Podcasts about Shikoku

Marianne de Boisredon, le jour où son mari lui a demandé le cadeau qu'elle souhaitait recevoir pour son anniversaire, n'a pas hésité un instant à lui dire : « Partir marcher seule sur les chemins de Compostelle ». Cette réponse était inattendue, venue d'une femme à la vie très remplie, autant sur le plan familial que de ses engagements personnels dont elle avait déjà témoigné sur Zeteo (#26).Cet appel à partir, qu'elle ressentait non comme un désir mais une nécessité, a transformé sa vie. Si les circonstances de la vie, et les complications liées à l'épidémie du Covid ont compliqué sa décision, Marianne de Boisredon a tenu son pari. Relier Saint-Jacques de Compostelle seule à pied.Et c'est peut-être sur le Camino que l'appel à la marche auquel répondait Marianne s'est transformé en appel à renaître et à renouveler profondément sa vie. À peine revenue chez elle, une fois dégagée de ses responsabilités au sein du mouvement Fondacio, elle a repris la marche… pour le fameux pèlerinage de Shikoku, au Japon.De cette marche circulaire ponctuée par la visite d'une centaine de temples dans l'une des îles de l'archipel japonais, inscrite au cœur de la spiritualité bouddhiste et pratiquée depuis de nombreux siècles, Marie-Édith Laval a témoigné sur Zeteo, il y a quelques années (#187).Revenue du Japon, Marianne de Boisredon savait déjà qu'elle n'avait pas achevé sa marche. Depuis de nombreuses années, elle ressentait une autre nécessité. Celle d'aller marcher jusqu'à Assise, à la rencontre du Povorello. Partie de la Basilique de Vézelay, elle y parviendra, après avoir surmonté une épreuve douloureuse.Dans la force, la profondeur et la simplicité de son témoignage, Marianne de Boisredon nous invite à répondre et à rester fidèles aux désirs et aux rêves les plus forts que nous ressentons en nous. Elle nous démontre qu'à chaque pas, s'agrandit l'ouverture du cœur et de l'esprit, à la rencontre de la nature, de l'autre et du silence.Pour lire Marcher pour renaître, le livre de Marianne de Boisredon, cliquer ici.--------------     VERS UN ÉTÉ SANS NUAGESL'été est imminent, un temps de l'année privilégié pour beaucoup pour aller à la recherche d'un second souffle, pour sortir des routines, pour vivre des expériences nouvelles, pour se renouveler. C'est la raison pour laquelle Zeteo vous emmène, cette semaine et la prochaine, à marcher à la rencontre du monde, pour une autre rencontre avec soi-même, et avec les autres.C'est aussi la raison pour laquelle Zeteo ne fera pas la pause cet été, comme chaque année d'ailleurs, afin de vous offrir toute une série d'épisodes magnifiques. Certains d'entre eux sont déjà enregistrés, d'autres vont l'être dans les jours et semaines qui viennent. L'été est toujours un moment fort d'écoute pour ce podcast, avec des invités que vous allez découvrir, ou redécouvrir pour certains que vous êtes très nombreux à aimer. Je suis sûr qu'ils ne vous décevront pas.C'est le temps de la préparation de l'été, il y aura celui de sa traversée, pour vous, comme pour Zeteo. Un été que j'espère sans trop de nuages, même s'ils sont parfois nécessaires.Depuis près d'un an, j'ai lancé beaucoup moins d'appels aux dons qu'avant. Cette année, je ne l'ai fait qu'à la période pascale. C'est pourquoi il m'a paru juste de lancer ce nouvel appel, aujourd'hui, il y en aura probablement un autre au cœur de l'été.Cet appel me semble juste, Zeteo est d'accès entièrement gratuit, pour des contenus et des épisodes que vous pouvez écouter autant de fois que vous le souhaitez. Il n'y a pas de limites, pas de barrières d'accès, pas d'inscription requise sauf pour ceux qui souhaitent s'abonner aux newsletters, gratuites elles aussi. Je trouve merveilleux que Zeteo ne dépende d'aucune autre forme de revenus que votre générosité, pour ne pas avoir d'autres dépendances que celle du cœur et de la gratuité.Je suis très touché par les si nombreux messages que je reçois, ils confirment la montée constante de l'audience d'un podcast qui touche de plus en plus de monde, puisque sa progression, en cette 7ème année, est encore plus dynamique que les précédentes au même moment. Je suis très confiant pour l'avenir de ce podcast, tant qu'il répondra à des attentes et des besoins, tant qu'il sera ajusté au canal infini de la bienveillance divine.Pour permettre notamment à ceux et celles qui ne peuvent pas faire un don, d'écouter Zeteo, cet appel est destiné à ceux et celles qui peuvent le faire par une offrande. Je ne pense pas ici à ceux qui en ont fait une récemment ou il y a plus longtemps. Peu importe le montant, un don est toujours juste, et c'est à chaque fois une bénédiction, comme les messages que je reçois. Je finis cet appel en exprimant toute ma gratitude pour vous, auditeurs, auditrices, donateurs, donatrices, je vous donne rendez-vous dans quelques semaines peut-être pour de nouveaux messages, et je vous confie déjà à Marianne qui va nous emmener sur les chemins de Compostelle, de Shikoku et d'Assise, un vrai tour du monde !--------------    Pour soutenir l'effort de Zeteo, podcast sans publicité et d'accès entièrement gratuit, vous pouvez faire un don. Il suffit pour cela de cliquer sur l'un des deux boutons ci-dessous, pour le paiement de dons en ligne au profit de l'association Telio qui gère Zeteo.Cliquer ici pour aller sur notre compte de paiement de dons en ligne sécurisé par HelloAsso.Ou cliquer ici pour aller sur notre compte Paypal.Vos dons sont défiscalisables à hauteur de 66% : par exemple, un don de 50€ ne coûte en réalité que 17€. Le reçu fiscal est généré automatiquement et immédiatement à tous ceux qui passent par la plateforme de paiement sécurisé en ligne de HelloAssoNous délivrons directement un reçu fiscal à tous ceux qui effectuent un paiement autrement (Paypal, chèque à l'association Telio, 76 rue de la Pompe, 75016 Paris – virement : nous écrire à info@zeteo.fr ).  Pour lire d'autres messages de nos auditeurs : cliquer ici.Pour en savoir plus au sujet de Zeteo, cliquer ici.Pour lire les messages de nos auditeurs, cliquer ici.Nous contacter : contact@zeteo.frProposer votre témoignage ou celui d'un proche : temoignage@zeteo.fr

