Podcasts about Shiki

A demon bloodline, a “hero” agency that hunts it, and a kid who finds out his life was a lie the hard way. We're zoning in on Tougen Anki with a full anime review that gets into what the story is really selling: Oni vs Momotaro as a long-running faction war where nobody gets to wear a clean white cape.We talk animation honestly, including the moments that feel like 3D CGI fights and why they didn't completely ruin the action for us. Then we get into the fun part: the Blood Eclipse power system. Shiki's guns, Jin's buzz saw wounds, Homare's Blood Titan, Mudano's umbrella style, and how these abilities tie back to personality, trauma, and obsession. If you love power systems that double as character writing, there's a lot to chew on here.From there we go character by character and call out the shounen DNA the show wears on its sleeve. You'll hear our comparisons to Jujutsu Kaisen, Blue Exorcist, Naruto, and Deadman Wonderland, plus a real conversation about tropes, pilot-episode hooks, and when fanservice crosses into “yo, wait a minute” territory. We also break down the Momotaro Agency's key players and why the show's biggest strength is moral gray conflict, not a simple protagonist vs antagonist win condition.If you're watching Tougen Anki or thinking about starting, hit play, then subscribe and share the pod with a friend who needs a new shounen. After you listen, drop a review and tell us: who are you siding with, Oni or Momotaro?Text us for feedback and recommendations for future episodes!Support the showWe thank everyone for listening to our podcast! We hope to grow even bigger to make great things happen, such as new equipment for higher-quality podcasts, a merch store & more! If you're interested in supporting us, giving us feedback and staying in the loop with updates, then follow our ZONE Social Media Portal to access our website, our Discord server, our Patreon page, and other social media platforms!DISCLAIMER: The thoughts and opinions shared within are those of the speaker. We encourage everyone to do their own research and to experience the content mentioned at your own volition. We try not to reveal spoilers to those who are not up to speed, but in case some slips out, please be sure to check out the source material before you continue listening!Stay nerdy and stay faithful,- J.B.Subscribe to "Content for Creators" on YouTube to listen to some of the music used for these episodes!

Dear Listeners,Do you remember the start of this year? Remember the crisp winter air, the bustling feet of travelers, the smell of oil and electricity that greeted us as we stepped onto the train together? It was such a great coincidence to see you there! Even though we've been classmates all this time, that morning on the train was the very first time you've ever spoken to me. That first conversation was such a tremendous, fate-defining moment for us both, it's hard to imagine that it was just a dream. We are still late for that test we didn't study for, though, so we'd better hurry.This month, Sara and Runa return to the Tsukihime Remake and discuss the Ciel Route, focusing on the game's other heroine and generally having a raucous good time. Unlike the Arcueid Route, which had a notable absence of Ciel through most of its runtime, the Ciel Route features both heroines prominently and also brings in more of the side characters we really enjoyed from the Arcueid Route as well. While this route diverges at the point after Shiki first kills Arcueid, the tone of the route shifts even earlier as the game has already primed readers to work through the Ciel Route and try different things this time around. The result is an incredible experience that makes some significant improvements on the Arcueid route's shortcomings while also delivering some exceptional character arcs and romance dynamics. As Shiki gets closer to Ciel, we learn just how tightly his own fate, Arcueid's old wounds, and Ciel's past trauma are all entertwined. Also, Arach rules. As always, if you enjoy our show please consider writing us a review on your podcast platform of choice! You can always support us directly on Patreon at patreon.com/sayitinred where you will get access to all of our bonus episodes past and present, including our most recent bonus episode in which Runa tells Sara all about Storytelling and Narrative design in Trading Card Games!  

Wake up! It's the year 2000 - you remember the year 2000, right? In those days, almost no one had a cell phone and the millennials that were in middle and high school at the time spent their days watching old CRT monitors, hanging out in arcades, wandering the mall after school, or murdering vampires with a pocket knife! Yeah, those were wild times back then... Kids just roamed freely, getting trapped in hotels full of zombified beasts and hanging around True Ancestors while their families wondered where they were at. In hindsight, perhaps it wasn't all so idyllic as we remember, given the grievous injuries and traumatic memory loss, but just thinking back on it fills you with nostalgia. Let's return, for just a little while, to that time...This month, Sara and Runa make good on their previous threats and read the Arcueid Route in the original version of Tsukihime (2000)! As one of the earliest  VNs covered on the podcast, it's not only an excellent period piece in its own right but also shows just how much the VN development space, and Type-Moon as a studio, has changed in the last quarter century. From different minor antagonists to tonal shifts and drastic changes in scene and character dynamics, the original Tsukihime gives players a much different experience than the remake. Is that for better? For worse? Through playing the original Arcueid route, we compare the romance between Shiki and Arcueid, the plot beats and character arcs, and the overall feel of both versions of Tsukihime and discuss the challenges and benefits of remaking such a seminal classic of the genre. As always, if you enjoy our show please consider writing us a review on your podcast platform of choice! You can always support us directly on Patreon at patreon.com/sayitinred where you will get access to all of our bonus episodes past and present, including our most recent bonus episode in which Sara tells Runa all about gay hockey and the Heated Rivalry series! 

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Matt and Trav are back fresh off of their brief Holiday Break to complete Season 1 of BSPGT. They express their thoughts on character development, pacing issues, and the anticipation for upcoming Dragon Ball projects in 2026. The conversation highlights the importance of storytelling in anime and speculates on future arcs and character dynamics in Tougen Anki. The hosts also express gratitude towards their listeners and fellow creators in the anime community, wrapping up with cautious optimism for the future of the series. In this conversation, the boys delve into various themes surrounding character development, emotional intelligence, and plot speculation in the anime 'Gatchiakuita'. They discuss the implications of provisional licenses, the emotional depth of characters like Shiki, and the complexities of relationships within the narrative. The conversation also touches on the reveal of Tamsi's true nature and anticipates future conflicts, highlighting the show's pacing and storytelling techniques.Follow our socials by clicking through the ALL POWERFUL LINKTREE OF MIGHT: ⁠https://linktr.ee/thebrothaship⁠ Listen to us on Apple Podcasts ⁠here:https://podcasts.apple.com/us/podcast/the-brothaship/id1645000686 ⁠Listen to us on Spotify Here: ⁠https://open.spotify.com/show/0WTmVFsC3z7sdl0UEZiP2X?si=PZJVuRa7QuasiAupkAo3hA&utm_medium=share&utm_source=linktree&nd=1&dlsi=0fb09c5746294757⁠ Check out our Musical contributors AOX by following their linktree:⁠ ⁠https://linktr.ee/aoxmusic⁠

Have you ever glimpsed the truly ephemeral? Is it in the melting of a snowflake upon a cool window pane? The falling petals of a flower in spring? The laughter of a child in summer? Is it the brief and fleeting connection between lovers who might only meet once every thousand years? Is it the whim of the inscrutable and inhuman? Or is it, as so often is the case, the moment when a Type-Moon protagonist feels like he's got his whole life together and everything is really looking up for once?This month, Sara and Runa begin reading through Tsukihime ~ A Piece of Blue Glass Moon~ (2021), the remake of the vastly popular and influential game from Type-Moon, Tsukihime (2000). While the original game features more branching pathways and romance routes to explore, this installment of the remake focuses on Arcueid and Ciel's routes and for this episode, we'll be discussing Aruceid's route in particular. We begin following Shiki, a young boy who wakes in a hospital bed after a serious accident has left him near death. Throughout the world and across every surface he can see, there are pulsing, eerie red lines that cut through his vision. He discovers that, with very little effort, he can cut along these lines to utterly destroy anything with ease. Shiki Tohno, as it happens, can see Death - those lines represent the points at which anything be it human or monster or object can most easily fall to oblivion. After receiving a pair of glasses from a cool older lady who we don't meet again in this game (See Witch on the Holy Night for more info on her), Shiki strives to lead a normal, well-adjusted life with his new foster family. For the next seven years, at least, he is successful.After receiving word that his father, Makihisa, has died, Shiki is summoned away from his foster family and back to the Tohno mansion. There he meets Akiha, his younger sister who now acts as head of the family, and the maids Kohaku and Hisui who manage the household's domestic affairs. While he struggles to acclimate himself to this new environment, he suffers a bout of what is surely Normal Protagonist's Anemia and takes a moment to sit down on a park bench. That's when his life changes course entirely. That's when he sees the beautiful vampire with bewitching red eyes cross his path. That's when he decides that now, for the first time in memory, he wants to kill.Content WarningsDiscussion of sexual assault - 01:51:20 - 01:55:45

#BibyGaytán CELEBRA el triunfo de #FátimaBosch en #MissUniverse2025 y #DalilahPolanco PREOCUPADA por #Shiki, pues si problema dental inicio desde su estancia en #LaCasaDeLosFamososSee omnystudio.com/listener for privacy information.

