Omimaro would be granted the rank of Jikikwoshi, the lower fourth rank of the Jiki class.  In that entry he is recorded as Fujiwara no Omimaro.  I believe we discussed this a few episodes back, but the Fujiwara name was still new.  It had been granted to Nakatomi no Kamatari on his deathbed—or possibly even posthumously—by Naka no Oe, and to his family.  So technically that would seem to extend to the entire Nakatomi family.  And with Nakatomi no Kane having been one of the main figures on the losing side of the Jinshin no Ran, it was no doubt a savvy political move for Nakatomi courtiers to lean into the Fujiwara name, and they seem to have done just that.  It wouldn't be until later, in the reign just following this, that a new decree would straighten everything out, such that only the actual descendants of Fujiwara no Kamatari, such as Fujiwara no Fubito, would be allowed to use the Fujiwara name. Throughout this, I have focused mostly on Omimaro, but Kose no Tayasu was in the mix as well.  He, too, was made a judge and in 693 he would also be awarded the same Jikikwoshi rank.  In addition, in 689, he was made a "commissioner of good words", along with the Royal Prince Shiki and others.  This seems to be a singular position, and Aston suggests that it was their job to figure out the kind of auspicious language that should be used in the court.  What kind of language should be used by the sovereign and the courtiers in drawing up official edicts.  I imagine that they were figuring out the form to give to formal court documents as well as the kinds of titles and honorifics to use for the sovereign and the state more generally.  Of course, that is just an assumption based on Aston's understanding of what is, ultimately, a single line.  Still, it is clear that Tayasu was helping to make things happen. Tayasu would eventually go on to become the Minister of the Department of Ceremonies, the Shikibu-sho, and would later serve as a secretary to the Viceroy in Tsukushi—the Dazai Daini.  He would pass away in 710, one year before Omimaro. Before leaving Tayasu behind completely, I would like to point out his family name:  Kose.  The Kose family were one of the families granted the kabane of Ason, or Asaomi.  They had previously been known as the Kose no Omi, and had a long history in the court, claiming descent from the famous Takeuchi no Sukune, legendarily known as the first Oho-omi of Yamato.  Kose no Tokuda had been a supporter of Soga no Iruka, but after the Isshi Incident he supported Naka no Oe and eventually replace Abe no Uchimaro as Sadaijin—Minister of the Left.  Another Kose, Kose no Hito, would also rise in the government, becoming one of two Goshi-daibu made when Prince Ohotomo was appointed Dajodaijin.  The other was Ki no Ushi.  They were both in attendance and counted among the six who swore to protect and support Ohotomo, along with Nakatomi no Kane and others.  So they, too, found themselves on the wrong side of the Jinshin no Ran. In this case, however, it is unclear how much Tayasu was impacted by that.  He may have been the son of Kose no Shitano, brother to Kose no Hito, but the Kose were prolific in the court, with many people of the name.  The family would continue going through the Heian period.  Their fortunes ebbed and flowed, as did so many families, but they would eventually find themselves as Hatamoto to the Tokugawa shogun, so they never actually disappeared. Finally, let's talk about Yakuchi no Wotokashi.  As I mentioned earlier, he is actually one of the first names mentioned in the list of co-conspirators with Prince Ohotsu, suggesting that he outranked others in the group.  Indeed, he is noted as being of Jikikwoshi rank—fourth lower Jiki rank.  The bottom of the Jiki class, but that was still the third class from the top.  However, despite this, very little is actually said about him.  In fact, this is the only instance I could find of the name Yakuchi in the Nihon Shoki, at least in that spelling—there is also a Yakuchi no Uneme, but it is spelled differently and is probably not related.  It is also the only evidence of the name Wotokashi.  That means we don't even see him in the list of names being granted Ason in the first place. It is quite possible that Yakuchi was a name he took later and that he was from another family.  Indeed, there are a couple of traditions around Wotokashi that suggest he was the founder of the Yakuchi family in Shinano.  Indeed, there is a Yakuchi family that comes out of Shinano, near Adzumino.  And Shinano was one of the places that Ohoama had sent people to examine as another site for an alternative capital, and Prince Mino and others had gone to check it out.  So maybe Wotokashi headed out there—or his descendants, anyway—and decided to try and make a go of it.  Proponents of this theory also connect Wotokashi to a line descended from the Soga family, which would certainly explain his prominence.  There are others, however, who claim that the Yakuchi family out of Shinano is actually descended from the Otomo, suggesting that the similarities in the name are just coincidental, which is also possible.  Ultimately, our sources fail us here, and so we just have speculation.  It is possible that even with the pardon, Wotokashi was just never able to regain the trust of the sovereign or his position in court, and so whether he took a hike for the hinterlands or just faded from the picture it is hard to say. With that, let's take a look at just two more courtiers, and what kinds of lives and careers they had at court, at least from what we can see.  These two we've also mentioned in passing:  Fuse no Miushi—whom Aston transliterates as Miaruji—and Ohotomo no Miyuki. Fuse no Miushi and Ohotomo no Miyuki were both mentioned as performing eulogies for Ohoama, though there is more to them than just that.  We'll start with Fuse no Miushi, who is said to have been the son of none other than the Taika era Sadaijin, or Minister of the Left, Abe no Uchimaro.  You may recall that Abe no Uchimaro was the Sadaijin under Karu no Ohokimi, aka Koutoku Tennou, along with the Udaijin, Soga no Kurayamadera.  They were both supporters of Naka no Oe, though much of the Chronicles focus appeared to be more on Kurayamadera than on Uchimaro. We don't know when Miushi was born, nor when he received the name "Fuse", the name by which he is known when we first meet him in the Chronicles.  That family name only shows up two other times in the Chronicles.  Based on other sources, it seems that the Abe family was divided at some point into the Fuse and the Hikida, likely because it became too large and they needed to distinguish the different parts of the family.  It is said that Fuse no Miushi served as a retainer to Ohoama during the Jinshin no Ran.  That, along with his family connections, helped secure him a good place in the government.  By 686, we see him pronouncing the eulogy for Ohoama's funeral on behalf of the Dajokan, the Counil of State.  He was already Jikidaishi, one rank above the standard Jikikwoshi, but still clothed in the same dark red robes.  In 687, he is again pronouncing the eulogy, but this time we are told that his a Nagon, or councilor, a rather prestigious posting that would later get broken up into three different levels:  Dainagon, Chunagon, and Shonagon.  For my Heian fans out there, that last is the same Shonagon as in the name of the famous poet, author, diary-keeper, and all around queen of snark, Sei Shonagon.  By 688, pronouncing the Eulogy seems to have become an annual event for Miushi, only this time he teamed up with Ohotomo no Miyuki.  The two of them seem to have had similar careers, and would, for a time, come up together through the ranks. Ohotomo no Miyuki is said to have been born in 646, though that isn't recorded in the Nihon Shoki and comes from other sources.  The Ohotomo family goes back quite a ways, and we are told that his father was Ohotomo no Nagatoko, who served as Minister of the Right under Naka no Oe.  However, in 672, the Ohotomo, including Miyuki, sided with Ohoama in the Jinshin no ran.  In 675 he was made Tayu while Prince Kurikuma was made Director of Military Affairs.  He then drops out of the narrative until 688, when he is pronouncing the eulogy with Fuse no Miushi. Miushi would go on, two years later, to present the formal congratulations from the court to the Queen upon her ascencion to the throne, and then the following year, 691, both Miushi and Miyuki were granted the rank of Jikidaiichi, the highest rank in the Jiki class, along with 80 households to support them and their families.  This brought both of their stipends up to roughly 300 households each.  Then, in 694, they were both raised in rank again, this time to Shoukwoushi.  Only one rank up, yet they went from the top of the Jiki class to the bottom of the Shou class.  They would have gotten new robes of Bright Purple to indicate their new status, and they each had their stipends increased by the taxes of 200 households each.  At the same time, they were also acknowledged as senior members of their houses.  That means that Miushi was considered the head of the Fuse branch of the Abe family and Miyuki was now acknowledged as the head of the entire Ohotomo family. Two years after that, in 696, they were each given 80 retainers to support them.  Fuse no Miushi is actually mentioned at that time as Abe no Miushi.  That same year, we again see Fujiwara no Fubito show up, but with only 50 retainers.  Fubito would eventually rise to the top of the court food chain, but at this point, it was still in the hands of courtiers like Fuse no Abe no Miushi and Ohotomo no Miyuki. Fuse no Miushi would go on to have an incredible career.  He would become Dainagon and eventually he would become the Udaijin, the Minister of the Right, one of the highest positions anyone could hope to achieve at court. Ohotomo no Miyuki would not make it quite so far.  Like Miushi, he made it to Dainagon, but he died in the first month of 701, just 55 years old.  He had made it to the third rank, and he was posthumously granted the title of Udaijin—the position was vacant at the time—and granted second rank.  His colleague, Abe no Miushi, would go on to take the position only four months later and serve for a couple of years before passing away himself. These two would have worked closely together throughout their careers, and the fact that they were raised in rank and position on similar timelines suggests to me that they ran together in very close circles.  They would have been working in similar positions, at the same levels of the government.  They would have been going to the same parties and partaking in the same banquets and entertainments.   They were no doubt rivals, in a sense, but also equals.  Both families would go on, even as the Fujiwara clan came to dominate the politics of the era, the Ohotomo and Abe would continue to hold power in the court during the Nara period, though eventually it would decline.  The Ohotomo would eventually become just the Tomo, to avoid conflicting with the name of a slater sovereign, and the main house would eventually decline, though branch families would continue to claim descent from the Ohotomo into to the Edo period. The Abe would continue, similarly pushing against the Fujiwara.  The most famous Abe was probably Abe no Seimei, who became known for his skills as an Onmyouji, or master of Yin-yang divination and magic.  The Tsuchimikado branch of the Abe family would continue that tradition, and it would come to largely define the main branch of the family. I hope that gives a bit of an idea of what was going on in the court and the kinds of careers that people were looking at and what was happening.  We cannot get into every single person, but I'm going to try and note some of the more prominent courtiers and what they were doing.  It isn't always clear from the Chronicles what was going on between the various houses, but one can largely assume that the court was highly political.  Different factions were vying for power and position.  Sitting atop all of it, Uno no Sarara would have to perform her own kind of balancing act, doling out rewards and punishments as necessary, and ensuring to place the right people in positions of power and authority.  On the one hand, that ambition was a motivating factor, keeping the people of the court focused on the tasks at hand and ensuring that the court was running smoothly.  On the other hand, too much power in the hands of any one individual could cause them to get ideas that they should have even more.  The main bulwark against this was everyone else in the system—the checks and balances were literally the other court nobles, who weren't going to just let someone  take power unless there was something in it for them as well.  More on that as we watch this reign unfold. But for now, thank you so much for listening and downloading the podcast.  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.

I like stories; true stories are the best and can inspire us in our Christian walk.Today, we take a high-level overview of the Battle of Marathon. From this battle, the Athenian hoplites used a two-word flex, “I ran.”As children of God, we don't flex, but we do greatly rejoice at every instance of redemption. We also note that once we suit up in the full armor of God, we pray:“Therefore, take up the full armor of God, that you may be able to resist in the evil day, and having done everything, to stand firm. 14 Stand firm therefore, HAVING GIRDED YOUR LOINS WITH TRUTH, and HAVING PUT ON THE BREASTPLATE OF RIGHTEOUSNESS, 15 and having shod YOUR FEET WITH THE PREPARATION OF THE GOSPEL OF PEACE; 16 in addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming missiles of the evil one. 17 And take THE HELMET OF SALVATION, and the sword of the Spirit, which is the word of God. 18 With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints,” Ephesians 6:13-18We highlight Charles Haddon Spurgeon:Charles Haddon Spurgeon:“No young mother ever rejoiced so much over her first-born child - no warrior was so exultant over a hard won victory. Oh the joy of knowing tat a sinner once at enmity has been reconciled to God by the Holy Spirit, through the words spoken by our feeble lips.”Our So What?Together, let's commit not to “I. Ran.” But “I Prayed” “No young mother ever rejoiced so much over her first-born child - no warrior was so exultant over a hard won victory. Oh the joy of knowing that a sinner once at enmity has been reconciled to God by the Holy Spirit, through the words spoken by our feeble prayers.” (Modified) Donation link:https://www.paypal.com/donate/?hosted_button_id=G9JGGR5W97D64Or go to www.freerangepreacheronprayer.com and use the Donations tab."What a man is on his knees before God, that he is and nothing more."Robert Murray M'CheyneAssistant Editor: Seven Jefferson Gossardwww.freerangepreacheronprayer.comfreerangeprayer@gmail.comFacebook - Free Range Preacher MinistriesInstagram: freerangeministriesAll our Scripture quotes are drawn from the NASB 1977 edition.For access to the voice-over services of Richard Durrington, please visit RichardDurrington.com or email him at Durringtonr@gmail.comOur podcast art was designed by @sammmmmmmmm23 on InstagramSeason 008 Episode 029

This week on "I've Been Meaning To Listen To That", we review ICEMAN by Drake with special guest Dakota West Foss! Plus, we discuss whether the rollout strategy of dropping 3 albums was an effective one, how there are a lot of parallels between ICEMAN and the Michael movie, how this album caters to his core audience, Drake's relationship to vulnerability and how it perpetrates a billionaire mindset, whether this album is better or worse than J Cole's THE FALL OFF, whether or not Drake is beating the allegations, and more!0:00 cold open0:17 theme song0:55 introduction1:46 preconceived notions on Drake4:10 not like us vs. story of Addison13:08 what's Drakes strategy?46:41 ICEMAN is MICHAEL (2026)51:15 Does Hip Hop need Drake?58:22 Make them cry1:05:12 Make them know1:07:25 2 Hard for the Radio1:11:59 National Treasures1:17:38 Is Drake the Culture?1:27:10 dust1:29:38 make them pay1:30:29 firm friends1:35:25 plot twist1:38:40 What did I miss1:42:18 Don't Worry1:45:17 Bs on the Table1:48:14 Little Birdy1:50:49 Make them Remember1:55:19 Ran to Atlanta2:01:21 Final Thoughts and RatingsPATREON SUPPORTERSSamuel LeeCarissa ZaffiroStenley PhilippeJon ButtsTanner Richard CraftSean WilkinsonSpencer RoystonSubscribe to our "I've Been Meaning To Watch That" Patreon: https://www.patreon.com/IBMTLTTFollow Jon Butts on Instagram (⁠⁠⁠⁠⁠⁠⁠⁠⁠@jonbuttsishere⁠⁠⁠⁠⁠⁠⁠⁠⁠)Follow Dakota West Foss on Instagram (⁠⁠⁠⁠⁠⁠⁠@down_with_fun⁠⁠⁠⁠⁠⁠⁠)Follow Andrew Ambrose Lee on Instagram (⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@andrewambroselee⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠)Follow Stenley Philippe on Instagram (⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@snapasten⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠)Follow Stefanie Senior on Instagram (⁠⁠⁠⁠⁠⁠⁠@stefmsenior⁠⁠⁠⁠⁠⁠⁠)Cover Art by Megan Rika Young (Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@meganrika⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠)Theme Song by OTNES (Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@mxotnes⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠)Follow us at (@ibmtltt) on⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Tiktok⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ &⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, and email us at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ivebeenmeaningtolistentothat@gmail.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Have a good daaay!

Runners of NYC is relaunching. We're changing up the format — fewer studio sit-downs, more conversations out in the wild across the five boroughs — and we're thrilled to welcome Patryk Odedina as our new co-host. Same mission of surfacing the untold stories behind NYC's running culture, with a fresh approach to how we tell them. More soon.First...Meet Patryk.------"I was at the gym one day, doing the typical dude thing — asking my neighbor Kenny what he was working on. Chest? Back? Arms? He just looked at me, straight-faced, and said: 'Five or six miles on the treadmill.' I swear, I had never heard someone say something like that in my life. And Kenny's not some lean guy — he's a husky dude. So I'm standing there like, what is he talking about? Then he tells me he's training for the New York City Marathon. That's all I needed. I thought, if Kenny can do it, I can do it."Patryk Odedina is a Bronx-based runner who picked up the sport at 29 after a gym conversation with his neighbor Kenny, and has since completed all six World Marathon Majors while chipping nearly 90 minutes off his debut time.Background:– Born in Poland, raised in the Bronx from age 3. Polish mother, Nigerian father.– Played basketball at Lincoln High School (the one in Yonkers) and Lehman College. No running background.– Spent six-plus years in tech salesThe origin story: Late 2018, lifting weights in a Harlem gym, his neighbor Kenny mentioned he was training for the NYC Marathon. Patryk had never heard anyone say something like that out loud. He signed up for the 2020 race through Team for Kids before knowing what a 5K was.Marathon résumé:– 2020 NYC (virtual): 4:40. Ran the actual route solo in the rain; mom as support crew.– 2021 NYC: ~4:57. The 50th anniversary edition.– 2023 London: 3:58. Finally cracked sub-4 on his fourth attempt.– Six Stars: NYC → London → Berlin → Tokyo → Boston → Chicago. Wore a Yankees singlet in Boston.– 2026 Jersey City: 3:09. Now chasing sub-3.Beyond the race: Associate board member of the Bronx Burners, a 501(c)3 that has distributed $100K+ in college scholarships to Bronx youth. Creator of the Run Clubs of NYC video series — 49 NYC clubs and counting.This is Runners of NYC. A podcast from CITIUS MAG. You can catch the latest episode of the podcast on iTunes so subscribe and leave a five-star review. We are also on Spotify. Follow us on Instagram and Twitter | @RunnersOfNYCEmail any comments, feedback or possible sponsorship ideas to runnersofnyc@gmail.com

Co se stane, když Duch Svatý přijde s plnou mocí? Raní křesťané prožili radikální proměnu - z vystrašených učedníků se stali odvážní svědkové, kteří každý den společně lámali chléb a tisíce lidí přicházely ke spasení. Toužíš po stejné proměně dnes?