With the 2026 FIFA World Cup just around the corner, Dan Orlowitz re-joins the Krewe to preview Japan's tournament outlook. We break down Samurai Blue's final roster, key players to watch, group-stage matchups, and what a successful World Cup would look like for Japan. Plus, Dan shares his predictions for the tournament's biggest surprises, disappointments, and who he thinks will be lifting the trophy when it's all said and done. Whether you're a diehard soccer fan or a once-every-four-years World Cup viewer, this episode is the perfect primer before kickoff. ------ About the Krewe ------ The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts.  Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, & the Krewe of Japan Youtube Channel). Until next time, enjoy! ------ Support the Krewe! Offer Links for Affiliates ------ Use the referral links below & our promo code from the episode! Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season! Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan!  ------ Past KOJ Sports-Related Episodes ------ Bridging Communities Through MLB Players Trust ft. Amy Hever & Chris Capuano (S6E18) Japanese Soccer on the World Stage ft. Dan Orlowitz (S6E6) Meet the J.League ft. Dan Orlowitz (S6E4) Kendo: The Way of the Sword ft. Alexander Bennett, 7th Dan in Kendo (S4E16) The Life of a Sumotori ft. 3-Time Grand Champion Konishiki Yasokichi (S4E10) Talking Sumo ft. Andrew Freud (S1E8) ------ About Dan Orlowitz ------ Dan's Socials & Writings J-Talk Podcast ------ JSNO Upcoming Events ------ JSNO Event Calendar Join JSNO Today!

Episode No. 761 features artists Denzil Forrester and William Wylie. Forrester is featured in "Dancing the Revolution: From Dancehall to Reggaetón" at the Museum of Contemporary Art Chicago through September 20. The exhibition explores and expands the visual, political, and spiritual histories of dancehall and reggaetón through contemporary art produced in the Caribbean, New York, London, and beyond. It was curated by Carla Acevedo-Yates with Cecilia González Godino, Iris Colburn, Nolan Jimbo, and nibia pastrana santiago. A catalogue will be published by the museum and DelMonico Books in July. It is available from Bookshop and Amazon for $60-65. The Grenada-born Forrester is best known for paintings that mine London's dub reggae culture and music clubs of the 1980s for subject and verve. The drawings he made in urban dance halls then continue to inform his work. His paintings are full of references to diaspora, the policing of Black people and culture in the UK, and dub reggae music itself. White Columns, New York, the Institute of Contemporary Art, Miami and the Kemper Museum of Contemporary Art, Kansas City have presented solo exhibitions of his work in the US; in the UK, Nottingham Contemporary, the Jackson Foundation Gallery, Cornwall have too. His work is in the collection of museums such as the Tate, London, and the Metropolitan Museum of Art, New York. Wylie's new photobook is titled "The Eighty-Eight: Photographs from a Japanese Pilgrimage." It features pictures from Wylie's experience fo the Shikoku Pilgrimage, a trail that vists 88 temples associated with the Buddhist monk Kūkai (Kōbō Daishi) on the island of Shikoku. The book was published by George F. Thompson Publishing in association with the Center for the Study of Place, and features an essay by Pico Iyer. Amazon offers it for about $42. This is Wylie's seventh book. His pictures are in the collection of museums such as the Metropolitan Museum of Art, New York, the National Gallery of Art, Washington, and the Yale University Art Gallery. Air date: June 4, 2026.