This episode we cover the first silver mine in Japan, as well as the way that this sovereign is approaching offerings to the kami and handling family matters. For more check out: https://sengokudaimyo.com/podcast/episode-138   Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 138: Offerings and Covenants   A gentle summer breeze blew through the cherry-tree-covered hills of Yoshino valley.  The royal residence, a kind of summer home for the royal family, normally somewhat quiet, was suddenly abuzz with activity.  The regular groundskeepers and those who tended the site throughout the year mingled with servants sent from the capital to make it ready for a royal visit.  Rooms were aired out and swept. Metal fixtures were polished.  The kitchen was stocked and ready to go. It had been some years since the prince—now sovereign—had resided in the valley as an attempt to proclaim he had retired from the world.  Now he was sitting at the top of the state government, but as such, he was more often than not living in the grand palace in Asuka, which he had renovated at the start of his reign. This, the Yoshino palace, was left as more of a vacation home—though "home" hardly did it justice given its majesty compared to the meager dwellings that otherwise surrounded it. And now there was a massive royal procession on their way.  Sure, it was the sovereign and his queen, and only a handful of princes, but they would each need their own quarters and likely have their own household staff that would no doubt need to be fed and housed.  In such a way a "simple" outing for the royal family was so often anything but for those who had to make it happen. And yet, such labor was much preferred to toiling in the fields, especially as the heat of the day started to rise, and the height of summer loomed large in the all-too-immediate future.   Alright, so we are in the midst of the reign of Ohoama, aka Temmu Tennou, the brother of Naka no Ohoe, who came to power through the use of military force—purportedly used in self-defense—and the sovereign who would have a profound effect on solidifying the Ritsuryo state, as well as the Chronicles and the history of the archipelago as we know it.  We've talked about Ohoama's ascension to the throne, and even his first year.  We mentioned how, during his reign, he rewarded those who helped him, tweaked the rank system, and we talked a bit about what we know of the clothing and the material culture of the period. This episode, we continue looking at what occurred during Ohoama's reign.  Specifically we'll be covering some of the ways in which Ohoama and his court were shaping the government and the structures of power to serve him and his family.  This includes everything from ritual, such as making offerings to various kami, to the way that he seems to have centralized power to himself and his family, which would have lasting impacts through the Asuka and Nara periods. First, though, a tiny little digression about silver.  We start in the 3rd lunar month of the second year since Ohoama ascended the throne, or the year 674 by the western calendar.  We are told that Woshiumi no Miyatsuko no Ohokuni, the governor of Tsushima, the island that formed the main border between the archipelago and the mainland, reported that silver had been produced there for the first time, and sent in some as tribute.  This is the first recorded instance of silver being produced in Japan. At this time, silver mining was mostly limited to finding a vein of silver on the surface and digging it out as far as one could possibly go into the rock and stone.  Still, silver would eventually become an important resource for the archipelago.  Tsushima would continue to produce silver through modern times.  Granted, production was limited until new refining techniques were introduced from Joseon Korea in the 16th century.  This was just as Ming dynasty deposits were declining, and as such, silver would become a major export from the archipelago to the mainland.  Indeed, by the 17th century, it is said that Japan accounted for one quarter to one third of the entire world's silver production. For now, however, the discovery of native silver was certainly a good start, but the Yamato court wasn't switching to a silver coin currency just yet—rice and cloth were still the major currencies for tax and trade purposes.  Still this find seems not insignificant, and clearly the chroniclers thought so as well -- as did the court.  They granted Ohokuni, the governor of Tsushima, the rank of Lower Shoukin.  The silver produced by the mine was offered to the various kami of heaven and earth, and presents were made to the high ministers and others of the rank of Shoukin and above. Now back to the Chronicles, and to the meat of what I'll be talking about this episode. On the 3rd day of the 8th lunar month of 674, we are told that the Royal Prince Wosakabe was sent to Isonokami shrine to polish up the divine treasures, at which point the sovereign made a rather spectacular decree:  he declared that all of the precious things originally deposited in the sacred treasuries by the various houses should be returned to their descendants. This appears to be a reference to the long-standing practice by Yamato of demanding that those they had gained some level of hegemony over turn over their sacred objects for Yamato's keeping.    We talked about this back in episodes 19 and 29, for example, when we talked about how Mimaki Iribiko, aka Sujin Tenno, and Ikume Iribiko, aka Suinin Tenno, had both requested treasures from Izumo and elsewhere, to be stored in the treasure house of Isonokami. We aren't told what all of these treasures were, but we can deduce that these were sacred treasures of the different houses and localities, much as the mirror, jewel, and sword were sacred treasures of Yamato.  These were items that early on distinguished the elite class in the archipelago, and had come to be gathered in the divine store houses.  You may recall how, early on, we saw mentions in the Chroncles that ships sent out to meet with others from different lands would place such treasures on a makeshift tree on the deck as a way of depicting who they were—who they represented. It would seem that these sacred objects came to represent the divine ancestors of the elites, and so eventually were associated with the idea of power and authority.  As Yamato spread its influence, possibly as much through the spiritual authority of Mt. Miwa as through its economic and military capability, it seems to have demanded that the various lands that came under its sway place their sacred treasures in Yamato's storehouse—a powerful image of Yamato's authority.  In a sense, this was a kind of hostage situation: recognize our authority, or your most sacred treasures, representing your ancestors, will be at risk .  One wonders if this isn't part of the reason that we find buried caches of bronze ritual items, including weapons, bells, and other such things, perhaps as a means of keeping them safe from those who would steal them away. However, in the new era of the Ritsuryo system, those objects, while still considered divine and sacred, did not hold the same value as they once had.  Perhaps I'm reading too much into it, but this really seems to me to be particularly illustrative of the idea that the cultural imaginary of state power and authority had shifted.  Yamato's power and authority was no longer based on its role as a spiritual powerhouse as much as it was centered on the continental framework of a heavenly mandate and a system of laws and punishments.   And so, the sovereign could return the sacred items back to their descendants, because to do so did not cost him anything, and at the same time would no doubt earn him goodwill.  He could appear magnanimous and, in so doing, solidify his position as the supreme hegemon of this new state.  In many ways this acknowledged the importance of the divine treasures to the people and to the kami while also no doubt reinforcing Confucian stereotypes of the benevolent ruler. More importantly, this shows how Ohoama was restructuring the rituals of the state.  After all, he had the Jingikan, an entire governmental department dedicated to administering the various shrines and sacred rituals; so even if the sacred treasures were returned, they were still technically under the control of the state apparatus.  We've already talked about the Daijosai, the Feast of First Fruits for a new reign, a central ritual to which Ohoama had added further pomp and circumstance.  But as no less a scholar than Herman Ooms has written about, Ohoama also initiated the practice of ordering regular centralized offerings to not just one particular kami, but to several or even a number of kami, or shrines, at any given time.  We see this in the following year, on the 23rd day of the first lunar month of 675, in an almost off-hand remark. Later, in the 10th month of 676 offerings were made to all of the "Ahimbe" kami of Heaven and Earth—that is all of kami that were part of the festival of first fruits held on the first day of the rabbit on the 11th lunar month.  Offerings were also made to all of the Heavenly and Earthly kami on the second day of the year in 681. Of course, these offerings would not just be enriching the shrines of these various kami, but it would also reflect on the various uji connected to each of those shrines, as well. Another example of the court's involvement in these ritual innovations appears to be the worship of the deities at Tatsuta and Hirose.  The first example of that is also in 675, in the 4th month of that year.  Prince Mino and Saheki no Muraji no Hirotari were sent to the Wind-gods at Tateno, in Tatsuta.  Aston notes that there is a litany to the Wind-gods mentioned in the Engishiki, a 10th century collection of information on various rituals of the time, so this practice seems to have taken hold, at least enough to persist over 3 centuries later.  Also in the 4th month of 675, Hashibito no Muraji no Ohobuta and Sone no Muraji no Karainu were sent to worship the Oho-imi deity at Kahawa, in Hirose. The Oho-imi appears to be a "big abstinence" deity, whom Aston identifies with Waka'ukahime, responsible for food.  Worship is again paid twice in the year 676, once in 677, then twice again in 679, continuing twice a year, almost exclusively in the 4th and 7th lunar months, through the end of the reign.  Why were these particular deities chosen for special worship by the court?  Ooms notes that these shrines were built downstream along the Yamato river, which, along with its tributaries, was responsible for the irrigation of the crops in the Nara basin.  This mirrors, in some ways, the responsibility of rulers in the Yellow River and Yangzi river regions to help ensure the flow of the rivers while preventing devastating flooding – a very continental idea of the responsibilities of the sovereign, though expressed here with a particularly Japanese style. Indeed, Aston associates the deity at Hirose, with the deity of food.   Likewise, the Wind-deities at Tatsuta were also related to helping to grow crops.  After all, Tatsuta would have been situated near the break in the mountains that surrounds the Nara basin, where the Yamato River flows out towards the Kawachi plain.  As anyone who lives near a mountain gap is no doubt familiar, those areas are notorious for channeling weather phenomena, including storms, which can bring rain, but could also bring terrible winds.  So it does seem a natural point to pray for good weather for your harvest or otherwise, given the geography that made up the sovereign's world. We also have, in this reign, considerably more discussion of Ise than we've seen, previously.  In 673 we have the Royal Princess Ohoku no Himemiko entering the Saigu, the Abstinence, or Purification, Palace, where she was to be purified before going to Ise, which she did in the 10th lunar month of 674.  Ohoku is said to have been the first official Saiou, the unmarried royal princess sent to oversee shrine operations, of Ise Shrine.  This is a practice we see at multiple shrines, although it's most prominent at Ise. The term for the position in general is Saiou, although at Ise the royal princess would also be known as the Saiguu, after the purification palace.  Although Ohoku is said to have been the first Saiguu at Ise, this is muddied somewhat by some earlier mentions in the Chronicles.  There are those who are said to have been sent as Shrine Princesses to Ise back in the time of Mimaki Iribiko and Ikume Iribiko, but the process was largely discontinued—or at least rarely mentioned—until this period.  There are certainly several named individuals who are said to have served the Deity of Ise previously, starting with the presumably mythical Yamato Hime, who is credited with founding the shrine.  There are also various royal princesses are noted as either having served or as having been made ineligible due to their indiscretions. However, those earlier mentions rarely go into the detail we see here —starting with the abstinence hall, where the would-be Shrine Princess must purify herself prior to approaching the shrine, a process that took some time.  Certainly we first really see this put into action with Ohoku, and from that time the position of Saiguu or Saiou at Ise does appear to have been regularly filled.  That Ohoku was actually the first "Saiguu" shrine princess appears to be confirmed by the "Fusou Ryakki", which states that the first Saiou was appointed when then Prince Ohoama, in the midst of the Jinshin war, made a prayer to Ise and offered the royal princess Ohoku no Himemiko in exchange for victory.  In fact, a lot of the focus on Ise seems to stem from its apparent involvement, at the behest of either Ohoama or his consort, Uno no Sarara Hime, in the conflict. The following year we are told that the Royal Princesses Towochi and Abe proceeded to Ise Shrine as well, though presumably just for a brief visit.  Towochi, you may recall, was Ohoama's daughter who had been married to Ohotomo, aka Koubun Tennou, whom Ohoama had defeated to take the throne.  Abe was a daughter of Naka no Oe, half-sister to Ohoama's queen, Uno, and would eventually go on to marry the Crown Prince, Kusakabe.  That gives you some idea of the position of those were going to the shrine. Princess Towochi herself would fall ill a few years later in 678.  In fact, it was just as the sovereign himself was preparing to go pay a visit to the abstinence palace, perhaps so that he could also head out to Ise.  The court had a divination to figure out when he would leave, officers had cleared the roads, and the public functionaries were in a line of procession when word came that Princess Towochi, suddenly took ill and died within the palace.  This stopped everything in its tracks, and in that year there was no sacrifice made to the kami of heaven and earth.  I suspect that this was in part due to mourning and in part due to the pollution more generally associated with death. Two weeks later, she was buried at Akaho, and Ohoama raised a lament for her. Later, in 686, we are told that the Royal Princess Taki, the Princess Yamashiro no Hime, and the Lady Ishikawa were all sent to Ise Shrine, though Princess Taki returned in less than a fortnight. Why all this focus on Ise?  Remember that the Chronicles were begun in this era, and so the "truth" they would tell would be the truth that Ohoama and his immediate successors orchestrated. The focus on Amaterasu, her shrine at Ise, and the role of the sovereign as Heavenly Descendant was thus part of the overarching narrative that the Chroniclers tried to promote.  Still, hints that the focus on Ise shrine may have been something largely created in this era, however, are scattered throughout the existing literature, despite the Chroniclers' best efforts. For one thing, it is fairly clear that early on, the focus in the Chronicles is on  Mt. Miwa and the deity  Ohomononushi, rather than Amaterasu.  We also see the fingerprints of deities like Takami no Musubi, who in one story is the one who is actually responsible for sending the Heavenly Grandchild down to earth in the first place. It also seems telling that Amaterasu is not mentioned in earlier court rituals.  Worship of Amaterasu by the royal family takes place at Ise shrine.  Meanwhile, there are various rituals preserved within the traditions of the palace that include many other, seemingly older deities. I have also noted in the past how Ise shrine isn't even the primary shrine of Ise no Kuni.  In fact, that is claimed by Tsubaki shrine, the shrine to Saruta Hiko no Ohokami, with a separate shrine to Ame no Uzume, who are both said to have met the heavenly grandchild on his descent. None of this is to say that Ise Jingu was brand new at the time of the Chronicles' writing —there does seem to have been a shrine on that spot for some time, though even the Chronicles suggest that it might have been moved from a shrine originally housed in the Nara basin.  It is also possible, and even likely, that the rise of Ise and Amaterasu coincided with other trends at the time.  Even if the Sun Goddess had not always been centered in Yamato ritual, she was not a new deity, and it may have been the case that her prominence, and that of her shrine in Ise had been growing in prominence before this time, and so the court was now adopting that popularity for themselves.  Of course, Ohoama and Uno don't exactly spell out what they were attempting to achieve, beyond the unification of the archipelago, more broadly.  How, exactly, their focus on Ise Shrine was meant to play into that I don't know that I could fully state, but it certainly seems to have allowed the sovereign to create a new cultic focus for kami worship with a story that touched on regions from Kyushu all the way to the eastern shore of the Kii peninsula. Given the decentralized nature of kami worship, I don't believe it was possible to completely rewrite all of the stories—hence the numerous and conflicting accounts given in the Chronicles.  However, that is also what would have made it easier to hide newly fabricated—or perhaps simply exaggerated—stories in the mix.  And of course, it wasn't necessarily that the Chroniclers were creating things out of whole cloth, but they were able to choose those things that people would remember and what would be lost and forgotten over time.  They had to make the decision, for instance, which story they told was the "main" storyline, and which were listed as coming from "other books", implying a degree of separation from the truth. Through all of this, it certainly seems that propping up the royal family and its lineage was a central focus—even if that lineage was largely something that had recently been created.  As a reminder, we see a lot heavier reliance at this point on royal princes as opposed to other elite families, and an actual or implied reliance, in particular, on the royal family, as that is where Ohoama was consolidating most of the power and authority. Kitayama Shigeo coined the term "Koushin Seiji" to refer to this idea of a consolidated royal—or imperial—family managing the affairs of state.  Literally it is something like "Imperial Family Government".   In Shigeo's concept this was specifically an autocratic authority executed by the sovereign, and those of his immediate family.  Of course, writing in the post-war era, it is more than a little likely that Shigeo and others were looking at the concept of Tennou in the 20th century compared with many other world monarchs.  In that vein, the Asuka and Nara periods do seem to have been one of the rare times—perhaps even the last time—that the sovereigns had such a direct hand in the government and the making and establishment of law and tradition. That said, not everyone ascribes entirely to the idea that Ohoama was a completely autocratic despot—after all, it was clear that there were still plenty of powerful families in the archipelago, and the Ritsuryo state itself was also being strengthened.  Still, it does seem that Ohoama had brought his queen, Uno no Sarara, and his descendants into government.  And they would not only assist him, but continue his work for the next generations, such that even though the histories would not be finished until well after Ohoama's death, they would still show his influence on events. The dedication of the royal family to work as one is perhaps most clearly demonstrated in the events of the 5th lunar month of 679.  It was then that the sovereign, and his family, proceeded to the Yoshino Palace.  Now Ohoama had plenty of offspring—among them 10 sons.  And as long as he was around, there would be a certain amount of civility, but he knew all too well how things could break down after a sovereign's death.  And so he brought them together and he made them enter into a pact, which we know as the Yoshino Covenant, or Yoshino no Meiyaku.  Besides Ohoama himself, there were several others in attendance, presumably those who might stand to one day inherit the realm.  These included his partner and queen, Uno no Sarara Hime, as well as her son, Prince Kusakabe, who would be named Crown Prince, only a couple of years later.  It also included the Royal princes Ohotsu, Takechi, Kawashima, Osakabe, and Shiki.  All of these individuals were made to swear an oath to support each other, even though they were all from different mothers, and they agreed. But so what?  Why does it matter?  It is all well and good that Ohoama brought them together for a bit of kumbaya in his old digs away from the capital, but was there anything really to this covenant. This covenant is significant in several ways.  First off, it is clear that Ohoama was pulling in his family and trying to ensure they were onboard with what he was doing and what was planned.  Furthermore, it set out a clear line of succession, something that had not really been done up to this point. We have ideas on what would have made a candidate eligible, but other than naming a particular crown prince there hasn't exactly been any clear process or rules of precedence for who would assume the throne.  Here, though, we have a list that appears to be in order of precedence, since it otherwise may not seem to make sense, at least from a modern perspective. A key clue in the Chronicles is often the order of the names.  The most important or highest ranking person is usually given first, and then names are typically given in descending order of precedence.  There are clues that this is the case, but it becomes even more stark when we actually see reference to an individual's court rank or the size of their fief.  Since this period brings about court rank even for royal princes, we have some of that, at least in later records.  As such, there is the idea that this order was actually providing for a line of succession.   As I mentioned, up to this point, the contest for the throne was a toss up with each monarch's death.  Claims from competing princes were often considered equally valid until one proved their claim through a political or military victory.  Ohoama appears to have been trying to add greater structure to this.  Specifically, we see that Uno no Sarara's son, Kusakabe, is given pride of place.  In fact, throughout the Chronicle it is typical that we see the Chroniclers designate a queen—a Kougou—that is considered the primary wife.  This queen is almost always found to be the descendant of previous royalty, granting their child a doubly royal lineage, through both the maternal and paternal lines.   There has been plenty of reason to doubt that this was actually the case, and it often seems like the Chroniclers stretched things more than a bit to make it all work out.  However, now we are almost more concerned with the very *truth* that the Chroniclers were attempting to burn into the social consciousness rather than the historical facts, because that gives us direct insight into how the court of the day viewed succession and legitimacy.And that does lead to another possible thought:  since the Chroniclers knew how things turned out it is possible that they were the ones ensuring that the order was as we have it.  So we cannot definitively say that this exactly mirrors's Ohoama's idea, but it certainly seems in line with his history and intentions and helps set the stage for us, at least, regarding what would later transpire in regards to succession.. Getting back to the covenant, as I noted, the first person listed, after Ohoama and Uno no Sarara Hime, is Prince Kusakabe.  He would be about 17 or 18 years old at this time, which is probably why he wasn't formally named Crown Prince until a couple of years later.  He isn't the eldest son, however.  Rather he was the second son.  Ohoama's eldest son, Prince Takechi, was actually third in line. Takechihad been with his father helping to lead the troops during the Jinshin War. While he was some 8 years senior to Kusakabe, he was nonetheless a son of Amago no Musume, one of Ohoama's consorts from a powerful clan, but not a royal princess like Uno no Sarara, Kusakabe's mother. Between Kusakabe and Takechi, in the second place spot for succession, was actually Prince Ohotsu, whom we also mentioned during the Jinshin War.  Ohotsu was likely 16-17 years old around this time.  While he was the third eldest child, he, like Kusakabe, was the son of a Royal Princess, Princess Ota, daughter of Naka no Oe, giving him greater bonafides than Takechi, apparently. So, in the top three slots, we have: Ohoama's eldest son by a royal mother, Ohoama's second eldest son by a royal mother, and finally Ohoama's eldest son by a non-royal mother. Fourth in line, and the 4th eldest, presumably, though I don't know that we have an actual age for him, is Prince Wosakabe.  He likely wasn't too young, however, as he had been given the task, previously, to polish the divine treasures in Isonokami's storehouse. It would appear that six of Ohoama's other sons didn't even get a mention.  That includes Princes Naga and Yuge, born to another daughter of Naka no Ohoe, Ohoye no Himemiko.  Then there is Prince Toneri, son of Royal Princess Nittabe, not to be confused with Royal Prince Nittabe, Ohoama's son by way of a daughter of Fujiwara no Kamatari.  Finally there was Royal Prince Hodzumi, a maternal grandson of Soga no Akaye, and Prince Shiki, a full brother to Prince Wosakabe. Prince Toneri is particularly conspicuous in his absence.  We know that he held the 5th rank, and two positions in government—that of Nagon, or Councillor, as well as the Minister of the Household, our Kunaikyou.  This may be because he was not doing so well.  We aren't told the story until the following year, on the 2nd day of the 7th lunar month of 680, when we are told that Prince Toneri took ill and was on the point of death.  His half-brother, Prince Takechi, went to check on him, and a day later Toneri passed away.  The way these are written it would be easy to believe that it all happened in a pretty short timeframe, but it is also just as likely that illness lingered, especially without modern medicine.  So it is possible that Prince Toneri was too sick at the time of the original covenant, though there could be some other reason we weren't told. This doesn't necessarily hold for all of the others, though.  For instance, we have the Princes Naga and Yuge mentioned in 693, well over a decade later, being granted the 2nd Broader Pure Rank at the same time that Prince Takechi is granted the 1st Broader Pure Rank.  So we can at least see that they were ranked below Takechi.   Similarly we see Prince Hodzumi likewise attained 2nd Broader Pure Rank at some point, and was still around to have his own fief and to receive houses to it in the following reign.  Hozumi even ranked above some of the others were in Yoshino, and yet was not present. It is possible that the princes not mentioned, assuming they had not met with an untimely end that was not mentioned in the record somewhere, could have been too young or too junior at the time of the meeting.  After all, when we look at the known ages of those who were there, we see that Prince Takechi may have been 25 years old, but Prince Kusakabe and Prince Otsu were just under 20, and it is unclear if others were older or younger than they were. There are two other princes who were part of the covenant who were not, perhaps surprisingly, sons of Ohoama.  Rather they were his nephews, sons of Ohoama's brother, Naka no Ohoe.  They were the princes Kawashima and Shiki. Kawashima is mentioned several times throughout the record.  Kawashima's mother was from a high ranking noble family, but given that Kawashima was married to his cousin, one of Ohoama's daughters, that may have brought him closer to the family.  He was about 22 years old at the time, too.  We see him often teaming up with Prince Osakabe on various projects, including the project to compile together the history of the royal household.  In fact, Prince Kawashima always precedes Prince Osakabe when they are mentioned together.  That said, we have evidence of Kawashima only being awarded up to 3rd Greater Pure rank, below even that of some who were not present, such as Prince Hodzumi.  His importance and impact, however, is noted through his numerous appearances in the record. In contrast, Prince Shiki has almost no mentions in the record.  It doesn't help that there are two Princes Shiki, one born to Naka no Ohoye and one born to Ohoama.  Their names are spelled differently, however, and although the first character of "Shiki" used in the Yoshino record matches neither name, the second character suggests that this was the son of Naka no Ohoye and not the Shiki that was brother to Prince Osakabe—though given that one followed the other in the record, there may have been some confusion on this point. And with all of that we have our apparent line of succession, as well as an idea of who the movers and shakers might be within the royal family.  From Ohoama and Uno no Sarara, we have Princes Kusakabe, Ohotsu, Takechi, Kawashima, Osakabe, and Shiki.  Six princes, four directly descended from the current sovereign, Ohoama, and two from the Naka no Ohoe lineage. Obviously, promoting the idea of a strictly patrilineal succession of father to son would have caused some problems for Ohoama's own legitimacy, not that anyone was going to gainsay him while he was on the throne.  However, with Kusakabe they seem to have established that in a de facto format, at least.  Furthermore it provided a blueprint for succession might fall to the other lines should the main line not work out.  This put Prince Ohotsu as next in line, should anything happen to Kusakabe, followed by Takechi.  That Kawashima may have had a shot over Osakabe and then Shiki is interesting as it suggests that it wasn't strictly about who descended from whom. We'll have to wait for Ohoama's death before we can fully appreciate how well this worked, of course.  Throughout history, agreements and covenants amongst powerful interests are often only as permanent as long as all of the interests remain aligned with one another, whether through mutual benefit or threat of consequences.  Once the power shifts, as it always does, those promises and treaties are almost always up for renegotiation, unless they are supported by some higher authority, whatever that might be. Following the royal family's off-site, they returned to the palace in Asuka.  There they had a formal ceremony in the Great Hall, the Ohodono, where the six princes all demonstrated their allegiance and paid respects to Ohoama.  Given the timing of this event, one can likely assume that it was a kind of public acknowledgement of the covenant and the agreement that they would all be working together as a united front on the project of the government. And with that, I think we can bring it to  a close for now.  There is plenty more about this reign to discuss before we move on, but we'll get there. Until then, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.  

