Podcasts about ryukyu

This episode we are taking a trip down the Silk Road--or perhaps even the Spice Road--as we investigate references in this reign to individuals from "Tukara" who seem to have arrived in Yamato and stayed for a while. For photos and more, see our podcast webpage:  https://sengokudaimyo.com/podcast/episode-119 Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  This is episode 119: The Question of “Tukara”   Traveling upon the ocean was never exactly safe.  Squalls and storms could arise at any time, and there was always a chance that high winds and high waves could capsize a vessel.  Most people who found themselves at the mercy of the ocean could do little but hold on and hope that they could ride out whatever adverse conditions they met with.  Many ships were lost without any explanation or understanding of what happened to them.  They simply left the port and never came back home. And so when the people saw the boat pulling up on the shores of Himuka, on the island of Tsukushi, they no doubt empathized with the voyagers' plight.  The crew looked bedraggled, and their clothing was unfamiliar.  There were both men and women, and this didn't look like your average fishing party.  If anything was clear it was this:  These folk weren't from around here. The locals brought out water and food.  Meanwhile, runners were sent with a message:  foreigners had arrived from a distant place.  They then waited to see what the government was going to do.     We are still in the second reign of Takara Hime, aka Saimei Tenno.  Last episode we talked about the palaces constructed in Asuka, as well as some of the stone works that have been found from the period, and which appear to be referenced in the Nihon Shoki—at least tangentially.   The episodes before that, we looked at the expeditions the court sent to the far north of Honshu and even past Honshu to Hokkaido. This episode we'll again be looking past the main islands of the archipelago to lands beyond.  Specifically, we are going to focus on particularly intriguing references to people from a place called “Tukara”.  We'll talk about some of the ideas about where that might be, even if they're a bit  far-fetched. That's because Tukara touches on the state of the larger world that Yamato was a part of, given its situation on the far eastern edge of what we know today as the Silk Road.  And is this just an excuse for me to take a detour into some of the more interesting things going on outside the archipelago?  No comment. The first mention of a man from Tukara actually comes at the end of the reign of Karu, aka Koutoku Tennou.  We are told that in the fourth month of 654 two men and two women of “Tukara” and one woman of “Sha'e” were driven by a storm to Hiuga.  Then, three years later, the story apparently picks up again, though possibly referring to a different group of people.  On the 3rd day of the 7th month of 657, so during the second reign of Takara Hime, we now hear about two men and four women of the Land of Tukara—no mention of Sha'e—who drifted to Tsukushi, aka Kyushu.  The Chronicles mention that these wayfarers first drifted to the island of Amami, and we'll talk about that in a bit, but let's get these puzzle pieces on the table, first.  After those six people show up, the court sent for them by post-horse.  They must have arrived by the 15th of that same month, because we are told that a model of Mt. Sumi was erected and they—the people from Tukara—were entertained, although there is another account that says they were from “Tora”. The next mention is the 10th day of the 3rd month of 659, when a Man of Tukara and his wife, again woman of Sha'e, arrived.  Then, on the 16th day of the 7th month of 660, we are told that the man of Tukara, Kenzuhashi Tatsuna, desired to return home and asked for an escort.  He planned to pay his respects at the Great Country, i.e. the Tang court, and so he left his wife behind, taking tens of men with him. All of these entries might refer to people regularly reaching Yamato from the south, from a place called “Tukara”.  Alternately, this is a single event whose story has gotten distributed over several years, as we've seen happen before with the Chronicles.  .  One of the oddities of these entries is that the terms used are not consistent.  “Tukara” is spelled at least two different ways, suggesting that it wasn't a common placename like Silla or Baekje, or even the Mishihase.  That does seem to suggest that the Chronicles were phonetically trying to find kanji, or the Sinitic characters, to match with the name they were hearing.   I would also note that “Tukara” is given the status of a “kuni”—a land, country, or state—while “sha'e”, where some of the women are said to come from, is just that, “Sha'e”. As for the name of at least one person from Tokara, Kenzuhashi Tatsuna, that certainly sounds like someone trying to fit a non-Japanese name into the orthography of the time.  “Tatsuna” seems plausibly Japanese, but “Kenzuhashi” doesn't fit quite as well into the naming structures we've seen to this point. The location of “Tukara” and “Sha'e” are not clear in any way, and as such there has been a lot of speculation about them.  While today there are placenames that fit those characters, whether or not these were the places being referenced at the time is hard to say. I'll actually start with “Sha'e”, which Aston translates as Shravasti, the capital of the ancient Indian kingdom of Kosala, in modern Uttar Pradesh.  It is also where the Buddha, Siddartha Gautama, is said to have lived most of his life after his enlightenment.  In Japanese this is “Sha'e-jou”, and like many Buddhist terms it likely comes through Sanskrit to Middle Chinese to Japanese.  One—or possibly two—women from Shravasti making the journey to Yamato in the company of a man (or men) from Tukara seems quite the feat.  But then, where is “Tukara”? Well, we have at least three possible locations that I've seen bandied about.  I'll address them from the most distant to the closest option.  These three options were Tokharistan, Dvaravati, and the Tokara islands. We'll start with Tokharistan on the far end of the Silk Road.  And to start, let's define what that “Silk Road” means.  We've talked in past episodes about the “Western Regions”, past the Han-controlled territories of the Yellow River.   The ancient Tang capital of Chang'an was built near to the home of the Qin dynasty, and even today you can go and see both the Tang tombs and the tomb of Qin Shihuangdi and his terracotta warriors, all within a short distance of Xi'an, the modern city built on the site of Chang'an.  That city sits on a tributary of the Yellow River, but the main branch turns north around the border of modern Henan and the similarly sounding provinces of Shanxi and Shaanxi.  Following it upstream, the river heads north into modern Mongolia, turns west, and then heads south again, creating what is known as the Ordos loop.  Inside is the Ordos plateau, also known as the Ordos Basin.  Continuing to follow the Yellow river south, on the western edge of the Ordos, you travel through Ningxia and Gansu—home of the Hexi, or Gansu, Corridor.  That route eventually takes to Yumenguan, the Jade Gate, and Dunhuang.  From there roads head north or south along the edge of the Taklamakan desert in the Tarim basin.  The southern route travels along the edge of the Tibetan plateau, while the northern route traversed various oasis cities through Turpan, Kucha, to the city of Kashgar.  Both routes made their way across the Pamirs and the Hindu Kush into South Asia. We've brought up the Tarim Basin and the Silk Road a few times.  This is the path that Buddhism appears to have taken to get to the Yellow River Basin and eventually to the Korean Peninsula and eastward to the Japanese archipelago.  But I want to go a bit more into detail on things here, as there is an interesting side note about “Tukara” that I personally find rather fascinating, and thought this would be a fun time to share. Back in Episode 79 we talked about how the Tarim basin used to be the home to a vast inland sea, which was fed by the meltwater from the Tianshan and Kunlun mountains.  This sea eventually dwindled, though it was still large enough to be known to the Tang as the Puchang Sea.  Today it has largely dried up, and it is mostly just the salt marshes of Lop Nur that remain.  Evidence for this larger sea, however, can be observed in some of the burials found around the Tarim basin.  These burials include the use of boat-shaped structures—a rather curious feature to be found out in the middle of the desert. And it is the desert that was left behind as the waters receded that is key to much of what we know about life in the Tarim basin, as it has proven to be quite excellent at preserving organic material.  This includes bodies, which dried out and naturally turned into mummies, including not only the wool clothing they were wearing, but also features such as hair and even decoration. These “Tarim mummies”, as they have been collectively called, date from as early as 2100 BCE all the way up through the period of time we're currently talking about, and have been found in several desert sites: Xiaohe, the earliest yet discovered; Loulan, near Lop Nur on the east of the Tarim Basin, dating from around 1800 BCE; Cherchen, on the southern edge of the Tarim Basin, dating from roughly 1000 BCE; and too many others to go into in huge detail. The intriguing thing about these burials is that  many of them don't have features typically associated with people of ethnic Han—which is to say traditional Chinese—ancestry, nor do they necessarily have the features associated with the Xiongnu and other steppe nomads.  In addition they have colorful clothing  made from wool and leather, with vivid designs.  Some bodies near Hami, just east of the basin, were reported to have blonde to light brown hair, and their cloth showed radically different patterns from that found at Cherchen and Loulan, with patterns that could reasonably be compared with the plaids now common in places like Scotland and Ireland, and previously found in the Hallstadt salt mine in Central Europe from around 3500 BCE, from which it is thought the Celtic people may have originated. At the same time that people—largely Westerners— were studying these mummies, another discovery in the Tarim basin was also making waves.  This was the discovery of a brand new language.  Actually, it was two languages—or possibly two dialects of a language—in many manuscripts, preserved in Kucha and Turpan.  Once again, the dry desert conditions proved invaluable to maintain these manuscripts, which date from between the late 4th or early 5th century to the 8th century.  They are written with a Brahmic script, similar to that used for Sanskrit, which appears in the Tarim Basin l by about the 2nd century, and we were able to translate them because many of the texts were copies of Buddhist scripture, which greatly helped scholars in deciphering the languages.  These two languages were fascinating because they represented an as-yet undiscovered branch of the Indo-European language family.  Furthermore, when compared to other Indo-European languages, they did not show nearly as much similarity with their neighbors as with languages on the far western end of the Indo-European language family.  That is to say they were thought to be closer to Celtic and Italic languages than something like Indo-Iranian.  And now for a quick diversion within the diversion:  “Centum” and “Satem” are general divisions of the Indo-European language families that was once thought to indicate a geographic divide in the languages.  At its most basic, as Indo-European words changed over time, a labiovelar sound, something like “kw”,  tended to evolve in one of two ways.  In the Celtic and Italic languages, the “kw” went to a hard “k” sound, as represented in the classical pronunciation of the Latin word for 100:  Centum.  That same word, in the Avestan language—of the Indo-Iranian tree—is pronounced as “Satem”, with an “S” sound.  So, you can look at Indo-European languages and divide them generally into “centum” languages, which preserve the hard “k”, or “Satem” languages that preserve the S. With me so far? Getting back to these two newly-found languages in the Tarim Basin, the weird thing is that they were “Centum” languages. Most Centum languages are from pretty far away, though: they are generally found in western Europe or around the Mediterranean, as opposed to the Satem languages, such as Indo-Aryan, Iranian, Armernian, or even Baltic Slavic languages, which are much closer to the Tarim Basin.  So if the theory were true that the “Centum” family of Indo-European languages developed in the West and “Satem” languages developed in the East, then that would seem to indicate that a group of a “Centum” speaking people must have migrated eastward, through the various Satem speaking people, and settled in the Tarim Basin many thousands of years ago. And what evidence do we have of people who look very different from the modern population, living in the Tarim Basin area long before, and wearing clothing similar to what we associated with the progenitors of the Celts?  For many, it seemed to be somewhat obvious, if still incredible, that the speakers of this language were likely the descendants of the mummies who, in the terminology of the time, had been identified as being of Caucasoid ancestry.  A theory developed that these people were an offshoot of a group called the Yamnaya culture, which may have arisen around modern Ukraine as an admixture between the European Hunter Gatherers and the Caucasian Hunter Gatherers, around 3300-2600 BCE.  This was challenged in 2021 when a genetic study was performed on some of the mummies in the Tarim basin, as well as several from the Dzungarian basin, to the northeast.  That study suggested that the people of the Dzungarian basin had genetic ties to the people of the Afanasievo people, from Southern Siberia.  The Afanasievo people are connected to the Yamnayan culture. It should be noted that there has long been a fascination in Western anthropology and related sciences with racial identification—and often not in a healthy way.  As you may recall, the Ainu were identified as “Caucasoid” by some people largely because of things like the men's beards and lighter colored hair, which differ greatly from a large part of the Japanese population.  However, that claim has been repeatedly refuted and debunked. And similarly, the truth is, none of these Tarim mummy burials were in a period of written anything, so we can't conclusively associated them with these fascinating Indo-European languages.  There are thousands of years between the various burials and the manuscripts. These people  left no notes stashed in pockets that give us their life story.   And Language is not Genetics is not Culture.  Any group may adopt a given language for a variety of reasons.  .  Still, given what we know, it is possible that the ancient people of the Tarim basin spoke some form of “Proto-Kuchean”, but it is just as likely that this language was brought in by people from Dzungaria at some point. So why does all this matter to us?  Well, remember how we were talking about someone from Tukara?  The Kuchean language, at least, is referred to in an ancient Turkic source as belonging to “Twgry”, which led several scholars to draw a link between this and the kingdom and people called Tukara and the Tokharoi.  This leads us on another bit of a chase through history. Now if you recall, back in Episode 79, we talked about Zhang Qian.  In 128 BCE, he attempted to cross the Silk Road through the territory of the Xiongnu on a mission for the Han court.  Some fifty years earlier, the Xiongnu had defeated the Yuezhi.  They held territory in the oasis towns along the north of the Taklamakan dessert, from about the Turpan basin west to the Pamirs. The Xiongnu were causing problems for the Han, who thought that if they could contact the remaining Yuezhi they could make common cause with them and harass the Xiongnu from both sides.  Zhang Qian's story is quite remarkable: he started out with an escort of some 99 men and a translator.  Unfortunately, he was captured and enslaved by the Xiongnu during his journey, and he is even said to have had a wife and fathered a child.  He remained a captive for thirteen years, but nonetheless, he was able to escape with his family and he made it to the Great Yuezhi on the far side of the Pamirs, but apparently the Yuezhi weren't interested in a treaty against the Xiongnu.  The Pamirs were apparently enough of a barrier and they were thriving in their new land.  And so Zhang Qian crossed back again through Xiongnu territory, this time taking the southern route around the Tarim basin.  He was still captured by the Xiongnu, who spared his life.  He escaped, again, two years later, returning to the Han court.  Of the original 100 explorers, only two returned: Zhang Qian and his translator.  While he hadn't obtained an alliance, he was able to detail the cultures of the area of the Yuezhi. Many feel that the Kushan Empire, which is generally said to have existed from about 30 to 375 CE,was formed from the Kushana people who were part of the Yuezhi who fled the Xiongnu. In other words, they were originally from further north, around the Tarim Basin, and had been chased out and settled down in regions that included Bactria (as in the Bactrian camel).  Zhang Qian describes reaching the Dayuan Kingdom in the Ferghana valley, then traveling south to an area that was the home of the Great Yuezhi or Da Yuezhi.  And after the Kushan empire fell, we know there was a state in the upper regions of the Oxus river, centered on the city of Balkh, in the former territory of the Kushan empire. known as “Tokara”.  Geographically, this matches up how Zhang Qian described the home of the Da Yuezhi.  Furthermore, some scholars reconstruct the reading of the Sinic characters used for “Yuezhi” as originally having an optional reading of something like “Togwar”, but that is certainly not the most common reconstructed reading of those characters.  Greek sources describe this area as the home of the Tokharoi, or the Tokaran People.  The term “Tukhara” is also found in Sanskrit, and this kingdom  was also said to have sent ambassadors to the Southern Liang and Tang dynasties. We aren't exactly certain of where these Tokharan people came from, but as we've just described, there's a prevailing theory that they were the remnants of the Yuezhi and Kushana people originally from the Tarim Basin.  We know that in the 6th century they came under the rule of the Gokturk Khaganate, which once spanned from the Liao river basin to the Black Sea.  In the 7th and 8th centuries they came under the rule of the Tang Empire, where they were known by very similar characters as those used to write “Tukara” in the Nihon Shoki.  On top of this, we see Tokharans traveling the Silk Road, all the way to the Tang court.  Furthermore, Tokharans that settled in Chang'an took the surname “Zhi” from the ethnonym “Yuezhi”, seemingly laying claim to and giving validation to the identity used back in the Han dynasty.   So, we have a Turkic record describing the Kuchean people (as in, from Kucha in the Tarim Basin) as “Twgry”, and we have a kingdom in Bactria called Tokara and populated (according to the Greeks) by people called Tokharoi.  You can see how this one term has been a fascinating rabbit hole in the study of the Silk Roads and their history.  And some scholars understandably suggested that perhaps the Indo-European languags found in Kucha and Turpan  were actually related to this “Tokhara” – and therefore  should be called “Tocharian”, specifically Tocharian A (Kuchean) or Tocharian B (Turfanian). The problem is that if the Tokharans were speaking “Tocharian” then you wouldn't expect to just see it at Kucha and Turpan, which are about the middle of the road between Tokhara and the Tang dynasty, and which had long been under Gokturk rule.  You would also expect to see it in the areas of Bactria associated with Tokhara.  However, that isn't what we see.  Instead, we see that Bactria was the home of local Bactrian language—an Eastern Iranian language, which, though it is part of the Indo European language family, it is not closely related to Tocharian as far as we can tell. It is possible that the people of Kucha referred to themselves as something similar to “Twgry”, or “Tochari”, but we should also remember that comes from a Turkic source, and it could have been an exonym not related to what they called themselves.  I should also note that language is not people.  It is also possible that a particular ethnonym was maintained separately by two groups that may have been connected politically but which came to speak different languages for whatever reason.   There could be a connection between the names, or it could even be that the same or similar exonym was used for different groups. So, that was a lot and a bit of a ramble, but a lot of things that I find interesting—even if they aren't as connected as they may appear.  We have the Tarim mummies, which are, today, held at a museum in modern Urumqi.  Whether they had any connection with Europe or not, they remain a fascinating study for the wealth of material items found in and around the Tarim basin and similar locations.  And then there is the saga of the Tocharian languages—or perhaps more appropriately the Kuchean-Turfanian languages: Indo-European languages that seem to be well outside of where we would expect to find them. Finally, just past the Pamirs, we get to the land of Tokhara or Tokharistan.  Even without anything else, we know that they had contact with the court.  Perhaps our castaways were from this land?  The name is certainly similar to what we see in the Nihon Shoki, using some of the same characters. All in all, art and other information suggest that the area of the Tarim basin and the Silk Road in general were quite cosmopolitan, with many different people from different regions of the world.  Bactria retained Hellenic influences ever since the conquests of Alexander of Macedonia, aka Alexander the Great, and Sogdian and Persian traders regularly brought their caravans through the region to trade.  And once the Tang dynasty controlled all of the routes, that just made travel that much easier, and many people traveled back and forth. So from that perspective, it is possible that one or more people from Tukhara may have made the crossing from their home all the way to the Tang court, but if they did so, the question still remains: why would they be in a boat? Utilizing overland routes, they would have hit Chang'an or Louyang, the dual capitals of the Tang empire, well before they hit the ocean.  However, the Nihon Shoki says that these voyagers first came ashore at Amami and then later says that they were trying to get to the Tang court. Now there was another “Silk Road” that isn't as often mentioned: the sea route, following the coast of south Asia, around through the Malacca strait and north along the Asian coast.  This route is sometimes viewed more in terms of the “spice” road If these voyagers set out to get to the Tang court by boat, they would have to have traveled south to the Indian Ocean—possibly traveling through Shravasti or Sha'e, depending on the route they chose to take—and then around the Malacca strait—unless they made it on foot all the way to Southeast Asia.  And then they would have taken a boat up the coast. Why do that instead of taking the overland route?  They could likely have traveled directly to the Tang court over the overland silk road.  Even the from Southeast Asia could have traveled up through Yunnan and made their way to the Tang court that way.  In fact, Zhang Qian had wondered something similar when he made it to the site of the new home of the Yuezhi, in Bactria.  Even then, in the 2nd century, he saw products in the marketplace that he identified as coming from around Szechuan.  That would mean south of the Han dynasty, and he couldn't figure out how those trade routes might exist and they weren't already known to the court.  Merchants would have had to traverse the dangerous mountains if they wanted to avoid being caught by the Xiongnu, who controlled the entire region. After returning to the Han court, Zhang Qian actually went out on another expedition to the south, trying to find the southern trade routes, but apparently was not able to do so.  That said, we do see, in later centuries, the trade routes open up between the area of the Sichuan basin and South Asia.  We also see the migrations of people further south, and there may have even been some Roman merchants who traveled up this route to find their way to the Han court, though those accounts are not without their own controversy. In either case, whether by land or sea, these trade routes were not always open.  In some cases, seasonal weather, such as monsoons, might dictate movement back and forth, while political realities were also a factor.  Still, it is worth remembering that even though most people were largely concerned with affairs in their own backyard, the world was still more connected than people give it credit for.  Tang dynasty pottery made its way to the east coast of Africa, and ostriches were brought all the way to Chang'an. As for the travelers from Tukhara and why they would take this long and very round-about method of travel, it is possible that they were just explorers, seeking new routes, or even on some kind of pilgrimage.  Either way, they would have been way off course. But if they did pass through Southeast Asia, that would match up with another theory about what “Tukara” meant: that it actually refers to the Dvaravati kingdom in what is now modern Thailand.  The Dvaravati Kingdom was a Mon political entity that rose up around the 6th century.  It even sent embassies to the Sui and Tang courts.  This is even before the temple complexes in Siem Reap, such as Preah Ko and the more famous Angkor Wat.  And it was during this time that the ethnic Tai people are thought to have started migrating south from Yunnan, possibly due to pressures from the expanding Sui and Tang empires.  Today, most of what remains of the Dvaravati kingdom are the ruins of ancient stone temples, showing a heavy Indic influence, and even early Buddhist practices as well.  “Dvaravati” may not actually be the name of the kingdom but it comes from an inscription on a coin found from about that time.  The Chinese refer to it as  “To-lo-po-ti” in contemporary records.  It may not even have been a kingdom, but  more of a confederation of city-states—it is hard to piece everything together.  That it was well connected, though, is clear from the archaeological record.  In Dvaravati sites, we see coins from as far as Rome, and we even have a lamp found in modern Pong Tuk that appears to match similar examples from the Byzantine Empire in the 6th century.  Note that this doesn't mean it arrived in the 6th century—similarly with the coins—but the Dvaravati state lasted until the 12th century. If that was the case, perhaps there were some women from a place called “Shravasti” or similar, especially given the Indic influence in the region. Now, given the location of the Dvaravati, it wouldn't be so farfetched to think that someone might sail up from the Gulf of Thailand and end up off-course, though it does mean sailing up the entire Ryukyuan chain or really running off course and finding yourself adrift on the East China sea.  And if they were headed to the Tang court, perhaps they did have translators or knew Chinese, since Yamato was unlikely to know the Mon language of Dvaravati and people from Dvaravati probably wouldn't know the Japonic language.  Unless, perhaps, they were communicating through Buddhist priests via Sanskrit. We've now heard two possibilities for Tukara, both pretty far afield: the region of Tokara in Bactria, and the Dvaravati kingdom in Southeast Asia.  That said, the third and simplest explanation—and the one favored by Aston in his translation of the Nihon Shoki—is that Tukara is actually referring to a place in the Ryukyu island chain.  Specifically, there is a “Tokara” archipelago, which spans between Yakushima and Amami-Oshima.  This is part of the Nansei islands, and the closest part of the Ryukyuan island chain to the main Japanese archipelago.  This is the most likely theory, and could account for the entry talking about Amami.  It is easy to see how sailors could end up adrift, too far north, and come to shore in Hyuga, aka Himuka, on the east side of Kyushu.  It certainly would make more sense for them to be from this area of the Ryukyuan archipelago than from anywhere else.  From Yakushima to Amami-Oshima is the closest part of the island chain to Kyushu, and as we see in the entry from the Shoku Nihongi, those three places seem to have been connected as being near to Japan.  So what was going on down there, anyway? Well, first off, let's remember that the Ryukyuan archipelago is not just the island of Okinawa, but a series of islands that go from Kyushu all the way to the island of Taiwan.  Geographically speaking, they are all part of the same volcanic ridge extending southward.  The size of the islands and their distance from each other does vary, however, creating some natural barriers in the form of large stretches of open water, which have shaped how various groups developed on the islands. Humans came to the islands around the same time they were reaching the Japanese mainland.  In fact, some of our only early skeletal remains for early humans in Japan actually come from either the Ryukyuan peninsula in the south or around Hokkaido to the north, and that has to do with the acidity of the soil in much of mainland Japan. Based on genetic studies, we know that at least two groups appear to have inhabited the islands from early times.  One group appears to be related to the Jomon people of Japan, while the other appears to be more related to the indigenous people of Taiwan, who, themselves, appear to have been the ancestors of many Austronesian people.  Just as some groups followed islands to the south of Taiwan, some appear to have headed north.  However, they only made it so far.  As far as I know there is no evidence they made it past Miyakoshima, the northernmost island in the Sakishima islands.  Miyako island is separated from the next large island, Okinawa, by a large strait, known as the Miyako Strait, though sometimes called the Kerama gap in English.  It is a 250km wide stretch of open ocean, which is quite the distance for anyone to travel, even for Austronesian people of Taiwan, who had likely not developed the extraordinary navigational technologies that the people who would become the Pacific Islanders would discover. People on the Ryukyu island chain appear to have been in contact with the people of the Japanese archipelago since at least the Jomon period, and some of the material artifacts demonstrate a cultural connection.  That was likely impacted by the Akahoya eruption, about 3500 years ago, and then re-established at a later date.  We certainly see sea shells and corals trade to the people of the Japanese islands from fairly early on. Unlike the people on the Japanese archipelago, the people of the Ryukyuan archipelago did not really adopt the Yayoi and later Kofun culture.  They weren't building large, mounded tombs, and they retained the character of a hunter-gatherer society, rather than transitioning to a largely agricultural way of life.  The pottery does change in parts of Okinawa, which makes sense given the connections between the regions.  Unfortunately, there is a lot we don't know about life in the islands around this time.  We don't exactly have written records, other than things like the entries in the Nihon Shoki, and those are hardly the most detailed of accounts.  In the reign of Kashikiya Hime, aka Suiko Tennou, we see people from Yakushima, which is, along with Tanegashima, one of the largest islands at the northern end of the Ryukyu chain, just before you hit Kagoshima and the Osumi peninsula on the southern tip of Kyushu.  The islands past that would be the Tokara islands, until you hit the large island of Amami. So you can see how it would make sense that the people from “Tokara” would make sense to be from the area between Yakushima and Amami, and in many ways this explanation seems too good to be true.  There are a only a few things that make this a bit peculiar. First, this doesn't really explain the woman from “Sha'e” in any compelling way that I can see.  Second, the name, Kenzuhashi Tatsuna doesn't seem to fit with what we generally know about early Japonic names, and the modern Ryukyuan language certainly is a Japonic language, but there are still plenty of possible explanations.  There is also the connection of Tokara with “Tokan”, which is mentioned in an entry in 699 in the Shoku Nihongi, the Chronicle that follows on, quite literally to the Nihon Shoki.  Why would they call it “Tokan” instead of “Tokara” so soon after?  Also, why would these voyagers go back to their country by way of the Tang court?  Unless, of course, that is where they were headed in the first place.  In which case, did the Man from Tukara intentionally leave his wife in Yamato, or was she something of a hostage while they continued on their mission?   And so those are the theories.  The man from “Tukara” could be from Tokhara, or Tokharistan, at the far end of the Silk Road.  Or it could have been referring to the Dvaravati Kingdom, in modern Thailand.  Still, in the end, Occam's razor suggests that the simplest answer is that these were actually individuals from the Tokara islands in the Ryukyuan archipelago.  It is possible that they were from Amami, not that they drifted there.  More likely, a group from Amami drifted ashore in Kyushu as they were trying to find a route to the Tang court, as they claimed.  Instead they found themselves taking a detour to the court of Yamato, instead. And we could have stuck with that story, but I thought that maybe, just maybe, this would be a good time to reflect once again on how connected everything was.  Because even if they weren't from Dvaravati, that Kingdom was still trading with Rome and with the Tang.  And the Tang controlled the majority of the overland silk road through the Tarim basin.  We even know that someone from Tukhara made it to Chang'an, because they were mentioned on a stele that talked about an Asian sect of Christianity, the “Shining Religion”, that was praised and allowed to set up shop in the Tang capital, along with Persian Manicheans and Zoroastrians.  Regardless of where these specific people may have been from, the world was clearly growing only more connected, and prospering, as well. Next episode we'll continue to look at how things were faring between the archipelago and the continent. Until then thank you for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.  