VOV1 - Bão nhiệt đới số 6 có tên gọi Jangmi đang ở rất gần các tỉnh phía Tây của Nhật Bản, kèm theo gió giật mạnh và mưa lớn, làm gia tăng nguy cơ xảy ra thiên tai. Cơ quan Khí tượng Nhật Bản đang kêu gọi người dân nâng cao cảnh giác để đảm bảo an toàn và sẵn sàng ứng phó với cơ bão.  Theo Cơ quan Khí tượng Nhật Bản, tính đến 7 giờ sáng 2/6, bão Jangmi đang di chuyển theo hướng bắc - đông bắc với tốc độ 25 km/giờ trên vùng biển cách thành phố Amami, tỉnh Kagoshima khoảng 80 km về phía tây bắc. Áp suất trung tâm là 975 hectopascal, tốc độ gió tối đa là 30 mét/giây, và tốc độ gió tức thời tối đa là 40 mét/giây.Vào thời điểm này, khu vực quần đảo Amami đang nằm trong vùng bão, mây đen bao phủ khu vực Amami và Kyushu, với lượng mưa đạt mức 34 mm trong một giờ tại thị trấn Yakushima, tỉnh Kagoshima. Tốc độ gió tức thời tối đa được ghi nhận trong ba giờ tính đến 6 giờ sáng nay là 32 mét/giây tại Naze, thành phố Amami, tỉnh Kagoshima.Dự báo trong ngày hôm nay, tốc độ gió tối đa tại các khu vực ở miền nam Kyushu, Amami và Shikoku là 30 mét/giây, 25 mét/giây ở Okinawa, miền bắc Kyushu và Kinki, 20 mét/giây ở các vùng Chugoku và Tokai… Kèm theo đó, biển được dự báo sẽ động dữ dội với sóng cao 9 mét ở phía nam Kyushu và Amami, 8 mét ở Okinawa và Shikoku, 6 mét ở phía bắc Kyushu và Kinki… Lượng mưa dự kiến ​​trong 24 giờ tới tính đến sáng ngày mai (03/06) là 350 mm ở Kinki, 300 mm ở miền nam Kyushu, Shikoku và Tokai, 250 mm ở miền bắc Kyushu, 150 mm ở quần đảo Izu và Amami, và 100 mm ở Kanto, bao gồm cả Thủ đô Tokyo…Đặc biệt, các dải mưa tuyến tính có thể hình thành ở miền nam Kyushu và Amami, làm gia tăng nguy cơ xảy ra thiên tai. Cơ quan Khí tượng Nhật Bản đang kêu gọi người dân hết sức cảnh giác trước gió mạnh, sóng lớn, sạt lở đất, lũ lụt ở các khu vực trũng thấp và nước sông tràn bờ, đồng thời thực hiện ngay các biện pháp phòng ngừa, sẵn sàng sơ tán để đảm bảo an toàn.Theo Sở Cứu hỏa tỉnh Okinawa, cho đến nay, bão Jangmi đã làm ít nhất 11 người tại tỉnh này bị thương, chủ yếu bị ngã do gió giật mạnh, đồ vật bị rơi, đổ vào người… Trong khi đó, theo thông tin từ Công ty Điện lực Kyushu, tính đến 4 giờ sáng nay, ít nhất 27.000 hộ gia đình tại tỉnh Kagoshima đã bị mất điện do ảnh hưởng của bão. Công ty Điện lực Okinawa cũng cho biết, tính đến 6 giờ sáng nay, tỉnh này cũng ghi nhận có khoảng 20.500 hộ gia đình bị mất điện.Trước đó, các hãng hàng không Nhật Bản xác nhận, bão Jangmi đã khiến khoảng 400 chuyến bay bị hủy, chủ yếu là các chuyến bay có lộ trình đến và đi từ Okinawa, đồng thời gây gián đoạn hoạt động giao thông trên toàn tỉnh, bao gồm cả các tuyến đường sắt cao tốc nối giữa các địa phương. Các công ty đường sắt và hàng không Nhật Bản đang kêu gọi người dân cần thường xuyên kiểm tra và cập nhật các thông tin mới nhất liên quan.Giáo sư Kazuhisa Tsuboki thuộc Đại học Nagoya và Đại học Quốc gia Yokohama - một chuyên gia về cơ chế hình thành mưa bão cảnh báo: “Có nguy cơ một dải mưa kéo dài sẽ hình thành khi một đợt không khí ẩm thấp đổ bộ, trong khi bản thân cơn bão đã mang theo một lượng lớn hơi nước, điều này có thể dẫn đến mưa lớn liên tục. Vì vậy, mọi người dân cần phải hết sức cảnh giác. Đặc biệt, hãy kiểm tra bản đồ nguy hiểm, vị trí các nơi sơ tán an toàn và luôn tục cập nhật thông tin thời tiết phòng chống thiên tai mới nhất”.Ngọc Huân/VOV- TokyoTải vềPlayMuteRemaining Time -3:03Bão Jangmi đã khiến khoảng 400 chuyến bay bị hủy (ảnh: Reuters)