En Todos somos Shiki ¿Qué hay detrás de un evento perfecto? Yesenia Cabrera nos contó de organización, imprevistos, equipo y las historias que nadie ve. El mundo de los eventos como nunca te lo habían. Conéctate en Tamara con Luz en MVS, de lunes a viernes, de 10:00 AM a 01:00 PM por MVS 102.5 FMSee omnystudio.com/listener for privacy information.

This week we dive into Tsukimichi: Moonlit Fantasy Season 2 and we spent most of the time talking about the teaching arc like why that first “demo” bout with Shiki was about earning respect and not scaring off the students, whether Makoto's class were troublemakers or just talented misfits, and how that whole school stretches into bigger geopolitical plot points; we also pulled in manga-only context that patched the anime's fuzzy bits, like humans getting language as a goddess “gift” so it helped explain why he thought he couldn't speak it. From there we spiral into some of the lore, contract power-scaling, and how those Demiplane critters are basically demon-lord tier. We argued pacing vs. payoff on the academy and merchant-guild threads, questioned the handling of Hibiki's spirit-beast armor without much on-screen context, and leaned on chats live notes to connect how the classroom stuff sets up the wider moves happening off camera.About the anime:Season 2 picks up right where Season 1 left off, with Makoto heading to Rotsgard Academy and then he reluctantly takes a teaching job more so that he can open a store in the city forcing him to juggle that and the Kuzunoha Company while also quietly growing the Demiplane into a functioning society. The goddess's chosen heroes, Hibiki and Tomoki, also step into the spotlight this season, with their ideals clashing with Makoto's hands-off approach as campus lessons spill into citywide incidents and merchant/noble scheming. The plot weaves through academy lectures, the Rembrandt family, and rising human-demon tensions, and sprinkled with character growth and fights that are nudging the whole world toward a larger political and spiritual showdown that even the goddess can't ignore.Next Week's Pick: "Arcane"Have you had the chance to watch Tsukimichi: Moonlit Fantasy Season 2 or any of our previous selections? We'd love to hear your thoughts and recommendations for future picks!Deals for You:Supporting your anime binge sessions is what we do best! Here are some exclusive deals that'll make your anime-watching experience even better.Crunchyroll Affiliate Offers: Get 15% off your first anime merch order here. Stream your favorite anime with Crunchyroll. Start Your Free TrialTokyoTreat Special: Use code "FEATUREDANIME" for $5 off your first box through this TokyoTreat link.Looking for some podcast merch? We've got you covered: Main Store Alternative ShopSupport Our PodcastLove what we do? Support the podcast through Patreon! You can get access to ad-free episodes, bonus content, and more.Support us on PatreonStay Connected With UsDon't miss out on our latest episodes or discussions! Join us across our social channels and be part of the community: Contact Us Anime List: Check out our anime list on MyAnimeList. Twitch: Watch us live on twitch.tv/featuredanimepodcast Email: info@featuredanimepodcast.com X (Twitter): @ThoseAnimeGuys Facebook: Featured Anime Podcast Discord: Join our DiscordAnime Info and Our Ratings: Producers: AlphaPolis, TOKYO MX, MBS, BS NTV, AT-X, Medialink, A-Sketch Studio: J.C.STAFF Source: Light Novel Genres: Action, Adventure, Fantasy, Isekai, Comedy, Drama Aired: January 2024 - June 2024 Number of Episodes: 25Our Scores: Jack's Score: 9 / 10 Rick's Score: 10 / 10

This episode continues a series of shows retelling stories from our June 2025 podcast trip. Danny, Eli, and Kevin traveled down to Central Florida to say goodbye to MuppetVision 3D, have an Epic day, and enjoy new Disney experiences like Tiana's Bayou Adventure and the Country Bear Musical Jamboree. On this episode, we discuss all that we learned during our visits to the Kilimanjaro Club, Geo-82, and Shiki-Sai. What did you think of our adventures? Let us know at show@magicourway.com or call at 815-669-4226, or slide into our social media DMs. Every thought and opinion will forever be welcome on this Disney fan podcast. This is show #583.

Tune in as Marie Nicola (Alt.Pop.Repeat) pops back onto 2CC for a breakdown of Shiki, the 2010 horror anime series about a secluded and quiet village that becomes plagued by what initially seems like a fast-moving and ruthless anemia epidemic, but actually turns out to be a growing clan of vampires. The difference between cinema and animation from Western and Eastern regions, the deep pit of moral ambiguity and nihilism that Shiki plunges itself into, the tragic arc of Sunako, and vampirism often being an experience that's forced onto its victims land as a few of the talking points on this episode.Created by Fuyumi Ono and Ryu Fujisaki, Shiki stars:• Japanese cast:Tōru Ōkawa, Haruka Tomatsu, Kazuyuki Okitsu, Aoi Yūki, Nobuhiko Okamoto, Wataru Takagi, Kōki Uchiyama, Haruka Nagashima, Keiko Kawakami, Nozomi Sasaki, Gackt, Ari Orikasa, Shin'ya Takahashi, Miki Itô, Kôji Ishii, and Ken'ichirô Matsuda.• English cast:David Wald, Tia Ballard, John Burgmeier, Cherami Leigh, Chris Burnett, Ian Sinclair, Jerry Jewell, Alexis Tipton, Luci Christian, Colleen Clinkenbeard, J. Michael Tatum, Lydia MacKay, Todd Haberkorn, Cynthia Cranz, R. Bruce Elliott, and Chris Rager.Spoilers start at 38:05Create your podcast today! #madeonzencastrHere's how you can learn more about Palestine and IsraelHere's how you can keep up-to-date on this genocideHere's how you can send eSIM cards to Palestinians in order to help them stay connected onlineGood Word:• Marie: The Apothecary Diaries• Arthur: Gothika Reach out at email2centscritic@yahoo.com if you want to recommend things to watch and read, share anecdotes, or just say hello!Be sure to subscribe, rate, and review on iTunes or any of your preferred podcasting platforms!Follow Arthur on Twitter, Goodpods, StoryGraph, Letterboxd, and TikTok: @arthur_ant18Follow Arthur on Bluesky: @arthur-ant18Follow the podcast on Twitter: @two_centscriticFollow the podcast on Instagram: @twocentscriticpodFollow Arthur on GoodreadsCheck out 2 Cents Critic Linktree

HELLO AMERICA 毎週水曜日午前10時15分〜（EST)ほか 全米の話題をローカル情報も交えながらお届け。 ニュース、ローカルリポート、アメリカで活動する日本人へのインタビュー、各地のイベント情報などなど、週替わりのキャスターがそれぞれの地域から放送。 ２０２５年５月２８日放送：二ューヨークより沢えりかがお届け！「ハローアメリカ」ローカルリポートは、5月10日マンハッタンで行われたジャパンパレードの盛大な様子をお届けします。そしてインタビューのゲストは、Shiki NYC の伊澤実佐子さんです。伊澤さんは2015年NYに移住し、翌年にケータリング会社shiki nycを設立。伊澤さんの抜群のセンスと気配りのあるサービスで、トッププランド ティファニーやラルフローレンなど数々の企業からのオファーが入り年商5億円に成長。元ファッション誌編集者の伊澤さんに、上手にみせる写真の取り方や、ケータリングの秘訣などたっぷり伺いました。どうぞお楽しみに！ Shiki NYC https://www.shikinyc.com/ Lingo  https://www.lingobk.com/ Navi：沢えりか

This week, Rico and CJ are joined by special guest Todd, who kicks things off with a brand-new segment before diving into a fire lineup of anime recommendations!From dark thrillers like Shiki, Dark Gathering, and Summertime Rendering, to psychological deep cuts like Psycho Pass and Made in Abyss, the crew breaks down what makes these series must-watch material.Then it's time for the Shonen side—expect big names, hidden gems, and heated takes. The group also reflects on nostalgic anime, sword battles, and reboots that changed the game. Plus, they debate the dumbest arguments in anime and expose some of the most fraudulent characters in the game.

This mixtape is a collection of vaporwave edits I've picked up over the last few months. As I drive around streaming Nightwave Plaza, I save any earworm that catches my attention. After a month or two, I sit down with Bandcamp open in a tab, track down each song, and finally clear out the saved screenshots from my phone. That's how I found the tracks for this tape. If you're interested in more examples of Vaporwave and its subgenres, check out Nightwave Plaza (https://plaza.one/), which is basically all I listen to anymore besides other DJs' mixes. American Mall Corporation - Grand Opening Childhood - Riding In Your Limousine Childhood - Thinking of You GOLDIE GOLDIE - In the Night GOLDIE GOLDIE - Perfect Crumbled Fingers - commuter rail iacon - I Owe You iacon - Do It iacon - 奇迹 Miracles ぬいぐるみクレヨン Lush Crayon - Losers Lost Traveler ロスト - Guilty Lost Traveler ロスト - New Beginning Mode Vogue - Night Stalker モール Ghost - Kmart 思い出 Sweet Talker - Funky Space Romance tuuwa - My Neck, My Back, My Greatest Dancer Crumbled Fingers - month to month air jordans™ - B a l l H o g 私の友人

In a world like any other...a college of dragon riders is the center of the civilization. At the head of the school is the man himself. Shadow Daddy.....Nope. Wrong media again. Huge thank you to Annabelle for joining us for our bonus episode reviewing the movie One Piece Strong World. Shiki is out of prison and targets a very special crew member. The Straw Hats must go against the legendary pirate in order to get their friend back and continue on their journey in search of adventure. Brought to you by the real hero..Billy.

With rumors swirling of political upheaval and digital megatorture, Andy, Flask, Greg, and John buckle in on the issues of modded Baldur's Gate 3, Conan Exiles, Dino Crisis 2, The Wild Robot, Shiki, Steam licenses, Blizzard's $90 Brutosaur mount, and more. Find out more at https://broken-campfire.pinecast.co

Donate to help kids here! https://www.extra-life.org/team/slapdash Wildfyre's here and they're awesome! Let's talk about them! (and also there some not so great news because EIEN's shutting down. Damn.) We also have some cool new songs and streams to talk about, so let's do that! Each week we aim to bring together the biggest events in Vtubing and talk about what's been going on. Stop by, hang out, and let's catch up with us! Join this discord : https://discord.gg/wFMcTGHWGJ Follow here for updates: https://twitter.com/SuperChatsPod Shorts over here: https://www.tiktok.com/@superchatspod 00:00:00 Intro 00:03:56 Idol EN WIldfyre 00:05:29 Daisy Dandelion 00:18:18 Cersea Soulstorm 00:28:03 Riki Poppet 00:38:30 Yena Youngblood 00:46:23 Wild Fyre First Collab 00:54:37 Rise of Blue Sky 01:06:39 EIEN Project is Shutting Down 01:20:14 Ina's Back 01:21:11 Advent Friends with You Merch 01:22:53 Raden's Hologra Debut 01:24:25 Roboco's "Ultra Cute" Outfit 01:25:45 Shigure Ui Hit 2m Subs 01:26:32 Phase Connect Halloween Right Now 01:27:53 Dooby Debut 01:28:49 Roboco new MV With∅ 01:29:55 Hachi MV for Kaleidoscope 01:30:48 Gigi covered Igaku 01:31:53 Elizabeth covered Love Song 01:32:49 Kson and Henya covered Tokyo Drift 01:33:51 Bao, Miori, Shiki covered Voracity 01:35:44 Gigi's birthday dinner party 01:45:22 Kaminari Clara's Birthday 01:51:08 Poma Pon Sims 01:53:38 Stronny Conker's Bad Fur Day 01:56:48 Stronny's cursed ASMR 02:02:21 VAllure vs Socks Lockdown Protocol 02:05:35 Alicja Karaoke 02:07:00 Nene Amano Silent Hill 2 02:07:46 Ushio Ebi's new model 02:10:09 Community comments 02:15:52 Birthdays

Jared and Anne Ladyem (anneladyem.com) see how Liella! handle their first performance after Kanon leaving the group as Shiki takes center stage.

En nuestra gustada sección “Todos somos Shiky”, platicamos con Andrés León, tarotista, nos cuenta sobre su profesión y nos da sus predicciones para esta nueva temporada del programa. Conéctate en Tamara con Luz en MVS, de lunes a viernes, de 10:00 AM a 12:00 PM por MVS 102.5 FM.See omnystudio.com/listener for privacy information.