This week, the boys have a blast getting political, discussing 1969's “Z”. This French-language movie was filmed in Algeria about a true story in Greece, and it feels like it could be 2026. The themes of the film are deep, and the tension is high, but we drink whiskey and beer, so we had fun discussing! Grab a beer and listen along, unless you're a child. linktr.ee/theloveofcinema - Check out our YouTube page!  Our phone number is 646-484-9298. It accepts texts or voice messages.  0:00 Intro; 9:27 1969 Year in Review; 37:18 “Z”: Films of 1969; 01:17:04 What You Been Watching?; 1:28:04 Next Week's Episode Teaser. Additional Cast/Crew: Costa-Gavras, Jean-Louis Trintignant, Jacques Perrin, Yves Montand. Hosts: Dave Green, Jeff Ostermueller, John Say Edited & Produced by Dave Green. Beer Sponsor: Carlos Barrozo Music Sponsor: Dasein Dasein on Spotify: https://open.spotify.com/artist/77H3GPgYigeKNlZKGx11KZ 
Dasein on Apple Music: https://music.apple.com/us/artist/dasein/1637517407 Recommendations: Kurosawa's Ran, Throne of Blood, Star Wars: The Mandalorian and Grogu, Taxi Driver 50th Anniversary, Shrinking.  Additional Tags: Robert Duvall, Sports Documentary, Bowling, Bette Davis, SZA, Keke Palmer, Amazon Studios, Warner Discovery, Paramount Skydance, Conan O'Brien, Weapons, Sinners, One Battle After Another, Frankenstein, Annapurna Films, Old Man Marley, Home Alone, Shawshenk Redemption, Gordon Ramsay, Thelma Schoonmaker, Stephen King's It, The Tenant, Rosemary's Baby, The Pianist, Cul-de-Sac, AI, The New York City Marathon, Apartments, Tenants, Rent Prices, Zohran Mamdani, Andrew Cuomo, Curtis Sliwa, Amazon, Robotics, AMC, IMAX Issues, Tron, The Dallas Cowboys, Short-term memory loss, Warner Brothers, Paramount, Netflix, AMC Times Square, Tom Cruise, George Clooney, MGM, Amazon Prime, Marvel, Sony, Conclave, Here, Venom: The Last Dance, Casablanca, The Wizard of Oz, Oscars 2026, Academy Awards, BFI, BAFTA, BAFTAS, British Cinema. England, Vienna, Leopoldstadt, The Golden Globes, Past Lives, Apple Podcasts, West Side Story, Adelaide, Australia, Queensland, New South Wales, Melbourne, The British, England, The SEC, Ronald Reagan, Stock Buybacks, Marvel, MCU, DCEU, Film, Movies, Southeast Asia, plague, HBO Max, Amazon Prime, casket maker, Seven Samurai, Roshomon, Sergio Leone, Clint Eastwood, Stellan Skarsgard, the matt and mark movie show.The Southern District's Waratah Championship, Night of a Thousand Stars, The Pan Pacific Grand Prix (The Pan Pacifics), Jeff Bezos, Rupert Murdoch, Larry Ellison, David Ellison, Elon Musk, Mark Zuckerberg. 

My team builds you a $167K/month client machine in 8 weeks. You just approve it. Interested? → https://wearetherainmakers.com/demowatch In this video, I'm taking you inside a private consulting session with one of our clients, breaking down his exact funnel, his real numbers, and the three highest-leverage moves that will take him from consistent to completely dialed in. -- Ok, quick intro if we haven't met. I'm Chris Dufey. I run The Rainmakers. We help coaches and consultants do $1M/yr working 2-4 hours a day. Couple years ago I was sleeping on a couch. Wife pregnant. Daughter on the way. She showed up on time. I did not. Fast forward — 4 kids, two houses (Bali + Australia), sold my last company. Now I get to be the guy behind the scenes of some of the best online businesses on the internet. And still do school pickup. Still surf on Tuesdays. Nothing glamorous about it. That's kinda the whole point. The speedrun of how I got here: 18 — Got into personal training. I was the fat kid. Wanted abs. Wanted girls to notice. Whatever, it worked. 21 — Ran a PT agency across Sydney gyms. 25 — Moved to Dubai. First kid. Discovered that new dads can survive on vibes and espresso alone. 27 — Moved to Bali to "start an online business." Translation: I had no idea what I was doing. 28 — Launched a supplement company. Blew it up. (Not proud. Not hiding it.) 29 — Accidentally became a business coach because PTs kept asking how I was living abroad. 31 — Founded Coaches Cartel — coaching + software + virtual teams for fitness pros. 34 — Became a dad of four. 10/10 do not recommend doing this and running a business simultaneously unless you like chaos. 35 — Sold the coaching business. Multi-7-figures. 36 — Started consulting 6/7/8-figure CEOs. $25K/month retainers. Weird flex but ok. 38 — Started The Rainmakers. Today — my team and I build the machines behind some of the best operators online. P.S. — talking to a camera all day gets old. Drop a comment. Ask me something. Disagree with me. Whatever. I actually read them. Instagram: https://www.instagram.com/chrisdufey Substack: https://chrisdufey.substack.com/ Website: https://chrisdufey.com Website: https://wearetherainmakers.com

Démar and Adriel discuss Drake's latest three albums, but primarily 'Iceman", whether current Drake is Lakers Lebron and if this is a true comeback for The Boy. Timecodes:2:14 The Biggest Comeback in Music History7:15 Comparisons to Taylor Swift12:32 Jordan/LeBron comparisons24:22 Past Drake Reviews32:49 What does lyrical growth look like for Drake?41:00 Ran to Atlanta43:44 Brat vs Iceman51:25 Are there too many similes?54:44 Too Hard for the Radio57:19 Adriel's favourites1:06:44 Government-mandated 21 Savage feature1:10:15 Make Them Series1:22:41 Maid of Honour & Habibti1:33:31 The Nokia test1:37:39 The Covers1:47:47 The ScoreFollow us: TikTok:Album Mode: https://www.tiktok.com/@albummodepodAdriel: https://www.tiktok.com/@adrielsmileydotcomDémar: https://www.tiktok.com/@godkingdemiInstagram:Album Mode: https://www.instagram.com/albummodepod/Adriel: https://www.instagram.com/adrielsmileydotcom/Démar: https://www.instagram.com/demarjgrant/Twitter:Album Mode: https://twitter.com/AlbumModepodAdriel: https://twitter.com/AdrielSmiley_Démar: https://twitter.com/DemarJGrant===================================Démar's rating: 4.5 / 10 Adriel's rating: 6.5 / 10The Love List: Shabang, Make Them Remember, Little Birdie 

Jedinečný true crime román, aký na Slovensku ešte nebol. Očami detektíva prežijete vyšetrovanie najznámejšej a najbrutálnejšej série vrážd po roku 1989. Kriminálne podhubie divokých deväťdesiatok nedefinovala len mafia, ale aj krimi scéna, ktorá dovtedy nemala obdobu. Rané 90. roky tak priniesli do slovníka strážcov zákona aj nový pojem – sériový vrah. Práve začiatok ponovembrovej dekády je pre pamätníkov nielen obdobím nových možností a slobody, ale aj synonymom strachu a nesmiernej brutality, šíriacej sa ulicami Bratislavy. Pred vyše tridsiatimi rokmi sériový vrah Ondrej Rigo odštartoval svoju brutálnu vražednú šnúru, počas ktorej pripravil o život deväť obetí – osem žien a jedno dieťa. Bezprecedentné vraždenie v tom čase postavilo na nohy viacerých slovenských vyšetrovateľov a kriminalistov. Jedným z detektívov, ktorí sériového vraha napokon dostali za mreže, bol aj Jozef Vachálek. Ten sa rozhodol spolu s novinárom Pavlom Knapkom rozpovedať svoj príbeh. Príbeh detektíva po prvýkrát detailne opisuje pátranie po jednom z najznámejších sériových vrahov, ale tiež to, ako policajnú prácu zmenila priekopnícka metóda testov DNA. V koži kriminalistu sa tak stanete svedkami najdivokejších rokov moderného Slovenska. Audiokniha: Príbeh detektíva Autori: Jozef Vachálek, Pavel Knapko Interpret: Juraj Smutný Dĺžka: 7:55 h Vydavateľstvo: Publixing a Interez Audiokniha Príbeh detektíva na webe Publixing (MP3 na stiahnutie) Audiokniha Príbeh detektíva na webe Audiolibrix (MP3 na stiahnutie)

‘Nemesis' Creator Courtney A. Kemp on Making Her Explosive Netflix Debut and Crafting a Finale That Ushers in a Season 2M.I.A. is a Peacock crime drama series created by Bill Dubuque. The 9-episode revenge thriller, which dropped on the platform on May 7, 2026Washington, D.C., announces they will start going after the parents of teens who attend street takeovers and could face up to 6 months in jailStefon Diggs' former chef is going viral as she shows herself cooking Mila Adams, Stefon Diggs' personal chef, is alleging that Stefon abused Cardi B while she was pregnant. Boston Richey shows he had 100 women come to his yacht party after the club.Philadelphia Eagles Fred Johnson accused of kicking out his 8-month-pregnant girlfriend influencer Alyssa Okada and then cheating with women on HingWoman berated at Kroger after customer gets upset over her gym clothes: “I wish I had a dk!… You look like you want to be fked. This is not LA Fitness.”Meek Mill says his song “Dreams and Nightmares” is one of the best rap songs to ever come outStefon Diggs and Caylea Benji celebrate their daughter's 1st birthday! Cardi B Fan Waited For Her Argument With Stefon Diggs To End Before Asking For A Pic Cardi B Breaks Her Silence After Viral Stefon Diggs Argument Video: ‘Y'all Ain't Never Cuss Your Babydad Out?'The District Attorney reportedly plans to block ChudTheBuilder from using his fundraiser money toward his bond.Dalton Eatherly, known as "Chud the Builder" online, had his bond set at $1.25 million in court on Friday morning.Ex-Warden Argues 20-Year-Old Sean Gathright, Convicted In Rapper Julio Foolio K!lling, Should Get Life Sentence Instead Of De@th Penalty For Prison Labor Value. We Need That Sweat EquitySean Gathright speaks out for the first time since avoiding the death penalty for Foolio's deathDJ Akademiks says getting an OVO chain from Drake after meeting him for the first time felt like a dream:LaMelo Ball and Kaliah/KBallout reportedly reached a private agreement outside the courtroom. She's said to be receiving $25K–$30K a month under a strict NDA-style arrangement that prevents her from mentioning him publicly, speaking negatively about him, or acknowledging him as the father.Keith Lee and his family were PISSED after finding out they missed a HUGE collab with Marlon Wayans & the Wayans brothers for Scary Movie 6 because someone on his team asked for a SIX-FIGURE appearance feeDrake's three new albums are on pace to move a combined 705-785K units in their first week‘ICEMAN' — 480-520K,‘MAID OF HONOUR' — 115-135K‘HABIBTI'— 110-130KDrake really made whole albums for different parts of his fan base.ICEMAN - Rapping DrakeHABIBTI - Lover Boy DRAKEMADE OF HONOR - Honestly Nevermind Pt.2That 3 song run on ICE Man was ridiculous, “Ran to Atlanta” Ft Future and Molly Santana. Then have Quavo/ Migos to do theAD-LIBSon “Shabang” was genius. Then “Make Them Pay” was probably one best Drake song ever because you got everything you like from Drake dissing everybody and to singing with the sample vibes playing in the background!!Drake has just released 3 new albums. If all 3 albums occupy the Top 3 spots on the Billboard 200 charts, he will become the first artist in history to do it since Michael Jackson Timbaland says Drake's "Janice STFU" will be a timeless track. Drake had words for EVERYONE on his 3 new albums. DJ Khaled, Rick Ross, Kendrick, Pusha T, Pharrell and even Jay-Z received shots from the Toronto superstar Lizzo Responds To Backlash After Claiming The Algorithm Is ‘Destroying Music Marketing & Making It Hard For Fans To Keep Up With The Favs Lizzo shares her frustration on social media platforms because of lack of visibility that is hurting her marketing towards her music.A gas station worker refused to give a man gas after he talked crazily to her: “Go frat in your tank.”

- It's do‑or‑die tonight in Cayman basketball—two semi‑finals, two teams on the brink. Who's punching their ticket to the Finals under the ARC lights? - Cayman rugby sends a message in their RAN opener—52 points on the road and a statement win over Bermuda. The Caymancycling classic delivered a test of speed and power with the Individual Time Trial.

Commissioned into the Royal Australian Navy on the eve of World War II, HMAS Perth (I) was the only RAN vessel in the Atlantic at the outbreak of war. She returned to Australia for a short period before serving in the Mediterranean, gaining praise for her crew's seamanship and accurate gunnery. Returning to Australia for repairs she was present at the outbreak of the Pacific War and was eventually assigned to waters surrounding the Dutch East Indies (Indonesia). It was here that she would meet her fate after an unexpected contact with the Japanese invasion fleet.https://www.australianmilitaryhistorypodcast.com/https://www.patreon.com/c/u46029761?view_as=patron&vanity=u46029761 Hosted on Acast. See acast.com/privacy for more information.

The church needs to figure out what to do about Israel. Since the second century, a wedge has been driven between Christians and Jews. Sadly, Christians have often been guilty of pouring gasoline on this long–smoldering fire. It happened again after the massacre committed by Hamas on October 7, 2023.Our guest, Ran Silberman, is a messianic Jew and a professional tour guide in Israel. He can speak to the subject of Jew hatred in the church from a unique perspective—not only is he a Christian living in Israel, but he is also a Jew. He explains that the church has a long, shameful history of demonizing Jews, one that must be confronted in this hour. Ran will be in the United States during the month of June to speak to groups and churches about this topic. If you are in the Mid South, the Ozarks, Oklahoma, or North Texas, you can contact us by email at info@gilberthouse.org or by reaching out to Ran through at facebook.com/ran.silberman. 

On this episode of RaN, we discuss what is a queer normative fictional world? What does this give and take away from the characters and story? And our favorite books with queer normative worlds.

Linktree: ⁠⁠https://linktr.ee/Analytic⁠⁠Join The Normandy For Ad-Free NME, Additional Bonus Audio And Visual Content For All Things Nme+! Join Here:⁠⁠ ⁠⁠https://ow.ly/msoH50WCu0K⁠⁠ Analytic Dreamz delivers a full breakdown of Drake's Iceman Episode 4 livestream and the surprise triple album drop on May 15, 2026. In this segment, we dissect the 75-minute cinematic visual album that peaked at over 458,000 concurrent viewers, featuring Toronto-shot music videos, thermal surveillance aesthetics, Pinocchio callbacks, red/white motifs, Michael Jackson glove symbolism, and a fiery bot farm climax. We cover the complete Iceman tracklist including “Make Them Cry” (revealing Drake's father's cancer battle), “Ran to Atlanta” with Future and Molly Santana, “Make Them Pay” with direct disses at Rick Ross, DJ Khaled, J. Cole, and the “big three,” plus “Burning Bridges,” “National Treasures,” “What Did I Miss?,” and more. Analytic Dreamz also examines the companion projects Habibti (11 tracks, moody R&B with “WNBA,” “Slap The City” feat. Qendresa) and Maid of Honour (14 tracks, dancehall/house energy with “Cheetah Print” feat. Sexyy Red, “Amazing Shape” feat. Popcaan, family cover art of Sandi Graham). Key cameos include Shane Gillis, DJ Akademiks (gifted OVO chain), Adonis, Stunna Sandy, and Future. Full analysis of symbolism, feud references to Kendrick Lamar, LeBron James, A$AP Rocky, Rihanna, Jay-Z, and the record-breaking streaming dominance across all 43 tracks. Essential listening for Drake fans unpacking the lore, visuals, and post-beef narrative.Privacy & Opt-Out: https://redcircle.com/privacy

Linktree: ⁠⁠https://linktr.ee/Analytic⁠⁠Join The Normandy For Ad-Free NME, Additional Bonus Audio And Visual Content For All Things Nme+! Join Here:⁠⁠ ⁠⁠https://ow.ly/msoH50WCu0K⁠⁠Analytic Dreamz delivers a full breakdown of Drake's Iceman Episode 4 livestream and the surprise triple album drop on May 15, 2026. In this segment, we dissect the 75-minute cinematic visual album that peaked at over 458,000 concurrent viewers, featuring Toronto-shot music videos, thermal surveillance aesthetics, Pinocchio callbacks, red/white motifs, Michael Jackson glove symbolism, and a fiery bot farm climax. We cover the complete Iceman tracklist including “Make Them Cry” (revealing Drake's father's cancer battle), “Ran to Atlanta” with Future and Molly Santana, “Make Them Pay” with direct disses at Rick Ross, DJ Khaled, J. Cole, and the “big three,” plus “Burning Bridges,” “National Treasures,” “What Did I Miss?,” and more. Analytic Dreamz also examines the companion projects Habibti (11 tracks, moody R&B with “WNBA,” “Slap The City” feat. Qendresa) and Maid of Honour (14 tracks, dancehall/house energy with “Cheetah Print” feat. Sexyy Red, “Amazing Shape” feat. Popcaan, family cover art of Sandi Graham). Key cameos include Shane Gillis, DJ Akademiks (gifted OVO chain), Adonis, Stunna Sandy, and Future. Full analysis of symbolism, feud references to Kendrick Lamar, LeBron James, A$AP Rocky, Rihanna, Jay-Z, and the record-breaking streaming dominance across all 43 tracks. Essential listening for Drake fans unpacking the lore, visuals, and post-beef narrative.Privacy & Opt-Out: https://redcircle.com/privacy

Linktree: ⁠⁠⁠https://linktr.ee/Analytic⁠⁠⁠Join The Normandy For Ad-Free NME, Additional Bonus Audio And Visual Content For All Things Nme+! Join Here:⁠⁠⁠ ⁠⁠https://ow.ly/msoH50WCu0K⁠⁠⁠Analytic Dreamz delivers a full breakdown of Drake's Iceman Episode 4 livestream and the surprise triple album drop on May 15, 2026. In this segment, we dissect the 75-minute cinematic visual album that peaked at over 458,000 concurrent viewers, featuring Toronto-shot music videos, thermal surveillance aesthetics, Pinocchio callbacks, red/white motifs, Michael Jackson glove symbolism, and a fiery bot farm climax. We cover the complete Iceman tracklist including “Make Them Cry” (revealing Drake's father's cancer battle), “Ran to Atlanta” with Future and Molly Santana, “Make Them Pay” with direct disses at Rick Ross, DJ Khaled, J. Cole, and the “big three,” plus “Burning Bridges,” “National Treasures,” “What Did I Miss?,” and more. Analytic Dreamz also examines the companion projects Habibti (11 tracks, moody R&B with “WNBA,” “Slap The City” feat. Qendresa) and Maid of Honour (14 tracks, dancehall/house energy with “Cheetah Print” feat. Sexyy Red, “Amazing Shape” feat. Popcaan, family cover art of Sandi Graham). Key cameos include Shane Gillis, DJ Akademiks (gifted OVO chain), Adonis, Stunna Sandy, and Future. Full analysis of symbolism, feud references to Kendrick Lamar, LeBron James, A$AP Rocky, Rihanna, Jay-Z, and the record-breaking streaming dominance across all 43 tracks. Essential listening for Drake fans unpacking the lore, visuals, and post-beef narrative.Privacy & Opt-Out: https://redcircle.com/privacy

Linktree: ⁠⁠https://linktr.ee/Analytic⁠⁠Join The Normandy For Ad-Free NME, Additional Bonus Audio And Visual Content For All Things Nme+! Join Here:⁠⁠ ⁠⁠https://ow.ly/msoH50WCu0K⁠⁠Analytic Dreamz delivers a full breakdown of Drake's Iceman Episode 4 livestream and the surprise triple album drop on May 15, 2026. In this segment, we dissect the 75-minute cinematic visual album that peaked at over 458,000 concurrent viewers, featuring Toronto-shot music videos, thermal surveillance aesthetics, Pinocchio callbacks, red/white motifs, Michael Jackson glove symbolism, and a fiery bot farm climax. We cover the complete Iceman tracklist including “Make Them Cry” (revealing Drake's father's cancer battle), “Ran to Atlanta” with Future and Molly Santana, “Make Them Pay” with direct disses at Rick Ross, DJ Khaled, J. Cole, and the “big three,” plus “Burning Bridges,” “National Treasures,” “What Did I Miss?,” and more. Analytic Dreamz also examines the companion projects Habibti (11 tracks, moody R&B with “WNBA,” “Slap The City” feat. Qendresa) and Maid of Honour (14 tracks, dancehall/house energy with “Cheetah Print” feat. Sexyy Red, “Amazing Shape” feat. Popcaan, family cover art of Sandi Graham). Key cameos include Shane Gillis, DJ Akademiks (gifted OVO chain), Adonis, Stunna Sandy, and Future. Full analysis of symbolism, feud references to Kendrick Lamar, LeBron James, A$AP Rocky, Rihanna, Jay-Z, and the record-breaking streaming dominance across all 43 tracks. Essential listening for Drake fans unpacking the lore, visuals, and post-beef narrative.Privacy & Opt-Out: https://redcircle.com/privacy

Join Kethees Ketheesan, Co-founder and CEO of Puloli (SkopeOne.io), for a masterclass on scaling deep-tech solutions for the planet's most urgent challenges. With over 20 years of experience in wireless infrastructure and R&D—spanning the evolution of 3G at Motorola to leading flagship RAN products at Netscout—Kethees is now applying his technical pedigree to the climate crisis. In this episode, we explore how SkopeOne.io is revolutionizing methane emissions monitoring through a data-subscription model and what it takes to build a resilient climate tech startup in the 2026 economic landscape.