Tropical Storm ‘Jangmi', known in Japan as typhoon No. 6, is expected to bring heavy rain and strong winds across a swath of the country from Tuesday to Wednesday. The storm is forecast to come closest to Okinawa on Monday night and to the Amami region by Tuesday morning, before moving northeast and approaching the Kyushu, Shikoku, Kinki, Tokai and Kanto-Koshin regions through Wednesday, according to the Meteorological Agency. The agency has warned of violent winds, high waves, storm surges, landslides, flooding in low-lying areas and rising or overflowing rivers in affected areas. As of 4 p.m. Monday, the storm was located 90 kilometers south-southwest off the city of Naha and moving north at a speed of 20 kilometers per hour with a central pressure of 975 hectopascals, with sustained winds near the center up to 30 meters per second and gusts up to 45 meters per second. Episode notes: ‘Tropical Storm Jangmi set to lash wide area of Japan' (The Japan Times): https://www.japantimes.co.jp/news/2026/06/01/japan/society/typhoon-jangmi/?utm_source=pianodnu&utm_medium=email&utm_campaign=72&tpcc=dnu&pnespid=4_pbjoop.ppu_.ojuuoyvfyi.bsk_yr4nxbwevehsbwvqjvs7pwxusvtecxcbtncy6iw

On this episode of The Unfinished Print: A Mokuhanga Podcast, I have the opportunity to speak with Kazuko Hioki, Head of Preservation and Preservation Librarian/Conservator at the University of Hawai'i at Mānoa. We discuss how washi was used in book preservation during the Edo period in Japan, its connection to mokuhanga, and the many ways washi was used during this period of Japanese paper history, including recycled paper practices, traditional papermaking methods, and the role of washi in book creation. Notes: may contain a hyperlink. Simply click on the highlighted word or phrase. Kazuko Hioki - here are some of Kazuko Hioki's articles where you can read and get a real understanding of her work.  Investigation of Historical Japanese Paper: An Experiment to Recreate Recycled Paper from 18th-19th Century Japan   Characteristics of Japanese Block Printed Books in the Edo Period: 1603–1867 Tamarind Institute - was originally founded in Los Angeles in 1960 by June Wayne, and is a world renowned center for fine art lithography. Established to revive and sustain the art of lithography, which was in decline in the United States, Tamarind quickly became a leader in the education and promotion of lithographic techniques. In 1970, the institute moved to the University of New Mexico in Albuquerque, where it continues to thrive as a key institution in the printmaking world. Dedicated to advancing the lithographic arts through rigorous education, collaborative projects, and the production of high-quality prints, the Tamarind Institute's influence extends globally, contributing significantly to the development and appreciation of lithography as a vibrant art form. More info, here.    Edo Bakufu, also known as the Tokugawa Bakufu, was the military government that ruled Japan from 1603 to 1868. During this period, Japan experienced remarkable political stability and economic growth, maintained through a strict social hierarchy and a system that required regional lords (daimyo) to alternate their residence between their domains and Edo. The Edo Bakufu fostered an environment in which culture, education, literature, theatre, and urban centres flourished. The bakufu came to an end with the Meiji Restoration in 1868, which restored imperial rule and marked the beginning of Japan's modernization.   Tohoku Region - is a region in Northern Japan which consists of six prefectures which are Aomori, Akita, Iwate, Yamagata, Miyagi and Fukushima.    Tosa, Kōchi - is a city located on Shikoku island, in the prefecture of Kōchi. Ki no Tsurayuki (872-945) was a court noble promoted as provincial governor of Tosa and promoted washi. More info can be found, here.    Eta -  were one of the outcaste groups of Edo-period Japan. Associated with occupations involving animal carcasses, leather production, butchery, and executions, they were marginalized within the social hierarchy. Their descendants are today generally referred to as Burakumin.   kusazōshi - were popular illustrated books made during the Edo Period combining text and imagery.    gōkan - were a type of kusazōshi popular in late Edo-period Japan. Longer and more complex than earlier forms, they featured historical tales, adventure stories, romances, and popular fiction. Their illustrations also highlighted the craftsmanship of the artists, carvers, and printmakers who produced them.   © Popular Wheat Productions logo designed and produced by Douglas Batchelor and André Zadorozny  Introduction music while working - Lester Young / Oscar Peterson  Disclaimer: Please do not reproduce or use anything from this podcast without shooting me an email and getting my express written or verbal consent. I'm friendly :)  