This is the second half of Episode 34 of the podcast, my chat with Dan Solo of Snowball Japan. Originally from Australia, Dan and his wife Andy first travelled to Japan more than 20 years ago and fell in love with life in the snow country. They set themselves to one day run their own ski lodge, a dream that came to fruition when they opened Snowball Chalet in Madarao, followed soon after by Snowman Apartments. Since that time, Dan and Andy have taken on more properties in Madarao, the connected resort of Tangram Ski Circus, and nearby Shiga Kogen – Japan's largest ski resort.In the second half of our chat we discussed Dan's other properties including the self-contained chalet of Shiki at Tangram – on the Tangram-side of Madarao – and Yukimi Sano, Dan and Andy's beautiful conversion of a 160-year old home nearby Shiga Kogen Mountain Resort and the famous snow-bathing monkeys of Jigokudani. We also discuss the many resorts accessible from his properties and Dan's suggestions of what to look for, including the pros and cons of refurbishing an existing properties versus a new build, if you're interested in following suit and setting up your own lodge or ski business in Japan. If you haven't yet listened to the first half of the interview, make sure to go back to do so before listening to this. In that chat, we discuss how Dan and Andy discovered Japan's snow country and set about and achieved their dream of opening their own ski lodge here. For more information, visit the Snowball Japan website and you can also find them on Instagram and Facebook by searching Snowball Chalet at Madarao Mountain. The episode page of the Snow Country Stories Japan website has images, links and a map showing you where in the snow country we are. Snow Country Stories Japan is a bi-weekly podcast about life and travel in Japan's legendary 'yukiguni'. For more information about the show and your host, visit our website - www.snowcountrystories.com - and make sure to subscribe, rate and review the podcast and follow us on Instagram and Facebook.

RECORDED: JUNE 19TH, 2024 ----more----If you recall from our recent Given episode, we mentioned an extra special surprise to go along with it. And, if you listened through that episode, you already know what it is. But for those who don't know... ----more----Today, we have a very special episode of Dub Talk as a part two, sort to speak, to our recent Given episode! Join Steph, Gigi, and Amon as they reunite with the ADR Director of the English dub. While you know him for his performances in series such as Fairy Tail, Diabolik Lovers, Shiki, Sk8 the Infinity, and many many more; you may also see him in the director's chair for projects such as The Stranger by the Shore, The Case Study of Vanitas, Love Stage, and of course Given. A gentleman who's love for the medium and the LGBTQIA+ community knows no bounds. But, even five years later, we still lovingly refer to him as our Rainbow Overlord. ----more----B*tches, Bros, and Non-Binary Hoes! Join us as we sit down and chat with the one and only David Wald! ----more----Our theme music was composed by Gabriel Pulcinelli / Ponpoko in the Distance. You can find more of their work at https://ponpokointhedistance.com/ and at @gabrpulcinelli on Instagram, Twitter, TikTok, and Facebook. ----more----AUDIO PLATFORMS: Spotify Apple Podcast ----more----Like what we do? Support us on Patreon or consider buying us a Ko-fi! ----more----FOLLOW US ON THE SOCIALS ----more----Twitter: @DubTalkPodcast ----more----Instagram: @dubtalkpodcast ----more----Twitch: dubtalkpodcast ----more----HOSTS @LilacAnimeRevue @animpalooza @AmonduuelUS ----more----SPECIAL GUEST @DavidWald_VA ----more----EDITOR @AmonduuelUS ----more----MUSIC ----more----Selections from Given Given the movie by MICHIRU ----more----Selections from The Stranger by the Shore by Mina Kubota