On this episode of RaN, we lay out our resume of why you should have US, avid readers, by YOUR side during the apocalype (what kind? any kind!).

The church needs to figure out what to do about Israel. Since the second century, a wedge has been driven between Christians and Jews. Sadly, Christians have often been guilty of pouring gasoline on this long–smoldering fire. It happened again soon after the massacre committed by Hamas on October 7, 2023.Our guest, Ran Silberman, is a messianic Jew and a professional tour guide in Israel. He can speak to the subject of Jew hatred in the church from a unique perspective—not only is he a Christian living in Israel, but he is also a Jew. He explains that the church has a long, shameful history of demonizing Jews, one that must be confronted in this hour. Ran will be in the United States during the month of June to speak to groups and churches about this topic. If you are in the Mid South, the Ozarks, Oklahoma, or North Texas, you can contact us by email at info@gilberthouse.org or by reaching out to Ran through at facebook.com/ran.silberman.

This is a special episode but not one I was hoping I would have to record anytime soon. This is Sam and I'm back this week because my dear close personal "friend", Ran Dice has passed away. He meant a lot to all of us at Violent People and we are so sad he has left us. Miss you and RSP brother. Love live VPRPS couldn't find the theme Ran made so used whatever I had on my computer. Sorry.

Papo Delas #90 – Ranço de Gente que… Olá Amigos e Inimigos do Papo Delas!   Conforme combinado, graças aos nossos apoiadores de abril de 2026 , temos o Papo Delas #90 – Ranço de Gente que….  No Ep. 90 do Papo Delas Podcast, Cafeína e Patsy convidam Queen Prih  para desabafar seus ranços de pessoas que falam e agem de maneiras diversas.

Last episode we briefly talked about what happened when Ōama passed away, including the apparent conspiracy around the Royal Prince Ōtsu, and then the question as to why his son, Crown Prince Kusakabe, didn't then succeed him to the throne. This episode we are taking a look at that period, but more focused on the rituals and what went into a royal funeral, and then take a look all the way to the eventual ascension to the throne of not Crown Prince Kusakabe, but instead his mother, Ōama's queen, Uno no Sarara. She would eventually be known as Jitō Tennō. For photos and links to other episodes, check out our blog post: https://sengokudaimyo.com/podcast/episode-148   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 148: A Nation Mourns Crown Prince Kusakabe approached the temporary palace structure that had been hastily assembled in the courtyard in front of the Kiyomihara Palace.   Solemnly arrayed around him, dressed in their court garments, were the ministers and government officials.  Together, they approached the palace building, where the Crown Prince's father, Ohoama, also known as Ame no Nunahara oki no Mabito, lay in state.  He had passed away, and according to the imported Confucian values of filial piety, Kusakabe was now expected to mourn in ritual fashion. The court ritualists had seen to every detail of what should be done and even said, to the extent that the crown prince's actions almost felt like a performance of grief, rather than a heartfelt tribute.  And yet, Kusakabe could not help but feel some emotion at the sight of his father, once the most powerful man under heaven, now laid out in this place of temporary interment.  There would be many more ceremonies and rituals before the final mausoleum would be built and the former sovereign's body finally laid to rest.  Until then, even though Ohoama's spirit had left, his body would remain as a symbol to the people, and as the centerpiece of an elaborate ritual, designed, in part, to continue to bolster the state he had helped to create.   Last episode we went into some of the shenanigans around the death of Ohoama and the succession to the throne.  As we saw, not everyone was apparently on board with the idea that Crown Prince Kusakabe would take the throne, leading to the arrest and execution of Prince Ohotsu.  However, we noted that Crown Prince Kusakabe didn't end up on the throne after all: for whatever reason, he never ascended to the honor, and died in 689 – not even three years after the death of his father.  And so we saw Uno no Sarara, Ohoama's wife and queen and mother of Crown Prince Kusakabe, formally take the reins of state and go on to reign as the sovereign, the Sumera Mikoto, or Tennou, until 697.  From there she would become the first ever Retired Sovereign, keeping her hand in government until her death in 703. This episode we are going to look a little more in depth regarding everything that went on around Ohoama's death and the various rites accompanying his passing. Ohoama's was obviously not the first royal death that we have seen in the Chronicles.  It is perhaps, however, one of the best documented in terms of the funerary arrangements and the various rituals that accompanied his passing.  Some of those arrangements are mentioned previously in the Chronicles, but not to the same extent as we see for Ohoama.  This leaves me wondering: are we seeing something novel—new rites for a new type of sovereign, perhaps?  Or was this just the first time the ritual had been documented to this level of detail?. Before jumping into what we see this time around, we should probably look back at what we have seen around the death of previous sovereigns, and which are still going on here.  First and foremost is the creation—or at least the designation—of a "Palace of Temporary Interment".    This is the Mogari no Miya, with "mogari" being the term for the period between an individual's death and their eventual burial.  In the Nihon Shoki we see this practice go back to the earliest times.  After all, most deaths do not occur on a set schedule, and once someone has passed away, funerary arrangements would need to be made.  Now, if all you are doing is putting a body into a box and lowering it into the ground, you can probably bring it all together rather quickly. However, for centuries the burial practices on the archipelago had been significantly more elaborate.  Even those without royal blood might be afforded a special mound, or kofun.  There would be giant stones selected to create the chamber, and then tons of earth and pebbles placed on top.  There might also be haniwa—clay cylinders—which then might even be topped with special figures.  All of this had to be planned out and taken care of, and in some cases, such as the creation of haniwa, it appears as there was a major industry involved in funerary preparations. In the case of royal family members things got even more elaborate, and based on the size of many of the kofun that we see one can assume that their construction took time.  In fact, I would not be surprised if the construction of a new tomb mound might not have kicked off on or near the ascension of the sovereign just to make sure it would be ready, but even still it would take time for all of the rites associated with a royal burial to be ready to go. And so it was common practice that one would have to wait before a burial could actually take place.  Since you couldn't just leave a body out in the open in the community, the corpse would be deposited, instead, in a temporary building.  These are sometimes referred to as mogari huts,  which would likely be placed well away from others.  Here we should also take into account the general pollution associated with death in its various forms.  So you would want to have the body kept out of sight and away from people as best you could while you prepared for the actual burial at some later date.  For sovereigns, this mogari hut, or hut of temporary interment, was eventually referred to as a "miya", or "palace".  In some cases it seems as if one of the buildings of the sovereign's old palace was used for this purpose, while a new palace was then also built for the new reign. In addition to the place of temporary interment, one of the common traditions we see in funerals in the Chronicles is the role of the eulogy.  While a person lay in state during their temporary interment, we are told that people could come to eulogize and lament.  In the case of a sovereign, the high ministers and politically connected would come together and deliver speeches.  This served multiple purposes.  On the one hand, these rituals reinforced concepts of the State and the central authority in the body of the sovereign.  On the other hand, they also served as markers of status for those delivering the speeches, and provided opportunities to be seen and heard, signaling their support of the system that provided them their own power and authority. So all of this  process and ritual that we see for Ohoama is familiar, from previous royal deaths.  However, it's interesting to note that in the most recent years before Ohoama's funeral, a lot of these traditions seem to have been scaled back.  For one thing, there was the decline of large, keyhole shaped kofun, ever since the introduction of Buddhism in the 6th century and the move to memorial temples over large tombs. Furthermore, as part of the Taika era reforms we see regulations on how long temporary interment may last for those of princely rank and below—though nothing is clearly stated for the sovereign themselves.    Let's look at the most recent royal death's before Ohoama's, but since the beginning of the Taika era.  There are at least three we've talked about.  First off is the death of Karu, aka Koutoku Tennou.  Karu's death is barely remarked upon—he was buried about two months after he passed away, and very little fanfare is given.  One can't help but wonder if this was, in part at least, due to the fact that Naka no Oe was actually in charge and running things at the Crown Prince. Takara hime, aka Saimei Tennou, would pass away in the middle of the Baekje war against the Silla-Tang alliance.  Her body was sent back to Yamato, but the Crown Prince and many of the elites established themselves in Tsukushi—modern Kyushu—to better conduct the war on the peninsula.  Not only was her interment thus delayed, but Naka no Oe's own ascension wouldn't take place for several more years, possibly because of the new capital he was building in Ohotsu.  Naka no Oe's own funerary arrangements were interrupted by the events of the Jinshin no Ran.  In fact, the building of his tumulus was used by the government as a cover to bring in soldiers to prepare for the conflict.  There may have been various funerary rituals planned or even carried out by the Afumi court, but if so they were overshadowed by the civil war that broke out between the two claimants to the throne. As such, Ohoama's appears to be the first royal funeral of this magnitude in a while, and in this case they really pulled out all the stops.  There were various activities and rituals associated with Ohoama's passing up through the 11th month of 688, over two years later, when he was finally buried.  So let's go over what happened and maybe what dragged it out so much longer. First off were the immediate lamentations and eulogies.  Ohoama passed away on the 9th day of the 9th month, according to the Nihon Shoki.  It was the year 686 according to the western calendar.  Two months later the erection of the temporary palace of interment began in the southern courtyard—presumably the area south of the Asuka Kiyomihara palace, where they had previously held the various archery competitions. This took a couple of weeks, and Ohoama's body was finally placed in the temporary palace as of the 24th of that month. While ritual lamentations were raised at the start of the building of the mogari palace and when the sovereign's body was interred, the major rites appear to have started three days after he was laid to rest, on the 27th day,  proceeding for the next three days, from the 27th until the 30th. The rites started with Buddhist monks and nuns who arrived before sunrise and began to perform lamentations in the courtyard of the mogari.  Later that day, we see food offerings, apparently for the first time in the Chronicles. Offering food to the dead is not unique to Japan.  Some in Japan will offer food to their ancestors, especially during the Obon festival.  People will also offer food to kami.  In the case of Obon, a bowl of rice is often served with two chopsticks sticking straight out of it.  This has actually led to a social taboo on leaving your chopsticks "stuck" in food, as it looks as though you are offering the food up to the dead.  Instead, chopsticks will be placed on a chopstick rest, on the table, or even across the top of a dish, just not sticking up out of the food, especially the rice. In this case it isn't clear exactly how the food offering was done, nor what happened to the food afterwards.  In the case of food offered to the kami, it is often the case that once the kami have had enough time to partake of the aura of the food—its spiritual essence—the food will then be removed and often consumed by people.  So for Ohoama's funerary offerings, something similar may have happened—possibly with a feast of some kind to which the various nobles were also invited. Along with the offering of food, we are told of a whole list of individuals who gave eulogies—though we aren't told what the content was.  It is likely that these eulogies were largely ritual utterances—stock phrasing by the participant to demonstrate their active performance of the rituals, rather than a deeply thought sermon about the sovereign.  After all, this seems to have gone on at a rather constant pace for the next several days.  The ritual order seems to have stayed the same, with priests and nuns kicking things off with lamentations in the courtyard, and various nobles presenting their eulogy.  The third day, the 29th, was the same. On the fourth day, the 30th, the last day of the month, the priests and nuns raised lament, and the eulogies were given by a Baekje prince in exile, on behalf of his father, as well as the various Miyatsuko of the various provinces.  In addition there were all performances of all manner of singing and dancing—which makes it sound more like a wake than anything else. With the close of the 9th month, we have a break in the tale of Ohoama's funeral, as the narrative switches over to the next part of the Chronicles covering the reign of Uno no Sarara, aka Jitou Tennou.  The first order of business—other than telling us who Uno no Sarara was and covering some of her history—was to deal with the Prince Ohotsu conspiracy.  So we see Prince Ohotsu arrested, along with 30 conspirators.  Prince Ohotsu was killed at his residence, where his wife and consort ran to him and took her own life as well.  That all happened the 2nd and 3rd days of the 10th month.  The 30 co-conspirators were apparently held for about twenty-seven days while the court debated what to do with them.  Finally, the decree was made to pardon all except Toki no MIchidzukuri, who was only banished instead of executed, and the monk Heng-sin, who was exiled to a temple in Hida, over on Kyushu.  The month after that, Ohotsu's sister, Royal Princess Ohoku, returned to the capital from Ise Shrine where she had been serving as the Shrine Princess—though we aren't told who replaced her. And so it isn't until the twelfth month that we see what appears to be the rites for Ohoama's passing seem to resume.  This takes the form of a universal great assembly held in Ohoama's name at the Five temples, listed as Daikandaiji, Asukadera, Kawaradera, Toyoradera in Woharida, and Sakadadera.  This is an interesting list, as one would have expected that the rites would have occurred at the National Temples established previously—for more on the National temples, we talked about that back in Episode 142.. Daikandaiji, Asukadera, and Kawaradera were, of course, national temples.  Yakushiji is not mentioned, probably because it was still under construction.  At this date it's only been dedicated, and we won't see it show up in the Chronicles until 688—a year and change from the current gathering.  Toyoradera was the nunnery of Toyoura temple, and Sakada temple appears to be another nunnery, formerly known as Kongoji.  It is said to have been in MInabuchi, and ruins of a temple are found in the southeast of Asuka, in an area known today as, funnily enough, Sakada.  There is also a modern temple known as Kongoji nearby, though I can't tell if there is any connection between the two other than the name— whether its a true successor temple or just given that name because of the proximity of the ruins. Either way, in this phase of the funerary rites, we have a combination of temples and nunneries involved.  I wonder if that was so that men and women could gather in spaces for them.  Either way, it is clear that these rites  were held specifically to build merit for Ohoama.  This was probably also the intent behind the actions of the court a week later, when presents of cloth and silk were made to orphans, as well as childless, widowed, and elderly men and women of the capital—those who didn't have someone else to look after them or who were assumed to not have a stable income. Come the first day of the new year of 687, we see a return to the palace of temporary interment, and this time it is in a new and different fashion.  We are told that the Crown Prince, accompanied by ministers and public functionaries, proceeded to the Palace of Temporary Interments and made lament.  We are told that it was the Nagon, Fuwe no Ason no Miaruji, who performed the eulogy, after which everyone once again raised a lament.  Then the common people raised a lament.  Then Ki no Ason and others of the High Stewards of the Palace made food offerings.  After this, the Uneme of the Steward's department raised a lament and then music was performed by the officials of the Department of Music. This clearly indicates an involved ceremony, with set roles and functions.  It is being headed by Ohoama's son, Crown Prince Kusakabe, and attended by all the high ministers, and it is being held on the first of the year in place of other festivities for that day.  Other than the timing, the basic pattern of events is similar to the other rituals of lamentation.  .  The contents of the ceremony might be different, and it was always someone new who was chosen to give the formal eulogy, but there does seem to be some ritual and pattern to the rites performed.  For major ceremonies, we are told of the Crown Prince, the ministers, and the various public functionaries who are there, in attendance, but in other instances we are just told of who is providing the lamentations or the eulogy.  For example, on the 5th day of the first month—four months after the big ceremony, we are told that everyone—Crown Prince down to the common people—proceeded to the Palace of temporary interment and made lamentations. Either way, the period for the next year and change is filled with various ceremonies either at the palace of temporary interment, where Ohoama's body lay in state, or elsewhere in the capital, such as at various temples.  There were also various gifts from the court.  All of this was as much political spectacle as it was grieving.  There are some suggestions that, according to Confucian tradition, a son was expected to mourn the loss of his father for up to three years.  So perhaps that is part of what was happening—the royal family was participating in some costly signaling to both raise Ohoama—and thus, themselves—up on a pedestal and to try to demonstrate the virtue of Crown Prince Kusakabe.  After all, the Queen and her son had been effectively running the government before Ohoama had passed, so it wasn't like there was any actual change and only minor risk.  The timeframe also allowed the court time to send messengers out to inform the far reaches of the archipelago of Ohoama's passing and give them time to come and do homage.  They even sent messengers to Silla, no doubt to both let them know about what had happened and possibly to solicit a condolence embassy.  All of that would also play into the pageantry and mythmaking of the moment, further strengthening the position of the Yamato court, which was, of course, under the control of Uno no Sarara and her son. And so we see numerous, and quite public, displays.  Besides the lamentations and the eulogies, we see repeated gifts to the underprivileged, like giving gifts of coarse and floss silk to those residents of the Capital who were at least 80 years old, as well as to invalids with little hope as well as to the poor people who had no other means to support themselves.  All of it being done in Ohoama's name, even though the reputation no doubt was actually accruing to his son and widow. In the third month we see a special mention: an ornamental chaplet of flowers, known as a mikage, was offered at the Palace of Temporary Interment.  Today, flowers are often found in abundance at Japanese funerals.  Certain flowers may be "gifted" to the deceased as a last gift from mourners, and large, elaborate flower constructions are often used to decorate the funeral parlor where the corpse is laid out.  Groups and individuals may pay exorbitant sums to place flowers with a name card indicating who donated it, and some flowers may be for the grieving family to take home.  There are meanings behind the type of flowers, and often white flowers are preferred, as white is often seen as the color of death.  Some of this appears to be influenced by the West, but flowers have long been symbols and used in various ceremonies and rites.  It is possible that some of this was influenced by Buddhist and Tang court rituals.  Or maybe they just wanted something that was sweet smelling to help cover up the inevitable odor that no doubt resulted from leaving a body out for about six months at that point. Whatever the purpose, we aren't given too many details on just what this floral display was.  Aston calls the "mikage" a "chaplet" and Bentley simply describes it as decorative flowers placed at the mogari palace—the palace of temporary interment.  Once the flowers were placed, then Taji no Mabito no Maro performed the ceremony of the eulogy. Next, in the 5th month, we see the Crown Prince and various government officials once again involved.  This time they were accompanied by the chiefs of the Hayato and the Ata of Ohosumi, accompanied by their people, advancing and providing a eulogy.  The Hayato and the Ata were both indigenous groups of people from southern Kyushu, who were considered to be outside of the Yamato polity, with distinct cultural differences.  It is unclear if they were ethnically Wa people.  Evidence from that area suggests that the people there, whatever their ethnicity, had adopted many of the Yayoi and Kofun cultural life-ways.  This was not without some differences, such as distinct burial practices, such as underground burial chambers.  Hayato were also known in Yamato for their shields, which are often depicted as long, thin pentagonal shapes with red, white, and black figural paintings. The propaganda-slash-merit making continued over the next few months.  In the 6th month we see an amnesty, where criminals were pardoned, and in the 7th month the court unilaterally cancelled out any interest on debts contracted in the year 685 or earlier.  In cases where the debtors already owed service to their creditors, for some reason, they made it so that the creditors could not demand that they provide additional service.  People still had to pay back the balance, but they didn't have to pay back anything extra. The next ceremony at the palace of temporary interment wasn't for about three months later, in the 8th month of 687.  We are told that offerings of food were made, and that only awokimono—green things—were offered.  Bentley translates this passage to say that it was the feast of first fruits, the Niinamesai, and they do use the character for "namé", but not the full name.  As for "Awokimono" – Aston translates this as plain, boiled rice, and says it is meant that it was without meat of any kind.  Indeed, the characters appear to be for blue or green cooked rice.  There is another reading for "Awokimono" as "Hijikioono", and Aston suggests that there may have been some hijiki, or seaweed, involved.  Regardless this appears to have been specifically a funerary tradition. A day after the food was offered—and we aren't told who did that—the elderly people of the capital, both men and women—some possibly with new duds thanks to the silk they had received earlier—came and made lamentation west of the bridge.  I suspect that this means they didn't enter the actual courtyard where the palace of temporary interment was set up, but simply gathered on the west side of the Asuka River, which flowed past the west side of the courtyard.  Later that month, we see another Buddhist ceremony.  Fujiwara no Ason no Ohoshima and Kibumi no Muraji no Ohotomo invited 300 Buddhist dignitaries, known as Ryuuzou and Daitoku, to Asukadera.  There they gave each one of them the present of a kesa—a Buddhist sash worn as part of their vestments.   Kesa were typically stitched together from cloth donated by Buddhist laypersons, and we are told that these kesa were made from the garments of the late sovereign.  The language of the decree itself was apparently so painful—Aston translates it as pathetic—that it couldn't be fully set forth.  That sounds to me like someone forgot to write it down. Eleven days after the assembly at Asukadera, a national Buddhist feast was sponsored at all of the Temples in the capital.  The day after that, a feast was sponsored at the mogari palace. Later that same month, Silla ambassadors arrived at the archipelago.  The Dazai, the viceroy of Tsukushi, met with them and informed them of what had happened.  It is likely that they had left before any word had reached the peninsula, so this was the first they heard of it.  Nonetheless, they all put on mourning clothes, turned to face the East, and bowed three times and raised lamentations.  This was all being done in Kyushu, but nonetheless it was clearly important to the people who were recording these interactions. A similar note in the record appears on the 23rd day of the first month of the following year, where we are told that Ohoama's death was announced to the Silla ambassador, Gim Sangnim, and his colleagues.  They, in turn, made their lament three times.  It is possible that these are records of the same event, and I even wonder if one was recorded on the date they arrived and the other was recorded on the date that they were formally told what was happening.  Either that, or the events of the 9th month of 687 were an informal notice, so that they could get ready, after which they traveled the three months and change to Asuka, where they then were given the formal notification. Moving on to finish out the year 687: on the 22nd day of the 10th month, the Crown Prince and government officials, along with all of the governors and Kuni no MIyatsuko—and not forgetting the common people—all began work on the sovereign's tomb.  This is one of the few tombs that we have some confidence in, though it isn't a keyhole shaped kofun like many others from previous eras.  Today it looks mostly like a round hill, but originally it seems to have been an eight-sided tomb with five distinct levels.  Eight sides suggests a Buddhist influence, as eight is an auspicious number, such as in the 8-fold path.  I can't help but wonder if the five levels were connected to concepts of five in Confucian and Daoist teachings.  For instance, there was the idea of five Confucian virtues as well as the Wuxing, or Gogyou, where we have five specific elements.  Given the importance and influence of continental thinking at the time, neither one would surprise me. The tomb would take almost a year to complete, which almost doesn't seem like enough time given everything that they did.  It is possible that they had already prepped much of what they needed and that the 10th month of 687 was simply the date they broke ground, but either way it was an impressive feat. Meanwhile, as the construction was ongoing, the public displays of mourning continued.  Once again, new year's day celebrations of 688 were postponed in favor of public mourning, with the Crown Prince and all of the ministers making their lamentations on the first day of the year, followed by a company of priests the following day. On the 8th day of the first month of the year we are told that there was a public great congregation of priests held at Yakushiji.  This is the first official event held at Yakushiji, and so presumably the temple was now finished—or at least finished enough.  Since Ohoama isn't mentioned, it is certainly possible that this wasn't directly connected to the ceremonies around the official mourning of Ohoama.  On the other hand, Yakushiji was commissioned by Ohoama for the health of his wife, Uno no Sarara, so I have a hard time thinking that there weren't any connections at all. In the second month of 688, we get a decree that has a few different interpretations.  The decree states that, "in the future, on all days of national mourning, it is absolutely necessary that abstinence be practiced."  Bentley translates this to mean that there would be a feast on the day of national mourning every year after.  The key contention appears to be whether or not the day of mourning was a monthly or annual thing.  The court appears to have been creating a national holiday around the memory of Ohoama, and it may have chosen the second month for that day of mourning and remembrance.  Alternatively, this was for a day of mourning each month of the current year.  The wording is vague.  It is like the question of whether or not "Bi-weekly" means twice a week or once every two weeks, and I don't know that there is any consensus.  Still, it is interesting that they created their own holiday to remember Ohoama, and as far as I can tell this is the first such example of a holiday being used to remember a person in this way. Once again on the 22nd day of the third month, flowers were again presented at the palace of temporary interment.  This was only two days different from when the mikage had been set up in the previous year, so it would seem that the timing was significant—possibly because it was spring and the flowers were blooming.  Fujiwara no Ason no Ohoshima, the same individual who had helped gather the various priests together at Asukadera to hand out kesa made of the sovereign's own garments, presented the eulogy. The ceremonies are then put on hold for a bit.  There is an account from the 11th day of the 6th month where prisoners guilty of capital crimes would have their punishment mitigated one degree while those in prison for lighter offenses would be pardoned altogether.  In addition, only half of the commuted taxes were to be levied.  This might have been more merit-working for Ohoama or it may have been because the nation itself was undergoing a drought and they were seeking the Buddha's favor to bring the rains. Once again in the 8th month we see offerings of food are made, and a lament raised inside the palace of temporary interment.  This time the eulogy was performed by Ohotomo no Sukune no Yasumaro.  The day after that, Prince Ise was given commands regarding how the upcoming funeral was to be handled, which was to happen three months later. The 11th month kicked off with the Crown prince and the ministers once more going to the palace of temporary interment, this time on the 4th day of the month.  They had with them guests from the "frontier lands" as Aston notes—Bentley says foreign countries.  Offerings of food were made, and the Tatefushi dance was performed.  This was a dance with shields and swords, according to later records.  It seems that the dancers also wore armor, or something to approximate armor.  All of the ministers then advanced, each in turn, and pronounced a eulogy, with each recounting the services that their ancestors had rendered to the throne. The following day, there was further ceremony as over 190 Emishi brought tribute in on their backs, and pronounced a eulogy for the departed sovereign. Six days later, on the 11th day of the 11th month, Fuse no Ason no Miaruji and Ohotomo no Sukune no Mimiyuki both pronounced eulogies, and then Tahema no Mabito no Chitoko recited, as a eulogy, the succession to the throne of the royal ancestors.  And when that was finished, Ohoama's body was finally placed in the Ohouchi tomb and the tomb was sealed. And with that, the sovereign was put to rest, after over two years of mourning and ceremony, specifically designed to put on display the court's apparent grief.  Whether they were actually grieved or not, the importance was the performance of grief through the rituals set forth by the state.  Individuals and groups demonstrated their loyalty through their participation.  Noble families used the platform to recount their service and thus demonstrate their own history and pedigree and thus why they were deserving of their status in the court. Furthermore, during all this ceremony around the funerary arrangements, to try to  also have an ascension ceremony for the new sovereign was probably a little too much to try and push through.  It would have also meant that they would been holding a ceremony that should be joyful and august under the pall of the mourning period.  For the Crown Prince to don the robes of office while his father's body lay in the courtyard was probably, as they say, a bad look.  And, as I mentioned earlier, it wasn't like it was making any real, practical difference.  The ship of state was hardly rudderless, with Kusakabe and his mother both guiding it through the various ceremonies. Sure enough, in the following year, 689, the new year ceremonies were no longer about mourning and lamentation.  The queen gave an audience to all the lands in the Front Hall, and the following day the Ministry of Education presented 80 wooden staves, presumably for an old form of the Setsubun festival.  Today, Setsubun, the day before Spring, is celebrated with soybeans, which are tossed at characters in oni masks, and then inside the house.  The cries ring out "Oni ga soto" – "Demons Out" and then again, "Fuku ga uchi" – "Good luck inside!"  Thus evil spirits are kept at bay and good fortune is welcomed into the home.  In the older version of a similar ritual, it seems that wooden staves were used to symbolically drive the demons out, rather than just a handful of auspicious beans. The first month of year 689 continued to look a lot like previous years, prior to Ohoama's death.  There was a banquet given to the Ministers, and gifts of clothing were handed out to them.  And then, halfway through the month, the various officials brought presents of firewood to the palace.  And then a meal was given to the various public functionaries. A few days after that, Queen Uno left to visit the Yoshino palace for a few days, returning two days later. There is something that is not mentioned in all of this that I suspect was happening.  First of all, they had no doubt torn down the palace of Temporary Interment, and they were likely preparing for Crown Prince Kusakabe's ascension.  There are some that suspect Prince Kusakabe was waiting until three years had passed before taking the throne, mimicking a tradition sometimes observed on the continent, but nothing is explicitly said. Instead, we see that on the 24th day of the 3rd month there was another amnesty across the realm,  and we are explicitly told that crimes that hadn't been pardoned in ordinary amnesties were also excepted in this amnesty.  Amnesties typically seem to be part of merit-making to either prevent disaster or to celebrate something auspicious.  Was this clearing the way for the ascension ceremony to take place?  Or had something befallen the royal family? We aren't given many details, but on the 13th day of the 4th month, we are simply told that Crown Prince Kusakabe died.  We aren't told that he had previously been ill, or that anything in particular had happened.  It is just a simple line in the text.  And yet, this must have had tremendously serious consequences.  I think we can fairly safely assume that he was prepared to ascend the throne—unless he was thinking of pulling something like Naka no Oe and running things from behind the scenes.  However, there is plenty of evidence that Uno no Sarara was more likely to be the one to step back and be the power in the shadow.  She had operated from that position before. Whatever the plan was, clearly that plan was no more.  Crown Prince Kusakabe was dead, and his only heir was still a young child.  He also had no brothers to take the throne.  The Chronicles don't mention it, but this must have been a moment of incredible weakness for the court and the Queen.  History as we know it could have turned out very differently from this point. Also, sidebar—Prince Kusakabe's death is recorded on the 13th day of the 4th month.  While 13 would not necessarily be an inauspicious day until the Western superstition was introduced in recent times, the number 4 has long been associated with death because the pronunciation, "Shi" is the same as—or at least very similar to—the pronunciation of the character for death.  This is also the case in Chinese, and so the number four is often avoided and seen as unlucky.  Sometimes hotels will skip both the 4th and 13th floors in Asia to avoid any inauspicious vibes.  In Japanese, the numbers 4—"Shi" and seven—"Shichi"—will often be pronounced with their kun'yomi readings, so "yon" and "nana" respectively.  So I just find it rather an unfortunate coincidence that Crown Prince Kusakabe died on the 13th day of the 4th month.  Yikes. Anyway, if there was any wavering or grief by Uno no Sarara, it isn't mentioned in the Chronicles.  They continue to march on.  Later that same month, Prince Kasuga passed away.  Prince Kasuga was a non-royal prince, and the death of Prince Kasuga and the Crown Prince were met with an equal lack of fanfare or explanation.  Compare to the death of Prince Ohotsu, who was given an entire eulogy about how he was really well liked. Instead, the Chronicle simply moves on.  The rest of the year passes by as though nothing had happened.  The government continued with Uno no Sarara at its head.  In the first day of the first month of the following year, Uno no Sarara formally ascended to the royal dignity in a ceremony where Mononobe no Maro set up the shields, Nakatomi no Ohoshima recited a prayer for the blessings of Heaven, and Imbe no Shikofuchi delivered the divine seal, sword, and mirror to her majesty.  At that point all of the ministers and government officials made their obeisance in turn, clapping their hands as  they did so. One has to wonder if this ceremony wasn't a little bittersweet, given everything that had happened. A few things about the ceremony to note.  First are the three families mentioned:  Despite the fact that the Mononobe house had been defeated by the Soga centuries back, here they stand in their traditional role as soldiers, raising up the shield.  Then we see Nakatomi no Ohoshima—earlier mentioned as Fujiwara no Ohoshima—as the director of the Ministry of Kami matters, handling the ceremony.  And then there is the Imbe, in some ways the rival to the Nakatomi and their descendants, the Fujiwara, who is handling the regalia. Also of note is that the three regalia here are not the jewel, sword, and mirror, but the seal, sword, and mirror.  We mentioned this many episodes back when we had seen these same three used for the ascension ceremony, and noted then that a royal seal appears to be used, rather than mention of a jewel.  The character used, on the continent, referred to the imperial seal of the dynasty, which itself would have been carved into jade, or a jewel.  And in Japan the character is also said to refer to the "Yasakani-magatama", the sacred jewel.  So was it the jewel, and they just called it the seal?  Or is that a later attribution to try and maintain the concept that the three regalia remained the same?  I couldn't honestly say, but either way we see the concept of these three regalia as central to the ceremony. And with that, Uno no Sarara, known to us as Jitou Tennou, ascended the throne.  She would continue the process of making updates to the court and to the laws and regulations.  She would also see the creation of the Fujiwara palace and accompanying city—designed as the first permanent capital city in all of Japan.  She would also take a hard line with Silla and make her mark on the world stage, as well.  But we'll talk about that in future episodes. And so, until next time, 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.