Typhoon Jangmi, also known as Typhoon No. 6, will reach the south of Okinawa Prefecture by 9 a.m. on Monday, according to the Japan Meteorological Agency. It is expected to reach the waters off Shikoku by 9 a.m. on Wednesday. According to the agency, as of 9 a.m. on Friday, Jangmi was moving north-northwest over the waters east of the Philippines at a speed of 15 kilometers per hour. The central pressure is 998 hectopascals, and the maximum wind speed near the center is 18 meters per second.

Merike Villard & Ivo Tšetõrkin

Almost exactly one year after Season 6's Expo 2025 deep dive with Sachiko Yoshimura, the Krewe closes the loop with two people who were actually there. Lea Disimone & Bridget McCarthy served as Youth Ambassadors at the US Pavilion during Expo 2025 Osaka, and they share what the program was really like from the inside, from a day in the life to the lasting impact it left on them. Two New Orleans connections, one world's fair, and a conversation worth the wait. ------ About the Krewe ------ The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts.  Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, Threads: @kreweofjapanpodcast & the Krewe of Japan Youtube Channel). Until next time, enjoy! ------ Support the Krewe! Offer Links for Affiliates ------ Use the referral links below & our promo code from the episode! Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season! Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan!  ------ Past KOJ Episodes ------ Expo 2025: Japan on the World Stage ft. Sachiko Yoshimura [S6E2] Hanging Out In Hyogo ft. Rob Dyer of The Real Japan [S5E14] Checking Out Miyagi ft. Ryotaro Sakurai (Guest Host, William Woods) [S5E5] Explore Matsue ft. Nicholas McCullough [S4E19] Travel Hiroshima ft. Joy Jarman-Walsh [S4E4] Travel Aomori ft. Kay Allen & Megan DeVille [S3E17] Hungry For Travel ft. Shinichi of TabiEats [S3E15] Henro SZN: Shikoku & the 88 Temple Pilgrimage ft. Todd Wassel [S3E12] ------ JSNO Upcoming Events ------ JSNO Event Calendar Join JSNO Today!

Stell dir vor: 21 Tage fastend und meditierend in einem japanischen Gebirge. Im März. Unter null Grad. Unter Wasserfällen. Mit dem unerschütterlichen Weisheitskönig Fudo Myoo als Begleiter. Genau das hat Mikao Usui getan — und dort entstand Reiki. Aber nicht als sanfte Wellness-Methode, sondern als das Ergebnis einer harten spirituellen Praxis. Usui war Qigong-Meister und wollte eine Kraft finden, die dauerhaft durch die Hände fließt, ohne dass man vorher stundenlang Energie sammeln muss. In dieser Episode erzählt Dr. Mark Hosak nicht nur Usuis Geschichte, sondern auch seine eigene: Wie er auf der 88-Tempel-Pilgerfahrt von Shikoku in einem eiskalten Gebirgsbach meditierte — und wie die Kraft von Fudo Myoo ihn tatsächlich warm hielt. Du erfährst, warum Reiki von Anfang an mit Schamanismus verbunden war und was die meisten im Westen über Reiki nie erfahren haben. ━━━━━━━━━━━━━━━━━━━━━━━━━━━━━ ⛩️ Die wahren Wurzeln von Reiki — Hol dir 4 Premium-Poster: go.markhosak.com

On this episode of Japan Station, we're joined by Jake Davies, a resident of Shimane Prefecture who has walked over 30,000 km in Japan. He talks about his experiences walking around Japan and what it's like living in Shimane, one of Japan's least populated prefecture.

Try turning it off and turn it on again... Two old skool Kyushu and Shikoku joints that just will. not. lie down. secure the Number 4 spot as our countdown continues!