Wir springen in dieser Folge in die 1830er Jahre. Es ist jenes Jahrzehnt, in dem der zu jenem Zeitpunkt schon über 70-jährige Künstler Katsushika Hokusai ein Bild kreiert, das bald nicht nur in Japan, sondern auf der ganzen Welt Berühmtheit erlangen wird. Wir sprechen in dieser Folge über die sogenannte "Große Welle", einen Holzschnitt, der wie kaum ein anderes Kunstwerk die Fantasie der Menschen beflügelt – und zwar bis heute. //Erwähnte Folgen - GAG228: Berliner Blau – die Erfindung einer Farbe - https://gadg.fm/228 - GAG255: Die 47 Ronin - https://gadg.fm/255 - GAG311: Der Imjin-Krieg - https://gadg.fm/311 - GAG478: Das Königreich Ryukyu - https://gadg.fm/478 - GAG323: Die Republik Ezo und das Ende des Shogunats - https://gadg.fm/323 - GAG34: Tee, Silber und Rauschmittel - https://gadg.fm/34 Literatur - Christine M. E. Guth. Hokusai's Great Wave, 2015 - C.J. Holmes. Katsushika Hokusai, 2023 - Diverse Hokusai Manga Ausgaben gibt's auf archive.org. Eine davon ist diese hier: https://archive.org/details/hokusaimangathes10kats/mode/2up Das Episodenbild zeigt einen Teil des Holzschnitts "Unter der Welle vor Kanagawa" von Katsushika Hokusai. //Aus unserer Werbung Du möchtest mehr über unsere Werbepartner erfahren? Hier findest du alle Infos & Rabatte: https://linktr.ee/GeschichtenausderGeschichte //Wir haben auch ein Buch geschrieben: Wer es erwerben will, es ist überall im Handel, aber auch direkt über den Verlag zu erwerben: https://www.piper.de/buecher/geschichten-aus-der-geschichte-isbn-978-3-492-06363-0 Wer Becher, T-Shirts oder Hoodies erwerben will: Die gibt's unter https://geschichte.shop Wer unsere Folgen lieber ohne Werbung anhören will, kann das über eine kleine Unterstützung auf Steady oder ein Abo des GeschichteFM-Plus Kanals auf Apple Podcasts tun. Wir freuen uns, wenn ihr den Podcast bei Apple Podcasts oder wo auch immer dies möglich ist rezensiert oder bewertet. Wir freuen uns auch immer, wenn ihr euren Freundinnen und Freunden, Kolleginnen und Kollegen oder sogar Nachbarinnen und Nachbarn von uns erzählt! Du möchtest Werbung in diesem Podcast schalten? Dann erfahre hier mehr über die Werbemöglichkeiten bei Seven.One Audio: https://www.seven.one/portfolio/sevenone-audio

Though it may not seem like it on first glance, across Asuka there are various remnants of a much grander period.  Postholes tell the story of palaces built over and over on the same spots.  In addition, there are the various temples and various carved stone statues and other features.  This episode we'll talk about some of the stonework and palace complexes built during Takara Hime's reign, as well as the deadly politics that were still the currency of the court. For more, check out our blogpost at:  https://sengokudaimyo.com/podcast/episode-118 Rough Transcription Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 118: Stonework and Treason Before we dive into the episode, a quick shout out to thank Bodil for supporting us on Ko-Fi.com.  For information on how you can also help support the show, we'll have information at the end of the episode or go check out our podcast page at SengokuDaimyo.com. And now, on with the episode:   Soga no Akaye's mansion was busily quiet.  There was plenty of chatter, but it was mostly in hushed tones as servants busied themselves with their work, but wondered what was going on.  They couldn't help but notice the high ranking visitors that had come.  It was to be expected, though.  After all, their master was in charge while the rest of the court was away on a retreat, comforting the sovereign in her grief.  And so why wouldn't people be showing up to meet with him? But nobody was quite sure what all of these visitors were discussing.  They had all gone into an upper story of the building, but the crowd included some powerful figures, including, some said, a royal prince.  Who's who and where people stood in the court were always topics of discussion, but especially now.  After all, what they were dealing with was unprecedented:  who had heard of a sovereign stepping down in the first place, let alone stepping back up because they then outlived their successor?  But she was no spring chicken, either.  Surely it would be her son that would finally ascend the throne next, right?  But that was never guaranteed. Either way, some of the servants grumbled, a change would be nice.  Ever since the royal family had moved back to Asuka, formally making it the capital again, there had been a flurry of activity. Sure, it meant that a certain amount of prestige returned to that region, and houses that had been in disrepair were suddenly occupied again.  But there was so much more.  Just about all of the available labor pool that wasn't working the fields was working on this project or that—there was almost nothing left for anyone else.  How was anyone else supposed to get things done when all of the able-bodied people were already toiling on the sovereign's own vanity projects?  And after building that giant government complex in Naniwa, no less! Such was, I imagine, the hushed rumor-mongering going on in the house when suddenly there came a loud “crack” as of a piece of wood snapping in two.  Later they would learn that an old wooden rest had broken, but that wasn't immediately obvious.  The servants did notice that shortly thereafter, their visitors began to depart, heading back to their own mansions. As for Soga no Akaye, he said nothing, but he seemed drained.  He had a heavy look, as though he was bearing an incredible weight.  Soon thereafter, he requested a brush and some paper, and he began to write out a letter…   So we are talking about the second reign of Takara Hime, who came back to the throne in 655, following the death of her brother, Prince Karu, known as Koutoku Tennou.  For the first time she reigned, the Chroniclers gave her the name “Kougyoku Tennou”, but for her second reign she would be known in the Chronicles as “Saimei Tennou”. We already discussed some of what was recorded as happening in the north during Takara Hime's second reign, with the Emishi and the Mishihase and the expeditions by Abe no Omi no Hirafu.  This episode we are going to focus more on what was going on in the Home Provinces of Yamato—and most specifically the impact that Takara Hime's reign would have on Asuka. I've noted in the past how modern Asuka can seem like your typical rural Japanese town.  Roads weave between rice fields, flanked by densely packed neighborhoods at the foot of the green hills or lining the shores of the Asuka river.  To the north, the valley opens onto the vast Nara basin—a largely flat region that is much more heavily populated but still would be considered “inaka”, or rural country, by anyone from a metropolis like Tokyo or Ohosaka.  To the south, the land rises up into mountain peaks.  Beyond that ridge, the land drops into the Yoshino River Valley, but otherwise the rest of the Kii peninsula, to the south, is covered in a sparsely populated mountain range, where small villages carve out a life in the nooks and crannies between the numerous ridges, finding the rare spot of flat land to build houses and plant their fields.  Looking at it today, Asuka might seem idyllic, rural, and calm.  And yet, back in Takara Hime's day, it was anything but. When Takara Hime moved back to Asuka, she went on a building spree.  In fact, the Chronicles actually complain about all of the building that she was doing, and we'll get to that.  Much of this episode is going to revolve around her building projects, as well as her comings and goings.  While we'll talk about what the Chronicles say, I also want to talk about some of what still remains in Asuka.  Certainly the grand palaces are gone, for the most part leaving little more than post-holes, lying beneath the rice fields.  A bit more obvious are the various kofun, scattered across the landscape, but beyond that there we also see stone works, including numerous carved stones, which range from crude statues, which may have been minimally worked, to elaborate fountains, which would have used natural water pressure to create impressive waterworks.  These latter works demonstrate the sophistication of the masons of the time, and hint at the grandeur of the various palaces, gardens, and mansion complexes that once populated the landscape.  And if you want a little feeling of what it is like, I talked a bit about walking through Asuka in a bonus episode back in March of 2024—if you are interested, look up “Traveling Through the Ancient Nara Basin, Part 2.   So along with what we see in the Chronicles, I want to talk about some of these other features, even if we aren't entirely sure of when, exactly, they were built.  There are a few, though, that we do suspected were built in this period, by Takara Hime, or at least at her order.  So we'll talk about those as we get there. Her reign wasn't all about building things, though.  Politics in the Yamato court remained as cutthroat as ever.  Although Prince Naka no Oe, Takara Hime's son, had been designated as “Crown Prince” he had not taken the throne, despite being of age, and we aren't told why, though the fact that Takara Hime had previously abdicated because of the events of the Isshi Incident, back in 645 (see Episode XX) may have meant that she was still considered the senior eligible member of the royal line.  Then there was the case of Prince Arima.  Prince Arima was the son of Karu, aka Koutoku Tenno, which made him Naka no Oe's cousin.  This wouldn't have meant anything had his father not ascended to the throne.  And under the succession practices of the time, although Naka no Oe was designated as the Crown Prince, that wasn't a guarantee that he would be next in line, so Prince Arima may have been a potential candidate.  However, there is at least one source that says Prince Arima was not yet of age, but still a teenager.  Still, that was no doubt old enough for some in the court to support him—and as we'll see in later centuries, age limits could be negotiable.  So we'll also discuss that, as well. So let's get into it. When the royal family first moved back to Asuka, in 653,  they took up residence in the temporary palace of Kahabe no Miya.  Unfortunately, this name doesn't tell us much about where the palace was located.  There is one theory that the Kawabe no Miya might be at what is known as the Asuka Inabuchi Palace site, up in the Asuka river valley, in the modern Iwaido district, a little south of the famous Ishibutai kofun site.  This is believed to have been a palace—or at least the mansion of some very wealthy family—given its layout, including what appears to be a cobblestone courtyard, and the lack of any roof tiles, which would have been reserved for temples, at that time. The term “temporary” palace comes up a lot in the Chronicles.  In most of the cases where it is used, it suggests that there was already a building in place and the sovereign took up residence there, hence the term “temporary” palace.  Often times we see that a temporary palace is said to have been “built”, at which point I have to wonder if that is truly the case—did they actually build a brand new structure to temporarily house the sovereign and the royal family—or does it just refer to the fact that they may have taken an existing compound and perhaps made some slight changes to accommodate the royal dignity?  Unfortunately, the Chronicles don't really go into much detail. Wherever the Kawabe no Miya happened to be, it does seem to have been temporary, as we later see Takara Hime back at the Itabuki palace, and indeed she reascended the throne there in 655.  The Itabuki palace first shows up in Takara hime's first reign, and seems to be one of at least two royal palaces in Asuka at the time, the other one being the Woharida Palace.  The Woharida palace had been around for a while – it was noted as early as 603, in the reign of Kashikiya Hime, aka Suiko Tenno, and there is the suggestion that it was still around in the time that Karu, aka Kotoku Tenno, was reigning.  We know that Takara Hime took up residence there at some point during her own reign as well.  But in 643 she had the Itabuki palace built, though apparently that didn't mean that the Oharida palace was completely torn down and abandoned – it just was no longer the primary site of court ritual.  Of course, the Itabuki palace wouldn't be the seat of the government for long, either, as the Isshi Incident took place there in 645, and Karu would subsequently move the capital to Naniwa, building the Toyosaki palace. And so the Itabuki palace remained, but was not exactly kept up, so that when the royal family returned to Asuka, it wasn't ready for them to inhabit, and likely required extensive renovation.  Nonetheless, it was being inhabited two years later, when Takara hime again ascended the throne. A quick note here about the name “Itabuki”, because we think that this likely referred to a very specific style of construction that was used.  Up to this point, as far as we can tell, the primary roofing material for all major buildings was a kind of local thatching – we still see this today on some shrines and other buildings.  “Itabuki”, in contrast, refers to a roof made with wooden boards.  Today, we have buildings with rooves where the roof shingles are overlapping boards of wood or bark from the cypress tree: thin layers stacked one on top of the other.  Even today, the modern Imperial Palace in Kyoto uses wood shingles rather than the curved roof tiles that many people think of when they think of Asian architecture. So that's the Itabuki palace, all spruced up and ready for Takara hime to occupy again.  That said, remember the older Woharida palace, the other one in Asuka? Later in 655, a project was started to update that palace as well.  We are told that as of the 13th day of the 10th month there had been a plan to add roof tiles to one of the buildings at the Woharida palace, but unfortunately much of the timber from the mountains and valleys that was designated for the project was found to be too weak from rot, and so they decided to not go forward with that plan.  I would note here that tiled rooves, while they might seen somewhat easier to put together—after all, you only need a layer of interlocking and overlapping tiles—are extremely heavy.  They are known to deform the wooden structures underneath them, and can weigh hundreds of pounds per square foot.  Much of the classic shape of these tiled rooves developed over time to compensate for some of that weight, so this makes me wonder if the wood the palace craftspeople brought in was really that rotten, or if it was just not strong enough for the work that they were trying to do.  After all, were they applying the same techniques as for a temple, or were they simply trying to replace traditional thatching or shingles with clay tiles?  Either way, the project failed, even after all of the work that had gone into it.  This is a small entry in the Chronicles, but it would have meant levying corvee labor that had to go out to the designated regions to source the timber, not to mention setting up the kilns to make the tiles, as well as other preparations that would have been necessary.  In other words, a lot of work, for apparently no payoff. On top of that, we are told that around that time, in the winter of that year—which would have been the 10th, 11th, or 12th month, roughly corresponding from late November to February of the following year—the Itabuki palace caught fire and burned down, and so the sovereign and her retinue decamped to the temporary palace of Kawara – the River Plain or Field. “Kawara” could theoretically refer to just about any flat area by a river. Aston points out that “Kawara” can also mean “rooftile”, which is interesting given what we just talked about, the entry immediately before that deals with attempting to add new rooftiles to a part of the Oharida palace. However, there is some thought that this refers to the Kawara Temple, Kawaradera, and you can find claims that Kawaradera was built on the site of the temporary palace.  There is a reference to Kawaradera in the previous reign, in the year 653, though another source apparently says it was talking about Yamadadera, instead.  There isn't another mention of “Kawaradera” that I can find until 673, so it is entirely possible that the temple started its life off as a mansion or even a temporary royal palace of some kind, and was later turned into a temple. Kawaradera itself is rather interesting.  If you visit the site, today, you can see large stone bases that help to demonstrate the size of the ancient temple.  It was one of the four Great Temples of Asuka, along with Asukadera, Kudara Ohodera, and Yakushiji.  And yet, unlike the other three, we don't have clear indications about its founding in the Chronicles.  When the capital eventually moved to Heijo-kyo, in Nara city, many of the other temples were removed to the new capital, but not, as far as I can see, Kawaradera.  Donald McCallum suggests that this is because it was replaced, instead, by Koufukuji, a temple with deep ties to the descendants of Nakatomi no Kamatari, the Fujiwara clan.  He suggests that mention of the temple in the official records may have even been suppressed by individuals such as Fujiwara no Fubito.  Kawaradera remained in Asuka.  Eventually it fell to ruin, but there is still a small temple on the site, known as Gu-fuku-ji. As for the Kawara Palace, if Kawaradera really was in operation by 653, it is possible that the sovereign took over some of the buildings at Kawaradera, or perhaps the temporary palace was simply somewhere nearby. In any case, they don't seem to have stayed there for too long—they started work on a new palace the following year.  This was the later Okamoto Palace, and from what we can tell it was built on the same site as the Itabuki Palace, south of Asukadera.  This site would see multiple palaces over the years, and even today you can go and see some of the post-holes that they have found, indicating the size of the complex through the years. Based on the layout and size of the Asuka palaces, it seems that these early palaces focused on the “dairi”, the private quarters of the sovereign.  This seems to have ignored the reforms made with the Toyosaki palace design in Naniwa in the early 650s.  That palace, which was built on an incredibly grand scale, consisted of both the private quarters and the public government offices.  But in Asuka the royal family's “palace” appears to have only consisted of the private quarters, for the most part.  So where was the actual bureaucracy happening?  Were there other facilities we don't know about?  Or perhaps, the Toyosaki palace itself was overly ambitious, and there wasn't actually the staff for such a grand complex?  After all, they were just setting up the bureaucracy and perhaps their reach had exceeded their grasp.  Or was it the case that things werestill being run out of the palace complex in Naniwa while the sovereign lived in Asuka?  That seems to have been roughly 10 hours away, by foot, though perhaps only half that by horse. The northern end of the Asuka valley is not as well suited to a large palace complex.  Not only was it already full of temples and the like, but the ground itself rises to the south, and the hills on either side start to come together.  It certainly isn't the kind of place to layout a grand city.  But perhaps that was not the intent—at least not immediately.  It didn't matter much, though, because the Later Okamoto palace, as it came to be known, was not long for this world.  Scarcely had it been built and occupied but that it caught fire and burned down—another expenditure of funds and labor that were once more counted as nothing. In fact, Takara hime was apparently on a tear, and went ahead and initiated quite a few projects that happened in 656.  We are told that nearby Tamu Peak was crowned with a circular enclosure, close to where two “tsuki” trees grew.  A “lofty” building was erected and called both Futatsuki no Miya (the Palace of the Two Tsuki) and Amatsu Miya (the Palace of Heaven).  She also had a new palace erected in Yoshino, possibly as a seasonal retreat.  And with this she was just getting started. She also had laborers dig a canal all the way from the western end of Mt. Kaguyama all the way to Mt. Isonokami.  We are told that 200 barges were then loaded with stone from Mt. Isonokami and hauled to the mountain east of the palace, where the stones were piled up to form a wall.  This last one had people up in arms.  They called the canal the “mad canal” and said that it wasted the labor of over 30,000 people.  On top of that, she used 70,000 men to build the wall.  To top it all off, the timber for the palace rotted away and the top of the mountain where they were building collapsed.  We are told that people cursed it all, crying out: “May the mound built at Iso no Kami break down of itself as fast as it is built.” So, yeah, people weren't too happy.  We, however, just might be – because all of this building work? It leaves traces in the landscape. We aren't always sure about locations in the Chronicles, as it is very easy for names to shift over time or for things to be renamed at a later date. But what we do know is that there are quite a few examples of stone work in the Asuka region.  There is the kame-ishi stone that looks only vaguely carved—it appears to have two carved eyes, but otherwise appears to use the natural shape of the stone to evoke a tortoise—that sits near the site of Kawaradera and Tachibana-dera.  There are the various saruishi—carved figures that are purportedly based on saru, or monkeys, but are likely meant to represent people.  They may have once adorned an elite family's garden or similar, and they were since moved to the tomb of Kibitsu hime.  There are various fountains and waterworks.  And then there are the Sakafune-ishi ruins, sitting along a ridge east of the palace site.  This consists of a large stone up on the hill, with carved channels that appear to be made to channel water poured into the grooves.  At the bottom of the hill there is a turtle shaped stone basin, filled from a boat-shaped water tank.  Across the hill is example of stone work, including possible walls. Given the apparent age of everything, and its location, it is thought that this may all be part of the Futatsuki no Miya complex that Takara hime built.  Unfortunately, it is still not clear how it was meant to operate.  After Asuka was abandoned as the capital, knowledge of the site also disappeared.  There were some stories that arose about the stone that it was used for some kind of sake-brewing, hence the name, but nothing truly concrete has arisen.  There may have been other structures, perhaps made of wood, that are no longer present, and the stone itself appears to have broken and eroded away over the years.  It may have been meant as a ritual site, or perhaps it was just built as some kind of wonder for the people.  It doesn't fit into any clear model of any Buddhist or even ancient Shinto practice, nor is it clearly connected to other continental practices.  We certainly know that they did plenty with water, given the number of waterworks and other carved stones, including a model of Mt. Sumera, we are told was built to the west of Asukadera on the 15th day of the 7th month of the following year—657. Maybe these are remnants of that project Whatever its purpose, the Sakafune-ishi site does seem to compare favorably with what is described in the Nihon Shoki, and perhaps it was considered such a waste of resources just because it didn't fit in with the prevailing ritual culture.  Maybe Takara hime was too artistically avant-garde for her time. “Wasting resources” would, in fact, become a chief complaint against Takara Hime during her time on the throne.  And that takes us from seemingly harmless construction projects into the court politics of the day.  Now as you should recall, Prince Naka no Oe, Takara Hime's son, was the Crown Prince at this point, and quite influential.  He was supported by various courtiers, such as Nakatomi no Kamatari, the Naidaijin, but his eventual ascendancy to the throne was not entirely assured.  We've seen plenty of examples where someone would seem to be in line for the throne and they didn't ever make it.  We know that there were several other royal princes at this time.  One of the youngest was Prince Takeru, a grandson of Takara Hime, who was born around 651.  Then there was Prince Naka no Oe's brother, Prince Ohoama.  He was also one of Takara Hime's sons, and while we haven't heard much of him in the narrative, we will definitely see more of him in the future.  On top of the two of them, there is Prince Arima, whom I talked about at the beginning of the episode.  Prince Arima was mentioned as the son of Karu and Wotarashi Hime, but his mother was not Karu's Queen—that was Hashibito, daughter of Okinaga Tarashi-hi Hironuka, aka Jomei Tennou, and Takara Hime.  Yup, Karu basically married his own niece, though that may have been an attempt to keep the most direct connection possible to the royal line.  Arima's mom Wotarashi Hime, on the other hand, was the daughter of Abe no Kurahashi no Oho-omi—the Minister of the Left, or Sadaijin, during Karu's reign.  Strictly speaking, based on the way that the succession has been depicted so far, Prince Arima wouldn't technically meet the requirements.  That said, we've seen where that has been bypassed in the past, and no doubt people were aware just how easily it would be to rewrite the history, if they had to.  He was young—but not so young that he couldn't be involved in the politics of the court. Other than a note about his parentage at the start of Karu's reign, Prince Arima isn't mentioned again until the ninth month of 657, and right off the bat you can tell where the Chroniclers fall on his personality.  They describe him as deceitful, and claim that he pretended to be insane—a term that doesn't really show up elsewhere, so it is hard to know what exactly is meant.  Is he the Hamlet of his age?  Arima used this as an excuse to go to Muro Onsen—thought to be modern Shirahama Hot Springs, on the southwestern end of the Kii Peninsula.   When he came back he sang its praises, claiming that “scarce had I seen that region, when my complaint disappeared of itself.”  The Queen wanted to go and see for herself. Overall, this hardly seems to be very “deceitful”, though it is suspected that Arima may have feigned an illness to avoid some of the politics around the start of the new reign.  Given his father Karu's recent death, it would likely have been easy enough to claim that he was greatly depressed.  We aren't told how long he stayed at Muro Onsen, but presumably it was for some time. At the start of the following year, on the 13th day of the first month, Kose no Tokuda no Omi, the Sadaijin, or Minister of the Left, passed away.  This would have no doubt created some ripples, but little more is said—we don't even have the name of who succeeded him in the position, at least not in the Nihon Shoki.  Four months later, which is to say in the fifth month of that same year, 658, Prince Takeru passed away.  He was only 8 years old, but as the grandson of Takara Hime a temporary tomb was constructed in the Imaki valley.  Takara Hime lamented his death greatly, and in the 10th month, she took Arima's advice and went to visit the Ki Onsen.  She had several poems composed and handed them to Hata no Ohokura no Miyatsuko no Mari to record them for posterity. While she was away, Soga no Akaye no Omi was the acting official in charge.  And several weeks in, he addressed Prince Arima.  He noted that there were three problems with Takara Hime's government. First – She builds treasuries on a great scale, collecting the riches of the people. Second – She wastes the public grain revenue in digging long canals. Third – She loads barges with stones and transports them to be piled up into a hill. This may have been popular opinion, but it was also rather treasonous talk.  Prince Arima simply smiled and said: “I have only now come to an age where I am fit to bear arms.” So, yeah, he was basically saying that he was old enough to take up arms—and presumably lead others in a rebellion, if that was the case. Two days later, on the fifth day of the 11th month, Prince Arima met Akaye at his mansion.  They went into one of the upper stories, where they wouldn't be interrupted, and there they conspired together.  Others were also involved, it seems—Mori no Kimi no Oho-ishi, Sakahibe no Muraji no Kusuri, and Shihoya no Muraji no Konoshiro.  There are a few different books that claim to record what the plans were.  One says that Soga no Akaye, Shihoya no Konoshiro, Mori no Oho-ishi, and Sakahibe no Kusuri divined the future of their conspiracy by drawing slips of paper, to see how it would turn out.  Another book states that Arima claimed he would burn down the palace and take 500 men to march down south.  There he would waylay Takara Hime at the harbour of Muro.  They were going to exile her to Awaji island, setting up a fleet of ships to ensure she could never leave. As they were discussing what to do—no doubt talking about how the Prince could take the throne, a leg-rest that they were using broke.  Another book claims it was an arm-rest, instead, but otherwise the details are the same.  They both agreed that was a bad omen, and decided not to proceed any further with their plans.  Prince Arima returned home, but apparently Soga no Akaye had a change of heart.  He apparently figured that his only way out was to turn in the others and admit everything.  And so, that night, Akaye sent Mononobe no Enowi no Muraji no Shibi, who was in charge of the labourers working on the palace.  They surrounded the palace and then Akaye sent a mounted courier to inform Takara Hime. That letter must have laid everything out.  Takara hime had the conspirators arrested and brought to Ki Onsen.  Arima's servant, Nihitabe no Muraji no Yonemaro, followed them.  Prince Naka no Oe himself questioned Arima about why he plotted treason.  Arima's answer is a bit cryptic:  “Heaven and Akaye know.” He responded, “I do not understand at all.” In the end, all of the conspirators were found guilty, and executed.  Tajihi no Wosaha no Muraji no Kuniso was sent to do the task.  Prince Arima was strangled at the Fujishiro acclivity, along with Shihoya no Konoshiro and Nihitabe no Yonemaro.  Before being executed, Konoshiro made a rather macabre request, asking that—presumably after he was dead—they cut off his right hand and make it a national treasure.  The other two conspirators, Mori no Oho-ishi and Sakahibe no Kusuri, were merely banished, presumably having played less of a role. Once again, we must remember that we are only getting one side of the story.  It is definitely convenient for Naka no Oe to have a potential rival out of the way.  At the same time, it is certainly plausible that there was more than a little bit of consternation about how Takara Hime had been spending so much on all of these construction projects.  And yet… were these Takara Hime's projects, alone? Remember, Prince Naka no Oe seems to have had a fair bit of clout.  He orchestrated the original coup, where he killed Soga no Iruka and his father.  And then he declined the throne, but became a major part of the new government.  He was apparently powerful enough that he organized the move back to Asuka against the wishes of Karu no Ohokimi. So would all of these projects have been done without his involvement? This is an area where I have to admit that I probably need to check my bias.  On the one hand, it is rare enough in patriarchal accounts to see women with agency and in positions of power, and so it is easy enough to make an assumption that any agency they are given in the record, they likely had more than is mentioned.  At the same time, in this particular instance, at least, Takara Hime's role in this could just as easily be a cover to preserve the image of Naka no Oe, who is certainly portrayed as a hero figure, bringing much needed change and modernization—such as it was—to Yamato.  His enemies are always shown to be in the wrong, and even if he is accused of something horrible—such as the death of Soga no Ishikawa no Maro—it turns out that it was actually the fault of someone else, such as the person who slandered Maro to him in the first place.  So could it be that these unpopular construction projects were actually his doing, all along?  Was the conspiracy simply to overthrow Takara Hime, or was it focused on both her and Naka no Oe, together? To be honest, I couldn't say for certain.  All we have to go on is what the Chroniclers tell us, and they lay the blame fairly firmly at the feet of Takara Hime.  But do remember that Naka no Oe is not necessarily the Shining Prince that he is often made out to be, and that people rarely come to or stay in power in a society like Yamato's by being nice all the time.  We certainly know what he is capable of from the Isshi Incident, and we shouldn't forget that in the narrative. Now when Takara Hime returned from Ki Onsen after winter ended, in the new year.  We are told that she got back on the third day of the first month of 659.  A couple of months later, on the first day of the third month, she went to Yoshino and held a banquet there—no doubt at the palace she had had constructed.  This may have been at the site of Miyataki Ruins, where excavations have revealed numerous examples of roof tiles and other artifacts that may have come from a building from the Asuka or Nara era. The visit to Yoshino must have been quick, however, as we are told that two days later she visited Hira-ura in Afumi, on the shores of Lake Biwa.  Perhaps this only means she left two days later, since that must have been quite the journey back in the day.  Would she have traveled on horseback, or in a carriage or something similar?  No doubt a full procession would take time, and I doubt that the sovereign would push herself.  We also don't have a reason for her to go, that I can see.  It is an odd entry, to say the least. And I think it may be best to end it there.  I do encourage anyone who can to get down to Asuka and plan to spend a couple of days if you really want to get around.  You may want to rent a bike or even a car to get to everything, though you can walk to most things.  There are several museums and cultural centers set up to expound upon Asuka culture, with a focus on the history and archaeology specifically of that period. The palace site where Takara Hime ruled would continue to be the location of at least two more palaces, which we'll talk about in time.  Before that, though, we'll want to cover a few more things.  Most importantly, we'll want to talk about the relationship with lands outside of the archipelago.  We'll discuss the man from Tukhara—who may have simply been from the Ryukyu islands, or possible from as far aways the Dvaravati Kingdom, in modern day Thailand, or even from the western edge of India and Pakistan, having traveled the Silk Road.  Some have even suggested that he may be a Tocharian, and we'll talk about what that means.  And then, before we finish, we'll have to talk about everything else going on, including the conclusion of the Tang-Baekje war. Until then thank you for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.    