On this episode of the Product for Product Podcast, we're joined by Ran Erez, product leader, podcaster, and founder of Re.focus, for a highly practical episode on competitive intelligence tools and tactics for product managers.With over a decade in B2B, B2C, and cyber (including three years on the mobile pod at monday.com), Ran has seen the same pattern repeat: teams either copy competitors blindly or ignore them entirely. He argues there's a better way, treating competitors as a massive time‑saver for validation and strategy, without letting them drive your roadmap.Join Matt and Moshe as they explore with Ran:How Ran went from QA manager in cyber to owning product and driving millions in salesThe biggest mistakes PMs make with competition: copying feature lists, believing marketing at face value, and doing “one‑and‑done” competitive intelligence Why focusing only on direct “budget competitors” misses the real job‑to‑be‑doneThe Competitive Intelligence Pyramid:Feature level – how others solve the same problemProduct capabilities – pros/cons at whole‑product levelMessaging – how value is communicated and evolvesProduct strategy – what bets they're makingCompany strategy – where the business is actually headingConcrete methods and tools at each level, including:Finding real users of competitors through screeners, communities, and support/KB pagesRunning “SUSHI” competitive user research: side‑by‑side tests of your product vs. theirs over timeTalking to integration partners and freelancers who implement multiple competing toolsUsing Wayback Machine, screenshots + Gemini, and Perplexity to track how sites, pricing, and positioning changeMining public earnings calls for strategic signals in the language leaders useHow to systematically identify your true competitors (and what it means if you can't find any)Treating CI as a muscle: what “small start” looks like and how to keep learning over timeUsing competitors to validate your ideas by putting their products in front of your usersAnd much more!Want to connect with Ran or learn more?LinkedIn: https://www.linkedin.com/in/ran-erezYou can also connect with us and find more episodes:Product for Product Podcast: http://linkedin.com/company/product-for-product-podcastMatt Green: https://www.linkedin.com/in/mattgreenproductMoshe Mikanovsky: http://www.linkedin.com/in/mikanovskyNote: Any views mentioned in the podcast are the sole views of our hosts and guests, and do not represent the products mentioned in any way.Please leave us a review and feedback ⭐️⭐️⭐️⭐️⭐️

With special guest: Brett Mason… in conversation with Bill Kable Most Australians have some knowledge of the turning point in the Pacific war when the fear of invasion lessened. Most of us know something of the heroic story of Lieutenant John F Kennedy or JFK as he became known. Brett Mason in his book Saving Lieutenant Kennedy fills in the gaps in this amazing and hugely consequential story. These events literally changed the history of the world because if JFK had not survived it is conceivable that nuclear conflict could have erupted in the years that followed. The story happens to involve an Australian who was also heroic, namely Lieutenant Reg Evans of the RAN. Reg Evans operated behind enemy lines knowing that if they were to be betrayed he would certainly be tortured and killed. Evans relied on his Solomons Islands friends who faced the same threats in what they were doing. Evans and JFK were two very different personalities brought together in August 1943 in a way that echoes the discovery of Dr Livingstone in the African jungle. JFK’s words on being discovered on an uninhabited island of the south Pacific? “Man, am I glad to see you!” Podcast (mp3)

President Trump addressed reporters in the Oval Office, stating that the U.S. has already struck the majority of Iranian military targets and warning that he will “finish it up militarily” if Iran refuses to reach a deal. Iran's Supreme Leader Mojtaba Khamenei suffered severe burns to his face in Israeli strikes, and reports are now saying that he desperately needs plastic surgery. He is hiding from public view, unable to speak or lead effectively. This leadership uncertainty, combined with U.S. naval blockades and ongoing pressure, has weakened Iran's negotiating position. With negotiations continuing, will Trump launch final strikes before Khamenei recovers and regains control?We also cover: CNN reports on stock market under President Trump France24 reports of Trump intentionally locked out 2026 NFL Draft STARTS! Michael Jackson biopic "Michael" debuts amid controversy Secretary Lutnick update on Trump Gold Card 00:00 Pat Gray UNLEASHED! 00:59 Trump Locked Out of Iran Rescue? 02:52 Trump Asked about Nuking Iran 04:38 Trump on Strait of Hormuz 05:42 Trump Evokes Vietnam 07:53 Trump Asked about Iran Timeline 10:33 Trump Asked about Gas Prices 13:28 Clearing Mines from Strait of Hormuz 14:42 New Iran Poll 15:19 Martial Plan for UAE 16:21 Trump on Betting Markets 20:35 Anna Paulina Luna on Maduro Raid Bets 26:02 Harry Enten on the Stock Market 28:47 Ken Griffin Pissed Off at Zohran Mamdani 30:38 Jeffy as the New Ayatollah? 33:33 NFL Draft 35:59 Fat Five 46:36 No Required Visible ID for ICE 51:01 Joe Biden on Why he Ran for President 55:15 Hakeem Jeffries Answers Questions from Kids 58:56 Hakeem Jeffries Asked about Ilhan Omar 1:00:53 Valentina Gomez on Pakistan 1:04:40 Howard Lutnick on Gold Cards 1:10:14 Jeff Fisher's Many Titles 1:12:17 Blow Dryer on Paris Airport Weather Sensor 1:13:56 More Tucker Carlson Parodies from Ami Kozak 1:18:53 Chuck Schumer on Border Patrol / ICE 1:21:08 CBS News Report on Eagle Pass Border 1:24:44 California Governor Candidates & CDLs 1:30:44 California Governor Poll 1:32:26 Washington DC gets 'Beautified' 1:34:01 Doug Burgum on the DC Triumphal Arch Learn more about your ad choices. Visit megaphone.fm/adchoices