We are finally starting to get into the Taika era and the Taika reforms, which would really start the transformation of Yamato into the bureaucratic state of the Nara period.  This episode, we look back at how the Yamato state had been changing up to this point, some of the possible influences and precursors, and then dive into some of the first edicts, largely dealing with sending out governors to the provinces.  These governors, or "kokushi", were originally temporary positions, limited in what they could do.  More info over at https://sengokudaimyo.com/podcast/episode-108  Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 108: The Great Change ……………….. The Kuni no Miyatsuko, hereditary leader of his lands, likely heard the news before they arrived.  Apparently Yamato was sending out an official—a kokushi—who was going to be doing some sort of survey.  Whatever.  Just another person from Yamato's court—what did it matter?  His family had been in charge of the local lands for as long as anyone remembered, and while they might give nominal fealty to the Oho-kimi in Yamato, along with the occasional bit of taxes, paid in rice, what consequence was it to him?  Some might say he was a big fish in a small pond, but it was his pond.  Always had been, and always would be.  Wouldn't it? ……………….. And we are back with our regular chronological podcast, and we are finally going to pick back up on the fall out from the events of 645, the Isshi Incident, when Prince Naka no Oe orchestrated the murder of Soga no Iruka, and later his father, Soga no Emishi, in full view of the court, including his mother, Takara, aka Kougyoku Tennou.  That incident would be the start of Naka no Oe's own rise to power and the reshaping of Yamato from the its longstanding clan based system of government to a new national government of laws and punishments, known generally as the Ritsuryo system.  This episode we'll dive into this new system and the so-called “Taika reforms” that brought it about, the changes it ushered in, and the ripples this sent throughout the entire archipelago.     The term “Taika” itself means “Great Change”, and it isn't clear to me if it was picked because they expected to be making big changes or after the fact, but in the minds of most Japanese historians it is quite accurate. The entire system actually took about a century or so to really come together—we often think of the Ritsuryo system as it was in its final version.  This period, though, is where things kicked off, so we'll be setting the stage and talking about some of the edicts during this period that eventually became the written code of the Ritsuryo system.  This was started by Naka no Oe who, spoiler alert, would eventually reign as sovereign and be known as Tenchi Tennou.  The system he helps put into place would continue to be used and refined even after his death and even after the end of the period covered by the Nihon Shoki. So after some background, we'll get to some of the very first edicts this episode, and then spend more time on them again, in the future. The RitsuryoThe Ritsuryo system was based largely on continental models, with Confucian ideals and the legal code of the Tang dynasty having particular influence.  And as we discuss these changes, which were huge, I'll start with some clarifications and caveats.  This was a system of government based largely on continental models, with Confucian ideals and the legal code of the Tang dynasty having particular influence.  That   One of the first things to emphasize is that said, itthis wasn't exactly an immediate revolution and reformation.  Based on the entries in the Nihon Shoki, some of the work had already  been started long before Naka no Oe came on the scene, largely attributed to the influence of Prince Umayado, aka Shotoku Taishi, and things like the 17 article constitution and rank system, which we discussed back in episode 95.  And even after its initial implementation, there would come various tweaks to the system.  Although there are numerous edicts made in the initial years of what is known as the Taika era, leading this change to often be given the nickname of the “Taika reforms”, the earliest formal administrative codes would come much later, firming up in the 8th century. Another thing to keep in mind as we realize, as we start looking at these changes is that the Yamato courtit didn't necessarily discard the old system, either.  Changes like this take time, and something even if it is implemented for a year or two , it might not stick.  This is one of the reasons that it is important that two of the apparent architects of the new system for these changes were there present through much of its implementation, actively guiding and shaping the process direction that the changes would take.  These two individuals at wereas Prince Naka no Oe and Nakatomi no Kamako, later known in this reign as Kamatari, which is the name I'm going to use from here on out as it is the much more well known in case anyone decides to look up information later. Finally, I would also note that many of these changes were being applied at the level of the elites of society, how they organized power and how they approached governance – but  we should also spare a thought for how this affected the majority of people.  After all, it was the majority of people who were working the fields, cutting the wood, or fishing the seas.  The elites were often otherwise engaged, and whichthat isn't to say that they did nothing.  Often they were coordinating and bringing things together, but that was a smaller part of the overall population.  In these reforms we get to see some rare glimpses into how all of thisit may have affected people beyond just the court elites. To set this up, let's start with a look at what brought us here, and how things changed over time and how they had governed things up until now—or at least as best as we can make out from our various sources.  From there we can take a look at some of the earliest edicts related to the changes evolution in the government, focusing how they focused on consolidating the power and support at the center of the Yamato court and starteding to make more concrete Yamato's control across the rest of the archipelago. We've covered much of the development of complex society in Yamato this in previous episodes:  How Yayoi society came with or at least introduced a form of stratification evident in graves, grave goods, as well as other patterns of lifeways.  Local elites rose up to oversee communities, and eventually extended their influence, creating the various “kuni”, or countries—regional collections of communities that came together under a leadership structure and some shared cultural values.   Some of the earliest stories give us the Hiko-Hime leadership structure, often with a male and female head of state, though sometimes shown as elder and younger co-rulers.  This is backed up by some evidence in the kofun era, as we see large, single-purpose tomb mounds built for what we can only assume are the elite.  Their construction would have required control of a large labor force, indicating a certain amount of their power, and their shape and various burial goods have further suggested, at least to scholars like Kishimoto, that there may have been a division of rulership, at least early on. We've talked about the spread of Yamato style round keyhole shaped kofun through the archipelago and how the popularity of that kofun shape demonstrated Yamato's influence but  in the shape of their kofun, but that didn't necessarily accompany a change in  change the actual dynamics of local government, other than demonstrating Yamato's increased influence.  The next thing we see in the record, I would argue, is the change to a familial based system, or the Bemin-sei.  This is what we've talked about periodically in terms of both the uji, familial groups or clans, and the “be” familial or occupational groups, but here I'll give an overview of the whole practice and what its development means in the sense of changing approaches to organizing and governing a complex society. The Bemin system was a means of further dividing and categorizing people in society, .  It is  rooted in continental concepts of a familial group.  Prior to the 5th century, there isn't a clear indication of familial clans in Yamato, though that doesn't mean people didn't know where they were from.  They still remembered who their ancestors were, and that was important, often tracing back to mythical and legendary individuals who are recorded as gods, or kami.  I suspect, however, that in the smaller communities of the Yayoi period, where you were from was as a good an indicator of your relationships as anything else.  Farming is a pretty sedentary lifestyle, and if you know all of your neighbors there isn't as much need to divide each other up into specific familial groups.  It was more important that I'm from this village or region than I'm from this particular family. And so the oldest stories in the Nihon Shoki and the Kojiki only refer to individuals by their names or by locatives.  Occasionally we will be told that so-and-so was an ancestor of this or that uji, or clan, but it is telling that they don't use the clan name with that person. Surnames do become important, however, in the Bemin system.  But they are only really important for those in the upper tiers of society.  Amongst the farmers and other commoners—the heimin—you often won't find specific surnames, or people will use pure locatives or something similar to refer to a person.  Surnames were for people a little further up the social food chain. From what we can tell, the uji structure likely started with the “-Be” families, trying to set up groups of individuals who were in charge of certain economic activities beyond just farming the land.  The Imbe, the Mononobe, the Abe, the Kuratsukuribe, and the Kusakabe are all examples of family names ending in “-Be”.  Some, like Kuratsukuribe, Inukaibe, and Umakaibe are all fairly straightforward:  These are groups that were set up around particular industries.  Kuratsukuri literally means “saddle-making”, so the Kuratsukuri-be are the saddlemakers.  Inukai and Umakai refer to the ones who kept or raised the dogs and horses. Setting up a familial or clan unit around a certain profession was one way of organizing society so that you had the things that you needed.  Such jobs were often inherited, anyway, passing from father to son, mother to daughter, etc.  So it makes some sense.  And the clan, or uji, structure meant that there was a person or persons at the head of the familial unit who could be responsible for coordinating efforts across different, sometimes dispersed, groups of people. The thing is, there is no indication that the people in these professions were necessarily related to each other prior to this organization, and in many ways the idea that they were a family with a common ancestor was a created fiction.  There may have been some relationship—for instance, weaver groups were often centered on immigrant groups that came over from the continent with knowledge of specific techniques, so there was likely some pre-existing relationship, but they weren't necessarily what we would consider family, related by blood, to one another. Over time these groups became actual clans—children were born into them and remained, unless they specifically were split off into a different uji for some reason.  Some of them dropped the “-Be” part of their name—in some instances it seems this may have created a distinction between the line at the head of the clan vice the other members, but that distinction isn't entirely clear.  Furthermore, members of these clans were not, ultimately, restricted to the hereditary jobs for which the clan had been created.  There are also clans that appear to be more about location, possibly local rulers or magnates.  For example, there are the Munakata and the Miwa, referring to local chiefs or lords of the Munakata and Miwa areas, both important ritual areas. The clans formed another function as well, as each clan had a kabane, which was an early form of social rank.  Some of these ranks appear to have come from titles or positions.  So, for instance, you have the Omi, the Muraji, the Kimi, and the Atahe.  Early on, Muraji appears to be the more prestigious title, with the Ohomuraji being the head of a Muraji level house that was also a key member of the government.  Omi, meaning minister, eventually came to be seen as more prestigious, however.  Meanwhile, both were more presitiousprestigious than the term “Kimi”, although that may have originated as a term for the rulers of the local countries, which makes sense if you consider that the Yamato sovereign was the Oho-kimi, or the Great Kimi, much as the Oho-omi was in charge of an Omi group and the Ohomuraji was in charge of a Muraji level house.  There are also Omi and Muraji households for whom there is no Oho-omi or Oho-muraji ever mentioned, but only members of the Omi and Muraji ranked families were considered for positions at the top of the court hierarchy.  This All of this clan and rank system began to change in the 6th century during the reign of Toyomike Kashikiya Hime, aka Suiko Tenno, with the introduction of the 17 article constitution and new rank system.  While both of these developments are of debatable veracity, since the chroniclers likely made this change seem much more structured than it actually was in practice, —there is probably at least something to the idea that the Yamato court y werewas adopting more continental ideas regarding state governance.  The rank system, in particular, was a step towards recognizing individuals above simply their inherited social position.  While kabane rank was applied to an entire uji, the new rank was applied to individuals alone, meaning that an individual could be recognized without necessarily rewarding every other person holding their same surname.  At the same time, more and more books were coming in from the continent.  Some of these were focused on the new Buddhist religion, but there were also other works, based on a variety of subjects and introducing the Yamato court to some of the philosophical ideas of what government should be.  And then there were various envoys sent to the Sui and Tang courts in the early 7th century, where they would have seen how things were working there. Nonetheless, to be clear, we don't know it is unclear just how far Yamato control extended across the archipelago.  We know that in the 5th century there were individuals who considered themselves part of the Yamato court structure from the Kantou to Kyuushuu.  In the Nihon Shoki, we also see the establishment of Miyake up and down the archipelago, from as far out as Kamitsukenu, aka Kozuke, to the western edge of Kyushu, in the early 6th century.  These were areas of rice-land which owed their output to the Yamato court or a particular endeavor.  They would have had officials there tied to the court to oversee the miyake, providing a local court presence, but how much this translated into direct Yamato control is hard to say. Then there is the Dazai , the Yamato outpost in Kyushu,  set up in the area of Tsukushi, modern Fukuoka Prefecture, largely following the Iwai Rebellion, and which we .  We talked about this some in the Gishiwajinden Tour episode about Ito and Na, extending a more directand how the Yamato government extended a more direct, and explicitly military, presence in Kyushu. Still, the individual lands of places like Hi, Toyo, Kibi, Owari, or Musashi were all governed by the Kuni no Miyatsuko, the Yamato court's term for the various chieftains or rulers of the different lands. And that gets us roughly to the situation where we are now, in 645.  Prince Naka no Oe hadand been talking with his good friend Nakatomi no Kamatari about how things should be, ever since the day that Kamatari had helped him out at a kemari game—something akin to group hackey-sack with a volleyball.  As we've discussed in past episodes, a lot of this sense of “how things should be” related to nipping the power of Soga no Iruka and Soga no Emishi in the bud, cutting off what they no doubt saw as a thread to imperial power and the ”right way of doing things”.  But Tthe two had also been taking lessons from the Priest Minabuchi, and, like students everywhere, they thought they had figured this whole government thing out as well.  They'd been reading the classics and would have had access to the reports from various envoys and ambassadors to the Tang court.  The last one had left in 630 and returned in 632.  They would no doubt have seen the workings of the Tang dynasty law code of 624 and the subsequent update in 627.  Naka no Oe and Kamatari may have even heard news of the update in 637. Thise law code, implemented by Tang Taizong, relied on Confucian and Legalist theory.  It wasn't the first law code in East Asia, or even the Yellow River basin , but it is one of the most significant and influential, and the earliest for which we have the actual code itself—though the extant version is from 653, about eight years after the events of 645., butHowever, as we'll see, all of this was well withing the timeframe which the Ritsuryo system was used and updated, itself. So, Naka no Oe and Kamatari have a shiny new document in their hands, promising an organized system of government very different from the status quo in Yamato to date.  However, the Tang law code did have a problem:  It was undeniably centered in the imperial culture of the Yellow River and Yangzi River basins.  These areas had long had the concept of empire, and even in the chaotic period of the Sixteen Kingdoms and the Northern and Southern dynasties, the concept of an empire that ruled “All Under Heaven”, or “Tianxia” was something that people generally accepted.  The Wa polities of the Japanese archipelago, even as they were now consuming media from the continent, still operated under their own cultural imaginaries of how the world was ordered and how government operated.  And so the code couldn't just be adopted wholesale:  It would have to be adapted to the needs and demands of the Wa polity. I should note that this was unlikely the reforms that took place in Yamato were sole effort of Naka no Oe and Kamatari, and much of what is written suggests that this wasn't done simply through autocratic fiat, but included some key politicking.  This started even before the Isshi Incident.  Kamatari already had close ties with Prince Karu before he met with Naka no Oe.  Kamatari and Naka no Oe had also brought Soga no Kurayamada no Ishikawa no Maro into their confidence, a member of the Soga family.  The Fujiwara family history, the Toushi Kaden, compiled by Fujiwara Nakamaro in the 8th century, describes Maro—referenced as Soga no Yamada—as a man of particular and upright character.  He also appears to have had a beef with his cousin , Soga no Iruka, and was ambitious. I'm not sure just how much Naka no Oe and Kamatari were sharing their plans about reforming the State at this point, or if they were simply concentrating efforts on bringing down—that is to say murdering—Soga no Iruka. The Toushi Kaden mentions that others were also brought around to at least the idea that something had to be done about Soga no Iruka, though nobody was quite willing to speak out for fear of Soga no Iruka and his father, Emishi, and what they could do to someone's reputation—or worse.  After all, Soga no Iruka had only   recently killed the Prince Yamashiro no Oe, reportedly as part of a plot to ensure Prince Furubito would be next elevated to the throne.  On the other hand, not much information seems to be given about the reforms until they are enacted. And so after the Isshi Incident, we see our murderous firebrands taking the reins of power.  As we noted back in episode 106, Prince Karu was encouraged to take the throne, while Prince Furubito no Ohoye retired from the world and took orders at a temple in Yoshino.  Naka no Oe had been offered the throne, we are told, but turned it down, as the optics on it would not have been great.  Not only because he was clearly responsible for the death of Soga no Iruka and his father, and thus his mother's abdication.  However, he could still be made Crown Prince, and keep right on going with his ambitions to change up the way things were done in the Yamato government. Although Naka no Oe and Kamatari get most of the credit, the work required the cooperation—or at least consent—of the newly made sovereign, Prince Karu, also known as Ame Yorozu Toyohi, later styled as Koutoku Tennou.  After all, it would be his edicts that would lay out the new system, and his name that would be attached to it.   One good example is a change that came immediately: Meanwhile, in place of Soga no Iruka as Oho-omi, Karu selected two individuals to take his place, dividing up the position of Oho-omi into ministers of the Left and Right.  The first was Abe no Omi no Uchimaro, as Minister of the Left, and then Soga no Kurayamada no Omi no Ishikawa no Maro, Naka no Oe's recently made father-in-law, was made the Minister of the Right.  These positions, later known as the Sadaijin and Udaijin, would continue to be two of the most powerful civil positions in the Ritsuryo and later Japanese governments.  The Minister of the Left, the Sadaijin, was often considered the senior of the two. By the way, “Daijin” is just a sinified reading applied to the characters used for “Oho-omi”, or great minister.  This means that the Minister of the Left, the Sadaijin, could just as easily be called the Oho-omi of the Left, or something similar.  This actually causes a bit of confusion, especially in translation, but just realize that this is effectively just a rebranding, and not entirely a new name.  What was new was this idea that they were broken into the Left and the Right a distinction that would mean a lot more once more of the bureaucratic offices and functionaries were properly defined. Who were these two new ministers? Abe no Uchimaro has popped up a few times in the narrative.  He was an experienced courtier.  The Abe family had been moving within the halls of power for some time, and had even stood up to the Soga family when Soga no Umako had tried to acquire their lands in Katsuraki, making an ancestral claim.  Uchimaro had also been involved in the discussions regarding Princes Tamura and Yamashiro no Oe after the death of Kashikya Hime, hosting one of the dinners during which the delicate issue of succession was discussed.  He was clearly a politician of the first order.  Of course, Soga no Kurayamada had clearly earned his position through his connections with the conspirators. , bBut what about Nakatomi no Kamatari?  Well, he wasn't exactly left out in the cold.  Nakatomi no Kamatari was made the Naijin, the Minister, or “Omi”, of the Middle or the Minister of the Interior, implying that he had some authority over the royal household itself.  