Basketball: Japan's Ryukyu Golden Kings Reach East Asia Super League Semifinals

JTSC host Mike Innes signs off for 2024 with a comprehensive review of all 20 J3 teams, using his pre-season predictions as a guide and putting the teams into five groups of four. Mike starts with Toyama, Matsumoto, Gifu, and Nara (01:20 to 10:30), then Imabari, Osaka, Hachinohe, and Kanazawa (10:30 to 19:55). After that, the focus turns to champions Omiya, Kitakyushu, Sagamihara, and Nagano (19:55 to 29:00), followed by Ryukyu, Sanuki, and bottom two YSCC and Iwate (29:00 to 38:30). Mike rounds out the episode with Fukushima, Numazu, Tottori, and Miyazaki (38:30 to 47:30), and a special announcement at the end.   Thank you for your support of J-Talk: Short Corner over the last 4 years, and for your ongoing support of the J-Talk Podcast and J-Talk: Extra Time. Join the JLeague chat Discord server here: https://discord.gg/p6PVbF9E Join the J-Talk Podcast Patreon here: https://www.patreon.com/jtalkpod

This is the second of two episodes talking about the people in the north of the Japanese archipelago:  The Emishi and the Mishihase.  Last episode we covered things from an archaeological overview, looking at the traces of the Epi-Jomon, Satsumon, and Okhotsk Sea cultures.  This episode focuses more on what was actually written in the Nihon Shoki, including a journey to introduce Emishi to the Tang Emperor himself! For more information, check out our podcast blog at: https://sengokudaimyo.com/podcast/episode-117   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 117: The People of the North, Part 2 Abe no Hirafu gazed out at the sea, waiting for his opponents to appear.  He had traveled with a fleet to the far north, into a land that was unlike anything that most of his men had ever seen.  They were far away from the rice fields of their home villages.  Up here, the people made their way by hunting and fishing, and the land was much more wild.  Besides the people, the land was also home to giant bears, much larger than anything back in the Home Provinces.  Giant beasts with paws the size of a man's head.  They were truly incredible, but they were not his target this time. As he watched the waves, he saw his prey emerge.  They rowed their ships around the cape, coming out from the defensive position they had previously established.  Where Hirafu's men flew banners made of silk, his opponents had created flags made of feathers, which they hoisted high in their boats.  They were small in number, but they knew this land and these waters.  They were comfortable traveling in the cold and unforgiving seas, and they no doubt had reinforcements.  Hirafu may have had the upper hand, but he knew he couldn't get too cocky. It was probably too much to hope for that the size of his fleet alone would cause them to submit.  If they could be bought off, then perhaps that was best, but Hirafu knew that was probably unlikely.  This was going to be a fight, and Hirafu and his men were ready for it. Before we jump into the episode proper, a quick thank you to Hakucho for donating to support Sengoku Daimyo.  We always appreciate any support, and there is information at the end of each episode on how to help out if you would like to join them. Last episode we introduced the Emishi and the Mishihase and talked about them and their connections to the Yamato and Japanese state, as well as to the modern Ainu people.  We went over a lot of the archaeological findings, and talked about how the Jomon period, uninterrupted in northern Honshu and Hokkaido, eventually gave way to the Epi-Jomon and Satsumon cultures, while the Ohokotsk Sea Culture is observed from around the 5th to 9th centuries, and we talked about how these existed in the lands we know as being connected to the Emishi and the Mishihase people mentioned in the Chronicles. This episode we are going to rely a lot more on the narrative found in the Nihon Shoki, but I wanted to make sure that we had that discussion about the archaeology, first, so that people would have a background.  If you haven't already done so, I highly recommend going back and giving Part 1 a listen. So let's back up a bit, and let's set the scene on the peninsula and the archipelago, and see what led up to this moment. In 654, the sovereign of Yamato, Karu, aka Kotoku Tennou, had passed away in his palace in Naniwa.  His sister, Takara Hime, and other members of the royal family had gathered once more in Naniwa when they caught word of his illness, but their visit was brief.  Karu passed away on the 1st day of the 10th month, and a little over two months later he was buried.  After that, rather than taking up residence again in Naniwa, the court moved back to the old capital of Asuka, where Takara Hime re-ascended the throne.  It was now the year 655, almost a decade since Crown Prince Naka no Oe had orchestrated the murderous coup that had seen the powerful scions of the Soga family cut down in front of Takara Hime and others, causing her to abdicate.  And now, well, perhaps Naka no Oe was comfortable controlling things from behind the scenes, because Takara Hime was once again the one in power—or at least the one sitting on the throne.  And there's a LOT that would go on during this reign according to the chronicles. On the peninsula at this point, the Tang-Goguryeo war was in full swing, with the Tang dynasty regularly harassing Goguryeo.  Goguryeo was at least nominally allied with Baekje, whose ruling family also claimed descent from a shared Buyeo ancestor, and Baekje was, of course, a long time ally of Yamato.  Meanwhile, Silla had thrown their lot in with the Tang dynasty, though as alliances went it was not exactly an alliance of equals – and most alliances came and went as the political winds changed throughout the peninsula. Over time, we'll see some resolution coming to the situation on the peninsula.  But overall, one of the biggest trends is that during Takara Hime's second reign, Yamato was reaching out to a much wider world than it had in the past.  This included connections to the south—to those on the Ryukyu islands, and possibly beyond.  And there were continued efforts to reach out to the Tang empire, with varying degrees of success.  Those that did go would sit and learn at the feet of some of the most famous scholars in the world, including the Buddhist priest, scholar, and traveler, Xuanzang, someone I cannot wait to get into in a future episode, as he really demonstrates just how connected the world had become at this time in a way that is often hard for us to comprehend, today. But there is also plenty happening in the archipelago, and even just in Asuka.  In fact, regardless of what the Chronicles say, there are a lot of ancient monuments and archaeological finds in the Asuka region that aren't directly mentioned in any historical record, but can be generally traced to this era - reminders of this period that are literally carved in stone.  We still have plenty of questions as to just what was going on, but we're starting to see more and more lasting physical traces. Our first relevant entry in the Nihon Shoki for the topic of this episode comes from the 7th month of 655, the year that Takara Hime had taken the throne.  We are told that 99 Northern Emishi and 99 Eastern Emishi were entertained at the court of Naniwa—presumably using the government facilities built during Karu's time.  At the same time, there were 150 envoys from Baekje who were likewise feted.  Caps of honor, of two grades in each case, were bestowed on nine Emishi of Kikafu and six Emishi of Tsugaru.  This is an interesting record, and let's explore what it means for Yamato's view of itself and its own authority.  First, the Baekje and the Emishi are being streated similarly—they both appear to be groups that are from *outside* Yamato conducting some kind of diplomacy with the court.  That said, it is quite clear from the way that the Chronicles deal with them that Yamato viewed each group as distinctly different.  Baekje was Yamato's continental ally, and their primary means through which they could access the continent and all that it had to offer.  They had helped bring Buddhism to the archipelago, and were clearly seen as a civilized country.  The Emishi, on the other hand, were Yamato's own “barbarians”.  They were outside and Yamato clearly saw them as less civilized.  In many ways Yamato viewed the Emishi similar to how the Tang court likely viewed Yamato.  After all, just as Tang literature talked about the differences between the quote-unquote “civilized” center of the empire and the so-called “barbaric” lands beyond their borders, Yamato could place itself in a similar position, simply by placing the Nara Basin at the “Center” and with the Emishi helping define that which was outside.  So in an odd way, this may have been uplifting for Yamato's own self-image. And just as the Tang court enticed border states into their sphere of influence with the promise of imperial titles, the Yamato court similarly was bestowing rank upon the Emishi, making themselves the granter of prestige and recognition.  By being a part of the system, you were rewarded with recognition of your status, something that likely appealed to many. As to the places referenced – Kikafu and Tsugaru – Aston isn't certain about Kikafu, but Tsugaru seems quite obvious as the northernmost tip of Honshu, in modern Aomori prefecture, where the islands of Honshu and Hokkaido are separated by none other than the Tsugaru strait. The fact that the Chroniclers differentiated between the Eastern and Northern Emishi likewise suggests that this was not a monolithic state.  Yamato saw a difference between the Emishi in one part of the archipelago versus the other. Three years later, in the 4th month of 658, Yamato sent one of the largest expeditions against the northeast.  Abe no Omi—other entries name him as Abe no Omi no Hirafu—took 180 ships up north on an expedition to the Emishi.  We are told that he met with the Emishi in the districts of Aita and Nushiro, believed to be in modern Akita prefecture.  Akita prefecture is on the western side of Tohoku, towards the very northern tip.  It is opposite Iwate prefecture on the east, and just below Aomori prefecture, which, at the time, was known as Tsugaru.  This was on the extreme end of Honshu. Both Aita and Nushiro quickly submitted to the Yamato mission.  Still, Abe drew up his ships in order of battle in the bay of Aita, where an envoy from the Emishi named Omuka came forward and made an oath.  He swore that they had no ill-intentions.  The fact that the Emishi were armed with bows and arrows was not because they were at war, but because up in that area of Tohoku, they were all hunters, and so it was their regular tool.  They swore to the gods of Aita bay that they had not raised arms against Yamato, but they were willing to submit to Yamato rule. For his part, Omuka was granted court rank, and local governors were established at Nushiro and Tsugaru—likely meaning they recognized local chieftains and made them responsible for representing the others.  Finally, they summoned the Emishi of Watari no Shima to the shores of Arima, and a great feast was provided.  After that, they all returned home. The  term “Watari no Shima” seems to almost undoubtedly refer to the island of Hokkaido.  “Watari” means to cross, so referring to the “Emishi of Watari no Shima” likely referred to the Emishi on Hokkaido vice those in the Tohoku region. The entire entry seems a bit suspect.  Abe no Hirafu takes an armed party up north and then they all… just sit down and have tea together?  There seems to be a lot of missing context.  Of course, from Yamato's perspective, they were the civilized center.  Does that mean that any violence they committed was simply swept under the rug of history?  Or did they truly meet with such quick submission that only a show of force was necessary? There is one other entry for 658, relative to all of this. It isn't given a specific date, so it is unclear when, exactly it occurred, but it may shed some light.  That entry states that Abe no Hikida no Omi no Hirafu, warden of the land of Koshi, went on an expedition not against the Emishi, but against the Mishihase, or Su-shen.  He is said to have brought back from this trip two live “white bears”, or “shiguma”. So was his expedition really against the Emishi, or was his actual goal to fight the Mishihase, which means he didn't just stop at the end of Honshu, but he continued on to Hokkaido—Watari no Shima—and up at least to Central Hokkaido, where he would have met with the people of the Okhotsk Sea culture—likely the Mishihase of the Chronicle?  Or was he sailing against both? This also leads to numerous other theories as to just what was going on.  While Yamato was pushing on the Emishi from the south, were these Mishihase likewise encroaching on the Emishi in the north?  Were they pushing them south or absorbing those in the farthest north?  There seems to have clearly been a difference and some conflict between them, as evidenced by later entries, which we'll cover in a bit. Quickly, though, I do want to touch on the idea that they brought back two “white bears”.  “Shiguma” appears to refer to a “white bear”, and at its most simplistic understanding, this would seem to refer to a polar bear, but that seems quite a stretch.  Today, polar bears largely live in the arctic regions, out on the permanent sea ice, where they are able to hunt.  They are considered an aquatic animal, living mainly in the ocean, though they will come ashore to hunt, on occasion.  Still, they are mostly adapted to life on the sea ice. While the climate of the 700s was different, I don't know that the sea ice extended that far south.  It is possible that polar bears had been captured much further north, and then sold to people further south, through the extensive trade networks that ran up through Kamchatka, Siberia, and even across the Aleutian chain, but as far as I can tell, polar bears would not have been living in Hokkaido or even in the Kuril or Sakhalin islands at that time. It is much more likely that the “Shiguma” was one of the Hokkaido brown bears.   They may have been albino, but more likely it was simply an easy designation to distinguish them from the bears of the rest of the archipelago—the Asian black bear.  These are clearly black bears, though their fur can appear lighter in some instances.  Meanwhile, although brown bears can be a very dark brown, their fur can vary to almost a blond, and if you look at many photos you can see how they might be considered “white”, especially compared to the black bear that was the norm in Yamato.  I suspect that this is actually the species that Hirafu brought back, and which would be referenced in later entries, where “shiguma” furs appear to be have been quite plentiful, suggesting it wasn't just a rare mutation. In addition, I can't help but note that the presence of bears, here, seems to also further connect with modern traditions of the Ainu of Hokkaido.  Most notably in their reverence for bears, including the traditional Iyomante ceremony.  There is also evidence of the importance of bears in what we see of the Okhotsk Sea Culture.  It is hard to tell if there is more from this interaction, but it still raises some questions. But I digress.  While there are still a lot of gaps, we can see that the Emishi were being brought into the fold, as it were, while the Mishihase were apparently the threat that Yamato would be fighting.  In fact, I can't help but wonder if the threat posed by the Mishihase didn't help encourage the Emishi to ally themselves with Yamato in an attempt to protect themselves. Whatever happened, the relationship with the Emishi, from that point, seems to place them as subjects of Yamato.  We are told that three months later, over 200 Emishi visited the Yamato court, bringing presents for the sovereign.  These were not just the Emishi of the far reaches of Tohoku, but seems to have included Emishi from several different regions.  We are also told that the entertainment and largess provided by the court was even greater than any time before, no doubt presenting the carrot in contrast to Abe no Hirafu's stick. One of the carrots handed out was court rank,  We are told that two Emishi of the enigmatic Kikafu region each received one grade of rank while Saniguma, the Senior governor of Nushiro, was granted two steps in rank, making him Lower Shou-otsu in the rank system of the time, and he was given the superintendence of the population register—likely meaning he had a charge similar to the other governors dispatched to take a census and let the court know just how many people there were in the region.  His junior governor, Ubasa, received the rank of Kembu, the lowest rank in the system. Meanwhile, Mamu, the Senior governor of Tsugaru was granted the rank of Upper Dai-otsu and Awohiru, the Junior governor of Tsugaru, was granted the rank of Lower Shou-out. At the same time, two ranks were granted on the Miyatsuko of the Tsukisara Barrier and one rank was granted to Inadzumi Ohotomo no Kimi, Miyatsuko of the Nutari Barrier.  These last two appear to have been members of Yamato rather than Emishi, but clearly all related to the issue of the borders and beyond. And so we are given three different locations.  We are not told the names of the Emishi from Kikafu, but we are given the names of the senior and junior governors—likely local chieftains co-opted into the Yamato polity—of Nushiro and Tsugaru.  Together with the name “Omuka” we have some of our earliest attestations to possible Emishi names—though whether these were names, titles, or something else I could not say.  We have Saniguma, Ubasa, Mamu, and Awohiru.  None of these are given with family names, which seems to track with the fact that formal “family” names appear to have been an innovation of the Kofun culture, rather than an indigenous phenomenon. I would also note that I am not sure if these ranks came with any kind of stipend: after all, much of that region wasn't exactly suited to rice-land, so where would the stipend come from?  That said, there were certainly more practical gifts that were laid out for them as well.  The governors of Nushiro and the governors of Tsugaru were each given 20 cuttle-fish flags—likely a banner similar to the koi nobori, or carp banners, in use today—as well as two drums, two sets of bows and arrows, and two suits of armor.  This seems to be one for the Senior and one for the Junior governor.  In addition, Saniguma was commanded to “investigate” the Emishi population as well as what Aston translates as the “captive” population—by which I suspect they mean those living in bondage within the Emishi communities.   It is interesting to me that even though the senior governor of Tsugaru was given a higher rank, this last duty was only given to the governor of Nushiro. And there you have it.  With all of that the Emishi were at least nominally subject to the Yamato court.  They were still, however, cultural outsiders.  It is quite likely that they spoke a different language, and given the number of placenames in Tohoku that seem to correspond with the modern Ainu language, it is quite likely that a language at least related to modern Ainu was spoken in the Emishi controlled areas. A similar pattern to the year 658 took place in the entries for the following year.  Once again, Abe no Hirafu went north with 180 ships on what we are told, at least in Aston's translation, was an expedition against the Emishi.  He assembled a selection of the Emishi of Akita and Nushiro, totaling 241 people, with 31 of their captives, as well as 112 Emishi of Tsugaru with 4 of their captives, and 20 Emishi of Ifurisahe.  Once he had them all at his mercy he then… feasted them and gave them presents.  Is this really what an expedition *against* the Emishi looked like?  It almost sounds more like a diplomatic mission. We are told that after feasting and giving the assembled Emishi presents, Abe no Hirafu made an offering to the local gods of a boat and silk of various colors. He then proceeded to a place called “Shishiriko”, where two Emishi from a place called Tohiu, named Ikashima and Uhona, came forward and told him that Yamato should create an outpost at Shiribeshi, on the west coast of Hokkaido, which would be the seat of local Yamato government.  This sounds not entirely dissimilar from the idea of the Dazai in Kyushu.  Abe no Hirafu agreed and established a district governor there. Relevant to this, between the 7th and 8th centuries, we see clusters of pit dwellings in Hokkaido largely in the areas corresponding to the modern sub-prefectures of Sorachi, Ishikari, and Iburi, with many of them clustered near modern Sapporo, and a very small number near Rumoi, further north along the western coast. Once more it is another account, not the main narrative of the Nihon Shoki, where we might see what was really going on.  That entry claims that Abe no Hirafu went north to fight with the Mishihase and, on his return, he brought back some 49 captives.  So was this what all of this was really about?  Was he going up there to fight the Emishi, or was he perhaps fighting with the Emishi against the Mishihase? When Abe no Hirafu finally returned, it seems that the provincial governors of Michinoku—pretty much the whole of Touhoku—and Koshi, which was also a land known for being home to Emishi, were granted two grades of rank.  Their subordinates, the district governors and administrators, each received one grade of rank. We are also told that on the 17th day of the 3rd month of 659, that a copy of Mt. Meru was constructed on the riverbank east of Amakashi no Oka and that Emishi of Michonoku and Koshi were both entertained there.  Little more is given, and, again, it isn't clear if this is before or after Hirafu's expedition of that year. Mt. Meru—read as Shumisen, today—is the mountain at the center of the world, according to some Buddhist traditions.  Building a copy would have been a statement, creating a copy of the mountain and bringing the center of the universe to you.  This was probably a feature in a garden—at least that is how it was conceived of during the reign of Kashikiya Hime.  This second one may have been made with a pile of stones, and there have even been found some features in Asuka that some think could be remnants of this ancient model of the universe, but they aren't without controversy. In any case, that same year that the Emishi were brought to Asuka to view this Buddhist monument, in 659, a mission was sent to the Tang court.  We'll talk about the mission at some other time, but for now I want to focus on the fact that they brought with them an Emishi man and a woman to show the Tang emperor.  Regrettably, we don't know their names, and we don't know their status in Emishi society.  Were these captives, possibly enslaved?  Or were these volunteers, who had gone willingly with the envoys to see the lands beyond their home.  They likely had heard of the Tang empire from Yamato, and so it wouldn't be so surprising if they decided to go see it for themselves. Where it is of particular interest to us right now is that we have an apparent eyewitness account of the description given to the Tang Emperor about the Emishi by the Yamato envoys.  Be aware that the envoys were not necessarily experts in Emishi culture, and may not have met any other than their travel companions, but the description, given by none other than Yuki no Hakatoko, who was apparently there, at the Tang court, when it happened, gives us invaluable insight into how Yamato viewed the Emishi. The entire thing is a bit of a question and answer session as the Tang Emperor, Tang Gaozong, inquired about the Emishi and who they were.  In response to his questions, the envoys assured him that Yamato and the Emishi were at peace with each other.  They further noted that there were three different groups of Emishi.  Those farthest from Yamato were the Tsugaru Emishi.  Next, slightly closer to Yamato, were the Ara-Emishi.  “Ara” in this case means “soft”, and was probably a reference to the fact that those Emishi closer to Yamato were seen as more compliant.  Finally ,there are the “Nigi-Emishi”, living right on the borders.  “Nigi” in this case seems to refer to them being the “Gentle” or even “Civilized” Emishi.  I suspect that those living closest to Yamato were also the ones doing things like farming, and possibly building burial mounds.  They may have even mixed with some of the border communities, and may have included Wa communities that were outside of Yamato's influence.  After all, it isn't entirely obvious that “Emishi” referred to a single ethnic identity. In providing further answers to the emperor's questioning, we are told that the Emishi, at least according to the Yamato envoys, didn't farm, but instead they sustained themselves through hunting and fishing.  Furthermore, we are told that they didn't live in houses, but instead they dwelt under trees and in the recesses of the mountains.  This one is a little more questionable, after all, we have evidence of pit houses and villages all the way up to Aomori and back to Jomon times.  However, it is quite possible that Yamato was often encountering hunting parties, which very likely may have been using makeshift shelters or utilizing natural features like caves when they were out traveling.  Some of this, though, may have been built around ideas and concepts of how quote-unquote “barbaric” people lived, focusing on the exceptional, exotic, and sensationalist instances rather than on the more mundane day-to-day details.  Finally, the emperor himself commented on the “unusual appearance” of the Emishi.  We know that the Japanese terms for the Emishi refer to them as hairy barbarians, and if they were anything like modern Ainu, they were likely a good deal more hirsute than their Yamato neighbors.  This was no doubt a stereotype, as, again, Emishi may have also included some members of the Wa in their numbers, but they also appear to have included groups of people that were quite physically distinct.  Some DNA evidence also bears this out, and even today many people with deep ancestral ties to the Tohoku region demonstrate closer ties to ancient Jomon populations than to the succeeding Yayoi population that came over from the continent with their rice farming techniques. And so that gives us mostly what we know about the Emishi, except that they seem to have left out the Emishi of Watari no Shima—the Emishi of Hokkaido.  They would have been beyond the Tsugaru Emishi, unless they were considered similar, and painted with the same brush. And speaking of Watari no Shima, we have one more entry before we bring things to a close, and that is from the third month of the year 660.  Once more, Abe no Omi, who must have been getting his frequent sailor miles in by this point—or at least one hopes he had been invited to the Captain's circle at least.  Anyway, Abe no Omi was sent on yet another expedition, this time with 200 ships, and this time quite specifically against the Mishihase.  He made a stop in Michinoku on the way up where he brought some of the Emishi on his own boat—possibly as translators and guides.  They then continued northern until they reached a large river—Aston suggests that it was possibly the Ishikari river, north of modern Sapporo.  There they found a thousand Emishi of Watari no Shima encamped. Upon seeing the Yamato forces, two men came out from the camp to let Hirafu and his men know that the Mishihase had arrived in their own fleet, threatening to kill all of them.  And so they asked permission to cross the river over to Hirafu and join him.  Specifically we are told they asked to “serve the government” suggesting that they were willing to suborn themselves if Hirafu would assist with driving off the Mishihase. Hirafu had the two spokespersons come aboard his ship and then show him where the enemy was concealed.  They showed him where, telling him that the Mishihase had some 20 ships. Hirafu sent for the Mishihase to come and face him, but they refused.  And so instead he tried a different tactic.  He piled up colored silk cloth, weapons, iron, etc., in sight of the Mishihase, hoping that their curiosity and greed would get the better of them.  Sure enough, they drew up in their boats, which were decorated with feathers tied on poles like a flag.  Their vessels were powered with oars, and they brought them to the shallows.  From there, they sent two older men out to inspect the pile.  The men came out, and when they saw what was there, they exchanged their clothes for some from the pile and took some of the silk cloth and then returned to their ship.  After some time, they came back out, took off the exchanged garments and laid them down with the silk.  With that, they then boarded their ship and departed. Aston suggests that this behavior mimics an aspect of something called an “unseen trade” which he claims had been common in the region of Hokkaido until recently.  I hadn't found anything specifically about that, but it does make a kind of sense, especially if groups are possibly hostile and perhaps don't speak the same language. So does that mean that, for all of his military might, Hirafu was basically just buying off the Mishihase? In any case, it seems they did not take it.  They left the garments and the silk, which seems to have indicated that they had no deal, and they departed.  Hirafu pursued the Mishihase, and tried to get them to come out again—presumably looking for a stand up fight between his 200 ships and the MIshihase's 20, but instead the Mishihase headed to the island of Herobe, in another part of Watari no Shima.  After a while of being holed up, the Mishihase did sue for peace, but by that point, Abe no Hirafu was having none of it.  So they took themselves to their palisades and there they tried to hold out against Abe no Hirafu's forces.  Noto no Omi no Mamukatsu was slain in the fighting, as we can only suspect that others were as well, but over time the Yamato forces began to wear them down. Finally, when it seemed there was no way they could win or escape, the MIshihase took the drastic step of killing their own women and children, perhaps fearing what the Yamato soldiers would do to them if they were caught. And with that, it was over.  There are only a few mentions of the Mishihase, or even the Emishi, in the rest of the Nihon Shoki.  Granted, as we will eventually see, the people of Yamato were no doubt pre-occupied with what was going on to the west, where the Baekje-Tang war would be soon coming to a close.  Abe no Hirafu would be called on, once more, in that famous conflict, but we are going to save that for another day. For now, I think we can end things here.  Or just about.  I would be remiss if I didn't mention that there is a theory that many of these expeditions were actually the same thing, but recorded slightly differently in different ways, with some confusion about the actual dates.  Even if that was the case, it doesn't necessarily discount the overall information provided, and that information seems to at least somewhat conform to what we know about the archaeological record, as far as I can tell.  Granted, this is still the story as told by outsiders.  Since the people labeled “Emishi” didn't leave us with any records of this time, themselves, we don't exactly have their side of things, which is something we should keep in mind. This isn't the last time the Emishi will pop up in Japanese history.  Even if they were being granted rank, the Emishi remained a group apart.  Succeeding generations of Japanese would settle in the Tohoku region, eventually absorbing or pushing out the Emishi, or Ezo, while on Hokkaido, the people we know as the Ainu, who were likely an amalgamation of both Okhotsk Sea people and Epi-Jomon and Satsumon cultures, would eventually become dominant across the island of Hokkaido—at least until the 19th century. But that is for much later episodes.  For now, we'll continue to stick with our small, but active corner of the 7th century.  There is still a lot more to explore in this reign.  Next episode will be our annual New Year's recap, and then we will continue on with more from this episode in the following year. Until then thank you for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Wir springen in dieser Folge ins 14. Jahrhundert. Ort unserer Geschichte ist das Ostchinesische Meer, wo sich in jener Zeit zwischen China und Japan ein kleines Königreich zu einer der größten Wirtschaftsmächte der Region emporschwingt. Wir sprechen in dieser Folge über das Königreich Ryukyu, das in den Jahrhunderten seiner Existenz eine der wohl außergewöhnlichsten Positionen der Zeit innehatte. //Erwähnte Folgen - GAG311: Der Imjin-Krieg – https://gadg.fm/311 - GAG323: Die Republik Ezo und das Ende des Shogunats – https://gadg.fm/323 - GAG151: Manjirō, der erste Japaner in Amerika – https://gadg.fm/151 //Literatur - George Kerr. Okinawa: The History of an Island People. Tuttle Publishing, 2018. - Gregory Smits. Maritime Ryukyu, 1050–1650. University of Hawaii Press, 2018. - Mamoru Akamine. The Ryukyu Kingdom: Cornerstone of East Asia. University of Hawaii Press, 2016. - 白瑞唐 Thomas P. Barrett トーマス・バレット. „Okamoto Takashi, “Rethinking the ‘Dual Dependence' of the Ryukyu Kingdom,” Trans. Thomas P. Barrett, The International History Review (August 2024): 1–13.“ The International History Review, 1. Januar 2024. Das Episodenbild zeigt eine Darstellung Ryukyus von Hokusai aus dem 19. Jahrhundert. //Aus unserer Werbung Du möchtest mehr über unsere Werbepartner erfahren? Hier findest du alle Infos & Rabatte: https://linktr.ee/GeschichtenausderGeschichte //Wir haben auch ein Buch geschrieben: Wer es erwerben will, es ist überall im Handel, aber auch direkt über den Verlag zu erwerben: https://www.piper.de/buecher/geschichten-aus-der-geschichte-isbn-978-3-492-06363-0 Wer Becher, T-Shirts oder Hoodies erwerben will: Die gibt's unter https://geschichte.shop Wer unsere Folgen lieber ohne Werbung anhören will, kann das über eine kleine Unterstützung auf Steady oder ein Abo des GeschichteFM-Plus Kanals auf Apple Podcasts tun. Wir freuen uns, wenn ihr den Podcast bei Apple Podcasts oder wo auch immer dies möglich ist rezensiert oder bewertet. Wir freuen uns auch immer, wenn ihr euren Freundinnen und Freunden, Kolleginnen und Kollegen oder sogar Nachbarinnen und Nachbarn von uns erzählt! Du möchtest Werbung in diesem Podcast schalten? Dann erfahre hier mehr über die Werbemöglichkeiten bei Seven.One Audio: https://www.seven.one/portfolio/sevenone-audio

As the Meiji leaders continued to consolidate power and enact radical reforms, they also sought to expand Japan's sovereignty over the northern island of Ezo and the Ryukyu islands to their south.Support the show My latest novel, "Califia's Crusade," is now available at Amazon, Barnes & Noble, Kobo, Apple Books, Bookshop.org, and many other online platforms!

‘Trung tâm nghiên cứu Lưu Cầu (Ryukyu)' có thể đảo ngược quan điểm của Bắc Kinh kể từ thời Mao. Xem thêm.

GET YOUR TICKETS FOR OUR BELFAST SHOW: https://www.universe.com/events/lions-led-by-donkeys-podcast-live-in-belfast-tickets-83V5QD Vote for us to win a podcast award: https://www.podcastawards.com/ The Satsuma Domain launches an invasion of the Ryukyu Islands leading to a battle of samurai, muskets, and barrels full of snakes. sources: Stephen Turnbull. The Samurai Capture A King: Okinawa 1609 MG Haynes. Samurai Invasion: Japan's 1609 Conquest of Ryukyu https://en.tabi-samurai-japan.com/story/event/562/ Yuan Jiadong. Satsuma's Invasion of the Ryukyu Kingdom and Changes in the Geopolitical Structure of East Asia

Trevor sat down with Emma Lehman (https://www.emmalehman.com/) from Los Audio and the podcasts Gooned and Texas Twiggy to discuss the American Formosa Expedition of 1867. In a poorly thought out mission for revenge and imperialism, American sailors and marines got their first taste of East Asian jungle warfare.Patreon | Twitter | Facebook | InstagramLos Audio - https://losaudio.substack.com/Gooned - https://www.goonedpodcast.com/Texas Twiggy - https://podcasts.apple.com/us/podcast/texas-twiggy/id1587025076Gordon - Confrontation over Taiwan: Nineteenth-Century China and the PowersLe Gendre - Formosa: Reports of Mr. C. W. Le GendreDavidson - The Island of Formosa: Historical View from 1430 to 1900Haythornhwaite – The Colonial Wars Source BookLong – Gold Braid and Foreign Relations: Diplomatic Activities of US Naval Officer 1798-1883Meinheit - The Consul's Maps: Diplomacy, Cartography and Japan's 1874 Formosa ExpeditionNHHC - H-063-4: The Formosa Expedition, 1867NYT - European Intelligence...NYT - The American Fleet in Chinese Waters -- Avenging National InsultsNYT - THE PIRATES OF FORMOSA.; Official Reports of the Engagement of the United States Naval ForcesNYT - American Officers in the Japanese Formosa ExpeditionNYT - China and Japan; Active Preparations for War. The Formosa Expedition Successful...Wong - Approaching Sovereignty over the Diaoyu Islands: From the Perspectives of Ryukyu and Okinawa

Okinawa es la prefectura más desconocida de Japón, la más alejada de Tokio y, en algunos puntos, incluso más cerca de Taiwán que del resto de Japón. Además, en Okinawa hay mucho más que bellas playas, porque antes de incorporarse a Japón fue el reino de las Ryukyu, con casa real propia, idioma propio y costumbres diferentes y escenario de cruentas batallas al final de la Segunda Guerra Mundial. Te contamos lo básico para que empieces a explorarlas, hablando de los tres grandes grupos de islas, Okinawa Shoto (donde está la isla principal y la capital, Naha), las Miyako (con Miyakojima como principal) y las Yaeyama (con Ishigaki, Iriomote, Taketomi y Yonaguni como islas destacadas). Luego, en Japonismo mini hablamos de las cifras de la tasa de natalidad en Japón, que son las peores desde que hay registros, leemos comentarios de Japonistas en Ivoox, Spotify y Discord.  En la palabra japonesa te contamos cómo decir "hola" en el dialecto okinawense. ¡Mata ne! ¿Quieres colaborar con el programa? - Colabora en Patreon - Únete a la Comunidad Japonismo - Reserva hoteles en Japón (y en todo el mundo) - Consigue seguro de viajes (¡no sólo para Japón!) - Busca los mejores vuelos - Lleva Internet (pocket wifi o SIM) - JR Pass para viajes ilimitados en tren ---- Continúa la conversación en: - Web: https://japonismo.com - Discord: https://discord.gg/hZrSa57 - Facebook: https://facebook.com/japonismo - Twitter: https://twitter.com/japonismo - Instagram: https://instagram.com/japonismo - Pinterest: https://pinterest.com/japonismo - Newsletter semanal: http://eepurl.com/di60Xn