Introduction to solution Green banks “provide financing and technical assistance for clean energy and climate solutions” while driving “economic, health, and environmental benefits for communities across the country” (US Green Bank 50). They attempt to spend, save, and invest people's money conscientiously so they “can grow [their] money while making the world a better place” (GreenFi).  Background The fossil fuel industry is the primary driver of our climate crisis, creating an imperative to implement reductions of greenhouse gas as soon as possible to minimize the potential for catastrophic impacts. Unfortunately, traditional banks have exacerbated this problem; specifically, they have “financed fossil fuels by $7.9 trillion dollars since the Paris Agreement,” enabling the building of new oil and gas pipelines, large-scale equipment purchases, and more oil and gas explorations to expand their businesses (Rainforest Action Network).  Advantages of Climate-Friendly Banks Green banks pledge to never fund projects involving fossil fuels. Many also donate a percentage of the monthly amount that customers pay to “non-profits that support climate action” while providing transparency about the carbon footprints of their funded businesses (GreenFi). Some “optimistic studies even estimate that [this] divestment [of resources]… can lead to an effective reduction in carbon footprint of up to 7%” (Mieux Donner). Drawbacks of this Solution However, critics argue that the impact of divestment is not equal to the carbon impact of the investment: “under the current system, divested funds can be quickly replaced by other investors, which limits the direct effect on the behaviour of companies and their CO2 emissions” (Mieux Donner). Companies can also adjust their financial strategies to offset the impact of divestment, which limits its effect on their emissions. Specifically, while green banking is well-intentioned, staying with a conventional bank may allow customers to save more money, which they could then donate to high-impact environmental nonprofits. Guest's take Charley Cummings, the CEO of a climate-friendly bank known as Walden Mutual, emphasizes how the largest funders of fossil fuel companies are banks in the United States. He encourages listeners to switch to greener banks that divest their funds towards sustainability while remaining as reliable as traditional banks. About our guest Charley Cummings is the CEO of Walden Mutual Bank, which solely invests their holdings in local sustainable companies. Resources BusinessGreen, ‘Historic bid for greener banking': 21 universities threaten to switch billions of pounds to 'green' banks Greenfi, Greenfi Mieux Donner, A critical analysis of green neo-banks: greenwashing or effective leverage? Rainforest Action Network, Banks fossil fuel finance totals $869 billion in 2024, a dramatic increase in financing Ran, Banks Fossil Fuel Financing U.S. Green Bank 50, The U.S. Green Bank 50 Further Reading Edie, Timeline: What's Included in the IEA's new Net-Zero Roadmap for energy?  Financial Times, Cambridge-led coalition of universities threatens banks over fossil-fuel financing US EPA, Green Banks For a transcript, please visit climatebreak.org. For a transcript please visit climatebreak.org/climate-friendly-banking-with-charley-cummings/

Another episode, another new reign--same old problems.  This episode we talk about what happened after Ohoama, aka Temmu Tenno, passed away.  We'll touch on the fact that it wasn't entirely a smooth transition, and there are certainly hints that not everyone was in agreement as to what should happen.  And then there were other problems, such that the heir apparent never actually took the throne.  So what happened? For more information on the main characters in this episode, check out the blogpost at https://sengokudaimyo.com/podcast/episode-147  (Also apologies ahead of time--my voice was not in great shape, and that may come through on the audio) Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 147: Here We Go Again   Iki no Hakatoko looked around the spacious room and recognized many of the faces he saw there.  There were various nobles from around the court present.  All of them were familiar, even if they were not the closest of acquaintances—they ran in similar circles and were connected to each other over various political positions.  Some were connected by marriage, some were just allies, and others were almost rivals—but they were all there for a common cause. The open chamber had been buzzing as all of those elites of Yamato talked about why they might have gathered.  Of course, the big news was the death of the sovereign.  Ohoama had passed away, and the court was formally in mourning. And yet the government seemed stable.    The Queen was at the helm, guiding t he government, and her son was beside her as the Crown Prince.  So what was everyone doing here, gathering for what they could only assume were… other options? Finally, the buzzing started to die down as the doors to the chamber were closed and guards posted.  And then, the host for the discussion arrived, as Royal Prince Ohotsu stepped out and greeted all of his soon-to-be co-conspirators….     This episode, at long last, we are about to dive into a new reign.  And if you haven't picked up by now, this, the end of the 7th century, was a turbulent time.  Although the court had been instituting reforms to be more like the courts on the continent—and it wasn't like Ohoama died without any heir whatsoever—things were still unstable.  I know, shocker, right? So what happened? Let's go over the history some, and the main players, and then we can see what happened and the aftermath. Before that, however, let's talk about what we might expect to have happened, if everything had worked like clockwork. While Ohoama passed away in 686, it wasn't as if he hadn't made any plans.  His wife and Queen, Uno no Sarara, was deeply entrenched in governmental affairs, and their son, Prince Kusakabe, had been named Crown Prince in 681.  This meant that both were in positions of significant power within the current government.  All things being equal, and assuming a Confucian model, one would expect that upon Ohoama's passing, Kusakabe would step up and take the reins of the government, ascending to the throne as the new ruler.  Uno would oversee the transition and take her place as the Queen Mother, remaining in the palace and helping to shepherd the new rule, while one of Kusakabe's wives—probably Abe-hime, who, like her half-sister Uno, was also a daughter of Naka no Oe—would become his queen. And yet that is not what happened.  Prince Kusakabe does not show up in our list of sovereigns, and we are told he never ascended the throne.  Instead, his mother, Uno no Sarara, came to power.  So what exactly happened?  Why would she not have handed over power to her only son and set him up on the throne?  To understand all of that, I think there are several things we need to discuss, first of them being just how tenuous and fragile transitions like this were. If you've been listening to the podcast for a while, you might be nodding in agreement with this statement: for more than a century, at this point, whatever high-minded ideals the rulers of Yamato may have espoused, their path to the throne had been covered in blood.  Let's roll back to the events of 587.  We talked about this in Episode 91, when the Soga and Mononobe families had each lined up behind different aspirants to the royal throne.  The Mononobe were a powerful family, known to be warriors for the throne, and the head of the Mononobe, the Ohomuraji, Moriya, was one of the most influential people at court.  However, in recent years, the Soga family had been on the rise.  Soga no Iname had married his daughters to members of the royal family, and he and his son, Umako, were known as the Ohoomi.  The Mononobe were not having it with these uppity newcomers, but the Soga seem to have built their power, anyway, likely using their connections to the continent to do so.  In a series of succession disputes, the Soga came out on top, defeating the Mononobe and eventually killing Moriya.  It was a bloody fight, but eventually the Soga's royal relatives won out. This brought Hasebe Wakasasagi, aka Sushun Tennou, to the throne.  For a time, Wakasasagi and Soga no Umako ruled the land, but eventually Wakasasagi grew suspicious of Umako—perhaps jealous of his power.  He considered taking him out, but Umako caught wind and had the sovereign assassinated, instead.  Umako then put his own niece, Kashikiya Hime, on the throne, where most know her as Suiko Tennou. Kashikiya was no stranger to the court, having served as the wife of her own half-brother, Nunakura, aka Bidatsu Tennou.  Kashikya is thought to have been a compromise candidate, chosen specifically to avert any further power struggles.  Certainly, Umako did not want a repeat performance of what had just happened with Wakasasagi.  And though she reigned, power was apparently shared between Soga no Umako, Kashikiya Hime, and Kashikiya Hime's nephew—Umako's grandnephew—Crown Prince Umayado, aka the legendary Shotoku Taishi.   By all rights, it seemed like things should have gone smoothly.  Umako, the eldest, would pass away to be succeeded by his niece, and it would make sense that after Kashikiya Hime's passing, Umayado would assume the throne.  Instead, Umayado would be the first to pass, creating uncertainty as to the future of the throne.  Then Umako would follow several years later.  Finally, Suiko would pass away soon thereafter. So, in about six years the three most powerful people in court all passed away.  Soga no Umako's son, Soga no Emishi, was still coming out from under his father's shadow.  Furthermore, it was not clear who should sit the throne—should it be Prince Yamashiro no Oe, the son of the Crown Prince, Umayado?  After all, his father would have likely inherited the throne and then it would have no doubt been passed to him.  And yet, there was another contender: Prince Tamura.  Ultimately Soga no Emishi backed Prince Tamura, a man with ties to Nunakura through both his father and mother, and yet who was not truly a royal prince in that his own parents had never held the throne.  Then again, neither had Umayado.  Eventually, Prince Yamashiro no Oe would back down from his claim to avoid bloodshed—and yet blood would be shed anyway.  When Prince Tamura died,  in an apparent bid to keep Soga power and quash any resistance before it started up, Soga no Emishi had Tamura's wife, Takara hime, aka Kougyoku Tennou, installed—but Prince Yamashiro no Ohoe was still alive, and his heirs were still out there.  Soga no Emishi appeared to be content, but his son and heir, Soga no Iruka, was not. And when his father was ill and Iruka had a free hand, he ordered the destruction of Prince Yamashiro no Oe, presumably to avoid a future challenge to the throne and thus to the Soga family's hold on power. This move shocked many, and rather than preventing conflict, it seems to have stirred up ill feelings against the Soga for their heavy hand in the politics of the period.  This would lead Prince Naka no Ohoe and several co-conspirators to rise up, killing Soga no Iruka in court, and then attacking his father, Soga no Emishi, in their home.  See episode 106 for more on that, known as the Isshi Incident.  Naka no Ohoe and his supporters would take their place in the court, but Naka no Ohoe would not ascend to the throne, himself – at least not yet.  Instead, he took the position of Crown Prince, and his uncle, Prince Karu,aka Kotoku Tennou,  took the throne.  However, that still left a loose end.  Prince Furubito no Oe, who had appeared to be the favorite for the throne under the Soga, was still alive.  Furubito no Oe was the son of Tamura and a Soga consort—Hotei no Iratsume, the daughter of Soga no Umako.  Although the Chronicles do not mention it, he seems to have been well placed to be Crown Prince in place of Naka no Oe, especially in a Soga dominated court.  Without that backing, however, his claim may not have been quite so strong.  He had gone into exile in Yoshino, but opponents of Naka no Oe's faction and their bloody coup began to use him as a rallying point.  It is unclear if Prince Furubito himself had any ambitions, but the fact remained that he was a threat, nonetheless, and Prince Naka no Oe had him taken out. By controlling things from behind the throne, Prince Naka no Oe seems to have been able to keep things fairly stable.  When his uncle Karu  passed away, the throne went back to his mother, who is known as Saimei Tennou in her second reign, but Naka no Oe was still in a place of considerable power, and the continuity likely helped keep things on track.  Then Takara Hime passed away in the midst of a national crisis—the mobilization to support Baekje against the Silla-Tang alliance.  That military effort turned out to be less than successful, but by that point, there does not seem to have been much question over who was in charge – it was finally Naka no Oe's turn to take the throne, and he did, as Tenji Tennou. And so it wasn't until Naka no Oe's own death that we again see major violence.  Naka no Oe's brother, Ohoama, is said to have been the Crown Prince, but then Naka no Oe's son, Ohotomo, came of age.  He was made the Dajo Daijin and supported by the most powerful nobles in court.   It is clear that there were divergent factions within the court itself, though, with some supporting Ohotomo and others supporting Ohoama.  In the midst of this, Ohoama chose to bow out, at least while his brother Naka no Oe was still on the throne.  However, Ohotomo and his supporters could not leave Ohoama out there as a loose end.  They knew that he still had a claim and supporters, and they started to make plans to move against him after Naka no Oe's death.  They were too slow, however—Ohoama caught word and moved against the court, instead.  In a bloody struggle that upended the politics of the court one more time, Ohoama came to the throne.  That struggle, the Jinshin no Ran, was covered in detail in episodes 129 to 132. So if we look back we can see that for all of the thoughts of inheritance and legitimacy, most of those who had ascended the throne had done so by eliminating their rivals—either before or just after they assumed the royal mantle.  As such, this is something that Ohoama was, himself, quite concerned about, and he took several steps to try to avoid a repeat of this scenario. First, and perhaps somewhat confusingly, he ensured that those in positions of authority in the government were largely tied by blood to the royal family.  The royal and non-royal princes were all nominally related in one way, shape, or form.  If nothing else this meant that the nobility— those elites without direct blood ties to the throne—were not, themselves, gaining the kind of power and authority that had previously been given out to families like the Ohotomo, the Mononobe, and the Soga.  We don't even hear that much about the relatives of Nakatomi no Kamatari, who had achieved such heights under Naka no Oe that he had become the Naidaijin, the great minister of the interior. One might think that this system still had issues, however.  After all, each princely line had their own tie to a previous sovereign, and we've certainly seen times where a sovereign came in out of left field, with a nominal, but hardly convincing, connection to the throne.  This is particularly true in a time when succession was still not necessarily a strictly patrilineal custom; where it was not unusual for a senior family member to take up the mantle of leadership, rather than just the first-born son of the current ruler. And that seems to be why Ohoama also held the Yoshino conference with his immediate family members in 679.  This included his Queen Consort, Uno; the Royal Prince Kusakabe, the Royal Prince Ohotsu, the Royal Prince Takechi, the Royal Prince Kawashima, the Royal Prince Osakabe, and the Royal Prince Shiki.  These were sons of both Ohoama and Naka no Oe, but they were all considered to be loyal insiders of the royal family.  Ohoama had them swear to work together and to protect one another.  And yet, as we shall see, that promise does not seem to have survived Ohoama himself. So let's talk about some of these characters, now that we are here at another question of succession.  We'll start with the Queen herself, Uno no Sarara. Uno was born in 645, the daughter of Naka no Oe and a consort, Wochi no Iratsume, daughter of Soga no Yamada no Ishikawa no Maro.  Ishikawa no Maro had been a powerful ally of Naka no Oe, assisting with the overthrow of his own uncle and cousin, Soga no Emishi and Soga no Iruka.  In turn, he seems to have become the head of the Soga family.  Despite the rhetoric that the Soga family was destroyed, it was more that the power of Emishi and Iruka was broken.  Ishikawa no Maro had parlayed his assistance into another means to access power at the court, and married his own daughter to Naka no Oe.  That worked until it didn't—enemies in court slandered Ishikawa no Maro and Naka no Oe had him killed in 649. Wochi no Iratsume would have three children with Naka no Oe.  The eldest was Princess Ota, followed by Princess Uno, and finally Prince Takeru.  There is a theory that she died in 651, giving birth to Prince Takeru.  Prince Takeru himself would only survive a short while passing away in 658.  He was only seven years old. Both Princess Ohota and Princess Uno were married off to their uncle, Prince Ohoama.  Princess Ohota was the elder of the two, and bore Princess Ohoku and Prince Ohotsu, whom we'll discuss in a bit.  However, Princess Ohota passed away in 667, during the reign of Naka no Oe, and so did not play as big a role in the politics of the day as her younger sister. Uno, on the other hand, appears to have been Ohoama's ride-or-die.  They were married when she was only thirteen years old, and she followed him when he and Naka no Oe went to Kyushu to oversee the war on the peninsula.  It was there that she gave birth to her first and only son in 662.  She left the court behind to follow Ohoama to Yoshino, along with their son, Prince Kusakabe.  She then followed Ohoama on his lightning blitz through the mountains over to the east.  It is said that while he went on to the front, she maintained a place in the relative safety of the land of Mie.  From there she likely organized the rearguard and would have been involved with the back-end logistics.  She is also said to have made particular entreaties to the deities of Ise shrine, and may have had a hand in raising the Shrine to greater prominence during the reign of Ohoama and later. A key note is the fact that, when Ohoama became ill, and could not effectively manage the affairs of state, Uno stepped in and made sure that things continued to operate.  And so, when Ohoama finally passed away, his projects were not simply left hanging—his queen and consort, Uno no Sarara, was there to see that everything remained on track. As queen, Uno's son, Prince Kusakabe, was the favorite to succeed his father.  In fact, in 681, he was named Crown Prince at the age of 19.  Kusakabe had even married his own aunt, Princess Abe—his mother's half-sister.  Princess Abe was another daughter of Naka no Oe and a Soga related consort; in this case it was Wochi no Iratsume's younger sister, Mehi no Iratsume—sometimes called Sakurai no Iratsume.  I should note that Princess Abe was only about 20 years old in 681, only a year older than the Crown Prince, so it isn't like there was a huge age gap between them, even if he was technically marrying his own aunt.  Still, they had already had a child between them the year before, in 680—this was Princess Hidaka or Niimi.  Two years later, in 683, they had another child, Prince Karu, and later we know that they had a third child, Princess Kibi.  This is all a pretty good start for a future sovereign, and Kusakabe seems to have been on track to succeed his father. By all rights, it seems that Kusakabe should have stepped up in 686 to take the throne, but that was not to be.  Instead, his mother, Queen Uno no Sarara, would retain her place at the head of the government.  It is possible that this was meant to be merely temporary —there were still many things to be taken care of.  With Ohoama's death there were numerous rituals having to do with his interment, and the Crown Prince, Kusakabe, appears to have been integral to those events.  Whereas we may have previously seen powerful nobles step up, with the increased influence of Confucianism, it makes sense that a son would be responsible for ensuring that things were taken care of.   There was also the issue of a new palace that would need to be built, and the court would need to prepare for the various enthronement ceremonies.  After all, Naka no Oe himself wasn't formally enthroned for three years into his supposed reign. And just like his grandfather, as Crown Prince, Kusakabe maintained a powerful portfolio at the court that would still allow him to have a heavy hand on the rudder of the ship of state.  In fact, had things gone differently, then the Chroniclers may have simply counted these early years as part of Kusakabe's reign, as they had done with Naka no Oe. And all that would have been great—except that, despite all those nice family agreements at Yoshino, there were others who seem to have had designs on the throne. The first claim that likely could have been made was by Prince Takechi.  Prince Takechi—written as Takaichi, like the district of the same name—was technically the eldest son of Ohoama.  He had been called to Ohoama's side during the Jinshin no Ran, and given nominal control over the troops waiting to cross the pass from Ohowari into Afumi.  This was likely more of a sinecure, however; Prince Takechi was still quite young, and while the position would no doubt teach him much about organization and leadership, I certainly hope that there were more experienced individuals assisting him. However, for all of that, Prince Takechi had a major strike against him In the form of his parentage.  Although he was Ohoama's eldest son, his mother was not a royal princess.  Instead she was Amago no Iratsume, the daughter of the powerful head of the Munakata family, Munakata no Tokusen. Munakata was a powerful area on the northwest coast of Tsukushi—modern Kyushu.  It is famous for the three Munakata shrines.  The outer, or Hetsu, shrine is on the land, but the middle shrine is on the island of Ohoshima, 11 kilometers from the Hetsu shrine.  Then the Oki, or deep sea, shrine is on the aptly named Okinoshima, another 49 kilometers past that, out in the middle of the Genkai Sea, the body of water between Kyushu, Tsushima, and the Korean peninsula.  Even today, Okinoshima is considered a sacred place, and has never been developed: even today, only those closely associated with the shrine are allowed to set foot there.  Because of that we can see something remarkable, as Okinoshima was held as sacred for hundreds of years, during which time, offerings were regularly made to the kami there, presumably for safe passage across the waters.  These offerings have accumulated over the centuries and serve as a fascinating glimpse back into the history of the shrine and of the relations between the archipelago and the peninsula. The land of Munakata—and by extension the rulers, or Kimi—appear to have had not inconsiderable influence over the trade back and forth across the ocean to the continent.  This is further corroborated by the wealth left at Okinoshima and elsewhere, as well as by large kofun nearby, thought to be those of the ruling family of the area.  This would have no doubt been a powerful and prestigious family to be allied with, especially in Ohoama's role as a Prince.  However, despite all of that, they were not, ultimately, a royal family.   That would seem to have made Prince Takechi ineligible to take the throne—at least without some serious backing and perhaps a little re-working of his parentage. And this brings us to the third eldest son of Ohoama:  Prince Ohotsu.  Unlike Prince Takechi, Prince Ohotsu was the son of a royal princess—Princess Ohota.  In fact, not only was she a royal princess, but she was the sister to Queen Uno.  And Prince Ohotsu was born only a year later than Prince Kusakabe.  Furthermore, during the Jinshin no Ran, Prince Ohotsu was called to Ohoama's side, along with his half-brother, Prince Takechi, and he is specifically mentioned in that role, despite the fact that he was still too young to have played much of a role.  Like Prince Kusakabe, Prince Ohotsu was in his early twenties. So if we put Kusakabe and Ohotsu side-by-side, we can see that they have a lot of similar qualifications. Both were the sons of Ohoama by daughters of Naka no Oe, giving them double-royal lineages.  Their mothers were even full sisters, so they were both great-grandsons of Soga no Ishikawa no Maro, for whatever that means.  Kusakabe was older by a day, but Ohotsu's mother was the eldest of the two sisters.  But for the fact that his mother had passed away, she could possibly have been declared Queen, and Ohotsu might have ended up as Crown Prince, instead of Kusakabe.  Even if something had simply befallen Kusakabe, Ohotsu likely would have been able to step in, especially since Kusakabe had no full-blooded siblings, himself. The reign of Ohoama is replete with examples of Kusakabe, Ohotsu, and Takechi often acting together or being given honors together.  While it is always clear to rank them in that order, it is also clear that all three seemed to hold a place of high esteem.   What we don't seem to see is any ill will between them—but then again, the Chronicles rarely give much attention to anyone who is not the sovereign except to mention them in passing.  As such, we get only a simple sentence in the record, dated barely two weeks after Ohoama's passing, that Prince Ohotsu conspired against the Crown Prince, which is to say, Prince Kusakabe. As is so frustratingly often the case we aren't told how he was conspiring.  Clearly, it refers to succession and we can see that it wouldn't take much for Ohotsu to gather support and place himself on the throne—had that occurred, we likely would see some differences in the Chronicles as well.  However, as it stood, the conspiracy came to naught.  We are told that about one more week later, after the temporary interment of Ohoama's body and the many, many days spent eulogizing him and those around him—seriously, the Chronicles go into way too much detail, which is great for giving us a lot of details on people in the court and their court ranks, but otherwise is mostly paragraphs of names of individuals who were likely important enough for the Chroniclers to ensure that they got at least a mention. It was after that was finished that we are told that Prince Ohotsu's conspiracy was discovered.  He had the support of some thirty nobles, including a priest from Silla and the famous Iki no Muraji no Hakatoko—the one who had written the detailed account of the embassy that had been held under arrest by the Tang court, which we talked about back in Episode 123.  The point is these were people with some amount of clout and who moved in important circles, and for thirty of them to be in Ohotsu's camp might not seem like much, but that doesn't begin to illuminate all of the people that they would have brought with them to the party.  Furthermore, once they went public, who knows how many others might have joined them.  Fortunately for Kusakabe—and unfortunately for Ohotsu—the would-be conspiracy was quashed and quashed hard.  We are told that it was discovered on the second day of the tenth month of 686—less than 30 days after Ohoama's death—and the Queen herself, Uno no Sarara, stepped in and had Ohotsu executed at his own mansion in Wosada.  She then issued a royal decree, stating to everyone that Ohotsu had committed treason, and that the punishment for treason was death.  She also stated that those who had assisted him were also guilty, and should likewise receive the same sentence, except that she was going to be merciful.  And so she ended up pardoning Prince Ohotsu's co-conspirators.  The only exceptions were Toki no Michidzukuri, who was banished to Idzu, and the Silla priest, who was exiled to a temple in Hida.  While we aren't told what roles they played, those two apparently were considered more complicit than the others. A few days later, Prince Ohotsu's sister, Princess Oku, was recalled from her position as the shrine princess of Ise.  It is unclear if this is related, but it seems relevant given the proximity of the two events. There is one other thing I should likely mention, and that seems to come from the Kaifuso.  The Kaifuso is a collection of continental style poetry from the 8th century, similar to the Man'yoshu, but with a different focus.  In both works they often given some description of the authors of the poems, which provide us more information on the people of the time.  For instance, the Kaifuso speaks favorably of Prince Ohotomo, Ohoama's rival in the Jinshin no Ran, and seems more than a little sympathetic towards him and his cause, compared to the way he is treated in the Nihon Shoki's main narrative.  In regards to our current point in the narrative and the treason of Prince Ohotsu the Kaifuso tells us that Prince Ohotsu was ratted out to the Queen by none other than his best friend, Prince Kawashima.  Prince Kawashima was another one of the princes who had been called to Yoshino and who had pledged to work together.  He was not Ohotsu's brother or even half-brother, however, as Kawashima was the son of Naka no Oe.  He was actually a good deal older than Ohoama's actual sons, but apparently trusted by Ohoama at the same time.  The Kaifuso also seems to tell us that Kawashima was rewarded for his efforts by the court. The only problem is that the Nihon Shoki, our primary source, tells us none of this.  Not only is Prince Kawashima not mentioned in regards to the plot, neither is he mentioned as having received any kind of reward or gift by the court.  That doesn't mean the Kaifuso is wrong, but it does raise the question. Similarly, it is just as easy to suggest that the Nihon Shoki itself may be covering up what actually happened.  After all, we only have one side of the story.  What if there wasn't a conspiracy?  Or what if the conspiracy were of the Queen's making, instead.  Prince Ohotsu was clearly popular, and had a reasonable claim to the throne.  That was a threat to her own son's eventual ascension.  It is possible that the Queen, Uno no Sarara, saw a threat and decided to do away with it, herself, keeping her own son's hands relatively clean in the process. Whatever the truth, we likely will never know, and so this is all we have to go on.  Whether it was an actual conspiracy or just the paranoid  concerns of a queen and mother, it is clear that it was not yet enough to have an heir named—there was always the possibility for these things to go sideways and for someone else to jump in with a claim of their own. For all of that, while it seems that Prince Kusakabe was intended to ascend to the throne, for one reason or another, that was delayed.  For some three years, as we've mentioned, Kusakabe and his mother ruled as Queen and Crown Prince, perhaps just because they were handling Ohoama's burial and the creation of a new palace from which Kusakabe himself could then reign.  Unfortunately, it seems that time accomplished what Prince Ohotsu and his conspirators could not, and in 689, Prince Kusakabe passed away.  Shortly thereafter, the Queen, Uno no Sarara, ascended to the throne herself.  This appears to have been because Kusakabe's own son and heir, Royal Prince Karu, was only about 6 years old, having been born in 683, and his daughter was only 9.  So rather than giving up the throne to some other woman's child, Uno no Sarara took the throne for herself.  She is remembered, today, as Jitou Tennou. Jitou Tennou continued to work the initiatives that had been pushed forward during the reign of her husband.  These were projects that she herself was quite familiar with, and in fact, many of the projects are sometimes thought to have been hers, with attribution given to her husband just to give it a greater air of legitimacy.  Ultimately, however, she would oversee some quite formidable changes, even if many of them started in the previous reign or not. And so begins the last reign of the Nihon Shoki, covering the years 686 to 697.  The Nihon Shoki itself wouldn't be complete and presented to the court for another 23 years or so, and yet this is where they chose to leave off.  Perhaps that is because of when it was started, or they just didn't have all the records ready for anything beyond.  They clearly had to end somewhere, after all.  And given that both Ohoama and Uno had such a hand in many of the changes, perhaps it just made sense to end here.  Much of what would come would set the tone for centuries to come. There is one more thing that I want to address in all of this.  We've talked about the lineages of the various individuals, who trace their lineages back to either powerful noble families, like the Soga, or to specific sovereigns.  There is a tendancy by some to talk about Ohoama having started what some would call the Temmu Dynasty.  The idea being that Ohoama's offspring would continue to reign for a time, displacing the offspring of his brother, Naka no Oe.  Then, at a later date, Naka no Oe's line would reassert itself. This seems to be pretty clear cut from a strictly patrilineal viewpoint of royal succession, but I think it ignores a lot about the cultural aspects of the time.  For one thing, descent was about both the father AND the mother, and too often people discount the mother's influence, when, in fact, the mother most likely had more influence in the raising of children than did a royal father.  After all, we don't exactly get a lot of anecdotes about sovereigns spending quality time with their children—and I don't think calling them to help you on campaign counts.  To be fair we get hardly any anecdotes about children.  But we also see that sovereigns were having multiple children with multiple consorts.  Naka no Oe is said to have had about 14 children—possibly more.  I count 17 children for Ohoama.  And we see the ages spread out across the sovereigns' lifetimes, with some children being born at a point that they had not even attained the age of majority by the time their father passed away.  Put another way, look at how Prince Kusakabe was able to marry his own aunt, who was only a year older than he was.  Clearly there was a bit of an age difference between siblings.  I don't imagine that they were being raised by their father, necessarily, but probably by their mothers and the servants at the palace, generally. I would also point out that Ohoama included both his own children as well as children of his brother in the Yoshino conference, further indicating that he did not have any specific intention to entirely shut out the his brother's line. And then there is Uno no Sarara.  She was Ohoama's spouse, but also the daughter of Naka no Oe.  Are we to think that she stopped being her father's daughter because she married someone? That doesn't mean that labels might not be helpful in some ways, but I just don't want to over emphasize the familial or dynastic connections.  Brothers regularly turned on each other, and blood ties were no guarantee of cordial relations.  In fact, only maternal siblings—those with the same mother—were actually considered true siblings in most cases.  That's how they justified so much of what we would consider incest in the royal family in the first place. So while I do think that Ohoama and Uno tweaked the system set up by Naka no Oe and made their own impression on Yamato and, by extension, Japanese culture, I just don't want to read too much into the lineages.  The stories of politics and royal succession are often much more involved and complex. And hopefully, we'll get to see how complex as we continue on down this path.  For now, I think I'm going to leave it here, and so, until next time, 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.