Dal silenzio delle campagne giapponesi al caos di Tokyo durante l'hanami.In questa puntata raccontiamo il nostro viaggio tra Shikoku, Kyushu e il sud di Honshu, tra udon tradizionali, vulcani spettacolari e città vive come Fukuoka.Un episodio sincero, dove condividiamo anche il lato meno romantico: il turismo di massa e lo shock del ritorno nella capitale.Se stai pianificando un viaggio in Giappone, questa è una riflessione che devi ascoltare.Ascoltaci sul tuo lettore di podcast - Giappone nel mondo -Spotify: https://open.spotify.com/show/0sQVMNeMTKFivcSJkEsIr4Apple Podcasts: https://podcasts.apple.com/it/podcast/giappone-nel-mondo/id1481765190?l=en-GBYouTube: https://www.youtube.com/@giapponenelmondoYouTube: https://www.youtube.com/@plot-twisterInstagram GnM: https://www.instagram.com/giapponenelmondo/Instagram PlotTwister: https://www.instagram.com/plottwistertv/#podcast #giappone #italia #cultura #storia #giapponeautentico #hanami #tokyo #kyushu #shikoku #viaggioingiappone #ramen #udon #streetfoodgiapponese #vulcani #travelpodcast #podcastitaliani #youtubeitalia #creatoritaliani #viaggiatori

With NASA's Artemis II mission sending humans around the Moon for the first time since the 70s, we're bringing back one of our favorite episodes from 2024. The Krewe sat down with Dr. Kate Kitagawa of JAXA for a fascinating look at Japan's role in the global space race: from SLIM's pinpoint lunar landing to Japan's partnership in the Artemis program and beyond. If the Moon is on your mind right now, this one's for you. ++++++ OG Show Notes ++++++ Prepare for lift off as the Krewe sits down with returning guest Dr. Kate Kitagawa of JAXA to look deep into the past, present, and future of Japan's space program! From pencil rockets & SLIM landers to international collaborative efforts, discover Japan's role in exploring the far reaches of outer space. ------ About the Krewe ------ The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts.  Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, Threads: @kreweofjapanpodcast & the Krewe of Japan Youtube Channel). Until next time, enjoy! ------ Support the Krewe! Offer Links for Affiliates ------ Use the referral links below & our promo code from the episode! Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season! Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan!  ------ Past Episodes with Dr. Kate Kitagawa ------ The Age of Lady Samurai (S01E12) ------ Links about JAXA & Dr. Kate Kitagawa ------ JAXA (English) on Twitter JAXA (Japanese) on Twitter JAXA on Instagram JAXA (English) on Facebook JAXA (Japanese) on Facebook JAXA Website (Japanese) JAXA Website (English) ISAS (English) on Twitter ISAS (Japanese) on Twitter ISAS on Instagram JAXA on YouTube JAXA Space Education Center Website (English) MMX Game Lunarcraft Game SLIM The Pinpoint Moon Landing Game Kate's Book "The Secret Lives of Numbers" Kate's Website ------ JSNO Upcoming Events ------ JSNO Event Calendar Join JSNO Today!

A pedestrian crossing built to a new standard with wider spacing between white lines than before was introduced this month at an intersection near JR Takase Station in Takase Town, Mitoyo City, the first such installation in Shikoku. On the 18th, the prefectural police invited visually impaired people and others to walk across it and share their feedback. In July 2024, related laws on road markings were partially revised, making it possible to widen the spacing between white lines from the previous 45–50 centimetres to as much as 90 centimetres. This is expected to reduce maintenance costs, as it can lessen deterioration caused by vehicle traffic. Episode notes: ‘Shikoku Island Town Trials New Pedestrian Crossing for Visually Impaired': https://barrierfreejapan.com/2026/03/19/shikoku-island-town-trials-new-pedestrian-crossing-for-visually-impaired/