This is Part 3 of our Gishiwajinden Tour--following the route of the Wei embassy through the land of Wa and looking at the various locations along the way.  So far we've looked at the old land of Gaya, as represented at Gimhae, the site of the old Geumgwan Gaya, and the island of Tsushima, on the border.  This episode we look at the next island:  Iki. It might be easy to overlook Iki--it was neither the center nor exactly the periphery.  From the point of view of those in the court or those outside it was rather "mid", in a literal sense.  However, it was certainly at the center of its own vibrant history, which was certainly important to everyone there, and hosted a thriving community. It is also a great place to visit in the modern day: something of a hidden gem for anyone looking for a slightly more out of the way place to visit, with a slower pace than cities like Tokyo. For more, see our blog page:  https://www.sengokudaimyo.com/podcast/iki-koku Rough Translation: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Gishiwajinden Tour Part 3: Iki-koku. As regular listeners know, we are currently taking a break from the Chronicles.  With the Isshi Incident of 645—see Episode 107—we are about to get into the time known as “Taika” or “Great Change”.  Spoiler alert: This is the rise of Naka no Oe, aka Tenji Tennou; Nakatomi Kamako, aka Nakatomi Kamatari, the progenitor of the Fujiwara family; and more.  It is the beginning of what is known as the Ritsuryo System, the idea of a state governed by laws and punishments similar to what we see on the continent, based largely on Confucian principles, but mixed with a healthy dose of local tradition.  There is a lot there, and I want to do it justice.  And so for now I have a little bonus content for you. Earlier this year, Ellen and I took a trip based on the account in the Gishiwajinden, the Wa section of the Weizhi, the section in the Wei Chronicles regarding the trip to visit Queen Himiko of Wa.  In Part 1 we talked about our trip to Gimhae, formerly known as Geumgwan Gaya, a part of the old Gaya—or Kara—confederacy, with close ties to the archipelago.  Part 2 we talked about our next stop, the island of Tsushima.  But we didn't just talk about it in the 3rd century, because if you visit there is so much more to see from an historical perspective. This episode we are talking about the island of Iki, aka Ikijima, though in the Weizhi it is known as its own country:  Iki-koku. Relative to Tsushima, Iki island is much smaller—about one fifth the overall landmass.  However, it is much flatter as well—the highest point is only 212 meters above sea level, compared to Tsushima, which rises to about 649 meters at Mt. Yatate.  This makes Iki an island with a lot of flat land or rolling hills—perfect for the kind of wet rice paddy agriculture that created the population boom in the Yayoi period, which we will talk about here in a minute.  However, I will note that even today the population of Iki is similar to that of Tsushima despite having much less space. The flora and fauna of the island is much closer to that of the rest of the archipelago—in fact, it is nearly identical to what you would find in southwest Kyushu.  This is not surprising given how close it is.  For reference, Hitakatsu, on Tsushima is under 50km from Busan, Korea, and about 147 km to Hakata port in Fukuoka, or 138 km if you depart from Izuhara port instead.  Comparatively, it is about 76 km from Hakata to Iki, and even less—just about 42km—from Iki to Karatsu, south of Fukuoka, and these routes are dotted with islands along the way.  At its closest point, Iki is probably only 20km from Kyushu, but the ferries only stop at certain ports.  Tsushima to Iki, on the other hand, is around 68 km, from Izuhara to Iki.  Iki is about as close to Karatsu as Tsushima is to Pusan, and they are both further away from each other than from their respective larger landmasses.  That makes this leg – Tsushima to Iki - the longest leg in the trip, realistically. Today, both Iki and Tsushima, along with the Goto islands to the south, are all part of Nagasaki prefecture, despite the fact that they are both closer to Saga and Fukuoka prefectures.  This is in part because Iki came under the jurisdiction of the Hirado domain, which also was heavily involved with foreign trade through Nagasaki. Today, Iki is broken up into roughly four areas.  This includes Katsumoto, Ashibe, Indoji, and Gonoura, based around the four main port towns on the island.  Three of these ports, Ashibe, Indoji, and Gonoura, have ferries that regularly travel to either Tsushima or Kyushu. And all of them have various boats to take people out the islands around Iki, one of the major draws for many people coming to the island being to see the natural beauty of its coastline and surrounding waters.  There is also a small airport. Although Iki is small—you can drive from one end to the other in 40 minutes or less—I highly recommend renting a car, much like Tsushima.  This will be helpful to get to various sites, although be aware that while the main roads are well cared for, there are plenty of roads where it is better to go on foot rather than get stopped by fallen trees and branches in a less well maintained area.  Taxis can be had, but aren't always convenient, and that adds cost and time.  A car will give you much more freedom to get around. Iki is a popular tourist destination, with more people coming during the summer months.  We were there in the off-season, which was somewhat nice, but also meant that many restaurants and the like were closed.  Also, similar to Tsushima, there isn't a konbini—a convenience store—on every street corner.  You can certainly find them, but just be aware.  That said, we never really had a problem finding what we needed. Iki is known for several things.  One, perhaps unsurprisingly, is the squid, and you can see the squid boats in the harbor or out at night.  They have arrays of lights set up, to help draw the squid to the surface, a common technique around the world that makes squid fishing quite distinctive. In addition, Iki island is quite proud of its beef, a much more recent addition.  The flat land allows them to raise cattle, and the Iki raised wagyu cattle, known as Iki-gyu, is highly prized.  You can find several yakiniku restaurants around the island, that particular Japanese style of Korean barbecue where you grill up thinly sliced beef on a hot skillet or even an open grill at your table. An older product is the barley shochu.  Iki island is said to be the birthplace of barley shochu, developing it in the 17th century.  Back then, taxes from the island had to be paid in rice, and there wasn't enough left to make much alcohol, such as traditional sake.  As such, the local farmers started using barley and koji, instead, to make the base alcohol that they then distilled into shochu.  Shochu itself goes back to at least the 16th century, as distilling techniques reached southern Japan via either the Ryukyu kingdom or via the Korean peninsula—records are unclear, as these techniques reached both places before Japan, and Kyushu had connections to each.  That said, early shochu was made with rice, and later it would be made with cheaper ingredients, such as barley, in the case of Iki, or sweet potato, in Satsuma, modern Kagoshima.  These methods spread to other parts of Japan. There are plenty of other food options available on the island as well, and I don't think we had a bad meal anywhere we went. And so we left Izuhara port, on Tsushima, early in the morning and arrived at Ashibe port around lunchtime.  We had arranged a car to meet us at the port, and after grabbing a bite at a locally renowned yakinikuya, we decided to start getting our historical bearings on the island.   Our main objective on Iki island was to see the Yayoi site of Harunotsuji and the Iki-koku Museum, the museum of the country of Iki. Quick note for anyone looking this up:  The “Haru” in “Harunotsuji” is typically pronounced “Hara” outside of Kyushu and Okinawa.  This affects a lot of placenames in Kyushu, including Iki, and likely comes from remnants of an old dialect of Japanese spoken in this area.  Whatever the reason, if you look up the site in Japanese you may want to type “Hara-no-tsuji” to help find the right kanji. Harunotsuji site is an incredible find in regards to the Yayoi period.  It was a large settlement built on flat land in the interior of the island.  Today it is surrounded by rice fields, and fortunately nobody else seems to have built up on the raised hills where the settlement once stood, allowing the site to remain for us to find years later.  This is one of the better preserved sites from the Yayoi period, and is often touted as the likely center of activity in Iki during that period.  Of course, as with other sites, like Yoshinogari, we can only see those sites  that were preserved—those that were built upon in later generations may not have left any trace.  However, in this case there's clear evidence that there was a thriving community here.  And because of that, and the tremendous effort they've put into reconstructing the site, as well as the excellent museum, we wanted to make sure that we gave Iki a visit. There aren't many museums on Iki island, but the Iki-koku museum ranks up there with some of the best we've visited.  The building itself is built to blend into the landscape, and from the observation tower you can look out over the Harunotsuji site.  The museum provides an automated introduction to the area, with a small film depicting what they believe life was probably like back in the Yayoi period.  From there you travel down a hallway that takes you through the history of Iki, but eventually deposits you in a room focused on the Yayoi period.  Here they show a reconstructed boat, as well as a large diorama of the Harunotsuji site. One of the major finds at Harunotsuji is what appears to be a dock, reinforced with rocks, similar to what they find on the continent.  This dock was at a small stream that was once larger, and was likely used to ferry goods and people from Harunotsuji to a settlement or outpost on the shore.  It gives greater insight into what trade and life looked like. Speaking of which, props to the museum for their excellent use of often comical figures in their diorama, which is clearly made to appeal to young and old alike.  They help humanize the figures, and each part of the layout that they created of the site tells a story about what was going on. In addition to the diorama of the site, and what it may have looked like, there were also actual Yayoi era pots that were there which you could pick up and handle yourself.  I have to admit that I did this with some trepidation, even knowing that these were not particularly special, and that there are many pots and shards that are found at sites like these.  Still, it was something to actually handle a pot that was made back in that time—something that was made by an actual person living back then and used for whatever purpose before it was discarded or lost, only to be found centuries later.  Besides the room on the site, there is another side to the museum in that it is a working archaeological center.  You can see the lab where people are working, and they also have a room where you can see the stacks—the giant shelves with all of the historical and archaeological bits and bobs that weren't on display for one reason or another.  That is something that many people don't always appreciate:  For many museums, only a portion of their collection is actually on display.  It was really great to see all of that out in the open. The museum also has a café and some function rooms, as well as a giant observation tower, from which it feels like you can see the entire island, and beyond.  You could definitely look down and see the site, but you could also see some of the more distant islands as well. From the museum we went down to see the actual Harunotsuji site.  There is another museum there, which was a little less impressive but still quite informative, and it was where you park and then walk over to the site itself.  And here I admit that it was getting late, so we came back to it another day, but it doesn't really take that long to see the site itself. Most of the site sits on a rise of land that sits just a little higher than the surrounding fields, with a gentle slope to it.  It is oddly shaped, likely because they used the natural contours of the land rather than explicitly building up a terrace.  There is another rise towards one end of the settlement, with what may have been a fence around the area, indicating that the buildings in that area were set aside as special.  There are also ditches that appear to have been purposefully dug to separate a part of the rise from the area of the settlement, as buildings were apparently found on one side but not the other.  What was found was a small area surrounded by a moat, generally thought to have been used for some kind of ritual. At the site today are reconstructed buildings of multiple kinds, based on the archeological findings.  There are pit buildings, buildings sitting flush on the ground, as well as raised buildings, all based likely on the arrangements and size of post-holes and the like.  There also appears to have been some kind of gate or barrier structure, also based on postholes, which they have physically reconstructed. It is always tricky to interpret what a building looked like other than guessing at its general shape and size.  Extremely large post-holes likely held larger posts, which would make particular sense if they were for a tall structure, like a watchtower, but exact architectural features such as doorways, roof structure, etc. are derived based on other examples as well as Shinto shrine architecture, which seems to originate from some of the early Yayoi buildings. There were also some finds in the surrounding areas, including what appears to have been a stone-lined dock for boats to pull up, some kind of guard post to inspect people entering or leaving the settlement, and moats, which likely surrounded the settlement as well. Harunotsuji is not the only Yayoi site that has been excavated on Iki island, but nothing else is quite so large.  Put in context with other archaeological sites from the same time period, Harunotsuji is thought to have been the most powerful, and therefore where the ruler, or the quote-unquote “King”, of Iki would have lived. Here I'd note that the interpretation of Harunotsuji as a kingly capital is quite prevalent in the local literature, but what exactly was a “king” in this sense isn't fully explored.  As we talked about two episodes back with Gimhae and the quote-unquote “Kingdom” of Gaya, Iki-koku probably better fits the English term of a large chiefdom, rather than a kingdom.  However, that would also likely apply to Queen Himiko, as well—even if her chiefdom dwarfed Iki-koku by comparison. That said, there certainly appears to be a social stratification of some kind going on at the site, especially with a special area clearly set aside at one end of the settlement.  Was that where a shaman-king—or queen—similar to Himiko carried out private, arcane rites on behalf of the entire settlement?  Perhaps the entire island?  Or is it something else? Unfortunately, we can't really know, at least not right now.  However, we do know that it was an important part of the trade routes from the continent out to the archipelago.  This isn't just because of the Weizhi, or the common sense that this is the clearest route between the two, but also because of artifacts found at the site, which include abundant goods from the continent.  In addition we found evidence of dogs, armor, shields, and various pots. One thing I didn't see evidence of was a large funkyubo, like at Yoshinogari, where they buried people in pots on a large, communal cemetery mound.  Here the highest elevations appear to have been used for living structures.  There were graves discovered, and some of these were the pot-style burials found at Yoshinogari and the continent, and others were rectangular, stone-lined coffins, similar to those used on the Tsushima kofun:  they are lined with large, flat slabs that define a rectangle, into which the body is placed, and then flat slabs of stone are used to cover it back up. Harunotsuji shows signs of habitation from the start of the Yayoi period to the beginning of the Kofun period.  After that, though, the trail grows a bit cold. We do know, however, that people were still living on Iki through the Kofun period—we assume they didn't just pack up their bags and leave—and that is thanks to the many kofun found across the island.  There are some 280 kofun preserved today, and Edo period accounts had that number at more like 340.  Indeed, Iki has one of the largest and best preserved collection of kofun of all of Kyushu.   Many are smaller kofun, but there are plenty of groups of large kingly kofun.  A group of the larger kingly kofun can be found in the border area between Katsumoto-cho and Ashibe-cho, due west of Ashibe port.  This includes the large Soroku Kofun, Oni-no-iwaya Kofun, the Sasazuka Kofun, as well as the Kakegi kofun and the Yurihata Kofun-gun.  Soroku kofun, a large, keyhole shaped tomb, boasts a length of 91 meters, making it not only the largest on the island, but the largest in all of Nagasaki prefecture.   Kofun culture on the island differed slightly from elsewhere.  For instance, there is evidence of multiple burials in the same tomb, suggesting that they were viewed more like family mausoleums than  simply a single tomb structure. The earliest kofun found on Iki so far can be dated to about the latter half of the 5th century, with most of them being built in the 6th to 7th centuries.  Many are stone chambers with a horizontal entryway, which in the case of the Kakegi and Sasazuka kofun, are open to those who want to get in and explore.  Be aware, though, as many signs tell you, various local residents have also made these tombs their homes, including bats, centipedes, snakes, and more.  Most of them are relatively harmless, but it is always good to know what you are getting into. With the earliest kofun on the island dating to about the 5th century, this does pose a slight question yet to be answered by the archaeological record:  Where were people living in the century between the end of Harunotsuji and the start of the kofun building period?  Heck, where were people living on the island at all?  We certainly know where the dead were buried. Looking at a map, one probably assumes that many of the kingly kofun would have been built somewhat near a population center.  After all, you don't build giant burial mounds just to hide them—these would have likely been visible to people in some way, shape, or form.  I would note that modern roads, likely built on earlier pathways, wind in between the kofun, even today. Personally, I can't help but notice that the Iki Kokubunji temple, the Provincial temple built in the 8th century, was quite close to some of the kingly kofun in Katsumoto.  It is said that this temple was originally built as the family temple of the Iki clan.  As one might guess from the name, the Iki were the traditional rulers of Iki, officially appointed by Yamato as the “Agata-nushi” or district lord, and later as “Shima no Miyatsuko”—the island equivalent of a “Kuni no Miyatsuko”.  Various biographies trace the Iki back to various lineages close to or intertwined with the Nakatomi.  However, this is not without some debate, and it is entirely possible that any such ties were fabricated to give the Iki clan greater clout and stature.  It is possible, and even likely, that the Iki clan grew out of the ruling elite on Iki island. In addition, we have the old Tsukiyomi Jinja, said to be the oldest on the island, and the Kunikatanushi shrine built right next to the Kokubunji site.  The Tsukiyomi shrine is dedicated to the moon god, who is said to be the god of navigation, among other things, and this is the clan shrine of the Iki clan. It is unclear, but seems plausible that the center of the Iki polity may have shifted north, to the modern Kokubun area.  If so, and if this continued to be the area of the regional government headquarters through the Nara period and beyond, then it is possible that any earlier settlements would have simply been covered up and even erased by later buildings and structures.  I don't think we'll ever truly know, though, unless something significant is uncovered. We do have some historical records of later Iki, quite understandable as it was where many of the envoys and expeditions to and from the mainland would have stopped. In the 11th century, Iki, along with Tsushima, was attacked by pirates from the mainland, thought to be of Jurchen descent, in an event called the Toi Invasion, which caused quite a bit of destruction.  After that we see the rise of the Matsura clan.  They arose in the Matsura area of Hizen province, just a little ways over from Karatsu.  That name may be related to “Matsuro”, but we'll talk more about that when we get to Karatsu. The Matsura largely came to power thanks to their navy—which was a navy to some and pirates to others.  They ended up gaining a foothold in Iki island. Whatever plans they had, however, met with a giant setback in 1274.  As we discussed last episode, that was when the first Mongol invasion hit Japan, and after steamrolling through Tsushima they began a bloody conquest of Iki.  The video game, Ghosts of Tsushima, which we talked about fairly extensively last episode for, well, obvious reasons, actually has an expanded Iki island area for those who want to try fighting off this invasion for themselves.  There are numerous reminders across the island of the invasions, both in 1274 and 1281.  The death toll was catastrophic, and even today parents will often tell their children that if they don't behave the Mongols will come back and take them away. In 1338, soon afer the Ashikaga shogun came to power, Ashikaga Takauji and his brother, Tadayoshi, directed the erection of temples in all 66 provinces, including Iki, to pray for the repose of those who died in battle during turbulent times, including the Mongol invasions and the later civil war.  That temple is still there, just a little ways north from the Harunotsuji site. The temple building itself only dates from the Edo period, as it burned down multiple times, but it is still said that it is the oldest extant temple building on the island.  There is a large cedar tree thought to be over a thousand years old, which may have even been there during the Toi and Mongol invasions.  There are also signs of Christian activity in some of the artwork, if you know what to look for. When Europeans arrived in Japan in the 16th century, they brought not only guns, but also a new religion:  Christianity.  Priests were given permission to set up churches and convert people.  Some daimyo converted—whether out of true faith or simply to get more lucrative trading deals with Europeans—and they often made their entire fief convert as well.  When Christianity was eventually outlawed, many Christian communities went underground, becoming known as “Hidden Christians.”  A lot of these communities continued, especially in the Iki and Goto islands, which were a little further away from shogunal authority.  They continued despite the lack of priests and Bibles, often using iconography that could be plausibly passed off as Buddhist or Shinto in nature.  Many remained in hiding throughout the Edo period, only revealing themselves after the Meiji government came in and issued a law protecting the freedom of religion, including Christianity.  Around Iki you will occasionally find little hints of such communities' existence. The 16th century saw more than just European traders and new religions.  The Matsura clan retained control over the island from their base in Hirado, even during the tumultuous era of Warring States.  Last episode we talked about how Toyotomi Hideyoshi, the new Taiko, came out of that time and declared war on the Joseon court, in Korea. To start with he built Nagoya castle on Kyushu and moved himself and all of his retainers out to it.  And before you ask, no, this probably isn't the Nagoya castle you are thinking of.  Similar name, but different kanji characters Anyway, from Nagoya on the coast of Kyushu, supply lines were run out to Tsushima, and then across to Busan.  To defend against a counterattack by Joseon forces, they built castles along the way as well.  In Iki, this meant building several, including Katsumoto-jo, at the northern end of the island, under the command of Matsura Shigenobu. Later, Tokugawa Ieyasu, eager to restore good will with the peninsula, would have the castles intentionally ruined, often by removing key stones so that they could no longer be considered defensible.  Today you can climb up to the Katsumoto-jo castle site and see the stones of the main gate and get a tremendous view from the observation platform. Katsumoto Castle isn't the only thing in Katsumoto that still remains from that time.  There is a local shrine, the Shomogu Shrine, which has a gate donated by Kato Kiyomasa, one of the generals who led troops on the invasion of Korea.  They also hold a cup that he is said to have donated. This shrine is certainly interesting and worth a visit.  Traditionally, they say that it was built on the site where Jingu Tennou departed from Iki during her legendary conquest of the Korean peninsula.  According to at least one source, at that time she called the place Kazamoto, the place where the wind comes from, and when she returned she changed it to Katsumoto, the place where her victory came from.  Of course, as we know, that whole narrative is rather suspect.  It is possible that the area was known as Kazamoto and that changed to Katsumoto. It also doesn't help that this is also where the Mongol army came ashore back in the 13th century, and I suspect that not much remained from before.  Still, there is a stone that is said to have the print of Jingu's horse's foot as she left, and it was at least connected to the ocean, given its location. There is a contention that this shrine may have once been known as “Nakatsu” shrine, literally “Middle port” shrine, one of the shrines listed in the Engi Shiki.  However, there is another Nakatsu shrine that also claims this distinction, also in Katsumoto-cho.  The Shomogu shrine theory holds that this was a branch shrine of Shomogu shrine, then known as Nakatsu.  This makes some sense as the current Nakatsu shrine is more inland, not exactly lending itself to being the “Middle Port” Shrine.  Then again, it would have referred to “Nakatsumiya”, meaning the “middle shrine” or “middle palace”, which puts us back at square one. More important than the actual history of this shrine, at least in the 16th century, is the fact that those generals heading off to conquer the Korean peninsula definitely would have appreciated praying to the spirit of Jingu Tennou before heading off to try it a second time.  Shomogu Shrine clearly had a link with her by then. By the way, slight side note, the “Shomo” of “Shomogu” literally means “Holy Mother”.  In this case it is referencing the “Holy Mother” Jingu Tenno, who was pregnant when she left Japan and didn't give birth until she came back—not quite a virgin birth.  “Shomo” was also the term that Christians, particularly hidden Christians, used to reference the Virgin Mary.  While I cannot find any evidence that Shomogu Shrine was connected with Christianity—its existence and worship there predates that religion coming to the archipelago by some time—it is still one of those things that the Hidden Christians could have used to their advantage, hiding their worship of the Virgin Mary and her holy child behind the name for Jingu Tenno. Now the town of Katsumoto, although only briefly a castle town, was still quite important through the Edo period, and the main street certainly recalls a time long past.  We stayed in a ryokan there that was over 100 years old, and there is both a sake brewery, and a craft beer brewery inside an old sake brewery, just down the street.  It isn't a big town, but it has character. In the Edo period, many of the Joseon envoys stopped in Katsumoto on their way to or from the archipelago.  These envoys typically had around 400 to 450 of their own people from Korea, but by the time they reached Iki they were joined by about 800 quote-unquote “guides” from Tsushima who were there to help them with whatever they needed.  Technically it was up to the Matsura daimyo, in Hirado, to provide for their needs, but it seems that more often than not that role more immediately fell to the wealthiest family on the island, the Toi family. The Toi family—not to be confused with the Toi invasion—made their money from capturing whales; a lucrative but dangerous enterprise, especially given the state of the boats at the time.  The stone wall of their mansion can still be seen in Katsumoto, though it is now wedged in between other buildings, as the mansion itself is otherwise long gone.  They may not have been daimyo, but they were apparently the rough equivalent for the people of Iki, and certainly Katsumoto. The envoys ended up calling at Katsumoto about 19 times between 1607 and 1811—11 times on the outbound trip and 8 times going the other direction.  For one mission, in the 18th century, we are even provided the amount of food that they required, which included 1500 sweet potatoes, 15,000 eggs, 7 and a half tons of abalone, 3 tons of squid, 7 and a half tons of rice, and 15 koku of sake, equaling about 1500 standard bottles, today.  A drawing of the 1748 envoy showed parts of Katsumoto that you can still visit, today, including the old boat launch, the Shomogu shrine and nearby streets, Shigayama, and what is today “Itsukushima Shrine”, related to the worship of Susano'o's three daughters, as are the Munakata shrines and the Itsukushima shrine on Miyajima with the famous torii in the water. Besides the historical sites, Iki island offers a plethora of other activities and attractions.  The famous monkey rock, or Saruiwa, is a famed natural feature, as are many others.  There are also beaches that people appear to enjoy—though we were there in the winter, so not great—or just getting out in a boat and seeing the natural beauty of the island.  There are also many more shrines and temples to visit; Iki has its own 88 temple pilgrimage based on the 88 temple pilgrimage of places like Shikoku.  You can also do a pilgrimage of the many Shinto shrines, some of which are mentioned in historical documents like the Engi Shiki and others that are more modern.  While many of the buildings are often newer, and things have of course changed over the centuries, these sites often still contain connections to history, and may even have historical treasures in their storehouses or on the grounds. We only had a limited time, so tried to keep our trip focused on more of the Yayoi and Kofun era stuff.  We both agreed we would gladly go back again in a heartbeat. Next up, we caught the ferry from Indoji on Iki over to Karatsu port on Kyushu, what is thought to be the site of the old Matsuro kingdom.  While others might point to the modern Matsuura city area, this region is may be more likely, and we'll talk about that next episode.  In addition, we'll talk about Karatsu, which literally means “Chinese port”, and about the nearby castle ruins of Nagoya castle—an area that was, for about seven brief years, in the late 16th century the de facto capital of Japan. But that will be next time. Until then, thank you for listening and for all of your support. If you like what we are doing, 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 us at 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.

ERRATUM "ce n'est pas depuis 2007 mais bien depuis 2017 "Color & Care"."Labo de Recherche Universitaire : https://lla-creatis.univ-tlse2.fr/accueil/lequipe-daccueil/les-membres-permanents/delphine-talbotSite web perso : https://www.delphinetalbot-color-sensory-design.com/Membre du CA de l'Alumni JSPS Strasbourg : https://jsps-strasbourg.com/alumni/francophone/conseil-dadministration/Experte du réseau ColorTheLife : https://www.colorthelife.org/experte-delphine-talbot/Dans cet épisode captivant du podcast ArtEcoVert, plongez dans l'univers fascinant de la couleur végétale avec Pauline Leroux, ingénieure agronome passionnée, qui reçoit Delphine Talbot, maître de conférence en art plastique et design à l'université de Toulouse 2. Ensemble, elles explorent les richesses des plantes tinctoriales et les secrets de la teinture végétale, une pratique ancestrale qui mérite d'être redécouverte.Delphine partage avec passion son parcours unique, de ses débuts dans le monde de la couleur végétale jusqu'à ses recherches approfondies sur les techniques de teinture traditionnelle, notamment celles des îles Ryukyu au Japon. Elle raconte comment elle a été initiée aux teintures végétales, notamment à travers des expériences enrichissantes avec des artisans locaux. Cette immersion lui a permis d'apprendre diverses méthodes de teinture, en utilisant des colorants biosourcés tels que l'indigo et la garance, et de découvrir les multiples facettes des pigments végétaux.Au fil de la discussion, Pauline et Delphine mettent en lumière l'importance cruciale de la préservation des techniques traditionnelles, tout en évoquant l'impact des couleurs sur l'écologie et l'identité culturelle. Delphine souligne également les propriétés médicinales potentielles des plantes teintoriales, ouvrant la voie à une approche interdisciplinaire qui pourrait révolutionner notre compréhension de ces ressources naturelles. « La couleur végétale est bien plus qu'un simple pigment ; elle est l'essence même de notre lien avec la nature », déclare Delphine, illustrant ainsi la profondeur de son engagement pour la valorisation des colorants végétaux dans des domaines variés, notamment la mode et la cosmétique.Cet épisode vous invite à réfléchir sur la richesse et la complexité des couleurs naturelles, tout en vous offrant un aperçu des applications innovantes qui en découlent. Que vous soyez designer, artisan ou simplement passionné par le végétal, vous découvrirez des pistes inspirantes pour intégrer la teinture naturelle et les fibres naturelles dans vos projets.Pauline⭐Plus de contenus, plus d'échanges, plus de partages, allez sur Patreon : https://www.patreon.com/ArtEcoVert 