This feels like a created position, possibly to allow him the freedom to help with the primary work of transforming the Yamato government. Although Naka no Oe and Kamatari get most of the credit, the work required the cooperation—or at least consent—of the newly made sovereign, Prince Karu, also known as Ame Yorozu Toyohi, later styled as Koutoku Tennou.  After all, it would be his edicts that would lay out the new system, and his name that would be attached to it. One of the first things that is recorded in the Nihon Shoki was the declaration of a nengo, or era name.  Up to this point, years in Yamato were remembered by the reign of the sovereign—typically based on their palace.  So you would see things like the second year of the reign of the sovereign of Shiki palace, or something like that.  In addition, at least since about the 6th century, if not earlier, years would eventually be given the appropriate sexagesimal year name, combing one of the ten stems and twelve branches.  For example, 2024, when this episode is coming out, is the year of the Wood Dragon, or Kinoe-tatsu.  This is still used for various Japanese traditionspractice still continues today in Japan for various reasons. The Nengo was something newly introduced to Japan, however: .  Aan era name would be chosen by the sovereign, often based on important changes that either had occurred or even as a wish for something new.  So you would we see a new nengo with the ascension of a new sovereign, but it couldan also come because of an auspicious omen or because of a terrible disaster and hope for something new.  The current nengo, which started with the reign of Emperor Naruhito a few years back, is “Reiwa”. This very first nengo, we are told, was “Taika”, meaning, as I said up front, “Great Change”.  It certainly was apropos to the work at hand.  So let's go through the Chronicles and see some of the “great changes” occurring at the Yamato court now that the intention had been made clear.  We already talked about the change from an single Oho-omi to ministers of the Left and Right, but there were many other Some of the first things were to set up various newly created officials and positions.  An example is , such as two doctors, or Hakase – doctors in the sense of learned experts, not medical doctors, although medicine was certainly revered.  One of these new Hakase was the Priest Min, presumably the same one who had brought back astronomical knowledge from the Sui dynasty, possibly the same as the one known as Sho'an.  The other was Takamuko no Fubito no Kuromaro, who had gone to the Sui Dynasty with Min and others and come back with knowledge of how things worked on the continent.  The Takamuko family had immigrant roots as descendants of the Ayabito, and Kuromaro was well traveled, returning from the Sui court by way of Silla.  These two were well positioned to help with the work at hand. Now that the rudiments of a cabinet were in place, Oone of the first problems set before things after setting up their cabinet, as it were, was to askthe their new Ministers of the Right and Left, as well as the various officials, the Daibu and the Tomo no Miyatsuko, was how tohey should  get people to acquiesce to forced, or corvee labor—the idea that for certain government projects villages could be called upon to provide manual labor in the form of a healthy adult—typically male—to help as needed.  This was a thorny problem, and evidently it was thought best to get expertise beyond the purely human.  The following day, tThe Udaijin, Soga no Ishikawa no Maro, suggested that the kami of Heaven and Earth should be worshipped and then affairs of government should be considered.  And so Yamato no Aya no Hirafu was sent to Wohari and Imbe no Obito no Komaro was sent to Mino, both to make offerings to the kami there for their assistance, it would seem, in setting up a good government. This is significant, in part, as it shows the continued importance of local traditions focused on appeasing the kami, rather than the Buddhist rituals that they could have likely turned to, instead. FinallyThree weeks later, on the 5th day of the 8th month—about three weeks later— camecomes the first truly major edict of the Taika era, which and it wasis to appoint new governors, or kokushi, of the eastern provinces.  Note that they specifically mention the Eastern Provinces, presumably meaning those east of Yamato, since they only sent out eight of them.  They also did not send them to usurp control, necessarily, from the Kuni no Miyatsuko of those areas.  The Kuni no Miyatsuko were still nominally in charge, it would seem, but the court was getting ready to make some major changes to the relationship. These governors were expected to go out and take a census of the people—both those free and those in bondage to others.  They were also to take account of all of the land currently under cultivation, likely to figure out how to tax it appropriately.  As for things other than arable land, such as gardens, ponds, rivers, oceans, lakes, mountains, etc., the edict commands the governors to consult with the people—presumably the people of the province—to get a better idea of what should be done. And this doesn't sound so bad.  It is basically just a tally of what is already there.  That said, anyone who has worked in a modern office probably knows about the dread that comes over a workplace when people show up from the Head Office with clipboards in hand.  However, apparently many of the people had not yet heard of a “clipboard” and likely didn't realize that this was only a precursor to greater and more centralized bureaucratic control. Now in addition to taking a zero-baseline review of provincial resources, there was also a list of what these new governors y were to avoid – clear boundaries around the power they were to wield.  For one thing, they were not to hear criminal cases.  They weren't there to be an extension of the Yamato court in such matters or to usurp the duties of the Kuni no Miyatsuko, one supposes.  Furthermore, when they were traveling to the capital, they were only to bring themselves and district officials, but not a huge retinue.  Whether they realized it or not, these kokushi were early bureaucrats in a burgeoning bureaucratic state, and they weren't supposed to be going out there to become minor kings in their own right; their power came from and was limited by the royal edict.  They also did not send them to usurp control, necessarily, from the Kuni no Miyatsuko of those areas.  The Kuni no Miyatsuko were still nominally in charge, it would seem, but the court was getting ready to make some major changes to the relationship. When traveling on official business, the governors could use appropriate government resources, such as the horses and food that they were entitled to.  Remember that post stations were set up, previously, to help better facilitate official travel and communication.  In a later edict it would be clarified that officials would be given a bronze token with bell-like figures on it.  The shape of the token would indicate what kinds of resources the individual was entitled to.  This applied to governors and their assistants.  Those who follow the rules could be rewarded with rank and more, while those who disobeyed would be reduced in rank, and any stipend that came with it.  Furthermore, any government official who was found taking a bribe would be liable to pay twice the amount, as well as being open to criminal punishment. The Chief Governor was allowed nine attendants, while the assistant was allowed seven, and a secretary—for which think more of the head of a branch office or department under the governor—could have five.  Any more, and the governor and followers could be punished for it. While in the provinces, the governors were expected to look into any claims of potentially false inheritance.  This included anyone using a false name or title to claim rights that were not theirs.  Governors were to first investigate what was going on before submitting their findings up to the court. Governors were also to erect arsenals on waste pieces of ground—ground that could not be cultivated for some reason.  In those arsenals they were to gather the various weapons and armor of the provinces and districts, presumably so that soldiers could be called up quickly and everyone could just get their equipment from one place, but it also looks like an attempt to take control of the means of violence.  Whether or not that was their direct intention I cannot say.  There was a provision for those on the frontier, with the Emishi, to allow the owners to keep their weapons, probably because the situation was potentially volatile, and it could turn at any moment. And so that was the first major piece of legislation:  Sending out governors to what are translated as “provinces”—though we are still using the term “kuni”, which equally refers to a state or country—ostensibly for the purposes of assessing the land, its value, the number of people, etc, but also to .  They are centralizeing military assets.   and they are given status as true court representatives.  I do notice that it was explicitly stated that these governors were for the eastern lands, .  presumably meaning those east of Yamato, since they only sent out eight of them These are areas that historically appear to have relied more on Yamato or else been something of a frontier area for the ethnic Wa people.  They may have been more open to Yamato's demands on their sovereignty. There were two more pieces to thise edict that didon't directly apply to the governors.  First off was the institution of a bell and a box to be set up at the court.  The box was basically a place to receive complaints about how things were going in the realm.  They are careful to note that complaints should be vetted by the Tomo no Miyatsuko, one of the hereditary government officials, or at least to the head of one's uji, if possible.  If they couldn't come to a decision, though, the complaints would be collected at dawn and then the government would look into them.  If anyone thought that there was a problem with how a complaint was being handled—for example, if they thought there was malfeasance involved or even just neglect, with officials not addressing it in a timely fashion, then the plaintiffs could go to the court and ring the bell, officially noting their dissatisfaction with the process. This idea of a bell and complaints seems to be a wide-ranging practice throughout Asia.  During the reign of the Legendary Yao, people were encouraged to nail their complaints to a tree.  Other edicts suggest that bells and drums were hung in royal palaces to allow common people to voice their grievances.  We have examples of the practice showing up in the Sukhothai kingdom of Thailand, during the 13th century reign of King Ramkhamhaeng, and then a 16th century example in what is now Myanmar, aka Burma.  While they differ in specifics, they are all related to the concept of royal justice even for the lowest of the people.  Granted, if you are a farmer in Owari province, I don't know how easy it was going to be to make your way over to the royal palace and ring that bell, but at least there was the idea that people could submit complaints. This was apparently used relatively soon after, as recounted in the second month of the following year, about six months later.  Apparently some person had placed a complaint in the box stating that people who had come to the capital on government business were being put to work and ill-used.  Basically it sounds like they were being rounded up for corvee labor even though they weren't local residents, they were just passing through.  In response, the sovereign, Karu, put a stop to forced labor at various places—presumably where the offending action was taking place, so I guess the complaint system it was working. The last part of this first set of edicts, kicking off the change was about inheritance.  Not all people in Yamato were free, and the law saw a difference between the status of free and unfree persons—that is to say enslaved persons.  And so they made laws that only the child of two free persons would be considered free.  If either parent was in bondage, then the child was also considered in bondage to their parent's house.  If two enslaved persons of different houses had a child, then they would stay with the mother.  Temple serfs, though technically bound to service of the temple, were made a special case, and their children were to be treated as if the temple serf was a free person. Slavery is something that doesn't always get talked about regarding ancient Yamato, and the Chronicles themselves don't tend to mention enslaved peoplethem often, but more because they belonged to a class of society that was largely outside of the scope of the narrative.  In cases where they are discussed, such as in these edicts, the Chronicles are unapologetic of the practice.  These may have been people who were captured in raids, or their descendants, or people who had been enslaved as punishment for some offence, although it isn't quite clear just what would count.  We know that Himiko sent enslaved persons as part of the tribute to the Wei Court, as she was trying to curry favor, and mention of them certainly shows up now and again. It is unclear how many people were enslaved up to this point, but some estimates suggest that it may have been five to ten percent of the population.  As I've mentioned before, this practice continued up until the Sengoku Period, and was only abolished by Toyotomi Hideyoshi in an attempt to stop the Portuguese from buying enslaved Japanese people and transporting them away from Japan.  That didn't meant that other forms of bondage, often economic in nature, didn't happen, however. So that was the content of the first edict—one of many.  The court sent out newly appointed “governors” to the provinces, but these governors were, so far, limited in their scope.  There is even some evidence that these may have been initially seen as temporary positions, and there was mention of “kokushi” in the previous reign.  Still, this was part of a clearly concentrated effort to assume central authority over the archipelago.  There were even officials appointed over the six districts of Yamato province, the core of the Yamato state, who were likewise expected to prepare registers of the population and the cultivated land. Even the idea that the sovereign had the right to make these appointments was something a bit radical, and indicated a change in way that the court, at least, would view the sovereign.  It likewise placed the sovereign in a position to dispense justice, through the vehicle of the court, and it began to define the citizens of the realm as well. That said, this all could have been argued for by using the Sui and Tang as examples of what government should look like and what a true nation should look like. It is also possible that this didn't all happen of a sudden in the 8th month, as the Chronicles describe it.  This is suggested at based on a separate account, mentioned in the Nihon Shoki, that the gathering of weapons, for instance—one of the things that the governors were charged with—actually took place between the 6th and 9th month, so some of this likely started before the date listed for the edict, and that may just have been one part of the whole.  The Chroniclers often do this, finding one particular date and throwing in everything rather than giving things piecemeal—depending on the event.  In addition, on the 19th day of the 9th month, officials were sent out to all of the provinces—not just the eastern provinces—to take a proper census.  At this same time, the sovereign, Karu, issued another edict, which seems related to their work as well as that of the governors, or kokushi, sent to the east.  In it he noted that the powerful families—the Omi, the Muraji, the Tomo no Miyatsuko, and the Kuni no Miyatsuko—would compel their own vassals to work at their pleasure.  They would also appropriate for themselves various pieces of land, so that people could only work it for them.  Not everyone was doing this, though.  Some unnamed persons were accused of hording thousands of acres of rice-land, while others had no more land than you could stick a needle into.  Furthermore, these powerful families were collecting taxes for themselves, first, and then handing a portion over to the government.  They likely compelled their vassals to work on their own tombs, and such.  And so, the sovereign, Karu, forbade anyone from becoming a landlord and forcing people to pay rent.  Presumably he was also dealing with some of the other aspects, though that may have proved more difficult.  After all, from what we've seen, everything that Karu is complaining about—things that no doubt were considered antithetical to good government based on pure Confucian values—were the norm for the elite at the time.  Heck, the Kuni no Miyatsuko had no doubt thought of the land and the people on it as their own, not Yamato's.  However, things were shifting, and once again we see Yamato exerting royal prerogative over the land and people, something that they would do more and more as the system of laws and punishments eventually came together. Now the big question is how did this all pan out?  Well, it took some time, but we get a report on the second day of the third month of the following year, 646, and to be honest, it doesn't sound like things were going too well.  Of the high officials sent out as kokushi to govern the eastern provinces, six listened and did what they were told, but two did not, and then there were numerous other issues.  A more detailed list was given on the 19th of the month, including a clearer idea of punishments. The decree was given to the “Choushuushi”, apparently other government officials sent to check on how things were going, though it was clearly about various officials. The decree starts by reminding officials that they were not to use their position to appropriate public or private property.  Anyone of Assistant governor rank or higher would be punished by being degraded in rank, and presumably their stipend.  Those officials of clerk, or secretary, on down would face flogging.  If anyone was found converting public property (or someone else's) to their own use, they would be fined double the value of the property, just as with bribes.  So the Yamato government was They were really trying to tamp down on people trying to make a profit from their position. Here are a few of the specific things that the Choushuushi reported back: -             Hozumi no Omi no Kuhi taxed individual families for his own use and though he gave some of it back make, it wasn't all.  His two assistants were at fault for not correcting him. -             Kose no Tokune no Omi did something similar, taking away horses from the farmers for his own use.  His assistants not only did not correct him, but actually helped him.  They also took horses from the Kuni no Miyatsuko of the province.  One of the officials tried to remonstrate with him, but he finally gave in to the corruption. -             Ki no Marikida no Omi sent men to Asakura no Kimi and Inoue no Kimi to look at their horses for his own use.  He also had Asakura no Kimi make him swords and provide bow-cloth.  He also took the payments in lieu of weapons offered by the Kuni no Miyatsuko but didn't properly report it.  As a somewhat strange addition to these charges, he apparently was guilty of allowing himself to be robbed of a sword in his own province as well as in Yamato, presumably one that was actually government property.  Apparently being held up at sword point wasn't considered sufficient justification for letting it go.  This was facilitated by his assistants and their subordinates. -             Adzumi no Muraji apparently made the Kuni no Miyatsuko send government property to someone when they were ill, and he took horses belonging to the Yube clan.  His assistant gathered items at his house that were paid in lieu of hay, and he took the horses of the Kuni no Miyatsuko and exchanged them for others.  At least two other brothers were found guilty as well. -             Ohochi no Muraji broke the decree of not personally judging the complaints of the people in the districts under his charge.  He took it on himself to judge the case of the men of Udo and the matter of the enslaved persons of Nakatomi no Toko, who was also considered guilty. -             Kishida no Omi, as with Ki no Marikida, also allowed his sword to be stolen, showing a want of circumspection. -             In one of the strangest put-downs in this list, Womidori no Omi and Tanba no Omi weren't guilty of anything, but were just considered incompetent.  So make of that what you will. -             Imbe no Konomi and Nakatomi no Muraji no Mutsuki also committed offenses, we are told, but the nature is unclear. -             Hada no Omi and Taguchi no Omi, on the other hand, were free and clear.  Apparently they hadn't committed any offenses. -             Finally, Heguri no Omi was guilty of neglecting to investigate the complaints of the men of Mikuni. A big to-do was made about the punishments to be meted out to all of these individuals, as well as to the Kuni no Miyatsuko who may have enabled them.  However, instead of prosecuting them, Karu declared a general amnesty.  This was like a mass pardon of offenses—a do-over if you would.  Not that anything would be forgotten.  On the other hand, six individuals who did as they were told were all commended for their service.  He also took the lent-rice for the maintenance of the late Kibishima, the dowager queen who had passed away in 643, and distributed her official-rice lands amongst the ministers down to the Tomo no Miyatsuko.  He also gave rice-land and hill tracts, which weren't suitable for farming, over to various temples which had previously been omitted from the official registers for some reason. Over all, this seems to be a rather powerful message:  We're not They weren't fooling around with these changes, and people better get on board or get out of the way.  Whereas previously things in the provinces may have operated under a sort of Vegas Rules, that was no longer going to be tolerated.  On the other hand, Karuhe demonstrated mercy, likely realizing that too harsh an approach would bring the wrath of the other powerful nobles.  Nonetheless, he elaborated what each person had done and effectively put them and anyone else harboring thoughts that they could just ignore these edicts on notice.  These reforms weren't going away. So we've talked about where we were and we can see the powers at the Yamato court starting to make changes.  For now, this is probably going to be a good place to take a break for this episode, but there are a lot more of these reforms to get to, not to mention the rest of the intra-palace politicking at the court, as well as the changing situation on the continent and in diplomatic channels.  We are going to keep looking at these changes as we move forward through the period of Great Change, known as the Taika era. 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.