CW: Suicide This episode we are talking about Law and Order--where Ritsuryo system gets its name.  We are going to look at some of the underlying theory of how the government was set up and then some of the new laws people were expected to follow and examples of punishment--as well as pardons and general amnesties. For the blogpost, check out:  https://sengokudaimyo.com/podcast/episode-145 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 145:  Law and Order in the Reign of Temmu     The sound of struggle could be heard, as a man, hands bound behind him, was roughly brought into the courtyard by several sturdy men.  They thrust him roughly to the bare ground in front of the pavilion.  The man's clothes were disheveled, his hair was unkempt, and his right eye was swollen shut.  He was a stark contrast from the four officials standing over him, and even more from those who stood in the pavilion, above, prepared to dole out judgment.  A clerk was handling the paperwork at a nearby desk, but the court official already knew this case.  He had read the reports, heard the testimony of the witnesses and, to top it all off, he had read the confession.  It seems it had taken some coercion, but in the end, the criminal before him had admitted to his wrongdoing. And thus the official was able to pronounce the sentence with some sense of moral clarity.  After all, if this man was innocent, why would he confess?  On the other hand, if he were truly innocent, how would he even have come to their attention?  Even if he was not guilty of this crime, if he had been such an upstanding citizen, why would his neighbors have accused him in the first place?  One way or another, justice was being done.     We remain—for at least the next couple of episodes—firmly in the reign of Ohoama, aka Temmu Tennou.  There is a lot more in this reign, and we are reaching a period where we won't be able to cover nearly as much as previously, so we'll have to summarize some things, but there is still a lot here to discuss.  Last episode we looked at what was happening outside of the court.  This episode we turn our attention back to the center, and specifically, what law and order meant in Ohoama's time. This period is called the Ritsuryo period, and as the name indicates, it is characterized by the set of laws and accompanying penal codes, the ritsu and the ryo.  Most of these codes are no longer extant, only known to us by other sources which contain only fragments of the originals.  But it was this adoption of a continental style of law that seems to most characterize this period.  So this episode, we are going to look at the project Ohoama kicked off to establish  one such law code —possibly even the first actual—for Yamato, as well as some of the examples of how law and order were enforced. In Episode 143 we talked about Ohoama's  historiographical project, which kicked off in the third month of 681 and culminated in the very chronicles we have been poring over.  However, a month before that, we see the start of a different and likely more immediate project, as the sovereign ordered work to begin on a new legal code.  This task was decreed from the Daigokuden to all of the Princes and Ministers -- who were then cautioned to divide it up and take it in shifts, since after all, they still needed to administer the government.  And so this division of labor began. The code would take years to compile, so, like so many of the ambitious projects of this reign, it was not quite ready by the time of Ohoama's death in 686.  In fact, it wouldn't be promulgated until 689, and even then that was only the "Ryou" part of the "Ritsuryou"—that is to say it contained the laws, the "ryou", but no the penal code, or "ritsu".  Still, we are told that the total body of laws was some 22 volumes and is known today as the Asuka Kiyomihara Code.  It is unfortunately no longer extant—we only have evidence of the laws based on those edicts and references we see in the Nihon Shoki, but it is thought by some to be the first such deliberate attempt to create a law code for Yamato.  We do have an earlier reference to Naka no Ohoye putting together a collection of laws during his reign, known as the Afumi Code, but there is some question as to whether that was actually a deliberate code or just a compilation of edicts that had been made up to that point.  These various codes are where the "Ritsuryo" period gets its name, and the Asuka Kiyomihara Code would eventually be supplanted in 701 by the Taihou code—which is one of the reasons why copies of previous codes haven't been kept around.  After all, why would you need the old law code when you now have the new and improved version? This also means that often, when we don't have other evidence, we look to later codes and histories to understand what might be happening when we get hints or fragments of legal matters.  The Chronicles often make note of various laws or customs, but they can be sparse on details.  After all, the main audience, in the 8th century, would be living the current law codes and likely understood the references in ways we may have to work out through other sources. As for the Kiyomihara Code, there are further notes in the Chronicles that seem to be referencing this project.  Besides the obvious—the new laws that were promulgated through various edicts—we see a few entries sprinkled throughout that appear to be related to this project.  First, I would note that in the 10th month of the same year that they started the project, 681, there was issued an edict that all those of the rank of Daisen on down should offer up their admonitions to the government.   Bentley notes that Article 65 of the Statutes on Official Documents provides a kind of feedback mechanism via this admonitions, where anyone who saw a problem with the government could submit it to the Council of the State.  If they had a fear of reprisals they could submit anonymously. This entry for the 10th month of 681 could just refer to a similar request that all those who had a problem should report it so it could be fixed, but in light of several other things, I would also suggest that it was at least in line with the ongoing efforts to figure out what needed to be figured out vis a vis the laws of the land.  Later, in the 8th month of 682 we see a similar type of request, where everyone from the Princes to the Ministers were instructed to bring forward matters suitable for framing new regulations.   So it looks like that first year or so there were, in a sense, a lot of "listening sessions" and other efforts going on to give deliberate thought to how the government should operate.  A few days later in 682 the Chronicles tell us that the court were working on drawing up the new laws, and as they did so they noticed a great rainbow.  Bentley suggests that this was an auspicious sign—even Heaven was smiling on the operation. So we know that there was lawmaking going on.  