Käymme läpi Japanin-matkaamme Okinawalta Tokioon ja mietimme kaikkia tekemiämme hauskoja mangasta tuttuja asioita – kävimme akvaariossa, kesäfestivaaleilla, teemapuistossa, kirjakaupoissa, bambulehdossa, uimarannalla ja onsenissa, söimme höylättyä jäätä, ostimme suojelusamuletteja temppelineidolta ja niin edespäin. Ajankohtaisosiossa puhumme mangaa konekäännöksinä julkaisevasta startup-firma Orangesta sekä Japanin mangamarkkinan tilasta vuonna 2023. Lukujonossa muistelemme Japanissa esillä olleita ja vastaan tulleita sarjoja. --- Kommentoi | Threads | Mastodon | Bluesky | X | Instagram --- (01:03) – KUULUMISET: DESUCON - Anime-Alias Desuconissa (01:26) – JAPANISSA: ESITTELY (02:44) – JAPANISSA: OKINAWA JA NAHA - Kuriiripalvelu Kuroneko - Hotel Strata Naha - Kattobaari ja näköalat (08:28) – JAPANISSA: OKINAWA JA KESTÄFESTIVAALIT - Naha haarii -lohikäärmevenesoutukisa ja sen ympärille rakennettu festivaali - Lohikäärmevene soutaa (kuva) - Golden Week (29.4.–5.5.) - Kultakalojen kalastamista (kuva) - Monthly Girls' Nozaki-kun ja kesäfestivaalin epäkatarttinen ilotulituskohtaus (YouTube) - A Silent Voice, josta puhuimme jaksossa 35 - …ja eri tavalla käänteentekevä kohtaus (YouTube, SPOILERIVAROITUS) - Sound! Euphonium (15:04) – JAPANISSA: OKINAWA JA HERKUT JA LINNA - Ryuukyuu-kuningaskunta - Koonti okinawalaisista herkuista - Okinawan zenzai on okinawalainen yhdistelmä kylmästä höylätystä jäästä (kakigoori) ja lämpimästä shiruko-papukeitosta - Beni-imon (eli purppurabataatin) makuinen zenzai (kuva) - Azuki-pavut ja kidney-pavut - Saataa andaagii suoraan uppopaistosta (kuva) - Azumanga Daioh ja saataa andaagii (YouTube) - Okinawan kieli - Ryukyu-saaren kielet eivät ole keskenään ymmärrettäviä edes keskenään, saati japanin kanssa - Shequasar-sitrus - Lawson-konbiniketjun kananugetti Karaage-kun - Shequasar-maustettu versio - Harukana Receive on erinomainen urheilusarja - Sarja Crunchyrollissa - Happy Happy Shequasar -laulu (YouTube) - Gooya eli kitkerämeloni (suomeksi ilmeisesti karvaskurkku) - Myös merirypäleitä tuli maistettua, vaikka niitä ei tässä mainittukaan - Shurin linna, joka ikävä kyllä paloi lähes täysin vuonna 2019 - Linnan päärakennus oli peitetty rakennushallilla… (kuva) - ….mutta rakennustöitä pääsi seuraamaan ikkunan takaa useassa kerroksessa (kuva) - Linnan rakenteen ja jälleenrakentamisen esittelyä (kuva) (25:25) – JAPANISSA: OKINAWA JA MOTOBU JA AKVAARIO - Churaumin akvaario - Churaumin valashai Jinta-kun (kuva) - The Aquatope on White Sand - Sarja Crunchyrollissa - Jakso 92, jossa puhuimme sarjasta I Want to Hold Aono-kun So Badly I Could Die - Shisa-leijonat - Kilpikonnahaudat - Esimerkki Nahasta (kuva) - Ma Blue Garden House, havaijilainen ravintola jolla on kaksi vierashuonetta - Huoneemme Ma Blue Garden Housessa (36:58) – JAPANISSA: OSAKA - Dootonbori, “Osakan Kabukicho” - Glico-mies - Minami no tea - The Ryuou's Work Is Never Done - The Fable - Tsuutenkaku Tower - Shinsekain alue, jonka keskellä torni sijaitsee - Tobita Shinchin punaisten lyhtyjen alue - Petterin Twitter-ketju alueen maamerkin, Japanin ainoan säilyneen Taisho-kauden bordellirakennuksen, kunnostamisesta - Osakassa on vielä pari muutakin vastaavaa aluetta, mutta yhä vähemmän - Ne perinteiset ristikkoikkunat, joita näkee Edo-kaudelle sijoittuvissa sarjoissa - Den-Den Town, “Osakan Akihabara” (42:29) – JAPANISSA: KIOTO - Arashiyaman bambulehto - Moso-bambu, Phyllostachus edulis - Keisarillinen palatsi - Kamogawa-joen delta - Maaret kivillä (kuva) - Kyoto International Manga Museum (46:43) – JAPANISSA: SHINKANSEN - Shinkansen - Ekibenit (kuva) (47:42) – JAPANISSA: ATAMI JA ONSEN-RYOKAN - Atami - Yuyado Ichibanchi -ryokan - Huoneemme Yuyado Ichibanchissa (kuva) - Jakso 73, jossa puhuimme sarjasta Sweat and Soap - Jakso 27, jossa puhuimme sarjasta Everyone's Getting Married - Dento Hayane - See You Later, Mermaid (Manga Planetissa) - Last Stop Is Tokyo (Manga Planetissa) - Jakso 38, jossa puhuimme sarjasta Tokyo Tarareba Girls (jonka ryokan-osio oli perseestä kuten muutkin osat sarjaa t. Maaret) - Nanayu Oyu -geysir, johon törmäsimme sattumalta - Atamin erotiikkamuseo Hihoukan - Kiss x Sis - Shimoneta - Museoitu entinen ryokan Kiunkaku - Osamu Dazain kuuluisin teos Ei enää ihminen - 2100-vuotiaan kamferipuun Kinomiya-pyhättö - Miko eli temppelineito - Omamori eli suojelusamuletti - Jakso 95, jossa puhuimme sarjasta I'm in Love and It's the End of the World - …jossa päähenkilö keräilee omamoreja suojautuakseen huonolta onnelta (kuva) (1:02:32) – JAPANISSA: ENOSHIMA - Enoshima - Tsuritamassa Enoshiman paikallinen ruoka-annos Enoshima-don auttaa hahmojaan opettelemaan kalastamaan (YouTube) - Rascal Does Not Dream of Bunny Girl Senpai - Sarjan ihastuttava lopputunnari… (YouTube) - …muuttuu joka juonikaaressa (YouTube) - Jakso 97, jossa puhuimme sarjasta Perfect World - …jossa pääpoika oli nuorempana käynyt Enoshimassa, mutta ei enää vammauduttuaan pystynyt kiipeämään huipulle asti (kuva) - Shirasu - Samuel Cocking Garden (1:06:06) – JAPANISSA: KAMAKURA - Enoden-junalinja (kiskobussi viittaa oikeasti veturittomaan dieseljunaan, toisin kuin Petteri tässä sanoo) - …Jonka Kamakura koukomae -aseman tasoristeys on kuuluisa - Risteys näkyy Slam Dunkin OP-biisissä noin minuutin kohdalla (YouTube) - …Ja samoja nurkkia ja vähän asemaakin näkyy myös kakkos-OP:ssa (YouTube) - Sama tasoristeys on myös ikuistettu Akimi Yoshidan Umimachi Diary -sarjan ensimmäisen pokkarin kanteen (kuva) - Banana Fish - Tosei Hotel Cocone Kamakura oli kivan ryokan-teemainen moderni hotelli - Kamakura Daibutsu eli iso Buddhan patsas - Dr. Stonessa buddhapatsas toimii maamerkkinä vielä 3700 vuoden päästä kun muut merkit ihmisyhteiskunnasta ovat jo tuhoutuneet (YouTube) - Hasederan buddhalaistemppeli, jossa on 9-metrinen Kannonin patsas ja hieno hortensiapuisto - Komachidoori ja shintolaispyhäkkö Tsurugaoka Hangimangu - Kamakuran tuliaisherkkuja (1:13:52) – JAPANISSA: TOKIO - Otome Road - Sunshine City - Hana to yume -lehdessä ei ole furiganoja - Dessert-lehdessä on furiganat - Shonen Jump -lehdessä on furiganat - GFantasy-lehdessä on furiganat - Tokyo DisneySean uusi maa on juuri avautumassa - Wotakoi - You Got Me, Sempai! - Nakano Broadway - Käytettyjen nörttituotteiden kauppaketju Mandarake - Marumujun Mastodon-ketju Akihabaran Steins;Gate-lokaatioista - Suga-pyhäkön punaiset portaat tunnetaan Your Namen takia (1:26:45) – JAPANISSA: YHTEENVETO (1:28:34) – ORANGE AIKOO JULKAISTA 500 POKKARIA KONEKÄÄNNETTYÄ MANGAA KUUKAUDESSA - ANN: Orange Inc. to Release e-Bookstore Service emaqi Featuring Manga This Summer - Deb Aokin artikkeli Comics Beatissa - Orangen mangamuotoinen promoesittely, jossa mangaa rakastava Mr. Orange keksii tekoälyrobotin saadakseen mangaa julkaistua maailmalle - Syksyllä 2023 syntyi pieni kohu, kun Manga Plus alkoi julkaista Rugby Rumble -mangaa Orangen konelatomana - Manga Plus korvasi ensimmäisen luvun ihmisen latomalla versiolla - Epäuskoisuutta siitä, voiko suunnitelma edes teoriassa toimia - Päänpyörittelyä sille, että ongelma olisi muka rajallinen määrä kääntäjiä - Huomio siitä, että tällä rahalla olisi voinut julkaista 10 000 pokkaria ihmisten kääntämää mangaa - Laskelma siitä, että Orangen kertomat luvut mangan julkaisemisen kustannuksista eivät kovin hyvin pidä paikkaansa - The Old Man Who Got Reincarnated as a Cat (Neko ni tensei-shita ojisan) (1:42:39) – JAPANIN MANGAMARKKINA 2023 - Jakso 80, jossa puhuimme vuoden 2022 Top 10 -sarjoista - Jakso 71, jossa puhuimme vuoden 2021 Top 10 -sarjoista - Jakso 43, jossa puhuimme vuoden 2020 Top 10 -sarjoista - Journal du Japonin artikkeli Japanin 2023 Top 10 -mangamyynneistä (ranskaksi – mutta sarjat, myyntimäärät ja vertailut edellisvuoteen löytyvät artikkelista selkeästi taulukosta, ja lisäksi artikkelissa on lista yksittäisten mangapokkarien Top 50 -myynneistä) - Jakso 72, jossa puhuimme kuolemanpelisarjoista - Nippon.com: Japan Comic Sales Reach Record High of ¥693 Billion in 2023 - Animenomics: Manga captures 90% of Japan e-book market (2:00:15) – KUULIJAKOMMENTTI: MANGALISENSSISOPIMUKSET - Antti Valkaman Twitter-viesti (2:02:24) – KUULIJAKOMMENTTI: HIROMU ARAKAWA JA ARKI - Arki - Jakso 34, jossa puhuimme Hiromu Arakawan sarjasta Silver Spoon - Jakso 84, jossa puhuimme Hiromu Arakawan sarjoista Fullmetal Alchemist ja Daemons of the Shadow Realm (2:06:39) – KUULIJAKOMMENTTI: LASTMAN JA ANIMANGALISTAUSPALVELUT - Lastman (YouTube) - MyAnimeList eli lyhyemmin MAL - AniList - AniChart ja LiveChart (2:22:41) – KUULIJAKOMMENTTI: ARON MORSIAMET - Aron morsiamet, josta puhuimme jaksossa 8 - Jakso 63, jossa puhuimme sarjasta Given ja sen autistihahmosta - My Love Story with Yamada at Lv999 (2:27:35) – KUULIJAKOMMENTTI: SARJAEHDOTUKSIA - RuriDragon - Flying Witch - Non Non Biyori - Aria - Rave - Frieren: Beyond Journey's End - Rurouni Kenshin - Jakso 82, jossa puhuimme kuulijakommenttiosiossa siitä, miten kuluttaa viihdettä jonka tekijällä on moraalisesti arveluttavia näkemyksiä ja tekoja - Salapoliisi Conan - Kindaichi Case Files - Domestic Girlfriend - JoJo's Bizarre Adventure - The Promised Neverland (2:39:20) – LUKUJONOSSA: JAPANISSA NÄKYNYTTÄ - Uusi Salapoliisi Conan -elokuva (YouTube) - The Dangers in My Heart - Assassin & Cinderella - Assassin & Cinderella Manga Up! -palvelussa - Inu × Boku SS ja Spirits & Cat Ears - You and I Are Polar Opposites - You and I Are Polar Opposites Manga Plus -palvelussa - Lala's Married Life - Ennead - Shosen Book Tower -kirjakauppa - Kou iu no ga ii - Kase-san and Yamada - Wings-lehti - How Do We Relationship?, josta puhuimme jaksossa 81 - Laid-Back Camp (Yuru Camp) - Saunoa! - Hotel Metsäpeura e youkoso - 40 made ni shitai 10 no koto - Jakso 79, jossa puhuimme sarjasta Old-Fashioned Cupcake - Uragirimono no Love Song - Slam Dunk - Numa sugite mohaya koi - Manga Up! -palvelu mainostaa Twitterissä My Dress-Up Darlingia (kuva) - Gangan Online mainostaa myös Twitterissä omia tulevia hittejään - Kaisha to shiseikatsu (2:58:31) – LOPETUS

Last time we spoke about the defense of India. General Mutaguchi's megalomaniac dream of invading India was tossed into motion. Battles were raging over countless features and against formidable allied boxes such as the Lion Box. Yet Mutaguchi had relied far too heavily on seizing the allied supply depots while promising his subordinate commanders they would have ample supplies for their tasks. Those like General Sato became so angry with their superior they pretty much were acting insubordinate. The effort to take Kohima fully and thrust into India was falling apart battle by battle. Meanwhile within China, General Chennault's 14th air force was causing major problems for the Japanese, forcing them into action. Operation Ichi-Go was formed, a colossal offensive to neutralize airfields and perhaps end the China Problem once and for all. Meanwhile the Royal Navy received some breathing room in the mediterranean sea and were now moving into the Pacific Theater. This episode is Operation Ichi-Go Unleashed Welcome to the Pacific War Podcast Week by Week, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about world war two? Kings and Generals have an assortment of episodes on world war two and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel you can find a few videos all the way from the Opium Wars of the 1800's until the end of the Pacific War in 1945.  The Imperial Japanese Army, largely because of the losses incurred by the Imperial Japanese Navy and logistical constraints, was virtually powerless to stop the allied advance in New Guinea and the Solomon Islands. Imperial HQ predicted further losses in early 1944 and General Douglas MacArthur was expecting to sweep up the northern New Guinea coast so he could retake the Philippines. New Guinea was thus seen as a holding operation to delay the allied advance. With its shorter supply line, the Philippines was now being regarded as a good location to block MacArthur's advance towards the home islands. Everyone of course was still waiting for the decisive naval battle. But back on the mainland, the IJA were not dependent on the IJN, their logistical constraints were not the same at all. Hence suddenly in 1944, the IJA decided to unleash incredibly large and bold offensives in Burma, Northern India and of course in China.  On New Years day of 1944, Chiang Kai-Shek cabled President FDR warning him that the strategy they and Stalin had agreed on at the Tehran Conference in November of 1943, fully emphasizing the European Front was leaving China open to a major attack. “Before long Japan will launch an all-out offensive against China.” Yet western intelligence disagreed with Chiang Kai-Shek's sentiment. While General Stilwell was completely focused on recapturing Burma, Chiang Kai-Sheks fears were about to be proven correct. In April of 1944, Operation Ichi-Go was launched. It was the largest military operation in Japanese history, it was also a last ditch effort to finally solve the so-called China Problem. It was obvious to the IJA, the IJN were losing the maritime war in the Pacific, thus they were determined to toss the dice in China. If they were successful, overland supply lines from Burma to Korea could be secured. In addition it would be a hell of a bargaining chip when negotiating with the Americans. If they could finally end Chiang Kai-Shek's Kuomintang government, America would be facing the extremely formidable task of having to invade and reconquer China. Of course the immediate war aims were to knock out General Chennault's air force some he would not be able to bomb Formosa or the home islands. Emperor Hirohito recalled in his Dokuhaku Roku, post-war testament “One shred of hope remained—to bash them at Yunnan in conjunction with operations in Burma. If we did that we could deal a telling blow to Britain and America …”  By early April General Hata had amassed 62,000 men, 52,000 Japanese and 10,000 collaborationist units alongside 800 tanks, 1550 artillery pieces, 250 aircraft, 15550 motorized vehicles and 100000 horses. This would turn into 150,000 troops, and believe it or not that was the advance guard of a campaign that would eventually involve 500,000 troops. They would be supplied with enough ammunition for two years. The IJA air force amassed 200 bombers with enough fuel for 8 months to support them. Over the next 9 months, battles would be fought over 3 regions, Henan in central China to the east of Nanjing; Hunan and Guangxi in south China east of Hong Kong and Guangdong province and south of the Yangtze River. While Ichi-Go was unleashed, Chiang Kai-Sheks crack troops, the Y-Force based out of Yunan province, alongside Merrill's marauders were busy fighting alongside Stilwell in northern Burma. In spite of the efforts to keep Ichi-Go secret, during early 1944, the Chinese began fortifying their defenses and redeployed troops on a large scale to strengthen their frontlines. Chiang Kai-Shek knew something was coming, but his commanders believed a large-scale Japanese offensive in China was impossible by this point of the war. The Japanese began carrying out a heavy bombardment campaign, targeting Henyang, Guilin, Chongqing and against the heavy concentration of Chinese troops advancing in the Yangtze river area. The aerial attacks greatly hampered the KMT's logistical lines. The Chinese reacted by unleashing their frontline artillery, destroying the Bawangcheng bridge on March 25th. The Japanese hastily went to work repairing the bridge as Lt General Uchiyama Eitaro's 12th army would need to cross as pertaining to Operation Kogo. Kogo was the first phase of the battle aimed at opening the Pinghan Railway that ran from Beijing to northern Wuhan. South of Beijing is the Yellow River, that runs southwest to east. Uchiyama's plan was initially to cross the Yellow River and secure the Zhengzhou area before driving south towards the Luohe area, where the Japanese would ultimately prepare for a drive towards Luoyang.  On the night of April 17th, the main part of the 37th division crossed the Yellow River and advanced towards Zhongmu. The Japanese rapidly penetrated the defenders positions, taking them by surprise. Three KM's in front of Zhongmu, they waited for the 7th independent Mixed Brigade to follow up behind them. The 7th Independent Mixed Brigade had crossed the Yellow River at the same time as the 37th Division, attacking the flank of the enemy facing the crossing point of the main body of the Brigade. Shortly after dawn the main body of the Brigade began crossing the river at a point near the left flank of the 37th Division. On the 19th, part of the 37th Division attacked Zhangzhou, completely routing the Chinese defenders while the bulk of the Division advanced towards Lihezhen.  Meanwhile the 110th Division advanced upon Bawangcheng with the 62nd Division and 9th Independent Brigade following behind them. The 62nd Division was accompanied by the 3rd Armored Division and 4th Cavalry Brigade, setting out for Luohe with their tank support. The 110th División continued their advance towards Micunzhen, capturing the town by the 24th. On that same day the 9th Independent Brigade seized Sishuizhen, but would be unable to break through the 177th Division's defenses. After a breakthrough was made at Zhengzhou, the 3rd armored division and 4th cavalry Brigades tanks advanced past the infantry to puncture the Chinese formations, forcing a quick rout. Meanwhile the 62nd Division, 37th Division and 7th Brigade reached the east-west line of Lihezhen and prepared for an assault on Xuchang. The Chinese simply were unable to respond to this. Chiang Kai-Shek and his commanders assumed this was a punitive expedition and that the Japanese would sooner or later turn back as they had always done in the past. As such, only the 15th and 29th Armies were sent to reinforce Xuchang to contain the Japanese offensive. Yet on the other hand, Uchiyama had also decided to divert his tanks and cavalry northwest, preparing for the future attack on Luoyang. On the 30th, Uchiyama's forces began attacking Xuchang, shattering the Chinese defenses at extreme speed and fully occupying the city by May 1st. The 62nd Division encountered the 15th and 29th Armies at Yingqiaozhen, battering them so heavily, the Chinese were unable to reinforce the vital railway. Two infantry battalions and one field artillery battalion of the 37th Division and the 27th Division departed Xuchang to continue marching south in order to re-open the Beijing-Hankou railway. The North China Area Army estimated that Tang Enbo would assemble his main force near Yehhsien, planning to advance to Yencheng and then wheel to the northwest in order to capture this force. However, the main force of the 31st Army Group of General Tang Enbo turned its advance to the north. The Area Army, therefore, changed its plan and decided to turn toward Loyang directly after the capture of xuchang, rather than to wait until Yencheng was captured. Yet we will have to wait until next week to find out what happens to General Tang Enbo's forces as we are now traveling over to Burma. Don't worry Operation Ichi-Go is just starting. After the capture of Walawbum in early March, General Stilwell ordered Merrill's Marauders to perform a wide envelopment, to cut the Kamaing Road behind General Tanaka's 18th Division while the 22nd Division with tank support drove down the Kamaing Road from the north. Two Marauder battalions led by Lt Colonel Charles Hunter set out on March 12th, reaching Janpan 4 days later. Once there they received new orders from Stilwell to head south through the hills along the Warong trail, then make their way to Kamaian to block the road at Inkangahtawng. Meanwhile Merrills 1st battalion and their Chinese allies were facing strong enemy resistance. From bivouac areas in the hills northeast of Shaduzup, on the Kamaing Road, the 1st Battalion of the 5307th, followed by the 113th Regiment, moved out on the morning of 13 March to put the northern clamp across the Kamaing Road just south of the Jambu Bum, in the vicinity of Shaduzup. I & R Platoons followed some fresh footprints into an enemy bivouac and stirred up a hornet's nest of Japanese. There was brisk skirmishing, and though the Americans managed to cross the Numpyek Hka just beyond, the Japanese had been alerted and proceeded to delay them expertly. Lieutenant-Colonel William Osborne, commander of the 1st Battalion, decided to cut a fresh trail around the Japanese. This was painfully slow business, and waiting for an airdrop took another day. On 22 March, when Colonel Hunter to the south was one day's march from his goal, aggressive patrolling by Red Combat Team revealed that the Japanese had blocked every trail in the area through which Osborne had to pass, so again Osborne elected to make his own trail, this time over ground so rough that the mules had to be unloaded. The maneuver succeeded, and no Japanese were seen on 23 or 24 March. Osborne's march would have been greatly aided had he known Tilly's Kachin Rangers were in the same general area. By March 22nd they reached Hpouchye. Additionally the 22nd Division and Colonel Browns tanks had been halling it through the Jambu Bum, making slow progress against heavy enemy resistance because of a lack of tank-infantry coordination. It was difficult to coordinate infantry and tank action, because the tankers found it hard to distinguish their countrymen from the Japanese. A few such cases of mistaken identity and the 22nd's men were understandably reluctant to get too close to the tanks. I remember a circumstance in WW1, when the IJA were laying siege to the German concession of Tsingtao. There was a small British force sent to aid the Japanese and so much friendly firing occurred, the IJA forced the Brits to wear their greatcoats to distinguish them from the Germans. So you know, it happens. By March 20th, Stilwell's forces crossed the ridge, reaching Hkawnglaw Hka, but yet again the lack of tank-infantry coordination led them to pull back. Once over the Jambu Bum, the 22nd found the road down to be mined and blocked with fallen trees. Two days were lost in clearing the road, and then three battalions made a frontal attack, guiding on the road. Next day they tried a co-ordinated tank-infantry attack and the leading tank platoon reached the Hkawnglaw Hka about four miles south of Jambu Bum, destroying a few machine guns and taking four antitank pieces. But the infantry would not follow the tanks and dug in two miles short of the stream. The tanks patrolled till dark, then fell back to their own lines. Over in the east, Hunter's men departed Janpan and reached Inkangahtawng on March 23rd, setting up two road blocks. Hunter sent out patrols and quickly discovered Kamaing was wide open, yet the delay of Stilwell's others units would force General Merril to deny any attempts to attack south. Tanaka's reaction to the roads blocks were pretty intense. Beginning on he 24th, vigorous Japanese counterattack followed on another. The Morita Unit, about two companies strong were a hastily assembled force drawn from a battalion gun platoon, an engineer company, a medical company, and division headquarters; they were given two 75-mm. guns, placed under command of the 18th Division's senior adjutant, and rushed south to Inkangahtawng. Tanaka also ordered the 2nd battalion, 114th Regiment over at Kamaing to attack north along the Kumon Range. The attacks were so intense, Hunter's men were forced to pull back to the Manpin Area by March 24th. Meanwhile, Merrill's 1st Battalion advanced to Chengun Hka, placing them really close to Tanaka's headquarters at Shaduzup. To the north, the 64th and 66th Regiments managed to link up, but the relentless Chinese assaults continued to fail against the tenacious defenders costing the attackers many tanks and lives. It was the 2nd battalion, 66th's turn to lead on 21 March. Again the tanks got well ahead of the infantry. A combination of ambush and counterattack by the Japanese cost five tanks, and then the Japanese came on up the road, almost overrunning the battalion headquarters, which was saved by the courage of two engineer platoons that had been clearing the road. That night the 1st battalion, 64th, which had been making the enveloping move, came in from the east and cut the Kamaing Road, right in the segment held by the Japanese. A tank attack on the 23rd found Japanese antitank guns just south of a small stream north of the Hkawnglaw Hka that prevented the tanks from outflanking the position. The guns knocked out the three lead tanks in quick succession, blocking the road. After heavy fighting at the stream crossing, the tanks finally had to withdraw, leaving the derelicts. In the afternoon the two flanking battalions made their way up the road and joined the 66th. Unfortunately, the meeting of the 64th and 66th Regiments did not signal the end of Japanese resistance. Japanese and Chinese positions on the road were thoroughly intermingled, making movement in the immediate area extremely hazardous. An attempt to break the deadlock with the tanks failed when the device chosen to identify the Chinese infantry backfired. Both the Chinese and the Japanese waved white cloths at the tanks. The armor moved blithely on into a nest of Japanese antitank men, who destroyed five tanks with magnetic mines, effectively blocking the road. General Liao, the 22nd Division's commander, now cut a bypass road for the tanks around his west right flank. A tank platoon tried it, could not cross a ravine improperly prepared for tank crossing, came under artillery fire, and had to be withdrawn. General Liao then committed his 65th Regiment to the main attack, applying immense  pressure, prompting Tanaka to order his frontline regiments to withdraw 10 kilometers.  On March 28th, Merrill's 1st Battalion established themselves along the Nam Kawng Chaung on the Japanese rear, from where they would be able to attack Tanaka's headquarters. Surprised, the Japanese chose to bypass the roadblock and evacuated their position via a track to the west. This resulted in Japanese resistance softening up, allowing the 65th Regiment to secure Shaduzup by March 29. At the same time, Hunter's encircled Marauders were fiercely resisting the enemy attacks at Nhpum Ga, with his 3rd Battalion subsequently taking up positions at the Hsamshingyang airstrip to the north. The men were extremely fatigued, facing constant marches, dysentery, malaria and malnutrition. They fought on for 5 days under constant attack, successfully pushing back the relentless Japanese assaults. On its hilltop the garrison, though suffering no shortage of food or ammunition, aside from the monotony of diet which was itself a hardship, suffered from an acute shortage of water. There were no plaster casts for the wounded, and they took their sulfadiazine dry. The pack animals could not be protected from the Japanese fire. When dead, their carcasses could not be buried, and the stench and the carrion flies added more miseries to the battle. Sergeant Matsumoto, who had played an important part at Walawbum, was a pillar of strength to the garrison, constantly scouting between the lines, overhearing Japanese conversations, and informing Colonel McGee accordingly. On one occasion, when Matsumoto learned of plans to surprise a small salient at dawn, the Americans drew back their lines, booby-trapping the abandoned foxholes. Punctually the Japanese attacked, straight into the massed fire of the waiting Americans. Throwing themselves into the foxholes for cover, they set off the booby traps. Matsumoto completed the debacle by screaming "Charge!" in Japanese, causing a supporting platoon to throw itself on the American guns. An ailing General Merrill would be evacuated to Ledo, leaving Colonel Hunter to assume formal command of the Galahad Unit. He then sent his 3rd Battalion to counterattack, unsuccessfully attempting to clear the trail as the Japanese repelled all his assaults. Finally on April 4th, Hunter got a breakthrough. The Japanese were believed to be moving ever more troops up the Tanai and it was believed that the 1st Battalion, which had been ordered to aid, would not arrive for four more days at least. Hunter's reaction was to attack on the 4th with everyone but the sick and the mule skinners, with his large patrols called in and Kachins used to replace them. A fake fight, using carbines, which sounded like the Arisaka rifle, was staged to deceive the Japanese, and the air support made three passes at them. The first two were genuine, the last a feint which made the Japanese take cover, only to come out and find the American infantry on them. Hunter's force gained that day and came within 1,000 yards of the besieged. About this same time Capt. John B. George and a small party, sent north by Hunter to find the Chinese regiment which Hunter understood would support him in this area, met the 1st battalion, 112th regiment at Tanaiyang, about eight miles northeast. After an interval, presumably used to obtain permission to do so, its commander moved toward Hsamshingyang. His first element arrived at the airfield on 4 April and was used to guard a trail junction. Despite this increasing pressure the Japanese made a very heavy attack on the Nhpum Ga garrison, actually reaching the foxholes at one point, and being driven out by two soldiers using hand grenades. Over the next few days, the Marauders were reinforced by the 112th regiment and Merrill's 1st battalion, allowing Hunters men to crawl closer and closer to Nhpum Ga. By Easter Sunday,  the Japanese vanished, leaving cooking fires and equipment. There was no pursuit, as Stilwell wanted no movement beyond Nhpum Ga as they were facing large supply issues at this time. The battalion of the 114th made its way to Myitkyina, where General Tanaka, anxious about the town, added it to the garrison. The 1st Battalion, 55th Regiment, however, withdrew towards the vicinity of Warong. The Marauders had suffered 59 deaths and 314 wounded during the Inkangahtawn roadblock engagement and the siege of Nhpum Ga. The Galahad Unit and 114th regiment suffered so heavily from exhaustion, the men would be very weakened for future engagements.  Further to the south, Stilwell was concerned about the recently offensives aimed at Imphal and Kohima, but he was relieved somewhat, when at the Jorhat conference of April 3, attended by Slim, Lentaigne, Stilwell and Mountbatten, he was told the situation was under control and for him to continue his northern offensive. During the conference, Slim also notified the others he had decided to divert the Chindits 14th and 111th Brigades, further south to help out his 4th Corps. However Brigadiers Fergusson and Calvert argued strongly against it, not wanting to get tangled up in the battle for Imphal. Calvert instead wanted to preserve White City and Broadway whilst Fergusson wanted another attempt at Indaw. The Chindits were still formally under the command of Stilwell in May and he wanted them to hold firm at Indaw to prevent the flow of Japanese reinforcements going north. It was estimated the Chindists could endure roughly 90 days of this action and would need to pull out my mid-June. This estimation did not sit well with Stilwell. General Lentaigne wanted to abandon the strongholds around Indaw and move north closer to Stilwell's forces. Therefore, Calvert's brigade would be prepared to open the drive to the town of Mogaung by attacking Mohnyin. Before this could occur, General Hayashi would initiated a general attack against White City on the night of April 6.  The attack began with a three hour artillery bombardment, then the 1st and 2nd Battalions, 4th Regiment; and 3rd battalion, 114th Regiment stormed Calvert's defenses. When the shelling died away, Hayashi's three infantry battalions attempting to punch a hole along the southeast perimeter of the stronghold, defended by the Lancashire Fusiliers, Gurkhas, and other West Africans of the 6th Nigerian Regiment. Secure behind a row of machine guns with a line of mortars behind them, the defenders opened fire. Bullets and projectiles whipped through the air, the bright flashes of tracers lending an ethereal air to the proceedings. Rounds poured into the attacking Japanese who began to suffer heavy casualties. Determined bands of Japanese brought up Bangalore torpedoes to destroy the wire, but all malfunctioned. The battle went on for most of the night. The Chindits fought like lions throughout the night and managed to toss back numerous enemy attacks. Then to their dismay 27 IJA medium bombers appeared,  blowing holes in the wire. The Bofors engaged them, shot down six and claimed six probables. Desperate efforts were made to repair the defenses before the next attack came in. White City received over 100,000 yards of barbed wire and 600 50ft coils of Dannert wire. The wire was 20 yards thick in places and festooned with mines and booby-traps. Dakotas continued to pour reinforcements into White City. The transport planes were relegated to flights during dawn and dusk times, but they kept coming, concentrating reinforcements at White City. Fresh companies of troops materialized to take up station, until in the words of Lt. Norman Durant of the South Staffords, the place was a “complete babel, for it contained  British troops, West Africans, Chinese, Burmans, a New Zealand RAF officer, Indians, and an American Neisei who acted as interpreter, or better said interrogator of prisoners. Large groups of West Africans from the 7th and 12th Nigerians landed, filling out the columns and battalions already at White City. As the planes continued to bring in reinforcements, Calvert managed to muster roughly seven battalions in and around “White City” against Hayashi.  Over the next few nights, Calvert's defenders continued to repel Hayashi's attacks, until he was finally relieved by Brigadier Abdy Rickett's 3rd West African Brigade on April 10th. This allowed Calvert to lead a strike force against Hayashi's HQ at Mawlu from the south. While the Japanese continued their onslaught of White City, Calvert's strike force advanced to Thayaung, before effortlessly seizing Sepein on the 13th. Then the 7th Nigerians fell upon Mawlu, prompting the HQ staff to flee south in a rout. With Mawlu now in their hands, the Nigerians soon found themselves under heavy fire, pinned down for the next four hours under relentless Japanese firing and dive-bombing by Japanese aircraft that put in a surprise appearance. Soon, the Gurkhas at Sepein also reported that they were under fire from the main Japanese positions at the edge of the village, hidden under mounds of flowering lantana scrubs. The sight was inordinately beautiful and lethal, concealing hordes of Japanese infantry, whose gunfire twinkled through the red, yellow, purple and green of the scrub. Three Gurkha ground attacks failed to dislodge the defenders and the men were becoming dispirited. Calvert decided to withdraw. As dusk settled at Mawlu, Vaughn began to pull his troops out of Mawlu and under the cover of a mortar barrage, taking with him a large collection of vital documents and an even larger trove of Japanese ceremonial swords and military equipment, which would serve as presents for Air Commando and RAF aircrews at White City. While this was going on, Brigadier Brodies 14th Brigade were advancing to the Wuntho-Indaw railway where they managed to successfully attack the main bridge close to the Bonchaung Station,  interdicting the 15th Division's lines of communication. To the northeast, Morris Force captured Myothit on April 9 and then continued to set up ambushes on the Bhamo-Lashio Road. Back at White City, Calvert decided to try and get behind the enemy from the flanks and hit them from the rear, pinning them against the stronghold's wire. On the night of April 16, the Nigerians prepared an ambush on the Mawlu-Henu road, subsequently killing 42 Japanese.  Yet realizing his strike force had trapped 2000 Japanese, Calvert ordered his men to infiltrate forward while the West Africans at White City launched an attack. This was met by a vicious and chaotic Japanese response as Hayashi's men tried to break free. During these actions its estimated the Japanese suffered 700 casualties while Calvert suffered 70 men dead with 150 wounded. The last Japanese attack against White City occurred on April 17th. After this Calvert felt he could hold White City indefinitely, but Lentaigne was concerned with the looming monsoon season, so he ordered White City and Broadway to be abandoned on May 3rd in favor of a new stronghold codenamed Blackpool. The site chosen for Blackpool originally codenamed “Clydeside” was a stretch of hilly ground by the railway, near the village of Namkwin, some 32 km southwest of Mogaung. There was water and suitable places to build an airstrip and deploy the 25-pdr artillery guns when they got them. Beyond a large tract of paddy was a hill, which the troops christened “Blackpool Hill” which curved like the sharp-spined back of a wild boar, with the head down, fore-arms and legs extended sideways. The Blackpool position effectively blocked the railway and main road at Hopin, drawing closer to Stilwells forces. The 11th Brigade had already been dispatched to the north to establish Blackpool. The now rested 16th Brigade managed to capture the Indaw West airfield by April 27th, facing no opposition. Ferguson noted, “This second approach to Indaw was an anti-climax, and for two reasons. First, just before we went in we were told that even if we captured the airfield of Indaw West, no troops, no divisions would be available from India for flying in: all hands and the cook, it seemed, were tied up in the great battle for Manipur. We were to capture the field for two or three days and then to abandon it…. Secondly, it was early apparent that the birds had flown. The Queen's got right on to the airfield without a shot being fired.” Lentaigne also decided to abandon the Aberdeen stronghold, evacuating Ferguson's men along with other units.  Meanwhile, by the end of April, the Joint Chiefs of Staff had also decided that capture of Myitkyina was of vital importance to increase the Hump tonnage. This of course was heavily influenced by the new opportunity for land-based bombers in Chinese airfields to bomb Formosa, the Ryukyu islands, the philippines and the eastern Chinese coast. Now to capture the Moguang-Myitkyina area, Stilwell would receive the Ramgarh-trained 30th Division,the 50th and 14th Divisions, all of which were airlifted over the Hump in April. Stilwell's plan was to drive down the Mogaung valley on Kamaing with such vigor as to persuade General Tanaka that this was the principal effort. The final directive on the 23rd, was for the 22nd Division to attack, rather than hold, and to swing the 64th and 65th Regiments around General Tanaka's left flank, while the 66th Regiment fought down the road. Once again the 112th was told to block off Kamaing from the south. The orders directed the "22nd and 38th to be in Pakhren and Lawa areas by April 27.  As Stillwell would remark in his diary “Now I've shot my wad,". Meanwhile the Marauder-Chinese force, now codenamed End Run would sneak east over the Kumon Range to attack Myitkyina directly. Tanaka's mission at this point was to hold Kamaing with all his strength until the rainy season while the 53rd Division, led by Lieutenant-General Kono Etsujiro moved to reinforce him. Elements of the 53rd Division began to sprinkle into the Indaw Area, but the Japanese HQ for northern Burma, from the newly activated 33rd Army led by Lt General Honda Masaki could not decide to commit them towards either Kamaiang or Myitkyina. Thus Tanaka's hopes for a counterattack were lost. Tanaka received two understrength regiments, the 146th and 4th in April and May, both of whom had suffered terrible losses against the Chindits the previous month. By mid-April General Sun's 38th Division was assembling in front of Tingring with the 114th regiment locked down in a fight with Tanaka's 55th regiment. After a visit to the Sun's command post on April 11th, Stilwell wrote in his diary: "At least it looks like a start! The piled-up inertia is terrible. . . ." On the next day the 114th Regiment relieved the 113th on the line of three villages all named Tingring. This move placed the 114th and 112th in line, the 112th to the east forming with its lines a small salient about Nhpum Ga. The 114th Regiment was operating in rugged terrain which was almost as much an obstacle as the delaying positions directly about Kamaing defended so skillfully by the Japanese. On at least one occasion the 114th lost its way and had to be located by aerial reconnaissance. The battle raged so heavily, it forced the 55th regiment to pull back, while the 114th regiment fought a Japanese rearguard from Hill 1725. By April 20th, they finally secured Tingring and quickly began a march south. On April 23, Stilwell ordered Liao to commence the drive south from Warazup, with the 22nd Division trying to make their way along Tanaka's extreme left flank. The Chinese forces were advancing slowly however, very apprehensive because Chiang Kai-Shek had ordered Generals Sun and Liao to be as cautious as possible. And that is all for today on the Burma front as we now need to jump over to New Guinea.  The last time we were talking about New Guinea, General Shoge's 239th regiment at Madang were getting ready to cover the continued Japanese retreat to Hansa and Wewak. On the other side, General Vasey's men were in hot pursuit. To the east, the 58th/59th battalion and Shoge's 3rd Battalion were patrolling extensively in the Bonggu-Melamu area, playing a sort of game of hide and seek. Several patrols just missed one another in the Wenga, Barum, Damun, Rereo and Redu areas. There were also several clashes. For instance, on March 26, reports from local natives and police boys indicated that the Japanese were again approaching Barum, which had become the main trouble area, from the direction of Damun just to the north. Both sides engaged one another with fire, particularly mortar bombs, but the brush was a cursory one with neither side gaining any advantage. Exchange of fire and a few sporadic attacks by the Japanese continued for about five hours from 5 p.m. While Corporal Tremellen, in the leading section, was moving among his weapon-pits, with a Bren gun in his left hand and two magazines in his right, he was attacked but, not being able to bring his Bren into action, he bashed the Japanese over the head with the Bren magazines. This Japanese thus had the distinction of probably being the only one to be killed by the Bren magazine rather than what was inside it. This would all last until April 11th, when the Japanese had finally withdrawn back to Madang. To the west, the 57/60th Battalion departed from Kwato on April 5 to rapidly secure Aiyau. From there they immediately sending patrols towards the Bogadjim Plantation. At this point, however, General Morshead had finally decided that it was time for Vasey's 7th Division to get some rest, so General Boase's 11th Division would assume responsibility for all units in the Ramu Valley and the Finisterres on April 8. Over at Atherton, General Herring had also retired in February, so General Savige had been appointed to command his 1st Corps. When recommending Savige's appointment Blarney had written to the Minister for the Army: “Two officers have been considered for this vacancy, Major-General S. G. Savige and Major-General G. A. Vasey. Both have been very successful in command in New Guinea operations, and I have some difficulty in determining the recommendations to be submitted, since each is capable and very worthy of advancement to higher responsibilities. Having regard to their respective careers, however, I recommend that Major-General S. G. Savige be appointed.” The significance of Blameys final sentence is a matter for speculation. It could hardly refer to past careers since Vasey's experience in command was wider than that of Berryman, a contemporary who had recently become a corps commander, and no less than Savige's. Alongside this Blamey also decided to do a changeover of corps HQ, seeing Savige take over 2nd Corps in the New Guinea front On April 10, the 57/60th then managed to break through the Japanese bridge positions to the high ground beyond at Bau-ak while patrols reconnoitered Bwai on the Gori River. The attack on the 10th on the enemy position at Bridge 6—two step heavily-timbered spurs running down from each side of the Ioworo River and making a defile was described by Hammer as "a textbook operation and in actual fact it developed perfectly " . One platoon advanced down the road to "fix" the enemy positions while the remainder of the company encircled the enemy position to come in from the high ground to the north . In the first encounter the leading platoon lost two men killed and two wounded. While it engaged the enemy with fire the rest of the company with Lieutenant Jackson's platoon in the lead clambered into position and , later in the day, clashed with the enemy in a garden area on one of the spurs. For a while the Japanese held on, but the pressure of the Australians and the accurate fire from Private Hillberg's Bren in an exposed position in the enemy's rear forced them to withdraw . Towards dusk an Australian patrol moved down a track towards the road where a small Japanese band was found to be still resisting with machine-gun fire . The Australians did not attack for they were sure that the enemy would disappear during the night. As expected there were no signs of the Japanese next morning at Bridge 6 only bloody bandages and bloodstains on the tracks to remind the Australians of yesterday's fight. McCall occupied the area and sent patrols forward to Bau-ak, the last high ground overlooking Bogadjim. Two days later, Brigadier Hammer sent strong patrols forward to Bogadjim and Erima, which found no enemy resistance in front and managed to secure both important hubs by April 15. At this point, while the 18th Brigade began to be evacuated back to Australia, Brigadier Hammer decided to withdraw the 58th/59th Battalion and the 2/2nd Commando Squadron, as the 57/60th would be the only one to continue the advance to Madang.    On April 17, however, General MacArthur instructed Savige that a brigade from General Ramsay's 5th Division should relieve the 32nd Division at Saidor in preparation for the Hollandia-Aitape operation's, so the 8th Brigade and portions of the 30th Battalion would be flown to Saidor five days later. Thus the 300 odd troops were carried over to Bogadjim as Savige ordered the 15th BRigade to rest up and for the 30th battalion to take Madang.  Hammer was anxious to get there first, so he had immediately dispatched patrols to Amele and Madang on April 20th. Shoge was able to fully evacuate Madang and join his comrades as they fled for Hansa. Amele was secured by the 24th, but the Australians would find it very difficult to cross the Gogol River afterwards. After this the 30th battalion and Hammer's patrols landed at Ort and resumed their advance. Both units cleared the Japanese from the Huon Peninsula, before entering an abandoned Madang. During the Australian advance an enemy mountain gun fired a dozen shells, and there was a sudden burst of machine-gun fire and a couple of grenade explosions from somewhere in the Wagol area. The machine-gun fire did not appear to be directed at the Australians and the shells from the gun landed out to sea. In all probability this was the final defiant gesture by the rearguard of the 18th Army as it left its great base of Madang which had been in Japanese hands since 1942. Madang had been heavily hit by Allied air attacks and possibly some demolitions had been carried out by the retreating Japanese. The airfield was cratered and temporarily unserviceable; the harbor was littered with wrecks, but although the two wharves were damaged they could be repaired and Liberty ships could enter the harbor. The Australian advance through the Markham, Ramu and Faria Valleys was a tremendous ordeal. The 7th division suffered between September 18, 1943 and April 8, 1944 204 killed and 464 wounded while it was estimated the Japanese suffered 800 killed, 400 wounded and 800 died from disease. The occupation of Madang ended the Huon Peninsula and Ramu Valley campaigns.  Meanwhile, the remainder of the 5th Division assembled at the Madang-Bogadjim area, fanning out patrols to the west and sending small detachment of the 30th Battalion to land on small islands off the coast, preparing a future advance against Alexishafen. Shoge's detachment rejoined its parent division, the the 41st Division over at the Hansa area, allowing General Katagiri's 20th Division to continue their advance to Wewak. The 51st Division who had already arrived at Wewak got to watch the allied airshow as Hansa and Wewak we bombed without mercy, seeing countless barges destroyed. This would hamper Katagiri's efforts to cross the Ramu and Sepik Rivers. Meanwhile General Nakai came across an alternative route in late April known as the Wangan-Garun–Uru-Kluk-Bien-Marienburg-Kaup route. This allowed the 20th Division to resume their march to Wewak. On April the 29th a barge carrying Katagiri was intercepted by a PT boat. General Katagiri was killed in the engagement, leaving Nakai to assume formal command of the Division. After May 1, the 41st Division then began to follow Nakai's route across the river, with all Japanese units leaving Hansa by May 15th and finally arriving at Wewak at the end of May after a 20-day movement.  Meanwhile General Adachi's plan for the coming weeks of April was for the 20th Division to immediately head towards Aitape, while the 51st Division would reinforce Hollandia once the 41st Division had reached Wewak. As such, a force was created around the 66th regiment led by Major-General Kawakubo. They were dispatched on April 19th, but would fail to arrive on time and would have to turn back to defend Wewak. Additionally, Adachi personally sent a part of his units under direct command to reinforce Hollandia.  Now after the neutralization of Hollandia and the Palaus, General Teramoto's remaining air units would have to move over to Manado and Genjem on April 15th, leaving only 25 serviceable aircraft from Major-General Inada Masazumi's 6th Air Division at Hollandia. After April 3rd, although plagued by bad weather, the 5th Air Force virtually owned the air over Hollandia. There would be only one resurgence of air opposition, on April 11th. The Japanese 14th Air Brigade staged a small fighter force to Wewak which, despite the loss of a Tony to the 8th Fighter Squadron, shot down three P-47s of the 311th Fighter Squadron, a new organization that had lately arrived from the United States and had only begun operations at Saidor on April 7. The enemy force perhaps had withdrawn to Hollandia by the next day, because some twenty enemy fighters pounced on a straggling B-24 there and shot it down. Aerial gunners of the 403rd Bombardment Squadron claimed destruction of one of the interceptors, and the 80th Fighter Squadron claimed eight others destroyed. In this action, Captain Richard I. Bong scored his twenty-sixth and twenty-seventh aerial victories, thus topping the score of twenty-six victories established by Rickenbacker in World War I. Promoted the same day to major, Bong was taken out of combat and returned to the United States on temporary duty at the suggestion of General Arnold, who feared adverse reaction among younger pilots if Bong were to be lost in combat after establishing such a record. Three were also small night attacks, combining 5th Air Force Liberators with Navy PB4Y's and Catalinas, made against Wakde Island during the early morning hours of 6, 13, and 16 April. These attacks seem to have been more profitable than similar missions against the Sentani airfields, probably because Wakde was only a small island easily identified by radar and so jammed with military objectives that a hit anywhere would be damaging. A captured Japanese diary recorded that the 6 April raid killed eleven men, destroyed a barracks, cratered the runway in five places, and destroyed or severely damaged ten planes. A daylight attack against Wakde by seven squadrons of Liberators was scheduled for 6 April, but weather forced its cancellation. The 24th and 41st Divisions were also carrying out their last rehearsals for Operation Reckless. Allied ground and amphibious forces had been engaged in final preparations and training for the coming assault and, on 8, 9, and 10 April, had undertaken last rehearsals. The 24th Division's rehearsal at Taupota Bay, on the coast of New Guinea south of Goodenough Island, was incomplete. Little unloading was attempted, and the area selected did not permit the employment of naval gunfire support. The 41st Division had a more satisfactory rehearsal, with realistic unloading and naval fire, near Lae, New Guinea. The Final loading began on April 10th, with the LCIs leaving their loading points six days later in order to allow the troops aboard to disembark at the Admiralty Islands for a day of exercising, resting, and eating. Ships carrying the Persecution Task Force, meanwhile, moved out of the Finschhafen area on April 18 and on the same day rendezvoused with the vessels bearing the 41st Division towards the Admiralties. All convoys under Admiral Barbey then moved north around the eastern side of the Admiralties and, at 7:00 on April 20th, the various troops assembled at a rendezvous point northwest of Manus Island. Thus, all seemed ready for the beginning of another amphibious assault.  I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. The Imperial Japanese Army tossed a final hail mary attempt to improve the war situation with the grand Ichi-Go offensive. If they could manage to seize their objectives, this would perhaps give them a better hand at the negotiating table. Because the allies certainly would not be keen on having to liberate most of China, it was a very bold strategy.