Shiki-Sai opened at the EPCOT Japan pavilion in 2023 as a replacement to the former Walt Disney World dining experience, Tokyo Dining. Offering fine dining, sushi, and an authentic izakaya experience, Shiki-Sai is a culinary and cultural experience. In this episode, we review this restaurant live on location. Plus, we offer some insightful travel tips for those wanting to visit Japan.   Get bonus content, ad-free episodes, and more at patreon.com/imaginationskyway.   Which World Showcase restaurant should we review next? Tag me and join the conversation below. YouTube: https://www.youtube.com/@imaginationskyway Instagram: www.instagram.com/imaginationskyway Facebook Group (ImagiNation): https://www.facebook.com/groups/imaginationskyway Facebook: www.facebook.com/imaginationskyway TikTok: www.tiktok.com/@imaginationskyway  Threads: https://www.threads.net/@imaginationskyway Twitter: www.twitter.com/skywaypodcast Email: matt@imagineerpodcast.com  Subscribe to Imagination Skyway News. Get Bonus Content If you want to take your love of Imagination Skyway to the next level and help support the show, definitely consider joining us on Patreon for virtual events, bonus content and episodes, exclusive access to our private Passholder communities and more.  How to Support the Show Share the podcast with your friends Rate and review on iTunes - https://itunes.apple.com/us/podcast/the-imagineerpodcasts-podcast/id1244558092 Join our Patreon Group - https://www.patreon.com/imagineerpodcast Purchase merchandise - https://www.teepublic.com/stores/imagineer-podcast?ref_id=8929 Enjoy the show!