In this episode of The 10 Ninety Podcast, Mason sits down with his sister-in-law Keshia Sawyer.  This episode is dedicated to Franki, Riggins, Rider, Race, and Kortni, the family members they lost in a devastating car accident four and a half years ago. Keshia has been in the thick of it ever since the accident.  Learning how to parent Ran and Faith through unimaginable loss and carrying the weight of doing it without Race. Keshia and Mason swap tender stories about the people they loved before diving into the honest, messy reality of what grief actually looks like years later: the progress, the setbacks, the guilt, and the moments that still break you open. They revisit the night of the accident and talk about the unanswered calls, the voicemail, the collapse on the sidewalk, and the moment everything changed forever. It's a conversation about survival, about love, and about what it means to keep showing up even when everything tells you not to.

BlueSky: https://bsky.app/profile/roomwherepod.bsky.social Discord: https://discord.gg/uTxewBrkA5 Website: https://roomwherepod.com/ Patreon: https://roomwherepod.cash Of course, some small communities still thrived out in the world. Someone had the feed the cities after all. However, one by one these small farms and the villages that supported them come under the ownership of groups like Viletech. Soon only a few, truly independent farming communities remained. The town of Dunk was one of the most prosperous. Ran by a town council, decisions maybe didn't happen fast in Dunk, but it does work to help keep outside parties and the interests at bay.

Jace and Rocky break down the DC releases for the week of April 8, 2026. Gotham City Sirens is discussed with its standout Babs Tarr art, strong variant covers, and battle with the villain Horoscope, while Bleeding Hearts #3 continues the story from Poke's perspective as the zombie's inability to communicate with the surviving mother and child adds to the tension. Firestorm #1 launches DC's Next Level take on the character with Ronnie Raymond apparently trapped, Firehawk brought in to investigate, and the mystery of who is really controlling the Firestorm Matrix left unresolved. Nice House by the Sea #9 deepens the contrast between Walter's and Max's houses, raises questions about whether the destruction of Earth is even real, and continues exploring the changing dynamics between the people chosen to survive. Green Lantern Corps #15 focuses on John Stewart confronting Parallax and his past with help from Soranik Natu, while the Manhunters turn Aya's apparent victory into a trap by taking over her body. Action Comics #1097 follows Booster Gold, Martian Manhunter, and Mary Marvel traveling back to Superboy's era as Epoch steals the rocket that brought Kal-El to Earth. Supergirl #12 centers on Kara waking up in Kandor as a cybernetic Supergirl after being badly injured, with Black Flame's rebellion, the city's secrets, and Team Thunder all adding to the conflict. Emperor Aquaman is discussed with Arthur continuing to establish himself as "Emperor of the Blue" by setting up lighthouses across the universe, gaining King Shark's allegiance following his DC KO vision, and fulfilling a prophecy on another world by freeing a parasite-controlled race. Absolute Green Lantern #13 shifts to Ran, introducing Rack Shade, the M Zone, Professor Sardin, Alana, and Emily Hawk as the mythology around the Black Stars and the Controller of Mu continues to expand. As always the episode also includes a rundown of the week's reprints and collected edition releases, as well as Jace and Rocky rankings for all the books and their picks for Book of the Week.

We were geeked to have Ran on to talk about our list.

A rare Zoom pod this week as overwhelming audience demand persuades Scott to overcome his aversion to the format. They start by exploring the news of UK mobile operator announcing the winners of its latest RAN upgrade work. The most fun part of this news was attempts to influence the narrative around it and subsequent minor PR drama. They eventually move on to examine Huawei's 2025 revenues before concluding by pondering what effect AI is having on our ability to think.

Hey — Dan Frio here, licensed mortgage loan officer in all 50 states and Puerto Rico.My goal is simple: help you understand mortgage rates — and more importantly, the WHY behind what's happening.Today we break down WHY and answer the big question:

Hey — Dan Frio here, licensed mortgage loan officer in all 50 states and Puerto Rico.My goal is simple: help you understand mortgage rates — and more importantly, the WHY behind what's happening.Today we break down WHY and answer the big question:

Hey — Dan Frio here, licensed mortgage loan officer in all 50 states and Puerto Rico.My goal is simple: help you understand mortgage rates — and more importantly, the WHY behind what's happening.Today we break down WHY and answer the big question:

This episode we close out discussion of this reign with a bit of a grab bag.  There is the minting of new coins, new letters to write Japanese, board games, and more. For more, check out our blogpost:  https://sengokudaimyo.com/podcast/episode-146 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 146: Coins, Letters, Games, and More   The large audience hall was filled with nobles, sitting in pairs across from each other.  Throughout the hall, the roof and walls reverberated with the sounds of numerous stone markers being placed on painted wooden tables—or more appropriately, game boards.   It was accompanied by the sound of dice clattering.  At the far end of the hall was the royal presence, where his majesty could likewise join in the entertainment—with someone of sufficient standing, of course. Throughout the day there were bursts of joy and frustration throughout the hall.  In some instances, one could see two players sharing in the joy and love of the game.  In other cases, political rivals stared each other down, neither one willing to give away any strategic advantage.  Any smiles there were merely a mask.  And yet, no matter how hard one tried, there was only so much you could do.  Ultimately, your fate was in the hands of the dice, though you could certainly do your best to nudge it here and there. And so they continued.  As they played, small wagers were made between players.  At the conclusion of their match, each player could find another opponent, and see if their luck held out.  Victory was desired, but at the very least one didn't want to be embarrassed.  As such, losing gracefully was just as important as winning with humility.  Sure, there were  the petty stakes that were gambled here and there, but the real stakes were embedded in the politics of the court.  That was a game  that everyone was playing, except that there was no board, and the rules were often merely suggestions, at best.     This episode we are going to close out the reign of Ohoama, aka Temmu Tenno.  It has been a while getting here—but then again, Ohoama's reign is the best documented so far, almost like the entire Chronicle has built up to this point.  We have spent about a dozen episodes on this reign—not including the four before that discussing the Jinshin no Ran. During that time we've talked about how Ohoama continued the Ritsuryou experiment, while  at the same time shaping it into something that was even more directly under his control.  A lot of this appears to have been done with the mostly willing consent of a good part of the archipelago. That may have been because of a few different things.  For one, all of this was justified through the philosophical underpinnings of the continent.  This is the new knowledge that the court had been devouring for over a century, and so I suspect that none of it seemed particularly surprising or out of place.  Furthermore, it seems that Ohoama's actions may have appealed to some of the more middle-tier elites; those for whom the idea of a government stipend was quite appealing. There was also the external threat of Silla and Tang.  Though in reality, Silla was in conflict with the Tang dynasty, up until the conclusion of the Silla-Tang War, around 676.  In truth, the Tang court wouldn't recognize Sillan sovereignty south of the Taedong river until 736, so there were still tensions.  However, early on in the reign there was at least the thought that hostilities could spill over onto the archipelago. And then there are all of the projects.  The designation of national temples, the beginning of a national history project, the founding of a permanent capital city, and the creation of a formal code—the Asuka Kiyomihara Code. Compared to all of that, the topics of this episode really are some miscellaneous stuff that I didn't have anywhere else to put, but wanted to bring to light anyway.  First, we'll talk about the minting of coins, and what that meant.  Once again, this is really neat because we actually have some coins that appear to be from this time frame, providing what might be a direct relationship between what is written down and what we have in the archaeological record.  Then we'll touch on another project of Ohoama's—this one less successful than some of the others we've discussed.  This was an attempt to create a new writing system specific to the Japanese language.  Remember, at this point literate people in the archipelago were using kanji to write everything down, and for the most part they were using kanbun—so Sinitic characters and grammar, with occasional use of characters purely for their phonetic qualities when they absolutely had to spell something out.  Eventually this would evolve into the syllabaries of katakana and hiragana, but there were several false starts before that, and we'll talk about what was being attempted during Ohoama's reign. Beyond those court projects we'll talk about some of the kami and Buddhist related rituals, especially as they related to growing merit and attempting to protect the state and its people from disasters—natural or otherwise.  And then there are various omens, and just a few edicts that were more geared towards the court but are still fun, like when Ohoama forced the entire court to join him for a day of… board games.  I guess when you are the sovereign and trying to set up a game day, scheduling is suddenly not so big of a problem. So that's what we are going to cover.  We are skipping around throughout the reign, and so while I'll mention dates here and there, I'll try not to get too bogged down with the exact dates unless it really matters. First off: coins.  We are going to start somewhere in the middle, on the 15th day of the 4th month of 683.  It is here that we see a note that Ohoama decreed that copper coins would be used, and not silver.  Remember that a silver mine had been discovered in Tsushima back in 674.  At that time we know that there were silver coins being made, but in 683 it looks like they were changing from silver to copper.  But three days later, they reversed the decision to completely cancel the silver coins, so they presumably had both silver and copper coins. Coins are interesting for several reasons.  For one, coins often help us to date various collections—if they are distinctive enough.  They can be quite helpful in telling us that a particular archaeological assemblage is almost certainly from sometime after the coins had begun to be circulated.  After all, if you unearth a stratum of an archeological dig and you find a penny dated to 1912, you can be reasonably confident that that layer was last exposed on or after 1912, unless time travel was at play. There are some exceptions where animals or tree roots or other forces can disturb the layering, but that's why archeologists carefully pay attention to soil features.  That isn't to say that all coins of the time had clear dates on them.  In fact, the oldest coins we have in the archipelago are something called "Mumon Ginsen"—literally unmarked silver coins.  They are found in various assemblages and thought to have originated under Naka no Oe, aka Tenji Tennou.  The silver from Tsushima would have likely been used for this.  For many reasons it is unclear if these were minted by the state or if they were privately minted and circulated. The copper coin mentioned in Ohoama's record in the Nihon Shoki would appear to be what is known as a Fuhonsen coin, which we also have extant examples of.  These are round copper coins with a square hole in the middle, as was common on the continent.  The previous unmarked silver coins were just small circles of solid silver.  In contrast, the Fuhonsen bear the characters "FU-HON":  FU, or "Tomi", means wealth, and HON, or "moto", means something like base or basis.  "SEN" just refers to the fact that it is a coin.  So the coin represents the basis of wealth. They are just under an inch in diameter, and 1.5 millimeters thick.  While primarily copper, they do have traces of antimony, silver, and bismuth.  The use of copper was likely because of its lower melting point, which would have been easier to cast with. So it seems that these were the new copper coins mentioned in the Chronicles, and the intent was originally to completely replace any silver currency.  I suspect that they quickly realized that they could not easily replace all of the silver, and so the older silver coins were probably still in circulation—though I don't know if any new ones were being minted. We don't exactly know how the coins were used.  They weren't being used to pay taxes or similar things—that was still all being handled in rice, silk, cloth, and labor.  They might have been used by the government to pay individuals, who would then exchange them for goods, but they were probably not used very often between individuals.  There is even some suggestion that they had a more ritual meaning.  Coins of a similar shape—round with a square hole in the center—go back to at least 350 BCE on the continent, and were quite common by the  time of the Han dynasty.  The round hole allowed them to be placed on strings—you'll often see references to strings of cash.  In the Qin dynasty, a string was meant to be a superunit, made up of 1000 coins.  Merchants and others operating at some scale could then just pay in "strings" of cash rather than counting out each and every coin.  It also provided a way of transporting them.  Anyone doing business in east Asia would have encountered coinage from one of the dynasties on the mainland, and we certainly see various coins making their way over to the archipelago, though how exactly they were used and valued isn't certain.  It may have been more important to just have them on hand for trips to the continent so that an embassy or trading vessel could participate in the economy, there. The next coin to be minted in the archipelago itself wasn't until 708, and that was the Wadokaichin, or Wado coins, named for the four characters around the square hole, which included the era name that they were created, "Wado".  This seems to have kicked off an actual national currency that would only last for a couple hundred years before it was debased and lost its value.  For centuries after that, rice was once again the primary currency, and would continue to be so, even though the Tokugawa shogunate would begin to mint and issue coins again through much of their rule.  Still, coins were often outside the grasp of most of the common people. While coins may not have fully caught on, they did better than our next project.  This was a task that was given to Sakahibe no Muraji no Iwashiki who compiled, by royal command, a new set of characters, which were recorded in a book of 44 volumes.  Though this book  is no longer extant, we do have later sources that claim it was once in the royal library.  It describes the characters as similar to Sanskrit characters.  This appears to be an attempt to create an alphabet, or syllabary, for the Japanese language. While Yamato had adopted the Sinitic systems of logographic writing, it wasn't exactly up to the task of directly writing in Japanese.  For one thing, the languages had different sounds that they used, and in different combinations.  Furthermore, grammatically, the two were quite different.  Many Sinitic languages are Subject, Verb, Object, similar to English, while Japanese is Subject, Object, Verb, meaning the verb goes at the end.  But beyond that, Japanese relies extensively on conjugation of verbs, with verbs and adjectives changing to express tense and other such things that Sinitic languages, such as modern Putonghua and languages such as Middle Chinese handle in other ways.  To give an English speaking person a similar experience, imagine writing sentences as "The bird in the tree sat"  or "the man the bread at the store bought".  Now remove many of the articles and prepositions, so you get things like "bird tree sit" and "man bread store buy".  You can imagine how that can really get unwieldy if you want to convey more nuanced concepts. Japanese would either need to add a phonetic writing system—which it did—or it would need to come up with new characters to use in place of the special qualities of the language.  Or they would need to continue to write in Sinitic grammatical order and  continue to do the translation to Japanese on the fly.   One can imagine that this was hardly efficient—in order to learn how to write you would basically have to learn a whole new language. That these new symbols were similar to characters associated with Sanskrit also makes sense, and we even see similar attempts on the continent, though they had other writing systems to compare to as well.  For example, we see the Persian Sogdian, written with a variation of Syriac script, and the Ghandari language written with its own Ghandari or Kharosthi script, but the influence of Buddhism likely explains why scripts associated with Sanskrit likely had a greater influence than other languages.  I should note here that Sanskrit itself does not have a single script—today, people probably think of the Devanagari script, commonly used in India, but that doesn't seem to have been developed until the 8th century.  The work of Iwashiki was likely based on something like the Siddham, or Kutila, script.  This is an abudgida, where consonants and vowels are connected together when written.  This would have worked well for the Japanese language as phonemes are often grouped together as consonant-vowel clusters known as morae.  Siddham evolved in the late 6th century and many Buddhist scripts that were making their way along the Silk Road would have used it.  However, it is said that Siddham proper—or at least as we know it today—was introduced to Japan by the famous monk Kuukai in the early 9th century.  If that is the case, then what script was Iwashiki using as his inspiration? Regardless of the details, this new script doesn't seem to have taken off.  It may have just been too much to ask someone to learn the various kanji AND another system on top of that.  Instead, the Japanese would adopt certain kanji over time, and simplify them into what we know, today, as kana.  Our earliest example is what we know of as Man'yogana, named for the Man'yoshu, an 8th century collection of poems attributed to various contemporary and historical figures.  Because the poetic structure of Japanese required specific counts of syllables or, more specifically, morae, it was important to capture the actual pronunciation of the language.  Certain characters were chosen and used over and over again purely for their phonetic value, rather than any other inherent meaning.  Over time, those characters were simplified and standardized, developing into the katakana and hiragana still used today.  While it was these organically-evolving systems that would eventually be most popular and fill the gap, but it is still incredible to see someone deliberately tackling the problem at this early date. Moving on from money and writing, let's turn now to matters of the kami and the Buddha.   Yamato existed in a world that saw itself as being caught between forces both seen and unseen.  Besides the natural world there was the spiritual world, and to many it was just as real as anything else. We've talked all along about the interplay between the court, the kami and the Buddha, and some of the evidence we see is relatively simple.  For instance, in 675, the Ohokami, the great god, of Tosa presented a divine sword to the sovereign.  I doubt that a kami was showing up in person to the court—this would have been priests from the shrine.   Aston suggests that the kami in question was probably either Hitokotonushi no Mikoto or Misukitakahikone no Mikoto, quoting "authorities" which he does not otherwise name.  We get more serious, though, when it comes to major events.  And the drought and famine of 676 seems to fit that description.  As you may recall from episode 144, the governor of Shimotsukeno reported a bad harvest in the 5th month, and by the 6th month we see more reports coming in of a great drought.  Clothing was collected for the Buddhist temples to help build merit.  Later, there was a comet in the sky, and then, in the 8th month, we see that the court compelled the Kuni no Miyatsuko and the governors to all contribute to an Ohoharae, or Great Purification.  Eventually, the Ohoharae would become a regular ceremony held on the 30th day of the 6th and 12th months of the year, with royal princes down to the high ministers gathering at the southern gate—the Suzaku-mon. Members of the Urabe, the Diviners, would read the various norito, the ritual prayers, to disperse evil influences.  It was, and is,also used when there is a royal visit to the Ise or Kamo shrines, as well as at the Dajosai festival at the start of a new reign.  It can also be done if there is thought to have been some kind of offense that was committed. "Harae", or "purification", is a common part of Shinto ritual today.  From the simple washing of the hands and mouth before entering the shrine grounds to pray to spiritual purification performed by a priest who waves a large stick with paper streamers—the ohonusa or haraegushi—while chanting prayers to ward off evil influences, purification is a key component in Shinto, which often concerns itself with aspects of spiritual pollution.  And so the Oho-harae, the Great Purification, is that, but turned up to eleven. The litany used for the Ohoharae, today, is also known as the Nakatomi no Ohoharae, indicating the importance of the Nakatomi in the ritual.  This Ohoharae, however, was taking place in the 8th month, and may not have had all of the traditions of the later rituals we know today.  Rather, we are told what was required:  The Kuni no Miyatsuko of the provinces were instructed to send one horse and a piece of cloth to specific shrines of purification.  In addition, the governors of the various districts were each told to supply one sword, one deerskin, one mattock, one smaller sword, one sickle, one set of arrows, and one sheaf of rice.  In addition, each household had to supply a bundle of hemp cloth.  These may not have been used in the ritual as much as they were offerings to the kami and their shrine. We'll see this in various cases where the State places rather onerous financial requirements on the population in order to perform rituals.  Of course, by the logic of the time, whatever was donated would make the ritual more effective—it would be more pleasing to the kami.  Still this seems remarkably costly in a year where we are told that the peasants were starving just a few months prior. I'll also take this moment to point out a link here to something that anyone who has been to a shrine may be familiar with, and that is the donation of horses. Horses were common enough a donation—if people of status rode horses, then how much more so the kami themselves?  Sacred or votive horses could be used to carry the kami, and even today some shrines keep sacred horses for the kami.  However, not everyone has horses to donate, and I suspect that the shrine probably didn't need an entire herd of horses.  And so some would pay money for an image of a horse, instead, to be hung in the shrine, likely indicating the donor.  Of course, this wasn't just a picture, but an official record of some kind of donation, which could theoretically go to purchase horses and other such things that the shrine might need.  These pictures of horses were known as "e-ma", literally "picture horse", and we still see them today: The most common type of e-ma will be small wooden placards sold at the shrine, and people will write their desires on the back, with their name and information.  They will often be found hanging in groups on specially designated racks meant for that purpose.  Today, e-ma might have horses on them, but more often have other pictures, associated with the particular shrine and kami.  Speaking of horses, we have a couple more references to them this year.  At some point, Ohoama had issued an edict seeking horses, not just for riding, but other good horses so that the givernment would have them when needed, distributed to the various post-stations.  So when he was returning from a banquet by the Todoroki pool in Hatsuse—modern Hase--Ohoama made a diversion to the post-station of Tomi and had the horses demonstrate their speed.  Presumably this was just a horse race, which seems to be popular around the world, in any place with horses. We see something similar when we are told that Ohoama went to Asatsuma to inspect the horses of the officials there.  At his request, the officials organized a competition of horseback archery.  This appears to reference the famous art of Yabusame—though it may not have been recognized as such just yet, there is some thought that the idea of a horsed archer shooting at three targets while galloping past may have originated in the 6th century, with ties to Usa Jingu.  Still, horseback archery would remain important, and later it would become the primary art of the warrior class from about the 12th to the 13th century or so—and arguably even up until the Sengoku period, with its spear formations and foreign guns. Later, in the 10th lunar month of 681, Ohoama and the court were prepared to go hunting on the Hirose plain.  A temporary palace was prepared and all of the bags were packed, but ultimately, Ohoama didn't go.  Instead, those from the rank of Prince to high ministers stayed at Karunoichi—a market at a cross-roads in the Nara basin that likely was the location of a government stable.  There, they inspected the horses and saddle equipment.  Those from the rank of Shokin up sat under the trees while those of Daisen and below mounted up and passed along from south to north.  Not quite as exciting as horse racing or horsed archery, but who doesn't like a parade. One wonders what happened to call off the hunt.  Perhaps Ohoama, while not bedridden, was not in the best of health.  If he was having some kind of recurring problems then that could explain some of the merit-making as well.  You may recall we discussed how much merit the state seemed to be trying to make in support of the sovereign's health, which we discussed in episode 142. Getting back to the Ohoharae—the great purification.  That was followed up by a general amnesty, which we talked about last episode, as well as a command to let loose living things.  This is a Buddhist practice that one still sees today in various places, usually in the form of letting loose animals like fish and birds that were kept by individuals.  I don't think they were just opening up the paddocks and letting the horses, cattle, and other animals go.  As fascinating as that might be to contemplate, with horses just running wild and cattle trampling the rice fields, I doubt they took it that far.  Still, this practice was clearly an attempt to make more merit for the State.   This edict was repeated only a few months later, in the 11th lunar month, but then it was confined to those provinces that were considered to be "near" to the capital, so a little more focused.  The day after that second release of animals, men were dispatched to all parts to expound the Konkwoumyou and Ninou sutras.  This was the Sutra of Golden Light and the Sutra of the Benevolent King—both sutras focused on concepts of good rulership and protection of the State.  In fact, together with the Lotus Sutra, they would come to be considered the Gokoku Sanbukyou—the Three sutras for Protection of the State.  They were read for the purpose of averting disaster, but they also helped to prop up the image of a righteous and benevolent ruler—what might be termed a golden-wheel turning sovereign, or Chakravarti. So all of this would seem to simultaneously reflect an intention to protect the State while also demonstrating performative regnal righteousness.  It was, after all, what a good ruler was supposed to do, which also conveniently told people what a good ruler was supposed to do. It is unclear whether or not the court actually felt this did anything.  I would note that a month later they were asking Princes and Ministers to gather up weapons, so it is possible that they were concerned about more than just natural disasters— such as a concern that the people were getting restless.  A few days later, we see more largess, as the court made presents to public functionaries and men of the frontier states.  It is unclear to me if this is a reward of some sort or perhaps an attempt to boost their morale and support. Later in that month we see preparations for the upcoming Feast of First Fruits, or Niinamesai, two months later.  We are told that the Jingikan, the Office of Kami Matters, had made the divination that the Yuki, the ceremonially pure rice for the ritual would come from the District of Yamada, in Owari.  For the Sugi, the "next" lower quality of rice, that would come from the district of Kasa, in Tamba.  The feast went off as usual in the 11th month, pre-empting the normal announcement of the first of the month. Later in the record we see that preparations were started for another Ohoharae, or Great Purification, and a general amnesty was issued.  This time, instead of sending horses for the kami, the Miyatsuko of each province were to supply one male and one female servant to the shrines, instead.  Fifteen days later, in the intercalary 7th lunar month—an extra month inserted to keep the lunar and solar calendars in synch—we see the queen, Uno, hosting a feast after ritual fasting.  She then had sutras expounded throughout the capital.  I find it particularly interesting that this was apparently instigated by the queen, but along with the Ohoharae, this all speaks towards the feeling that the State needed to be purified and supplied with good merit. The Ohoharae was not the only way to curry favor with the kami.  For example, in one record we see Ohoama designating sacred rice-tax for the shrines of Heaven and Earth—shrines for the Amatsu kami and Kunitsu kami.  One third of the rice was to go to the kami directly, while two thirds of the rice was to go to the priests who kept the shrines going. This same year, 677, we aren't told where the rice for the Niiname-sai came from, but we are told that those who donated as well as members of the Jingikan, who were involved in the divination and ritual more generally, were all compensated for their troubles with various presents. The Jingikan is one of those aspects of the new, bureaucratic state, that feels extremely tied to the archipelago.  It literally is the Bureau of Kami Matters, or the Bureau of Kami Affairs—the Kami no Tsukasa.  It would even come to be ranked above the Council of State in the official org chart of the government.  While the government had national temples and appointed members of the clergy who were responsible for keeping the Buddhist institutions in line with the State, the Jingikan was that entity for court ritual, and even for interfacing with various shrines around the country.   In the 10th century, all of the official shrines across the archipelago would be catalogued and assessed a rank and position, with Ise Shrine and the royal court at the top of the list. Speaking of the national temples, the fourth month of 680 was when Ohoama designated the national temples—which we also covered in Episode 142.  On the first day of month after that, we are told that he bestowed gifts of silk and cloth to 24 temples around the capital; and if there really were 24 temples just around the capital itself, one can imagine why they had to put a stop to publicly funding all of them.  That must have been quite the upkeep.  That same day, the Golden Light Sutra was expounded in the palace and at select temples as well.  As we've seen, the court relied just as heavily—or more—on Buddhism for certain rituals and providing spiritual power. While both Kami-based rituals and Buddhism were revered for their ability to affect the supernatural, Buddhist priests seem to have had a particularly revered place in—or perhaps more rightly outside—of society.  One is more likely to hear about someone who was a Buddhist priest or a novice being revered than a kannushi, or shrine priest.  For example, in the 7th month of 680, the priest Kouchou, of Asukadera, passed away. The royal princes Ohotsu and Takechi were sent to express royal condolence.  Later that same year we would see something similar, with Royal—later Crown—Prince Kusakabe visiting the eminent priest (Y)emyou on his death bed.  Yemyou died the next day, and three royal princes were sent to offer the condolences on behalf of the royal family. Towards the end of 680, Ohoama fell ill. One hundred individuals were made to take holy orders on his behalf, after which he appears to have recovered—or at least recovered enough for the time.  Earlier in the month his queen, Uno no Sarara, had taken ill, for which Ohoama had pledged to build Yakushiji, a temple of the Medicine Buddha, as we talked about in Episode 142. Although Ohoama temporarily recovered, we have mentioned how there are plenty of suggestions that he may not have been entirely better.  It could just be that time and numerous diseases were taking a toll, or perhaps he had an ailment that came and went.  I get that impression from things like in the 10th month of 685, as autumn changed to winter,  several nobles were sent to Shinano to build a temporary palace in preparation for a royal progress.  It seems that Ohoama wanted to visit the hot springs at Tsukama.  Tsukama may have been located on the outskirts of modern Matsumoto city, in Nagano, which is known for its hot springs, today.  Bentley implies  that the court was not entirely thrilled with Ohoama taking this journey.  I have to wonder whether or not this was all about Ohoama's health—hot springs were often seen as restorative.  At the same time, this sounds like a fairly long journey into the mountains as the weather was growing colder.  That also may have been part of the draw, however, allowing them to travel and see the changing leaves, a very common pastime in successive centuries, and even today. I can't help but imagine that Ohoama was seeking the restorative properties, while his court may have been apprehensive about the journey there and back as the days were getting colder.  Compare this to his actions at the start of the Jinshin no Ran, when he made that incredible dash from Yoshino, through the mountains, over to Owari.  But that was well over a decade ago, at this point, and he seems not quite so spry as he once had been. Another popular record that we find in this reign were various oddities and omens.  We've covered quite a few, but I did want to cover a few more before we pull the curtain closed on this era. First off, early in the reign, we see a record in the 10th month of 675 for a woman in the district of Takakura, in the province of Sagami, giving birth to triplets.  A quick Internet search suggests that natural triplets occur in about 1 in every 8000 or 10,000 births.  However, there is another thing to consider at this time:  giving birth to a single child was already a risky business, and death during or just after childbirth was a constant threat.  So now consider the issues with giving birth to twins or even triplets.  The odds that there is a complication just go up at that point.  So I suspect this was a very rare occurrence.  The fact that it was three sons was probably also seen as particularly auspicious, at least for any who were studying traditional Confucian scholarship. Moving on to the 4th day of the 4th lunar month of that same year, we get an omen for the court.  First is a cock sent to the court by Wanitsumi no Yogoto, from the Lower Sofu district in Yamato province.  This cock is said to have had a comb like a camelia flower, which was apparently quite auspicious.  On the other hand, a report came in from Akunami, also in Yamato province, about a hen that had turned into a cock.  Aston, of course, considers that this would have been an ominous sign—a disruption of the natural order.  To be honest, I don't see any particular judgment placed on it one way or the other.  It is just listed as a wondrous or miraculous occurrence. The year 678 has remarkably few events, in total, with nothing recorded between the 4th and 9th months.  And the 9th month was just a note about the death of one, Prince Wakasa, of the third princely rank.  The month after that we have another one of those strange occurrences.  This time it is a report of something falling from the sky like silk floss, except that it was 5 or 6 feet long and 7 or 8 inches wide.  It supposedly floated on the wind and waved from the fir woods and the reed plains.  People who saw it called it kanro, or "sweet nectar". This is really just a crazy entry.  I've wracked my brains to think of a natural event that could cause something like this, but this seems like something that was more like a rumor that got written down.  "Kanro" is thought to be something that Buddhist texts refer to as "Amrita", an exlixir of immortality.  In continental lore, it is said to be a sweet nectar that forms when yin and yang are in harmony—such as during a benevolent reign.  So whatever the truth of any natural event, to the Chroniclers the entry is clearly a chance to hype up Ohoama's reign. And then, towards the end of the 8th month, we see Katsura no Miyatsuko no Oshikatsu presenting auspicious stalks of grain.  Reportedly they all came from different plots and yet had very similar ears of grain.  Auspicious stalks of rice weren't uncommon, but Aston suggests that this was possibly an allegory for all of the royal princes who were brought together in Yoshino to swear to support each other.  The 8th month may have been when the grain was harvested—because it wasn't until the final month of the year that we see the court reacting.  At that point presents were made to the Royal and non-Royal Princes, the Ministers, and the public functionaries, all according to rank, in consequence of the auspicious stalks of grain.  In addition there was an amnesty for all offences from capital crimes on down. Now on top of all of that, there were a few edicts that touched on various topics that we just haven't gotten to, elsewhere. For instance, in the 8th month of 681, on the 10th day, we see a notification to all of the people in the archipelago who claimed descent from those from the continent—specifically those from the Korean peninsula, or the Samhan.  They were told that the taxes, which had previously been remitted for 10 years, so starting in 671, had come to an end.  However, corvee labor was still remitted for ten years to them and their children and grandchildren who had been with them when they first arrived. There are some questions about this passage, but in general it seems that those refugees who had escaped to the archipelago from Baekje and Goguryeo had previously been given 10 years from the time they arrived during which they did not owe taxes.  This included corvee labor—which also extended to any children that had been with them at the time.  Children that were born after that… well they wouldn't be of age to be used as corvee labor in 10 years so this would only apply to those who were with them at the  time and who would be of age within that 10 year timeframe. This exemption from taxes appears several times in different forms, and appears to be a grace period, during which people were expected to establish themselves, open fields, and begin to thrive.  At the end of 10 years, then they would start paying taxes, with the assumption that they had more than enough time to prepare and work the land. Moving on to one of my favorite entries, on the 18th day of the 9th lunar month in 685, Ohoama declared a game day.  He had the Princes and Ministers gather at the Ohoandono, the Great Audience Hall, and had them play a game called "Pakugi" or "Bakugi".  We aren't quite sure what the rules were—it probably wasn't Settlers of Catan, but you never know.  It was likely a game with dice, possibly a version of backgammon, which is quite old and commonly known as a game for gambling.  That same day, Ohoama gave out gifts of robes and trousers to ten princes and others—perhaps related to the gaming session? The history of games and gaming is particularly fascinating.  For one thing, many of the games that were played in the archipelago had come from the continent, and many had variants that had traversed the entirety of Eurasia.  Backgammon and Chess were both games that had variants that would be known in Japan.  Backgammon was known as sugoroku, and in Japan they played a game similar to chess known as Shogi.  They would also play go—or more appropriately igo—from at least the Nara period, though that game, invented in what is now China, does not seem to have spread quite as much as either backgammon or chess variants.  And while chess was a game that was often highly localized—with different pieces representing different things and often moving in different ways depending on the variant—backgammon seems to have been quite similar everywhere, and could probably be played by two people with wildly different cultural backgrounds with very little interpretation needed. The day after Ohoama had the court join his game day, there were more presents.  This time it was brown bear hides given to the royal and non-royal princes.  In total there were 48 hides given out, which is really pretty incredible.  I have this image in my mind of a very Asuka era wooden mansion, with wood and bronze and silk, and then a large bear hide sprawled out on the floor.  I'm not sure exactly how they were used, but I suspect that they were mostly used as floor coverings for people to sit or lay on, though I could also see them being used as sleeping mats.  It seems they were clearly elite status goods, but hardly what we think about in this period. And that is where we are going to come to a close.  There are only a few more things that we'll get to, but they are all related to what happened with the events surrounding Ohoama's death and the succession that followed, so we'll touch on those when we kick off the next reign. 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.  