Kevin and Mykie had an awesome time at Anime Dallas 2023! One of the biggest highlights was talking to voice actor KATELYN BARR! You've heard Katelyn as the voice of Himeno in Chainsaw Man, Ryukyu in My Hero Academia, Yami in To Love Ru, Natsumi in Date A Live, Chiaki in Laid Back Camp and so many more. Grab a custom-made doll of yourself and join us as we get into great acting anecdotes, badass Borderlands sessions, and which horror makes us howl. Get to listening!Be sure to follow Katelyn Barr for more of her upcoming shows and events!@KBeeThatsMe on TwitterX@katelynbarrva on InstagramSupport the podcast and buy us a cup of joe!Visit www.buymeacoffee.com/assumingpod for the perks and thanks for being awesome Positrons.

This podcast is about the history of the USS Hornet CV-8 & CV-12 and the making of the movie Midway (2019) with Chuck Myers. Craig and Chuck talk about the history of the USS Hornet CV-8 and CV-12. They covered the pre-war history, how the USS-Hornet came to be and developed over time; the USS-Hornet's role in the famous Doolittle Raid; the USS Hornet's involvement in the battle of Midway; and the USS Hornet's contribution to WW2 until it was sank at the battle of Santa Cruz. After the sinking of the USS Hornet CV-8, she was replaced with the USS Hornet CV-12 that took part in the Mariana and Palau Islands campaign, battle for the Philippines, Volcano and Ryukyu islands campaign and Operation Ten-go.The USS-12 would carry on during the cold war notably taking part in the space race. Craig and Chuck also speak about what actually was the turning point of the Pacific war, what were the significant events that if changed would have dramatically changed the outcome of WW2. Chuck Myers is a retired member of the US Navy having served aboard USS Yorktown, Hornet's sister ship and now works as a Docent at the USS-Hornet Museum. Chuck Myers has also worked as a naval movie consultant for the movie Midway (2019) and discusses how the process was and how involved he was in the making of the movie. Chuck also worked on the film Devotion (2022) and speak a bit about the experience. Please check out the USS Hornet Museum: https://uss-hornet.org/?gad=1&gclid=Cj0KCQjwoeemBhCfARIsADR2QCur4usIylbas2ltu34L9ei0Lm18R0tCAsNq9-7XvVppWhwSUIBdeiMaAiqYEALw_wcB

Fresh off the killing of Anahobe and the destruction of the Mononobe, Soga no Umako is riding high as a new sovereign, Prince Hasebe, takes the throne.  Surely things will have finally settled down, won't they have done? For more, check out our podcast page at: https://sengokudaimyo.com/podcast/episode-92 Rough Transcription: Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua and this is Episode 92: Death or Taxes, aka Don't Piss Off Umako. Before we get going, a quick recap: we are still in the late 6th century, and since the death of Nunakura Futodamashiki, aka Bidatsu Tennou, things have been a bit crazy.  The number of apparently legitimate heirs was rather impressive.  There were the various siblings of Nunakura, both full and half-siblings, and there were his children and his siblings' children.  On top of that, there were some truly tense politics amongst some of the most powerful families in the realm, particularly the ancient Mononobe and the more recent Soga family, who had tied themselves so closely with the royal family through marriage that at this point just about every possible heir to the throne was in some way a Soga descendant.  The stories of this era have been filled with stories of death, war, and struggles for the throne.  Finally, there is the tension between Buddhism, which was first introduced in the early 6th century, and the established worship of the various kami, which also speaks to the tensions between various sources of spiritual political authority. As we discussed int the last two episodes, when Nunakura passed away, Prince Anahobe tried to take the throne, and he was initially thwarted by Miwa no Kimi no Sakahe, aka Sakahe no Kimi.  Anahobe, possibly with the assistance of his brother, Prince Hasebe, as well as Mononobe no Ohomuraji no Moriya, killed Sakahe no Kimi, pissing off Nunakura's former Queen, Kashikiya Hime.  Next, Nakatomi no Muraji no Katsumi, in support of Mononobe no Moriya, attempted to curse several of the candidates with stronger claims on the throne, and when that didn't work, he just out and out killed Crown Prince Hikobito, getting offed himself in the process.  Throughout all of this, another prince, Tachibana no Toyohi, apparently ascended, briefly, but seems to have died of natural causes.  In the process, however, he provided legitimacy for his own children as Royal Princes and Princesses to also contest for the throne. Moriya's support of Anahobe led to the death of Prince Anahobe, Prince Yakabe, and Moriya and his family—and many of his supporters, as well.  And yet, despite the loss of the Mononobe and Prince Anahobe, the next heir to the throne, with the approval of Queen Kashikiya Hime, was none other than Prince Hatsusebe, aka Hasebe, a full brother to the rebel Prince Anahobe and the focus of this episode.  If this all seems a bit confusing regarding the individuals and different factions, then congratulations, you've been paying attention.  The narrative certainly seems to be missing some key information, likely lost in the attempt to either whitewash some of the more contentious historical records, or simply due to the Chroniclers' attempts to create a more straightforward narrative out of a complex era which probably saw various courts competing to be recognized as the court that was actually making the decisions—something that doesn't exactly fit in with the attempt to tell the story of a relatively unbroken royal line. And yet, despite the chaos, we do see a solidification of power and control in general, as evidenced by the shift in late 6th century tomb structures.  As I may have mentioned in previous episodes, the Yamato area continued to build monumental round keyhole shaped tombs, but that shape of tomb simultaneously declined in nearby regions, which saw more round or square shaped—or even square keyhole shaped—tombs instead.  On the other hand, at the periphery, at the farthest reaches of the archipelago, we continue to see round keyhole shaped tombs in the Yamato style. This is all likely due to a consolidation of Yamato's power and authority.  Previously we had seen that start with the proliferation of the Yamato style tomb, but even from early times those round keyhole tombs were interspersed with other, typically smaller tombs.  The general assumption, based on the size, grave goods, and other archaeological features, is that the round keyhole tomb, at least in a Yamato context, was reserved for the Yamato royal family and only those of the most elite status.  In the Yamato and Kawachi regions, this seems to have held true, but further afield, local magnates adopted the round keyhole tombs for themselves, perhaps even appropriating some of the prestige of that tomb shape for themselves.  Similarly, it is very likely that Yamato did not have the power to stop local rulers from building whatever the heck they wanted, despite the impression given by the Chroniclers that all was hunky-dory as soon as Mimaki Iribiko and Ikume Iribiko sent out people to subdue the four corners of the archipelago. Whether because of an increased military might, or because of a cultural change in accepting Yamato's leadership, more and more lands seem to have been more directly under Yamato's sway, following their customs and accepting their position in the Yamato hierarchy.  To put it another way: in many parts of the archipelago, particularly those closer to Yamato, we do not see continued claims of “kingship” by the local elite.  They have accepted a lower status in the evolving hierarchy, presumably gaining some security and access to resources of the entire Yamato polity in the process, though that isn't entirely clear to me based purely on the archaeological evidence.  But according to our tomb theory, those on the periphery, where Yamato's control remained the weakest, continued to build their own round keyhole tombs, indicating they still considered themselves somewhat independent, even as they remained influenced by Yamato's overall cultural affectations. Into this world, Prince Hasebe ascended the throne.  Prince Hasebe was another half-brother to Nunakura Futodamashiki.  Like his full brother, Prince Anahobe Hasetsukabe, he was a Soga descendant through the maternal line.  We are told that his ascension was endorsed by Kashikiya Hime, his half-sister, and another Soga-descended royal.  He assumed the throne almost immediately following the turmoil that resulted in Anahobe's death and the destruction of Mononobe no Moriya.  This was in 587, and for the next five years, the reign appeared to be similar to any other, but I suspect that things hadn't quite settled, yet.  How could they?  It seems clear that it was way too easy for political violence to break out, and despite the Chronicles' insistence that everything was fine, many of the systemic issues that led to the violence in the first place were still there. To start with, you still had all of those potential heirs to the throne, and no clear succession tradition or precedence.  On top of that, each household, while created to serve the Court, had grown into its own political entity, vying for their own level of power and control.  No doubt some of this was exacerbated as Yamato's influence grew, bringing more people directly under Yamato's authority. I also can't help but notice that there appears to be a lack of any kind of clear justice system.  In fact, laws in general at this time appear to be based on precedent and tradition, likely oral tradition: although we have writing, we don't have a written system of laws just yet.  We have artifacts with writing on them.  We also have records of books coming over from the continent, which presumably people were able to read.  However, what was writing being used for?  It appears to have been used for communication—for example, diplomatic missions, or to send instructions and receive information back from the various lands under Yamato's rule.  David Lurie notes that this was a kind of practical writing, and it wasn't the same as the kind of extensive journaling that we would see later. It makes sense that much of the laws and traditions at this time were probably based on memorized precedent.  Groups like the Kataribe were organized around an oral tradition, and even the Kojiki was based on a tradition of oral recitation that was still in place by the late 7th century.  I suspect that different families maintained their own memories of precedence and tradition, collectively advising on what should be done in any given situation. This isn't exactly the kind of legal system with firm and fast rules, with everyone equal under the law, and some sort of immutable code.  That wasn't solely because it wasn't written down, mind you—there are plenty of cultures with oral traditions that maintain very clear sets of laws.  However, in this case it was not written down and given what we see and what we know about later court, legal precedent was kept in the memories of various individuals in different families, all of whom were competing for their place in the hierarchical structure that had been created.  Therefore, as long as you could get enough people on your side, then you determined what was just and what was not.  And of course it was the winners who wrote—or at least remembered—the history.   Strong leadership may have been able to keep things stable, but during any change things could get messy, as we've seen time and again.  And had Anahobe and the Mononobe been triumphant we'd likely be reading a very different telling of events. Hasebe's ascension didn't really change any of that, other than the person at the head of the system.  Still, things seemed to hold together alright, and with the recent purges, hopefully things would settle out after a while. The reign started with the standard ceremonies.  Soga no Umako was confirmed as Oho-omi, and though other “Ministers and Daibu”, or high officials, were confirmed, nobody else is named.  Hasebe's palace was set up at Kurahashi, presumably in the hills south of modern Sakurai.  His wife was Koteko, daughter of Ohotomo no Nukade. In his first year, Baekje sent envoys that included Buddhist priests and relics, along with various Buddhist artisans.  We'll probably touch on them more at a later date, but for now I'll note that with their coming, Soga no Umako consulted with them on several matters regarding Buddhism, and then he went ahead and pulled down the house of a man named Konoha and started work on another temple.  This one was known as Hokoji, though it is more popularly known to us by its common name:  Asukadera. Asukadera is perhaps the oldest purpose-built Buddhist temple commissioned by the state, and I think we can do an entire episode just on that temple alone.  The Chronicles make out that it was built to commemorate the supernatural support granted to Umako in his battle against Mononobe no Moriya, though it is impossible to know for certain how much of that is true.  What we can say is that this time there were no dissenting voices from the Mononobe nor the Nakatomi, and Asukadera would become one of the major temples of the Asuka period.  Later, when the capital was built up at Heijo-kyo, in modern Nara, the temple was moved to the new capital, and the complex in Asuka dwindled in importance.  Today you can still visit a temple at the site of Asukadera, but it is a shell of its former self, having been rebuilt on a much smaller footprint than before.   You can, however, go and see the original Buddha statue—or at least the reconstructed form of it, as the original icon was severely damaged in a fire at one point. But building up a proper temple and pagoda in the continental fashion would all take time—for now it appears that they were just breaking ground on a new construction, rather than just repurposing a part of an existing house into the temple, as they had seemingly done in the past.  This was going to take some time.  At the same time, it wasn't just buildings that were needed, and we are told that several Buddhists returned to Baekje along with the envoys.  We are told that they were going to Baekje to gain further instruction in Buddhist teachings. This was the nun Zenshin, daughter of Shiba Tattou, and her companions, who had been ordained at the order of Soga no Umako to help staff his first attempt at building a worship site at his house. The following year, in 589, we are told that there were three “inspections” that were sent out along the various circuits, or roadways, of eastern Honshu.  These circuits were regions of Japan, and come from a continental tradition that would be formalized in the law codes of the early 7th century.  Generally speaking there are usually 7 circuits—8 once Hokkaidou comes into the picture—and then the capital region, often known as the home territories around Yamato and the Nara basin.  Kyushu and Shikoku were each covered by their own circuits:  The Saikaidou, or Western Sea Circuit, covered all of Kyushu, and eventually the Ryukyu islands as well, while the Nankaidou, or Southern Sea circuit covered from the south of the Kii peninsula and the island of Shikoku.  Western Honshu was covered by another two circuits—there was the San'indou, the Mountain Yin Circuit, and the San'yodou, the Mountain Yang Circuit.  Yin being related to the dark and the north, the San'indou covered the areas to the north of the Western mountain range along the Japan Sea coast, from the land of Tanba west to Iwami, including the lands of Inaba and Izumo.  In contrast, Yang was related to the south, and so the San'yodou covered the regions from Harima, next to the land of Settsu, part of modern Ohosaka, and stretched along the southern side of the mountains to the Seto Inland sea to the western land of Nagato, part of modern Yamaguchi Prefecture, and included the ancient land of Kibi. Finally, there were the three circuits of Eastern Honshu, which were the subject of the Chronicles entry in 589.  First off was the Tousando, or the Eastern Mountain Circuit.  Whereas western Honshu can be largely divided by the mountains into a northern and southern region, eastern Honshu was a little different, as the Japanese alps created difficulties that meant that the Tousandou covered the inland regions, starting at Afumi, around lake Biwa, out to Kenu—modern Gunma and Tochigi prefectures, north of Tokyo.  It would eventually include the distant regions of Dewa and Mutsu, which covered much of the Tohoku region up to Hokkaido, although those were still largely outside of the area of Yamato influence, and home to those that the Yamato court called Emishi.  The man sent to inspect this region was named Afumi no Omi no Kamafu—fitting given that Afumi was at the western end of the circuit. Next they sent Shishibito no Omi no Kari to inspect the Toukaidou, or Eastern Sea circuit.  This circuit proceeded from Iga, Ise, and Owari, eastward along the Pacific coast to Hitachi, in modern Ibaraki prefecture.  It includes much of modern Tokyo, and is likely one of the more well known, if only for things like the JR Tokaido line.  This route became well traveled in the Edo period both for the daimyo processions of the sankin-kotai as well as the pilgrimages from Edo to Ise, and onward to points even further west. Finally, we have a member of the Abe no Omi heading out to inspect the Hokurikudou, the Northern Land Circuit.  This was largely the area known in the Chronicles as Koshi, along the Japan Sea Coast.  The Abe family may have had some influence in that region, though it is said that they originally came from the land of Iga, just east of Yamato.  However, we aren't given a specific individual's name—Abe no Omi is just the family name and their kabane rank, and could indicate any member of the Abe family.  This may have to do with the actions of Abe no Hirafu in the late 7th century, but at this point in the story it is unclear.  We are provided the given names of the other inspectors, however—Kamafu and Kari—so it stands out that we have nothing for the inspector of the Hokurikudou other than their family name. Other than the mention of the circuits, and the inspections that the court was conducting, this seems to be a fairly mundane entry—though it does link to some later events.  Still, it provides a little more evidence for the expansion of Yamato's direct control.  The idea that there were court inspectors checking up on these territorial circuits suggests that they were a somewhat active part of the bureaucracy of the court.  Previously the court had set up the Miyake, or royal granaries, which were extensions of royal authority in various areas.  Now we see an additional layer of government that would have been going through the areas and making sure that things were being administered as Yamato believed.  It also suggests that there were those in these circuits who were beholden to Yamato in that they were required to produce some kind of evidence for what they were up to. The year after, in 590, the big news was apparently the return to Japan of Zenshin and others, and we are told that they took up residence at a temple in Sakurai – very possibly a reference to Hokoji or Asukadera, the newly-founded temple we just discussed.  Asuka is outside of the modern bounds of Sakurai city, but at this time the name Sakurai may have referred to a slightly larger and more nebulous area.  On the other hand, they could have settled at another temple in the area that just wasn't part of the state funded program.  In that same vein, later in 590 we are told that people went up into the hills to get timber for building Buddhist temples, and many more people, most of them with connections to the mainland, and especially the Korean peninsula, were ordained.  Buddhism was starting to grow more popular and it was being better patronized by the elites, and soon we will start to see more and more temples popping up. In 591, we see the final burial of Nunakura Futodamashiki, aka Bidatsu Tennou.  This was now many years since his death, but that isn't entirely surprising given the fighting and general turmoil that followed his death.  Building a tomb mound was not exactly a simple feat, and if one wasn't already prepared by the time he passed away, then it would have taken a while to prepare it—and even more time if much of your labor force was being split and repurposed in the fights for the throne.  As you may recall, Nunakura died of a disease, so it is unlikely that there had been a lot of preparation for his death, so we can assume that his body, after resting in the palace of temporary interment for a while, was eventually given a temporary burial and then they likely were reburying the bones several years later.  This isn't exactly unheard of, but it does seem that this was an exceptionally long period between death and final burial. The location of his tomb is said to be on the western side of the mountains, outside of the Nara Basin, in the area  of modern Taishi, in the south of Ohosaka.  This seems to have been a new region for royal burials, from what I can tell, but there would be several important Asuka era burials located in this region. Later in that same year, Hasebe and the court indulged themselves in something that was becoming almost a tradition:  Wondering aloud if they should go marching over to the peninsula and re-establish Nimna.  There's apparently no thought the fact that Nimna had not been a going concern for quite some time now, and this may have just been the popular casus belli of the Yamato court.  Of course, all of the ministers were for it, agreeing that it would be just the best if they could go over there and get Nimna started again. And so they set in motion the necessary work of gathering an army.  This wasn't a simple task and would take quite some time to get the word out, gather men together, and then have them all meet down in Tsukushi at the court's outpost down there.  Not only that, but there would need to be boats made, and armor and weapons would have to be ready.  This was quite the undertaking.  We are told that they eventually gathered over 20,000 men, though that could easily be an exaggeration.  They named five generals, or Taishogun.  This is different from the “Shogun” of later years—the Sei-I Taishogun, or General for Subduing Barbarians.  This is just the title of general, Taishogun, and there were apparently five people who were running things—possibly referring to five different forces that were going to go over, or it may have been a political thing to ensure that people of rank were given opportunities.  It is interesting to see the names, as we have heard some of the family names, at least, before. The five generals were:  Ki no Womaro no Sukune, Kose no Omi no Hirafu, Kashiwade no Omi no Katafu, Ohotomo no Kuhi no Muraji, and Katsuraki no Wonara no Omi.  Then various other Omi and Muraji level individuals were placed in charge below them.  They were all stationed in Tsukushi and two men, Kishi no Kana and Kishi no Itahiko were sent to Silla and Nimna respectively, presumably to try to work something out before things got ugly. That was all listed in the 11th month of 591, and preparations were still ongoing by the time of the next entry, in the 10th month of 592. So remember how I mentioned at the top of the episode about how many of the systemic issues that had led to so much war and bloodshed were still a thing?  Yeah—despite the seemingly rosy and downright mundane picture of the last five years, things were apparently not quite as stable as they may have appeared.  And I say that because of what happened in the 10th month of 592. We are told that this was the winter, possibly around late November or December according to our modern calendar—trying to map ancient lunar calendar dates to modern solar dates are a whole thing, trust me.  Anyway, it was during this season that someone brought in a wild boar and presented it to the sovereign.  And there was nothing too sus going on there—it wasn't a white boar or some kind of unusually large animal.  No, what was remarkable wasn't the presentation at all, but what it kicked off, because apparently Hasebe looked at the boar and made an off-hand comment, which Aston translates as: “When shall those to whom We have an aversion be cut off as this wild boar's throat has been cut.” Just in case you didn't get the allusion, he was basically wondering when those people whom he didn't like would be killed—though possibly he meant cut off in another sense, I think it is pretty clear that he wanted some people taken care of, if you know what I mean.  I would liken it to a phrase attributed to King Henry II of England, who is said to have wondered aloud, “Will no one rid me of this turbulent priest”, which led to several men heading out and eventually killing Thomas Becket, the then Archbishop of Canterbury.  While Henry may not have actually ordered the killing of Thomas Becket, with whom he'd been in something of a power struggle, his words certainly ended up being the catalyst that led to the archbishop's eventual demise. Similarly here, that certainly seems to have been the intent, or at least that is how it was taken.  Word of the sovereign's outburst made it back to none other than Soga no Umako, the Oho-omi himself, who grew more than a little bit worried.  It didn't help that word was also coming that the royal household was apparently stockpiling weapons—more than usual. Soga no Umako came to believe that Hasebe was talking about him, and though there wasn't a particular reason given, it suggests that there were some things going on below the surface detailed by the Chronicles, and we can speculate on a few of them. First off, Hasebe had not been the first choice for sovereign, and he didn't really enter the picture until after the death of his brother, Prince Anahobe. Anahobe had, of course, believed that he should take the throne himself, but then he was killed.  It is possible that Hasebe was appointed sovereign to appease some of Anahobe's supporters against the wishes of those such as Soga no Umako. Second, it is clear that Umako was immensely influential and powerful, and he probably had more influence than the sovereign himself.  Always remember that if someone raises an army and helps put you on the throne, rather than themselves, they usually have the ability to do the same thing in reverse.  Or, as so many parents are fond of saying: I brought you into this world, I can take you out!  So it may be that Hasebe felt threatened by Umako's own power and felt he needed to be dealt with before Soga no Umako decided that he'd rather have someone more pliable on the throne.  Of course, in another time it might have been enough to just demote him, but it is unclear if Hasebe actually had the power to do that—and if he did, would it stick. There is also another option as well—Hasebe may not have said anything at all, and it is possible that this was a story concocted to explain Umako's own reaction.  This is hinted at, somewhat, in another account that basically comes in once again with the tired “blame the woman” trope.  It suggests that Ohotomo no Koteko, Hasebe's consort and the mother to his two children, started the whole thing as a rumor.  According to this account, she was “declining in favor”—although it is unclear just whom else she was competing against.  If that record is correct, she was the one who told Umako about what Hasebe was purportedly saying, knowing that it would cause problems for her husband because she was unhappy with him.  Even if that were true, we don't know whether or not Hasebe actually said what is attributed to him. Again, regardless of what Hasebe actually said, all of this suggests that things were not as solid and stable as they might otherwise appear to be, and suggests just how literally cut-throat the politics of the Yamato court could get. And so, Soga no Umako took this threat quite seriously, and he engaged the services of one Yamato no Aya no Atahe no Koma. We don't know much about Koma.  The Yamato no Aya were one of several Aya families, and their name suggests that they were descended, at least in part, from ethnic Han Chinese weavers—or at least traced their lineage back to the continent with claims to the Han dynasty, just as the Hata family claimed ties back to the Qin dynasty.  They had been in Japan for generations, but are still often associated with various technologies that came over from the continent. There is also a record, we are told, that says Koma's father was Yamato no Aya no Iwai—whose name is suspiciously similar to that of the Iwai in Tsukushi, or Kyushu, who had allied with Silla and tried to block trade and military support between Yamato and Baekje.  It is possible, and even probable, that this was just a coincidence—after all, why would the son of a rebel who had so aggravated Yamato be in the court at all?  But it was considered significant enough for the Chroniclers to mention it at the same time, and that may be because of the relationship back to that other rebel. Now, for Koma to take action, he and Umako would need to act quickly.  Soga no Umako sent a message to the court ministers and claimed that he was sending someone to present the taxes of the Eastern provinces.  As you may recall from earlier in this episode, a few years earlier inspectors had been sent out along the three eastern circuits.  It would have taken them time to survey, compile their information, and collect any taxes owed, and bring that back to the court.  Umako lied to the other ministers and said that the taxes were ready, and he was sending someone to the sovereign to present the taxes. Of course, he was really sending Yamato no Aya no Koma, and in lieu of taxes he brought death—somewhat fitting if you think about it.  Koma killed the sovereign and then, somehow, made his escape.  Unlike some of the other killings we aren't given too many details of the deed itself. What we are given is the aftermath.  For later in that same month, Soga no Umako had Koma himself killed.  And this is where I find it really weird, or perhaps the Chroniclers were just in denial.  They claimed that Soga no Umako had learned that Koma had been having a clandestine relationship with Kawakami no Iratsume, herself a consort of the sovereign and Soga no Umako's own daughter.  Koma had apparently taken her back to his place to live and made her his wife in secret—basically saying that they had carnal relations together as man and wife, though it is not clear whether or not they were consensual.  Umako thought that his daughter was dead, but when he learned that Yamato no Aya no Koma had taken her, he had Koma killed. And that just all seems so very convenient.  So Soga no Umako has enough influence over Koma to get him to assassinate the sovereign, but somehow misses that his co-conspirator in this has eloped with his daughter, and then kills him out of apparently justified rage?  Uh-huh.  Nothing fishy about that at all. I suspect that what happened at the time versus what was later recorded differed slightly.  Assuming that most of it was accurate, I wouldn't be surprised if Umako got Koma to do the dirty deed, and then offed him, possibly so that he would not be immediately implicated.  Even so, what were the laws around such events?  With Hasebe gone, and nobody else in power to challenge him, Soga no Umako was one of the most powerful people around.  He just didn't have the parental qualifications to take the throne himself. And that is probably what saved him from being labeled a rebel, himself.  After all, you don't get much more rebellious than killing the king.  But is it rebellion when it is self-defense?  Here is where the lack of a strict law code likely came down on the side of Soga no Umako, because despite his involvement, nobody seems to have gone after him or taken him to task.  In fact, he would remain a powerful figure in the Yamato court for years to come. There are also several figures who seem to have remained absent from all of this, but it would be interesting to know where they came down.  The first was Prince Umayado, aka Shotoku Taishi.  Did he sanction or even take part in this plot?  Umayado was still somewhat young, so he may not have had much to say at this point.  Then there was Kashikiya Hime, Nunakura's queen.  Presumably, she had been the one to recommend Hasebe to the throne, but we also see her hand in the decision to punish Anahobe and the Mononobe, which we discussed over the last couple of episodes.  She is often kept at arms length in the narrative, however, which may be because of what the Chroniclers already knew.  With the court once more in need of an heir they searched high and low, and the assembled ministers finally settled on the candidate they thought would be the best of all of them:  Kashikiya Hime herself.  It makes sense: Kashikiya Hime, who is known today as Suiko Tennou, clearly knew how the court operated.  She had sanctioned, if not outright directed, the deaths of Anahobe and Mononobe no Moriya. On the other hand, the patriarchal society of the day—and even that of modern day scholars—questioned her fitness for the job.  Many have pointed to the strongman tactics of Soga no Umako, as well as the focus on Prince Umayado, whom she made her Crown Prince and whom, we are told, assisted in all areas of government.  In fact, it often seems as though Umayado and Umako are the ones actually running things, with Kashikiya Hime as a puppet.  On the other hand, perhaps there was something even more complex—a conspiracy between Umako, Umayado, and Kashikiya Hime.  She may have also been something of a compromise candidate, someone that all of the different factions could get behind. We'll explore all of that and more as we get into her reign in the coming episodes, along with the role played by Prince Umayado.  We'll also look more in depth at the spread of Buddhism, and the temple building that would pick up shortly after Kashikiya Hime came to power.  Until then, thank you for listening and for all of your support.  If you like what we are doing, 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 Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan. 