Welcome to the One Piece at a Time Podcast where I'm joined by Brandon Bovia to read and discuss 5 chapters of the One Piece manga every week. And we're back to the movies as the first production that Oda had a personal hand in has now arrived, Strong World! An old rival of Gold Roger's is threatening the East Blue and the Straw Hats find themselves in the direct path. It's time to take on Shiki the Lion. What does Oda's influence bring to the movie? We give our thoughts on One Piece Movie 10, Strong World along with the preview comic, Chapter 0! Support the One Piece at a Time Patreon! https://www.patreon.com/DerrickBitner Check out more from Brandon Bovia! https://twitter.com/brandonbovia

Tom and Eric quiz Julie about her recent trip to the Tokyo Game Market, including some of the games she brought home, before moving on to a Tale of Boardgaming Horror and our Roses, Thorns, and Hula Hoops. 00:49 - Dice Tower East and Large Dexterity Games 02:27 - The World Series of Boardgaming 03:49 - The Universe Explained with a Cookie 04:42 - Julie at the Tokyo Game Market 30:48 - Acorns 32:38 - Shiki no Tabi 34:06 - Space Macho 37:25 - Do You Need To Go? 38:57 - Tale of Boardgaming Horror 43:18 - An Age Contrived 47:45 - Kinfire Delve 51:30 - Onitama 54:45 - Pickleball Blast! 59:17 - Slay the Spire

Unfade joins the fight, Shiki travels inside the Chronophage, and things with Deku might have been more serious than we realized. 8:06 - My Hero Academia 419 25:00 - Undead Unluck 202 35:55 - Blue Box 144 49:32 - Chainsaw Man 162 56:00 - Kaiju No. 8: B-Side 7 57:52 - Edens Zero 283 1:07:28 / 67:28 - Green Green Greens 18 1:17:30 / 77:30 - Nue's Exorcist 45 1:30:59 / 90:59 - Two on Ice 27 1:44:21 / 104:21 - The Elusive Samurai 152 1:48:55 / 108:55 - Akane-banashi 105 1:58:17 / 118:17 - Favorite Series and MVP

Sam talks to Ryan about refactoring an MDX blog post to a React Server Component. They discuss how RSC's ability to render server-side content with “client-side holes” turns out to replace MDX for many uses cases. They also talk about other tools that are (surprisingly) a conceptual subset of the RSC architecture, such as custom Webpack loaders.Topics include:0:00 - Intro5:05 - The Next.js happy path for MDX: Local files11:15 - Exploring remote MDX content with mdx-remote14:46 - Separating the serializable parts of MDX from the runtime imports17:13 - Realizing that RSC covers the same problem space, and ditching MDX26:50 - Exploring other APIs and plugin ecosystems that RSC could replace: Webpack loaders, next/image, and Liquid templates32:11 - React's vision for RSCs35:18 - How RSCs could replace build-time plugin APIs44:51 - Replacing MDX with Markdoc, Shiki, and custom node code during renderLinks:MarkdocShiki

Self Reiki Journey with Johannes Reindl - Join Johannes Reindl and I for an interactive session where we'll dive into a guided Self Reiki practice designed to unlock deep relaxation and inner peace. Feel the energy shift as you participate in this powerful technique, and discover its benefits for stress reduction, emotional well-being, and personal growth.We'll then unravel the profound meaning behind Reiki and explore how to seamlessly integrate the 5 Reiki principles into your daily life. Imagine infusing your routine with compassion, gratitude, and mindfulness – prepare to be empowered!This session is your invitation to step onto the path of Self Reiki and unlock your innate healing potential. We can't wait to welcome you on this transformative journey!Category: Health and WellnessPublish date: 2024-01-24Duration: [00:35:24]Transcriptwww.bodymindki.com/podcast LINKS TO OTHER SPEAKER RELATED INFORMATIONhttps://www.facebook.com/JohannesReindlLineageBearerUsuiShikiRyoho/ Reiki and Chakra Case Study: Are you ready to embark on a transformative journey? Discover all the details, including the comprehensive schedule by clicking here. Spaces are limited to ensure personalized attention and guidance. In-Person and Distant clients are welcome, so regardless of your location, you can participate in this enriching opportunity.Support the showThanks for listening! SUBSCRIBE to The Holistic Health Show today and embark on a transformative journey towards a more harmonious and balanced life.Follow us on Facebook, Instagram and YouTube!

On episode 534, I bring on a few of my dudes friends Andy Hoffman, Jeff Kessler, Glen Kessler, Dan Robinson & Nick Iyoob to review G3 food, Halloween Party, JellyRolls, the Quest for Geekin' Glory and more… Featuring: Reach Momma and Auntie Judy for trip planning – TravelinTiaras@gmail.com Contribute to the show at www.patreon.com/geekinonwdw Show tshirts available at our Teepublic store Email me at curt.stone@GeekinOnWDW.com

Jeremy and Rhonda continue to review their latest trip including an AP merchandise event, a stay at Marriott Village, lunch at Shiki-Sai, Journey of Water, and so much more.Follow Us on Social MediaFacebook GroupFacebook: @MainStMagicTwitter: @MainStMagicInstagram: @MainStMagicVisit Us Onlinewww.MainStMagic.comwww.WonderlandCrew.comwww.MainStreetShirts.comGet Dining Alerts!Find last-minute and hard-to-find Disney dining reservations with MouseDining.com! Get text and email alerts when popular theme park dining reservations open up. Get last-minute seating! Get the next table! Set your alerts now! Get the next reservation!Visit our Partnerswww.MSMFriends.comGet a FREE vacation quote to your favorite destinationMainStMagicTravel.com for a free quoteThanks to TFresh Productions for our theme song

Shiki-Sai: Sushi Izakaya is the newest restaurant at the Japan Pavilion in EPCOT replacing what was Tokyo Dining. This seasonal restaurant is truly a festival of the four seasons and will be updated accordingly and features a variety of Japanese dishes that are served as soon as they are ready rather than how you ordered your meal - so if you order everything at once be prepared to get random dishes at random times.Links:Important DIS links for more information! Hosted on Acast. See acast.com/privacy for more information.