The seventh episode of our season on the awesome movie year of 1985 features our foreign film pick, Akira Kurosawa's Ran. Directed and co-written by Akira Kurosawa and starring Tatsuya Nakadai, Akira Terao, Jinpachi Nezu, Daisuke Ryu and Mieko Harada, Ran is adapted from William Shakespeare's King Lear.The contemporary reviews quoted in this episode come from Roger Ebert (https://www.rogerebert.com/reviews/ran-1985), Paul Attanasio in The Washington Post (https://www.washingtonpost.com/archive/lifestyle/1986/01/24/movies/86669975-df20-49c2-9e7f-f8c7268250df/), and Pauline Kael in The New Yorker.Check out more info and the entire archive of past episodes at https://www.awesomemovieyear.com and visit us on Facebook at http://www.facebook.com/awesomemovieyearYou can find Jason on Facebook at https://www.facebook.com/JHarrisComedy/, on Instagram at https://www.instagram.com/jasonharriscomedy/ and on Letterboxd at https://letterboxd.com/goforjason/You can find Josh online at http://joshbellhateseverything.com/, on Facebook at https://www.facebook.com/joshbellhateseverything/, on Bluesky at signalbleed.bsky.social and on Letterboxd at https://letterboxd.com/signalbleed/If you're a Letterboxd user and you watch any of the movies we talk about on the show, tag your review “Awesome Movie Year” to share your thoughts.You can find our producer David Rosen and his Piecing It Together Podcast at https://www.piecingpod.com, on Twitter at @piecingpod, on Bluesky at piecingpod.bsky.social and on Letterboxd at https://letterboxd.com/bydavidrosen/ Join the Popcorn & Puzzle Pieces Facebook group at https://www.facebook.com/groups/piecingpod for more movie discussion and our Awesome Movie Year audience choice polls.All of the music in the episode is by David Rosen. Find more of his music at https://www.bydavidrosen.comSubscribe on Patreon to support the show and get access to exclusive content from Awesome Movie Year and Piecing It Together, plus music by David Rosen: https://www.patreon.com/bydavidrosenPlease like, share, rate and comment on the show and this episode, and tune in for the next 1985 episode, with our animation pick, Will Vinton's The Adventures of Mark Twain.

Hey — Dan Frio here, licensed mortgage loan officer in all 50 states and Puerto Rico.Today's market is on the move. We just got fresh economic data — including ADP payroll numbers, retail sales, and manufacturing reports — and the markets are reacting in real time.Stocks are shifting. Bonds are moving. And mortgage rates? They're responding fast.So the big question is: 

Hey — Dan Frio here, licensed mortgage loan officer in all 50 states and Puerto Rico.Today's market is on the move. We just got fresh economic data — including ADP payroll numbers, retail sales, and manufacturing reports — and the markets are reacting in real time.Stocks are shifting. Bonds are moving. And mortgage rates? They're responding fast.So the big question is: 

AI is making it cheaper to build games. It's doing nothing for the cost of building the right game. That distinction is about to crush more studios than any technology shift in the past decade.                                   Ran Mo is the CEO of Proxima and creator of Suck Up — arguably the first commercially successful game to use AI at runtime. The game generated over 100 million YouTube views with zero marketing spend. Before founding Proxima, Ran led product teams at EA on The Sims franchise and spent time at YouTube and BCG. In this episode, Ran live demos AI-assisted coding in Unity, breaks down his "trunk and leaves" framework for where AI helps (and where it destroys your codebase), and makes the contrarian case that AI in actual gameplay is overhyped — even though he built the first game to prove it works.                                   We go deep on: why vibe-coded games are architecturally unusable at scale, the power law that's about to eliminate mid-tier studios, why Ran hired a marketer with 1M TikTok followers, and the Taoist philosophy that keeps him sane while Silicon Valley burns out around him                                                                        Whether you're a game dev, studio head, or just trying to understand where AI actually moves the needle in creative industries, this conversation will sharpen your thinking.

Hey — Dan Frio here, licensed mortgage loan officer in all 50 states and Puerto Rico.My goal is simple: help you understand mortgage rates — and more importantly, the WHY behind what's happening.Today, we're breaking down a critical shift in the market:

Steve Adubato speaks with Corey Feist, JD, MBA, Co-Founder and CEO of Dr. Lorna Breen Heroes' Foundation, about how this non-profit protects the mental health of our healthcare workers. Steve Adubato sits down with Noel Maurer, Professor of International Affairs at George Washington University and Author of “The Big Ditch: How America Took, Built, Ran, … Continue reading "Corey Feist JD, MBA; Noel Maurer; Jose Lozano"

The sixth episode of our season on the awesome movie year of 1985 features Josh's personal pick, Susan Seidelman's Desperately Seeking Susan. Directed by Susan Seidelman from a screenplay by Leora Barish and starring Rosanna Arquette, Aidan Quinn, Madonna, Mark Blum and Laurie Metcalf, Desperately Seeking Susan marked the feature film debut of pop singer Madonna.The contemporary review quoted in this episode comes from Roger Ebert (https://www.rogerebert.com/reviews/desperately-seeking-susan-1985), Kirk Ellis in The Hollywood Reporter (https://www.hollywoodreporter.com/movies/movie-news/desperately-seeking-susan-review-1985-movie-1197797/), and Kevin Thomas in the Los Angeles Times (https://www.latimes.com/archives/la-xpm-1985-03-28-ca-29341-story.html).Check out more info and the entire archive of past episodes at https://www.awesomemovieyear.com and visit us on Facebook at http://www.facebook.com/awesomemovieyearYou can find Jason on Facebook at https://www.facebook.com/JHarrisComedy/, on Instagram at https://www.instagram.com/jasonharriscomedy/ and on Letterboxd at https://letterboxd.com/goforjason/You can find Josh online at http://joshbellhateseverything.com/, on Facebook at https://www.facebook.com/joshbellhateseverything/, on Bluesky at signalbleed.bsky.social and on Letterboxd at https://letterboxd.com/signalbleed/If you're a Letterboxd user and you watch any of the movies we talk about on the show, tag your review “Awesome Movie Year” to share your thoughts.You can find our producer David Rosen and his Piecing It Together Podcast at https://www.piecingpod.com, on Twitter at @piecingpod, on Bluesky at piecingpod.bsky.social and on Letterboxd at https://letterboxd.com/bydavidrosen/ Join the Popcorn & Puzzle Pieces Facebook group at https://www.facebook.com/groups/piecingpod for more movie discussion and our Awesome Movie Year audience choice polls.All of the music in the episode is by David Rosen. Find more of his music at https://www.bydavidrosen.comSubscribe on Patreon to support the show and get access to exclusive content from Awesome Movie Year and Piecing It Together, plus music by David Rosen: https://www.patreon.com/bydavidrosenPlease like, share, rate and comment on the show and this episode, and tune in for the next 1985 episode, with our foreign film pick, Akira Kurosawa's Ran.

BONUS: Why the Human Architect Still Matters—AI-Assisted Coding for Production-Grade Software How do you build mission-critical software with AI without losing control of the architecture? In this episode, Ran Aroussi returns to share his hands-on approach to AI-assisted coding, revealing why he never lets the AI be the architect, how he uses a mental model file to preserve institutional knowledge across sessions, and why the IDE as we know it may be on its way out. Vibe Coding vs AI-Assisted Coding: The Difference Shows Up When Things Break "The main difference really shows up later in the life cycle of the software. If something breaks, the vibe coder usually won't know where the problem comes from. And the AI-assisted coder will."   Ran sees vibe coding as something primarily for people who aren't experienced programmers, going to a platform like Lovable and asking for a website without understanding the underlying components. AI-assisted coding, on the other hand, exists on a spectrum, but at every level, you understand what's going on in the code. You are the architect, you were there for the planning, you decided on the components and the data flow. The critical distinction isn't how the code gets written—it's whether you can diagnose and fix problems when they inevitably arise in production. The Human Must Own the Architecture "I'm heavily involved in the... not just involved, I'm the ultimate authority on everything regarding architecture and what I want the software to do. I spend a lot of time planning, breaking down into logical milestones."   Ran's workflow starts long before any code is written. He creates detailed PRDs (Product Requirements Documents) at multiple levels of granularity—first a high-level PRD to clarify his vision, then a more detailed version. From there, he breaks work into phases, ensuring building blocks are in place before expanding to features. Each phase gets its own smaller PRD and implementation plan, which the AI agent follows. For mission-critical code, Ran sits beside the AI and monitors it like a hawk. For lower-risk work like UI tweaks, he gives the agent more autonomy. The key insight: the human remains the lead architect and technical lead, with the AI acting as the implementer. The Alignment Check and Multi-Model Code Review "I'm asking it, what is the confidence level you have that we are 100% aligned with the goals and the implementation plan. Usually, it will respond with an apologetic, oh, we're only 58%."   Once the AI has followed the implementation plan, Ran uses a clever technique: he asks the model to self-assess its alignment with the original goals. When it inevitably reports less than 100%, he asks it to keep iterating until alignment is achieved. After that, he switches to a different model for a fresh code review. His preferred workflow uses Opus for iterative development—because it keeps you in the loop of what it's doing—and then switches to Codex for a scrutinous code review. The feedback from Codex gets fed back to Opus for corrections. Finally, there's a code optimization phase to minimize redundancy and resource usage. The Mental Model File: Preserving Knowledge Across Sessions "I'm asking the AI to keep a file that's literally called mentalmodel.md that has everything related to the software—why decisions were made, if there's a non-obvious solution, why this solution was chosen."   One of Ran's most practical innovations is the mentalmodel.md file. Instead of the AI blindly scanning the entire codebase when debugging or adding features, it can consult this file to understand the software's architecture, design decisions, and a knowledge graph of how components relate. The file is maintained automatically using hooks—every pre-commit, the agent updates the mental model with new learnings. This means the next AI session starts with institutional knowledge rather than from scratch. Ran also forces the use of inline comments and doc strings that reference the implementation plan, so both human reviewers and future AI agents can verify not just what the code does, but what it was supposed to do. Anti-Patterns: Less Is More with MCPs and Plan Mode "Context is the most precious resource that we have as AI users."   Ran takes a minimalist approach that might surprise many developers:   Only one MCP: He uses only Context7, instructing the AI to use CLI tools for everything else (Stripe, GitHub, etc.) to preserve context window space No plan mode: He finds built-in plan mode limiting, designed more for vibe coding. Instead, he starts conversations with "I want to discuss this idea—do not start coding until we have everything planned out" Never outsource architecture: For production-grade, mission-critical software, he maintains the full mental model himself, refusing to let the AI make architectural decisions The Death of the IDE and What Comes Next "I think that we're probably going to see the death of the IDE."   Ran predicts the traditional IDE is becoming obsolete. He still uses one, but purely as a file viewer—and for that, you don't need a full-fledged IDE. He points to tools like Conductor and Intent by Augment Code as examples of what the future looks like: chat panes, work trees, file viewers, terminals, and integrated browsers replacing the traditional code editor. He also highlights Factory's Droids as his favorite AI coding agent, noting its superior context management compared to other tools. Looking further ahead, Ran believes larger context windows (potentially 5 million tokens) will solve many current challenges, making much of the context management workaround unnecessary.   About Ran Aroussi Ran Aroussi is the founder of MUXI, an open framework for production-ready AI agents, co-creator of yfinance, and author of the book Production-Grade Agentic AI: From brittle workflows to deployable autonomous systems. Ran has lived at the intersection of open source, finance, and AI systems that actually have to work under pressure—not demos, not prototypes, but real production environments.   You can connect with Ran Aroussi on X/Twitter, and link with Ran Aroussi on LinkedIn.

Things Discussed: Minnesota game: Just shooting over zone. Credit to Medved. Duke: Shouldn't give Szelc an opportunity to give Mara phantom fouls. Want to see us using our size better. Duke was suped up UCLA. Dusty will figure it out. Illinois: Huge, best offense in the history of Kenpom. Don't have a defensive center. Ivisics are stretch bigs. UCLA beat Illinois: When you play the three game you add randomness. Minnesota: Their fans should be happy about Nedved. Ran a zone well, slowed the game down, never got a 2nd shot. Good strategy. In break: Talking great families/USA Hockey. Hockey: Split with Wisconsin means they can't win the B10 regular season crown. Lack that one elite talent. Will be shipped out East because all four 1-seeds are Western teams. Congrats ND for two key Michigan injuries and stealing some points to create this result. WBB crazy game. Shout out to Macy Brown for sticking around to be there in OT. Locked in a 2-seed.