Chỉ với một bài viết, Tập Cận Bình đã khiến quần đảo Ryukyu có vị trí chiến lược này rơi vào vòng xoáy địa chính trị. Xem thêm.

Ruim twee eeuwen lang was Nederland het enige westerse land dat handel mocht drijven met Japan. Nederlandse handelaren deden dit vanaf Deshima, een speciaal daarvoor opgeworpen eiland in de baai van Nagasaki. Hoe was het om daar te wonen? En was de positie van Nederland echt zo uitzonderlijk als schoolboeken suggereren? Janine Abbring spreekt erover met Hoofd Aziatische kunst, Menno Fitski. Wil je weten hoe deze maquette eruitziet? Kijk dan op:  https://www.rijksmuseum.nl/nl/collectie/NG-721 In de zomer van 2023 kun je nog meer van het eiland Deshima zien in het Rijksmuseum. In het Aziatisch Paviljoen is een kleine selectie van prenten te zien met als thema: Hoe keken Japanners naar Nederland en andersom? In het Rijksmuseum is powered by ING.

It is often said that Taiwan came into the Chinese orbit as far back as the 3rd century. Is that true? How? The story of the Three Kingdoms era exploration of (maybe) Taiwan.Fast forward a few hundred years to the early 7th century, and records show that the Sui Dynasty fought a war against an indigenous kingdom that the chroniclers called "Liuqiu." Today, that name refers to Ryukyu, also known as Okinawa. But could it have meant Taiwan at the time?

In episode 56 of the Japan Distilled podcast, your hosts Christopher Pellegrini & Stephen Lyman dive deeper into Ryukyu Awamori, which is the oldest distilling tradition in Japan.

Last time we spoke about the modernization efforts of Big Brother and Little Brother, aka China and Japan. Both nations went about the process of modernization in vastly different ways. Japan began its Meiji restoration, an incredible hyper modernization process done  to thwart colonization by western powers. Yet China was hampered by hardline conservatives like Empress Dowager Cixi who sought instead  to restore the Qing Dynasty's symbolic grandeur over technological innovations such as railways. China's greatest leaders like Zuo Zongtang, Zeng Guofan and Li Hongzhang did all they could to usher in some form of modernization.  Li Hongzhang emerged as the champion of modernization efforts for China, but he kept butting heads with stubborn conservatives wishing instead to reclaim the Qing's former symbolic glory.. It would not only be the conservatives in China he would have to face, for the Empire of the Rising Sun was growing, and forcing China into the shade. #37 This episode is China & Japan & the Hermit Kingdom    Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. In the early 1860's, before Emperor Meiji took to the throne, the Japanese sought to establish diplomatic relations with China. The Japanese regarded China as an enormous nation that could provide markets for their merchants, but more importantly, China could cooperate with Japan in the face of Western challenges. Who better to help thwart off the west, than Big Brother? In October of 1870, the Japanese official Date Munenari went to Tianjin to meet Li Hongzhang to see if they could open formal diplomatic relations. Li Hongzhang believed in the value of establishing relations with Japan and the importance for China to modernize and self-strengthen. Li Hongzhang admired Japan for preventing westerners from invading their nation and limiting the activities of westerners within her borders. The meeting was a cordial one, both sides saw common interest in working together to resist the west. In 1871 on September 13th, Li Hongzhang and Date Munenari signed the Friendship and Trade Treaty, the first diplomatic document between China and Japan in modern history. Li Hongzhang agreed that the two nations would not launch aggression against another and that if either nation were involved in a conflict with an outside power the other would come to their assistance. It sounded a lot like Pan-Asia unity was atleast on its way, but before the treaty could be ratified the Japanese tried to eliminate the clause to provide assistance and added a new clause, that Japan would be given most favored nation, thus giving Japan the same rights that the western nations had forced upon China, yes it was an unequal treaty clause. As you can imagine Li Hongzhang was greatly annoyed by this and delayed the ratification to try and get the Japanese to back down. By May of 1873 the Japanese yielded, accepting the mutual assistance clause and abandoned the most favored nation clause. Leaders of China and Japan than expressed that their nations shared common culture and were a common race “Tongwen, Tongzu - Dobun, Doshu” and thus they shared an interest in working together to respond to the threat of the west. When this treaty was signed, the Iwakura mission had not yet returned to Japan, but Emperor Meiji had assigned Japans foreign minister, Soejima Taneoimi to go to China to learn about her position on the issue of the Ryukyus and Taiwan. Japan had interests in them and knew this would lead to conflict with the Qing. Soejima was an expert on the Chinese classics and skilled at Chinese poetry. Thus when he went over and the Chinese hosts began to make it clear Japan was in a supplicant relationship with China because she held the Chinese emperor, Soejima used his knowledge to wedge Japan into a special position. He came to Tianjin and met with Li Hongzhang. Famously when they met, Li Hongzhang was in traditional clothing, while Soejima was in western attire and Li criticized him for this. Soejima then went to Beijing and waited several days trying to get an audience with high level Qing officials. The Qing were greatly angered by Japanese attempt to get most favored nation status in the treaty. Thus they were really trying to hammer in that Japan was the supplicant to China. Soejima was upset at the condescension with which he was treated. He quoted the Duke of Zhou stating to the Qing “If you treat [foreigners] as barbarians, they will be just that, but if you treat them as true gentlemen, they will indeed become true gentlemen.” Soejima was the first Japanese person in modern times to meet the Qing emperor. Prince Gong greeted him and told Soejima he would not have to kowtow before the emperor. The kowtow issue had actually been resolved because Western diplomats had made too many problems of it, by proxy Japan would not have to either. The Qing made an effort to show respect to Soejima by seeing him before other foreign diplomats and allowed him to bow just 3 times. Soejima was wine and dined by Li Hongzhang in Tianjin later, it was extremely cordial and there was goodwill between the men. Soejima's experience in China had him returning to Japan confident that China would not stop Japan from expanding her trading activities in the Ryukyus and China. Japan then prepared a legation staff to China and established a formal diplomatic office in Beijing with Mori Arinori as the ambassador. Li Hongzhang advocated that Beijing should establish a legation in Japan, arguing that if China had had a legation there they could have prevented Japan from attacking Taiwan in 1874. China's legation staff would arrive in Tokyo in december of 1877, again slow to the mark. Li Hongzhang was cautious about Japanese intentions now and in 1876 met with Mori Arinori. They shared concerns over Russian advances and Li Hongzhang suggested to Mori Arinori that their nations should cooperate on matters in Korea.  Japan was focusing efforts to strengthen its northern island against possible Russian threats. They viewed Sakhalin, Manchuria and Korea to be regions of national security concern. While Japan worried about Russia encroaching on Hokkaido from the sea, China worried about Russia encroaching on its northeast region. Although the trans-siberian railway only began construction in 1891 their efforts to settle people across Siberia in preparation for its construction began much earlier. The Qing had not allowed non Manchu people to reside in their homeland of Manchuria since conquering the Ming dynasty centuries before. To strengthen resistance against Russia, in 1878 the Qing changed their immigration policy to allow and even encourage non-Manchu to come to Manchuria. Within a few years many migrants came from various parts of China to settle in Manchuria. Japan likewise was sending settlers to develop Hokkaido, but unlike Japan, the Qing had no real development plans to modernize manchuria.  Soon after Hokkaido began being developed the Japanese next move was to gain control over the Ryukyu islands south of Japan's 4 main islands. This would be the first real tension between Japan and China. From 1862 to the mid 1870s Japan had concentrated on defense and thus things revolved around her 4 main islands. After the mid 1870s however, Japan gained in strength and began to expand their defensive perimeter. The Ryukyu, in Chinese “the Liuqui Kingdom” was led by indigenous peoples who oversaw the small islands stretching between Kyushu and Taiwan. The Ryukyu kingdom tried to fight for its independence by showing good will to both China and Japan and this brought Qing and Tokugawa presence. The Ryukyu kingdom maintained Chinese and Japanese emissaries who came regularly, but never at the same time. The Ryukyu kingdom paid tribute to China and traded with her, thus was influenced heavily by her. However culturally the Ryukyu were closer to Japan and Satsuma domain in particular had a large influence on her.  From 1871 to 1874, Japan used a shipwreck incident involving some Ryukyu fisherman off the coast of Taiwan to strengthen her rights to govern the Ryukyu islands. In 1871 Ryukyu fisherman in 4 small boats got stuck in a typhoon sinking 1, shipwrecking 2 and 1 remained afloat. The survivors made their way ashore on Taiwan where 44 of them were killed by Taiwanese aboriginals. 12 fisherman survived and escaped aboard their last boat back to the Ryukyus. At this time Taiwan was under the control of Fujian province and the Japanese government demanded China compensate the fisherman. This inherently was also the Japanese government claiming the Ryukyu islands to belong to them. For two years the issue went unresolved and in 1874 Japan launched a punitive expedition led by Saigo Tsugumichi, the brother to the famous last Samurai Saigo Takamori. If you are interested in the story of Saigo by the way over at the Pacific War channel I have an episode dedicated to the Satsuma Rebellion, what inspired the film the Last Samurai, though that movie is sort of a mix between the Boshin War and the Satsuma rebellion, still good movie just not historically accurate. Well the Qing officials explained to the Japanese that the Taiwanese were not technically under Qing control and that the Ryukyu islands were actually under Qing jurisdiction. The Japanese expeditionary forces remained on Taiwan, intentionally to intimidate China.  Soejima and the official Okubo Toshimichi went to China to discuss the issue and under pressure the Qing officials agreed to pay compensation to Japan for the Ryukyu sailors, but later stated they were unaware the payment would also provide Japan with support for her claim over the Ryukyu islands. Li Hongzhang was livid over this betrayal and stated that while the Europeans were at least honest in their negotiations, the Japanese were duplicitous. By the mid 1870's the Japanese and Chinese militaries both increased their presence in the Ryukyus. Then in 1879 during the process of abolishing the old feudal domains to replace them with prefectures, Japan officially recognized the Ryukyu islands as the prefecture we know today as Okinawa. Japan followed this up by ordering Okinawa to stop sending tribute to China. Now Li Hongzhang had supported relations with Japan, even with their incursions in Taiwan in 1874 and their swindle of treaty deals, but in 1880 China refused Japan's official proposal concerning the Ryukyus. China however did not follow this up militarily. The problems between China and Japan would only worsen and it would be Korea stuck in the middle. Japan's interests in Korea were both for security and economic. Of all the territories near Japan, Korea was the most significant strategic area. She was in the vortex of Russia, China and Japan. Korea had also been the crux of two military clashes between Japan and China in 661-663 and 1592-1598. Alongside that Korea had been the staging area for the failed Mongol invasions of Japan in 1274-1281. The German military adviser to Japan, Major Jacob Meckle stated that Korea was “a dagger thrust at the heart of Japan” and this had a profound effect on Japanese strategists. Japan was concerned other nations, like Russia, would use Korea as a base from which to attack Japan. Yet if Japan could establish a military presence on the peninsula, well that would prevent this from ever occurring.  Historically Japan had dealt with Korea, better called the Joseon dynasty through the Tsushima islands and Pusan island. Both Korea and Japan took up isolationist policies and much like Nagisaki acted as Japan's open port for so long, Korea kept Pusan as its open port. During the Sakoku period, Japan gave the Tsushima domain the responsibility of dealing with Korea. There had always been limited trade between the two nations, but things certainly changed after Japan kicked off its Meiji restoration. Japan had looked to nations like Britain as an example of how to build a strong economy. This led Japanese officials to seek a relationship like Britain had when it came to economic activity. To manufacture products, sell it to its colonies and build up its own economy. Their idea for this was to import soybeans and wheat from Korea and sell Korea industrial products. Initially Japan's only major export was raw silk, so they decided to try exporting silk textiles. In late 1869 a Japanese representative from Tsushima was sent to Pusan to announce Japan was to have a new emperor, standard stuff. What was not standard however was in the letter sent to the Koreans the term for the Japanese emperor used the Ko character rather than Taikun. The Ko character was used to refer to the Qing emperor, implying the Joseon Dynasty's emperor was inferior. By using the Ko character for the Japanese emperor, Japan was trying to establish the same relationship. And so the Korean officials refused to receive the new representative and his mission as a result. The Koreans wanted to remain in the sinocentric world as tributaries to the Qing. This fiasco led to the legendary Seikanron debates, in which Saigo Takamori argued Japan should perform a punitive expedition against Korea, again if you want to hear more about that hilarious tale check out my Satsuma Rebellion episode on the Pacific War channel. Long story short, the Japanese leadership knew they were not yet strong enough to embark on such a venture so they blocked Saigo's motion. Now Japan did not simply give up on the Korean situation, they kept trying to send envoys to force Korea to recognize the equality between Japan and China. In the meantime in 1875, the steam gunboat Un'yo under the command of Inoue Yoshika was dispatched to survey the Korean coastal water. On the morning of September the 20th, Inoue put ashore a party on the island of Ganghwa to request water and provisions and here came a major conflict. Ganghwa had quite recently been the place of two major conflicts, a French expedition against Korea occurred in 1871 and an American expedition the same year. Thus the men manning the fortifications at Ganghwa were trigger happy with fresh memories of what foreign ships could do to them. When the Japanese came ashore, the Korean shore batteries fired upon the Un'yo.  The Japanese as you might imagine were really pissed off and they quickly dispatched 32 men, 10 marines, 19 sailors and 3 officers to attack Yeongjong fort. The men landed near the eastern gate of the fortress and immediately white coated Joseon defenders began firing their antiquated matchlocks and some arrows down upon the Japanese. A Japanese sailor was wounded by a matchlock ball and another was hit in the groin by an arrow. The Japanese pressed their attack climbing over a wall to open the gates as their marines rushed into the fort. The Un'yo fired its 6.3 in and 5.5 in deck guns to support the assault. The Koreans tried to flee through their western gate only to run into 6 Japanese sailors who ambushed them. Kawamura Kwanshu, a Japanese officer present had this to say "they clambered down the steep bank on the south-eastern side, and in hopes of escaping to the opposite island … they stripped off their clothes and plunged into the sea. Unfortunately, the tide was high and too deep to wade across. Many of them hesitated and  we fired on them without mercy ― 24 Koreans were killed on the rocks and many more drowned trying to swim to safety. Only six or seven were seen making it safely ashore on the distant island.” The commander of the fort, Yi Min-dok managed to escape as the Japanese plundered the fort which Kawamura tells us " We took 36 bronze cannons and a drum nearly 6 feet in diameter. In addition to this there were four drums three feet in diameter. Their trumpets were very like toy trumpets used by children in Japan. Their bows also were very like the Japanese. Their arrows were exactly like those in Japan. The swords were numerous, but they must have been bought in Japan. The guns were all matchlocks. Among the booty was a French book on gunnery translated into Chinese." Many Koreans were captured and they were forced to carry the plunder to the Un'yo as the Rising Sun flag was raised over the fort. The Japanese held the island awaiting a challenge from Korea, but none came. The next day the Un'yo returned to Japan leaving Yeongjong in ruins. The entire ordeal turned into an implicit threat to Korea, if they refused to recognize Japan's claim and open up relations Japan would use its military might.  Within Japan, the Korea incidents had gone hand in hand with the Satsuma rebellion of 1877 to push the Japanese public to support military action in Korea. The Meiji leadership were under pressure, but they hoped to avoid conflict by resolving such problems through diplomacy. Li Hongzhang perceived that if Japan were to invade Korea, this might provoke Russia to respond and thus China also wanted to resolve such issues through diplomacy. The Qing dynasty officially held suzerainty over the Joseon Dynasty, thus they held the right to approve Korea's foreign policy decisions but not to interfere with her domestic affairs. For centuries China held this right, but did not exercise it. Then in 1875, Mori Arinori was sent to Beijing seeking Qing support to open trade between Japan and Korea. Mori Arinori met with the Qing office for general management of affairs concerning the various countries, what a mouthful, known as the Zongli Yamen. The Zongli Yamen officials stated while Korea was a Chinese dependency, China still could not interfere with her domestic affairs and thus could not demand she open up trade with Japan. So the next year Mori Arinori met with Li Hongzhang over the issue and both men sought a peaceful agreement. Mori Arinori advocated for Korea to be treated under international law as a sovereign state. Now Ito Hirobumi the rising political leader of Japan during this time believed progress could not be made opening Korea up by working with the Qing. He urged his colleagues that Japan should work with Korea directly instead. Korea at this time was going through some major changes as well. The young Emperor Gojong turned 21 years old in 1873 and replaced his father Yi Ha-eung who was the Heungseon Daewongun, basically a regent ruling the dynasty. His father was a conservative with a very simple foreign policy it went like this according to the American Historian Bruce Cummings “no treaties, no trade, no catholics, no west and no Japan”. Yes the Daewongun liked his isolationist policy and he was not wrong about doing so. By keeping Korea as bottled up as possible he was able to keep the western powers arguably out for quite some time. However the problem with this was while keeping the west out you were also hindering chances at modernization and an industrial revolution. Korea was known as the Hermit Kingdom and while she tried her best to keep the world out, the world eventually would come crashing in.  When Gojong came into power in 1873, unlike his father he was much more willing to consider opening up and working with the Japanese. Now alongside Gojong was his wife, the famous Empress Myeongseong, also called Empress Min. She was born to the Yeoheung Min Clan in 1851. They were a noble clan who historically held high positions in the Joseon dynasty. She lost her father at age 7 and was raised by her mother and other Min relatives. When Gojong turned 15, his father sought a wife for him. He wanted someone with no close relatives so she could not harbor much political ambitions, but came from a noble lineage. He rejected many, until he found the orphaned Min who was beautiful and of ordinary level of education. She was married to Gojong and after Daewongun realized the empress had political ambitions. Daewongun had this to say of her “she was a woman of great determination and poise”, despite this he paid little mind to her and things moved on. Empress Min would quickly ruffle feathers so to speak. She showed herself to be very assertive and ambitious. She did not toss lavish parties for the nobles nor participated in the normal extravagant lifestyle, you know wine and dining, tea parties with the princes and princesses all that jazz you see in the Crown. No instead she spent a lot of her time self educating, reading books reserved for men. She studied history, science, politics, the works.  By the age of 20 she began trying to play an active role in politics in spite of the Daewongun and other officials trying to stop her. She then bore child prematurely who died 4 days after birth. This prompted the Daewongun to state publicly that she was unable to bear a healthy male child, which became quite a public scandal. Queen Min even suspected her father in law had slipped her ginseng to cause her pregnancy issues. Daewongun proceeded to push his son to conceive a child through a concubine called Yi Gwi-in and she soon gave birth to Prince Wanhwa. Daewongun quickly tossed the title of crown prince upon the child and it looked like the jig was up for Empress Min. However Empress Min secretly began to form a powerful faction against the Daewongun. The faction included high officials, scholars, members of the Min Clan and they made a move to remove the Daewongun from power. Empress Min's adoptive older brother, Min Seung-Ho along with the Joseon court scholar Choe Ik-Hyeon formally impeached the Daewongun arguing that Gojong, then age 22 should rule in his own right. The royal council agreed to this and Daewongun was forced to retire. The second he was out of the picture, Empress Min banished Yi Gwi-in and her child to a village outside the capital and stripped them of royal titles. The child also died on january 12th of 1880. Now Empress Min had control over the Joseon court and quickly appointed trusted family members in high court positions to assert her dominant role as Queen consort. So yeah she was a firebrand of a woman, a very interesting character, I do apologize my knowledge of Korean history is limited, but I do recommend if you are into Korean tv series there are quite a few on her like Empress Myeongseong from 2001. Now just a few months after the Un'yo incident, Japan sent an emissary to Korea to push a treaty. It was the exact same type of situation Japan faced when Commodore Matthew Perry's blackships, gunboat diplomacy. King Gojong signed what became known as the Ganghwa Treaty: this opened up 3 Korean ports to Japan, one at Pusan right away, one Wonsan in 1880 and another at Inchon and 1883. The treaty was an unequal treaty, very much in the same light as the ones forced upon Japan by western nations. The treaty had ended the Joseon dynasties tributary status under the Qing dynasty now she was an independent state. The Chinese were now suspecting Japan sought a presence on the peninsula and Li Hongzhang openly expressed fears that Japan might develop territorial ambitions on the mainland. The Chinese and Japanese continued talks about cooperation against the West, especially Russia, but they were also now quite wary of another. Now Korea was not idle during all of this and her officials sought a way to secure her. King Gojong sent a mission to Japan headed by Kim Hong-jip. Kim Hong-jip was presented a plan by a Chinese diplomat named Huang Zunxian there called “a strategy for Korea”. It warned that if Korea was threatened by an empire like Russia, Korea should maintain friendly relations with Japan, China and seek an alliance with the United States to counterweight Russia. Kim reported this to King Gojong who was impressed with the plan. Then in 1880 following the Chinese advice King Gojong established diplomatic ties with the US. Negotiations began between all the nations in Tianjin and the Treaty of Peace, Amity, Commerce and navigation was signed by Korea and the US. However during the negotiations, issues rose up. The Chinese insisted that Korea was not independent and still a dependency of China. America firmly opposed such a thing, stating the new treaty should build upon the Treaty of Ganghwa which stipulated Korea as an independent state. A compromise was made between China and the US stipulating that Korea held a special status as a tributary state of China. Now as of 1879, China had given Li Hongzhang responsibility for relations with Korea. Li Hongzhang urged Korean officials to adopt China's self-strengthening program to do the same for their nation in response to foreign threats. Korea after all had just opened herself to the world and now would pursue modernization under a doctrine known as tongdo sogi “eastern wars and western machines”. To modernize Korea would incorporate western technology while trying to preserve her culture, it was much alike to the Meiji restoration. In 1881 Korea established the T'ongni kimu amun “office for extraordinary affairs” modeled on the Qing administrative structures. That same year a mission was sent to Japan to see their modernized factories, military, and education system. Korea then hired a Japanese military attache, Lt Horimoto Reizo to help create a modern army for Korea. This led to the Pyolgigun “special skills force”, where around 100 men of Korea's aristocracy were given Japanese military training.  I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. Trouble was brewing between the Qing dynasty and the Empire of the Rising Sun. It seemed the Hermit Kingdom of Korea was a continuous source of conflict for the two empires, and perhaps might drag them into a war that would change the balance of power in Asia forever

Click here to access The OUTSMART Classroom, so you and your community can Outsmart OBESITY, HEART DISEASE & METABOLIC SYNDROME.Click here to get the OUTSMART CLASSROOMClick here to get the OUTSMART BOOKClick here to get the OUTSMART HEALTH LABClick here if you are a teacherClick here if you are a Cardiology practice or allied health professionalClick here to learn about Shane.Today's episode...Okinawa is a group of islands located in the southern part of Japan and is the country's southernmost prefecture. It is known for its subtropical climate, stunning beaches, rich cultural heritage, and unique Ryukyu cuisine. Okinawa is also famous for its World War II history, including the Battle of Okinawa, and the presence of US military bases. The prefecture is home to many historic sites, such as Shuri Castle, and a number of traditional festivals, including the Eisa Dance Festival. Okinawa is approximately 2,500 km (1,500 miles) east of the coast of Australia.Adults in Okinawa are known to have a long life expectancy, with many residents living into their 90s and beyond. According to data from the Japanese government, the average life expectancy in Okinawa is among the highest in Japan and the world.There is evidence to suggest that Okinawans have low rates of chronic diseases such as heart disease, cancer, and diabetes. This is due to a combination of factors.What are they? How can you duplicate them?Find out why I totally disagree with world leading sociologists on what the factors are.Then I lead you through what the real reason is that gives these people their long and healthful lives.

Click here to access The OUTSMART Classroom, so you and your community can Outsmart OBESITY, HEART DISEASE & METABOLIC SYNDROME.Click here to get the OUTSMART CLASSROOMClick here to get the OUTSMART BOOKClick here to get the OUTSMART HEALTH LABClick here if you are a teacherClick here if you are a Cardiology practice or allied health professionalClick here to learn about Shane.Today's episode...Okinawa is a group of islands located in the southern part of Japan and is the country's southernmost prefecture. It is known for its subtropical climate, stunning beaches, rich cultural heritage, and unique Ryukyu cuisine. Okinawa is also famous for its World War II history, including the Battle of Okinawa, and the presence of US military bases. The prefecture is home to many historic sites, such as Shuri Castle, and a number of traditional festivals, including the Eisa Dance Festival. Okinawa is approximately 2,500 km (1,500 miles) east of the coast of Australia.Adults in Okinawa are known to have a long life expectancy, with many residents living into their 90s and beyond. According to data from the Japanese government, the average life expectancy in Okinawa is among the highest in Japan and the world.There is evidence to suggest that Okinawans have low rates of chronic diseases such as heart disease, cancer, and diabetes. This is due to a combination of factors.What are they? How can you duplicate them?Find out why I totally disagree with world leading sociologists on what the factors are.Then I lead you through what the real reason is that gives these people their long and healthful lives.

ÞESSI ÞÁTTUR ER AÐGENGILEGUR Á PATREON!Hlekkur: https://www.patreon.com/heimsendirAth. best að hlusta í Patreon appinu.Ryukyu-eyjar Japans voru eitt sinn sjálfstætt konungdæmi með verslun við Taiwan og Kína. Nú tilheyra þær Japan og mynda eina mikilvægustu varnarkeðju landsins - fyrstu eyjakeðjuna. Í þessum þætti fjalla ég um sögu eyjanna og mikilvægi. Ég tek fyrir Okinawa, Ishigaki, Yonaguni og Senkaku eyjar sem og deilur við Kína. Önnur efni þáttarins eru Katakana vikunnar, Hljóð vikunnar, móðulaus gleraugu og skortur á ruslatunnum.Kæri hlustandi, ef þú vilt styðja hlaðvarpið og hlusta á þáttinn í heild sinni, þá mæli ég með að ná í Patreon appið og finna Heimsendi þar.Takk fyrir að hlusta!

James Taylor and Jon Steele got together for the final time this year to discuss how the teams finishing from 16th to 22nd in J2 fared. They were joined by Matt Bruce (@MatthewDBruce) to cover Tochigi, Steve Fryer (@ardija01talk) to talk about Omiya, and James Gallagher (@FLManInJapan) to review Ryukyu. James and Jon discussed Yamaguchi, Kofu, Gunma, and Iwate, before closing the episode with a question from @akakichnoeleven.   00:00-05:57 Renofa Yamaguchi (James and Jon) 05:58-15:42 Tochigi SC (Matt Bruce) 15:43-21:52 Ventforet Kofu (James and Jon) 21:53-54:25 Omiya Ardija (Steve Fryer in conversation with Jon) 54:26-1:00:56 Thespakusatsu Gunma (James and Jon) 1:00:57-1:21:12 FC Ryukyu (James Gallagher) 1:21:13-end Iwate Grulla Morioka and listener question (James and Jon)   Stats were courtesy of jleague.jp, transfermarkt.com, football-lab.jp, sporteria.jp, and @Data_Swan.   Thanks again to our contributors for their analysis, and to Patreon subscribers for their ongoing support. And of course, thank you to everyone who listened throughout the year. See you in pre-season!

In the closing years of the reign of Ashikaga Yoshimitsu, the Shogun would continue to reach ever higher for honors and titles which were usually reserved for sovereigns. He would also continue to refine Japan's aesthetic tastes by patronizing Noh performances.Support the show

The JTET crew return to cover the final day of the regular J2 season, as well as all of the latest J3 news as the 3rd-tier season nears an intriguing climax. In Part 1, Jon Steele (@JTalkETJon on Twitter) rounds up all of the big talking points from the final day of the J2 season, as Yamagata pip Tokushima and Sendai to grab a Play-Off place, and Oita slipped up at Ryukyu to hand Kumamoto 4th place (and a home tie in Round 1 of the post-season tournament). After that, Jon was joined by official JTET Kumamoto reporter Garry Irwin (@GarryIrwin on Twitter) to review Kumamoto's home game against Yokohama FC in depth, and to look ahead to both of this weekend's Play-Off matches. To round things off, Mike 'The Orlando Magic' Innes (@GoGoOmiyaArdija on Twitter) brings you up to date with J3 in 'J-Talk: Short Corner'. Thank you for all of the support for JTET so far in 2022 - enjoy the show! 

This week on JTET, Jon and James collaborated on a full review of all of the  big J2 news from the last seven days. They began with a chat about Kofu's incredible penalty shoot-out win over Hiroshima in the Emperor's Cup Final, then segued into discussing Okayama's home defeat against Akita that clinched the J2 title for Niigata, and promotion for Yokohama FC. The boys then review Yokohama FC's thrilling home defeat against Kanazawa, before turning their eyes to Gunma's 5-1 drubbing of Iwate (a result that sealed Gunma's J2 survival, and confirmed relegation for Iwate and Ryukyu). Jon then reviews the rest of the J2 action solo, before getting help from James to preview all of the games coming up on the final day of the regular season this Sunday. After that, Mike 'The Magic' Innes is in position to cover all of the latest J3 events in 'J-Talk: Short Corner'. This episode was recorded before the horrible news of Miyazaki striker Masato Kudo's untimely passing at just 32 years old, so apologies if the tone of the episode seems 'off' this time.  We will do our best to give Kudo-san a full and proper tribute next week.  Rest In Peace, Masato. Thank you for all the memories.

James Taylor and Jon Steele are back with a review of J2 round 37, featuring Yokohama FC v Kofu, Akita v Gunma, Ryukyu v Yamaguchi and Kanazawa v Oita, with a bit of extra chat about Kanazawa's new stadium. James rounds up the rest of the weekend's games and two rearranged midweek matches, then he and Jon look ahead to matchday 38. Mike Innes has the latest twists in the J3 promotion race in J-Talk: Short Corner   00:00-05:58 Yokohama FC v Kofu 05:59-11:24 Akita v Gunma 11:25-19:53 Ryukyu v Yamaguchi 19:54-31:18 Kanazawa v Oita 31:19-43:04 roundup of J2 MD37 and rescheduled matches 43:05-49:46 J2 MD38 preview 49:47 to end Short Corner

The JTET team are back again with a full roundup of all of the latest J2 & J3 news. In Part 1 (02:40 to 46:40), James Taylor and Jon Steele discussed 4 of the big J2 games from last weekend, including a spirited post-match rant and a superb long-range goal. Timecodes: 02:40 to 10:10 - Niigata v Kumamoto 10:10 to 22:30 - Gunma v Sendai 22:30 to 36:40 - Yamaguchi v Mito 36:40 to 46:40 - Ryukyu v Yamagata In Part 2 (47:10 to 57:10), Jon reviews all of the other J2 action from the last week, including the Round 32 games from the weekend, and some of the rearranged fixtures from the last two midweeks. After that, James and Jon return to preview all of the Round 33 fixtures coming up this weekend in Part 3(57:05 to 01:09:10). The pod concludes, as always, with Mike 'Orlando' Innes bringing us up to date with J3 in 'J-Talk: Short Corner' (01:09:25 to Finish). Hope everyone enjoys the show - thanks for all the support as always!

James Taylor and Jon Steele bring the noise with another action-packed weekend in J2. They discussed surprise wins for lowly Ryukyu at Nagasaki and Omiya at Sendai, as well as Machida's victory over JEF United. James rounded up the rest of the action, and then Jon and James looked ahead to matchday 32. Mike Innes rounds up the goalfests from J3 round 20 in J-Talk: Short Corner.   00:00-12:08 Nagasaki v Ryukyu 12:09-22:39 Sendai v Omiya 22:40-29:15 JEF v Machida 29:16-38:15 J2 MD31 roundup 38:16-45:05 J2 MD32 preview 45:06 to end Short Corner

Ryukyu Gorilla Episode：RYUKYU GORILLA 2 YEARS ANNIVERSARY FrankyとMikeが今回トークした内容RYUKYU GORILLA 2 YEARS ANNIVERSARYです！ WOW Ryukyu Gorilla を二年間サポートしてくれた皆さん！僕達をずっと飽きずに聴いてくれて！ そしていつもモチベーションをくれて！ありがとうございます！ Because of you all we are still here and we don't plan to stop! こんな幸せな事を僕達にくれて感謝しかないです。 Ryukyu Gorillaの思いはずっと変わらなよ！ 僕たちの声を聴いてクスクスニヤニヤしながらリスナーの皆さんを笑顔にする事しか考えてないです！ We really hope we make you smile every time! この二年間リスナーとファミリーになって、そして色んな活動をしてる方と友達になってRyukyu Gorillaがどんどん成長してるのを実感してますよ！ だって２年前まではこんな素敵な出会いが出来ると思わなかったです。 新しい挑戦を初めて違う世界を見れるなんて、こんなに楽しいんだねって思いました！ これかもずっとRyukyu Gorillaを応援宜しくお願いします！ きゃー二周年記念日だぁー！！！！！ おっおぅ〜 ………………………………………………………………………………………………… Thank you for listening!　おっおぅ〜 メッセージリクエスト、リスナー応援メッセージなどryukyugorilla58@gmail.com で待ってまーす。 Instagram DMダイレクトメッセージもOKです！ ............................................................................................................. Follow Ryukyu Gorilla on Instagram　インスタグラムでフォローしてね。 https://www.instagram.com/ryukyugorilla (FRANKY) ……………………………………………………………………….. Ryukyu Gorilla Podcasts Listen & Smile On Spotify | Apple Podcasts Amazon Music | Google Podcasts ……………………………………………………………………………………..

James Taylor reviews the J2 games from the weekend, when 8 of the 11 were away wins, but bottom 2 Omiya and Ryukyu couldn't get anything from their travels. There's a preview of Wednesday night's J2 games too. As ever, Mike Innes rounds up all the weekend's J3 action in J-Talk: Short Corner, including Imabari's biggest ever J.League win.   00:00-10:35 J2 roundup 10:36-11:35 J2 preview 11:36-31:04 J3 roundup 31:05 to end J3 preview

Fashionably late this week (sorry!), the JTET gang look back over another interesting weekend in J2 & J3. In Part 1, Jon Steele was joined by James Taylor to review a trio of big matches from last weekend in J2: 01:10 to 14:00 - JEF Chiba v Tokyo Verdy 14:00 to 25:00 - Sendai v Yamagata 25:00 to 37:00 - Ryukyu v Machida After that, Jon reviews the rest of the J2 action solo (37:20 to 47:30), before rejoining James to preview all of the upcoming Round 24 action (47:30 to 54:00). Following all of the J2 chat, Mike 'The Magic' Innes in on hand to review the latest J3 action (54:30 to Finish), answer listener questions, and preview the upcoming Round 15 fixtures in the third tier. Hope everyone enjoys the show, and thanks for waiting for the upload this week!

Fashionably late this week (apologies from the management!), the JTET crew look back over another absorbing weekend of J2 & J3 football. This week, Jon Steele was joined by Stuart Smith to highlight three of the big J2 games from Round 21 (the halfway stage of the regular season).  After a solo roundup of the rest of the second-tier action from Jon, the boys discussed the managerial changes at Ryukyu, Tokyo Verdy and Nagasaki, before previewing all of this weekend's games. After that, Mike 'The Magic' Innes takes the controls for a review of last weekend's J3 action, plus a look ahead to all of the Round 13 matches coming up soon, in 'J-Talk: Short Corner'. Thanks for the support as always - enjoy the show!

Once again, the JTET crew swing into action to look back on all of the latest J2 and J3 news. This week, Jon Steele and James Taylor take an in-depth check on the situation at the foot of the J2 table, with a special focus on Iwate, Ryukyu and Omiya.  After that, Jon rounds up all the rest of the weekend J2 action, before reconvening with James to preview the upcoming Round 20 matches. As if that wasn't enough, Mike 'The Magic' Innes is in control of the 'J-Talk: Short Corner' segment, reviewing all of last week's third-tier games, and looking ahead to both the midweek Emperor's Cup ties involving J3 sides (as well as the next slate of league fixtures coming up on Saturday and Sunday). Hope everyone enjoys the show - it's a packed one this week!

FC Ryukyu finally got their first home win of the season (1-0 v Tochigi) and pod debutant James Gallagher (@FLManInJapan) told James Taylor all about it, as well as sharing his insights on Ryukyu more generally. Then James T rounded up the rest of the matchday 16 games, before the Jameses took a look at the upcoming J2 fixtures. Finally, Mike Innes has all the latest from J3 round 9 in J-Talk Short Corner.   00:00-31:17 Ryukyu 1-0 Tochigi 31:18-41:18 MD16 roundup 41:18-47:10 MD17 preview 47:11 to end J-Talk Short Corner   Thanks to James G for coming on the pod, and to Geoff Osborne for putting us in touch. We hope you enjoy this episode of J(ames)-Talk Extra Time!

Taiwan lies at the heart of what's called the "first island chain," a boring name for a long line of amazing islands that stretches from Borneo to Russia's Kuril Islands. The main island of Taiwan's closest neighbor is Yonaguni Island, part of what is today Okinawa Prefecture, Japan. Formerly it was part of the Ryukyu Kingdom, itself a vassal state of first Ming China, and then Japan after a 1609 invasion from Kyushu. In 1879, Japan officially annexed the islands into its empire, and then turned their gaze to nearby Taiwan. The connections between Okinawa (the Ryukyus) and Taiwan are not well-documented, but there were many, both in the distant and recent past. Here are a few of those stories. ​

Just in time for the J.League weekend, Jon Steele and Mike 'The Magic' Innes are back to bring you up to date with all of the latest J2 and J3 news! In Part 1 (Start to 12:35), Jon runs through all of the Wednesday night J2 action (Round 7) of the season, including a crazy finale to Tokyo Verdy's game away at Ryukyu. Jon also gives a quick preview of all of the Round 8 games coming up on Sunday this week (12:35 to 14:15). In Part 2 (14:20 to Finish), Mike is on hand for 'J-Talk: Short Corner', wrapping up all of last weekend's J3 fixtures (Round 3) and looking ahead to a big weekend in the third tier again in Round 4. Hope everyone enjoys the show, and isn't panicking about Japan's World Cup draw - Spain and Germany are not invincible (although a defensively-minded Moriyasu approach might end up making them look that way...)! Thanks for all the support for JTET and The J-Talk Podcast!

It's been way too long since we've spent an entire episode dialing straight into the world of awamori. That's why we're thrilled that your host Christopher Pellegrini's recent trip to Okinawa brought him together with Maurice Dudley, a man who has been slightly behind the scenes but at the absolute center of the concentrated efforts to bring the glory of awamori to spirits and cocktail connoisseurs throughout his hometown of Okinawa, as well as to regions across the globe.Maurice is a literal veteran in Okinawa, now having called the islands of the Ryukyu Kingdom his home since the mid-90s. This week he tells us about how during his time stationed with the U.S. military motivated him to double-down on his time spent with the local community on the island and the dining and drinking customs that accompanied the experience, how his bar and trade operation Blue Habu is playing a critical role in allowing him to communicate his love of awamori, and he also discusses with us takeaways from his recent promotional tour across Europe sharing Ryukyu 1429, followed by his aspirations for the future of the category.  We hope you'll track down a bottle of awamori and pour yourself a glass (or several) and sip along with us for this personal and insightful interview. While you're at it, follow along with Maurice and his Blue Habu exploits in Okinawa and beyond on Instagram, Facebook, and Twitter. Be sure to also keep tabs on Sake On Air over on Instagram, Twitter, or Facebook. Please also take a brief moment to leave us a review on Apple Podcasts or your favorite listening service, as well. Any additional comments and questions can be sent to us at questions@sakeonair.staba.jp.We'll be back with more Sake On Air in a couple of weeks.Stay tuned, and until then, kampai!Sake On Air is made possible with the generous support of the Japan Sake & Shochu Makers Association and is broadcast from the Japan Sake & Shochu Information Center in Tokyo. The show is a co-production between Export Japan and Potts.K Productions, with audio production by Frank Walter. Our theme, “Younger Today Than Tomorrow” was composed by forSomethingNew for Sake On Air.

It's been way too long since we've spent an entire episode dialing straight into the world of awamori. That's why we're thrilled that your host Christopher Pellegrini's recent trip to Okinawa brought him together with Maurice Dudley, a man who has been slightly behind the scenes but at the absolute center of the concentrated efforts to bring the glory of awamori to spirits and cocktail connoisseurs throughout his hometown of Okinawa, as well as to regions across the globe.Maurice is a literal veteran in Okinawa, now having called the islands of the Ryukyu Kingdom his home since the mid-90s. This week he tells us about how during his time stationed with the U.S. military motivated him to double-down on his time spent with the local community on the island and the dining and drinking customs that accompanied the experience, how his bar and trade operation Blue Habu is playing a critical role in allowing him to communicate his love of awamori, and he also discusses with us takeaways from his recent promotional tour across Europe sharing Ryukyu 1429, followed by his aspirations for the future of the category.  We hope you'll track down a bottle of awamori and pour yourself a glass (or several) and sip along with us for this personal and insightful interview. While you're at it, follow along with Maurice and his Blue Habu exploits in Okinawa and beyond on Instagram, Facebook, and Twitter. Be sure to also keep tabs on Sake On Air over on Instagram, Twitter, or Facebook. Please also take a brief moment to leave us a review on Apple Podcasts or your favorite listening service, as well. Any additional comments and questions can be sent to us at questions@sakeonair.com.We'll be back with more Sake On Air in a couple of weeks.Stay tuned, and until then, kampai!Sake On Air is made possible with the generous support of the Japan Sake & Shochu Makers Association and is broadcast from the Japan Sake & Shochu Information Center in Tokyo. The show is a co-production between Export Japan and Potts.K Productions, with audio production by Frank Walter. Our theme, “Younger Today Than Tomorrow” was composed by forSomethingNew for Sake On Air.

The party don't stop, James & JP are honored to be joined by ex-Jazz man, ex-Sacramento King, current Japanese B-league star Jack Cooley (JackCoooligan45 in Twitter & IG)! He opens up about the head spinning NBA experience, his time at a big time college, his wild and crazy times playing in Turkey, and having the time of his life in Japan. Another banger you don't want to miss!(Brought to you by the McDonald's All-American Game @MCDAAG)

Two years after graduation, Ochako is tasked with taking on the next big case at the Ryukyu offices - finding and capturing a mysterious villain adept at fast mass murder and then disappearing like a ghost. Ochako expects this to be daunting, not just because she is charged with mentoring the new intern through this, but because she must also work closely with an estranged friend she finds she still has feelings for. Rating: Teen And Up Audiences Tags: Action, Aged-Up Character(s), Angst, Romance Voice cast info and downloadable version available at https://mypodficacademia.com/podfics/view/missing/chapters/1/

RYUKYU GORILLA サポーターの皆さん！！ お待たせしました！ FrankyとMikeがトークするEpisode： NIKITA [琉球ゴリラ劇場 RYUKYU GORILLA THEATER ]PART 3. Episode49&50の引き続きです!　まだ'琉球ゴリラ劇場聴いてなかったら是非Episode49&50から聴いてね！おっおぅ〜 ストーリー: １０年に一度のモテ期が到来したはずのフランキーが大好きなニキータに振られて落ち込んでる中でフランキーは又 ニキータに逢いたくてマイクに相談したらマイクに止めらて諦めろって言われたのにフランキーの気持ちが揺れる。 マイクの説得も聞かないでフランキーはあのチョメチョメ　レストランに戻って行ったらそこでハプニングが次々と襲いかかってくる！！ おっおぅ〜　フランキーはニキータとどうなるでしょうか。。。？ FrankyとMikeの琉球ゴリラ劇場を是非聴いて楽しんでください！ Franky and Mike's RYUKYU GORILLA Improv Podcast. I hope you like it!完全アドリブ劇場です No Script 台本ないですよ　めっちゃ収録してる時楽しかったよ！ おっおぅ〜 いつも琉球ゴリラを応援Thank you so much！リスナーさんが笑顔になれる沖縄トークを是非聴いてね。 “Ryukyu Gorilla Listen&Smile” ………………………………………………………………………………………………… Thank you for listening! おっおぅ〜 メッセージリクエスト、リスナー応援メッセージなどryukyugorilla58@gmail.com で待ってまーす。 if you would like to request a topic or even just messaging us, email us at : ryukyugorilla58@gmail.com Instagram DMダイレクトメッセージもOKです！ ............................................................................................................. Follow us on Instagram　インスタグラムでフォローしてね。 https://www.instagram.com/ryukyugorilla (FRANKY) https://www.instagram.com/mikeryukyugorilla (MIKE) ............................................................................................................. ONAIR配信中 Apple Podcasts Spotify Amazon Music Google Podcasts Anchor.FM Youtube/ryukyugorilla ...............................................................................................................

RYUKYU GORILLA SUPPORTERS！！琉球ゴリラサポーターの皆さん！！ HAPPY 1 YEAR ANNIVERSARY 一年記念日おめでとうございます！！ Ryukyu GorillaのFrankyとMikeがトークするEpisode：ANNIVERSARY & 琉球ゴリラ劇場　アドリブ コント RYUKYU GORILLA THEATER 7月１２日に琉球ゴリラ結成一年を無事に迎えました！いつも応援してくれてありがとうございます！ 皆さんのおかげで楽しい幸せな一年になりました！おっおぅ〜！ Episode 49の琉球劇場アドリブコントの続きを是非聴いてね！おっおぅ〜！ ストーリー: １０年に一度のモテ期が到来したはずのフランキーが大好きなニキータに振られて悲しんでる中でマイクに励まされながらフランキーとマイクが遊びに行った場所が又あのチョメチョメ　レストランだった。 そこでFrankyとMikeにハプニングが次々と襲いかかってくる！！おっおぅ〜　Frankyはニキータの事忘れれるでしょうか。。。？ FrankyとMikeの琉球ゴリラ劇場を是非聴いて楽しんでください！ Franky and Mike's RYUKYU GORILLA Improv Podcast. I hope you like it! おっおぅ〜 いつも琉球ゴリラを応援Thank you so much！リスナーさんが笑顔になれる沖縄トークを是非聴いてね。 これからも２年目の琉球ゴリラ応援よろしくお願いします！ WE LOVE YOU ALL! See you on season 2 Ryukyu Gorilla Podcast! おっおぅ〜！ ………………………………………………………………………………………………… Thank you for listening!　おっおぅ〜 メッセージリクエスト、リスナー応援メッセージなどryukyugorilla58@gmail.com で待ってまーす。if you would like to request a topic or even just messaging us, email us at : ryukyugorilla58@gmail.com　Instagram DMダイレクトメッセージもOKです！ ............................................................................................................. Follow us on Instagram　インスタグラムでフォローしてね。 https://www.instagram.com/ryukyugorilla (FRANKY) https://www.instagram.com/mikeryukyugorilla (MIKE) ............................................................................................................. ONAIR配信中 Apple Podcasts Spotify Amazon Music Google Podcasts Anchor.FM Youtube/ryukyugorilla ...............................................................................................................

Ryukyu GorillaのFrankyとMikeがトークするEpisode：琉球ゴリラ劇場 アドリブ コント RYUKYU GORILLA THEATER 7月１２日に琉球ゴリラ結成一年を迎えるので記念にFrankyとMikeが1時間のアドリブ コントに挑戦しました！ ストーリー: Frankyは１０年に一度のモテ期が到来、その嬉しさにMikeに伝えると。。MikeがFrankyにデートのアドバイスとオススメのデートスポットを教えるとFrankyにハプニングが次々と襲いかかってくる！！おっおぅ〜　Frankyは無事にデートが出来るのでしょうか！？ FrankyとMikeのアドリブ コント 即興劇とMikeのキャラ変を是非聴いて楽しんでください！ Franky and Mike's 1 hour Improv Podcast. I hope you like it! おっおぅ〜 いつも琉球ゴリラを応援Thank you so much！リスナーさんが笑顔になれる沖縄トークを是非聴いてね。 ………………………………………………………………………………………………… Thank you for listening!　おっおぅ〜 メッセージリクエスト、リスナー応援メッセージなどryukyugorilla58@gmail.com で待ってまーす。if you would like to request a topic or even just messaging us, email us at : ryukyugorilla58@gmail.com　Instagram DMダイレクトメッセージもOKです！ ............................................................................................................. Follow us on Instagram　インスタグラムでフォローしてね。 https://www.instagram.com/ryukyugorilla (FRANKY) https://www.instagram.com/mikeryukyugorilla (MIKE) ............................................................................................................. ONAIR配信中 Apple Podcasts Spotify Amazon Music Google Podcasts Anchor.FM Youtube/ryukyugorilla ...............................................................................................................

Ryukyu GorillaのFrankyとMikeがトークするEpisode：WAKANE with Ryukyu Gorilla WAKANEさん が琉球ゴリラにSpecial Guestに遊びに来ました！ いつも琉球ゴリラを応援してくれてるWAKANEさんはisland reggae artistです！FrankyとMike とWakaneさんで一時間の爆笑トーク！ リスナーも一緒にいっぱい楽しんで笑いましょう！ 笑顔になれる沖縄トーク！！ 是非WAKANEさんの新曲聴いてね ………………………………………………………………………………………………… WAKANE MUSIC New Music “CRUISING” Available now! Apple Music Spotify Amazon Music おっおう〜 WAKANE LUKE INSTAGRAM https://www.instagram.com/wakaneluke ………………………………………………………………………………………………… Thank you for listening!　おっおぅ〜 メッセージリクエスト、リスナー応援メッセージなどryukyugorilla58@gmail.com で待ってまーす。if you would like to request a topic or even just messaging us, email us at : ryukyugorilla58@gmail.com　Instagram DMダイレクトメッセージもOKです！ ............................................................................................................. Follow us on Instagram　インスタグラムでフォローしてね。 https://www.instagram.com/ryukyugorilla (FRANKY) https://www.instagram.com/mikeryukyugorilla (MIKE) ............................................................................................................. ONAIR配信中 Apple Podcasts Spotify Amazon Music Google Podcasts Anchor.FM Youtube/ryukyugorilla ...............................................................................................................