But what did these laws actually look like? This episode we are going to look at both criminal law – crimes and punishments, and gow they could be mitigated as well as those laws that were less about criminal activities and more about how the state itself was to be run. As I just stated, a lot of the laws and edicts are not necessarily about criminal activities.  Many of them are about the government and how it works—or at least how it is supposed to work.  Some of this helps to reveal a bit about the theoretical and philosophical underpinnings of this project.  That said, I'm not always sure that Ohoama and his officials were necessarily adherents to those philosophies or if they saw them more as justifications fro their actions.  And, in the end, does it matter?  Even if they weren't strict Confucianists, it is hard to argue that Confucian theory didn't loom large in their project, given its impact on the systems they were cribbing from.  Furthermore, if we need to extrapolate things that go unsaid, we could do worse than using Confucianism and similar continental philosophies as our guide, given what we see in the record.  A particularly intriguing record for understanding how that government was supposed to work is a declaration that civil and military officials of the central and provincial governments should, every year, consider their subordinates and determine what promotions, if any, they should receive.  They were to send in their recommendations within the first ten days to the judges, or "houkan".  The judges would compare the reports and make their recommendations up to the Daibenkan—the executive department of the Dajokan, the Council of State.  In addition, officers who refused orders to go on various missions for the court were ineligible for promotion, unless their refusal was specifically for genuine illness or bereavement following the loss of a parent. This feels like an important note on how the whole bureaucratic appointment and promotion system worked.  It actually follows early ideas of the meritocratic bureaucracy that was at the heart of how the government was supposed to work.  It isn't quite the same as magistrates roaming the land and seeking out talented individuals, but it still demonstrates a promotion system that is at least nominally about the merit of the individual and not solely based on personal patronage—though I'm sure the sovereign, the sumera no mikoto, or tennou, could still issue promotions whenever he so wished. And as cool as I find all that to be, I think the piece that I find particularly fun is the fact that they had to specify that only a "genuine" illness was a valid excuse.  That suggests to me that there were people who would feign illness to get out of work.  In other words, faking a sick day is nothing new and you could totally have a ritsuryo version of "Ferris Buehler's Day Off". This meritocratic idea seems to be tempered a bit a few years later, in 682.  We see an edict that not only describes the language and character of the court ritual, but also talking about verifying the lineage and character of anyone who applies for office.  Anyone whose lineage was found to be less than sufficient would be declared ineligible, regardless of whatever else they had done. And this is the tension of trying to overlay a theoretical system, based on the idea of merit, on a hereditary aristocracy.  In a meritocracy, one wouldn't blink twice at a person from a "lesser" ranked family making their way up and above those of "superior" families.  Then again, you probably wouldn't have families ranked in a hierarchy, anyway.  I feel like we've touched on this in a past episode, somewhere, but it isn't the last time we'll be talking about this.  After initially adopting the system as it theoretically should be, the cultural pressures of the elite nobles would start to shape the government into something that was not quite so threatening to the power of those elite families.  After all, those families held a lot of power—economic, political, and otherwise—and, as elites throughout history have done, they would do whatever they could to hold onto that power. This is actually something we see on the continent.  Whatever sense of justice or equality may have lay at the heart of the theory behind good governance, it was always going to be impacted by those with resources and the familial connections that bind people together.  For instance, it was the wealthy who would have the money and leisure time to be able to hire tutors, acquire books, and spend time studying and learning—something that is hard to do if you have to help your family work in the fields.  And the court would always be a place of politics, which was fueled by wealth and connections.  No doubt, if you asked someone of the time, they would say that the "correct" thing to do would be to work your way up from the bottom, starting from a low ranked position and climbing up based on their good deeds.  That's all well and good, but then we see preference given to the highest nobles, with their own progeny getting a jump on things by being automatically placed higher in rank.  With only a finite number of positions in the government, this meant  that climbing through the ranks would be almost impossible at some point, as there just weren't enough positions for those qualified to take them. This is an all-too-common problem, regardless of the actual system of government.  The powerful and wealthy have always had a leg up—though sometimes more than others. That isn't to say that those less fortunate were always ignored.  For instance, early in his reign, Ohoama made a decree to divide the common people—those who were not members of the royal family, so not princes or princesses—into three different classes, Upper, Middle, and Lower, all based on their wealth or financial status.  Only the two lower groups were eligible for loans of seed rice, should they need it.  That isn't so different than a lot of modern, means-tested government assistance programs, when you think about it.  The idea of breaking up groups into an "Upper", "Middle", and "Lower" category is found elsewhere—Bentley notes Article 16 of the Statutes of Arable Land dividing up families who planted mulberry.  "Ryou no Shuuge", a 9th century commentary on the Yoro law-code, notes that, at least by that time, the three categories were based on the number of people in a given household, not just the total wealth, it would seem.     Other decrees help us understand the make-up of the court, such as decree in the 8th month of 679, with the sovereign requesting that various houses send women to work in the court.  Bentley notes that this is very similar wording to Article 18 of the statutes of the Rear Palace, where the sovereign's consorts lived.  He also mentions a note in Ryou no Shuuge stating it was specifically women from noble families in the capital city and nearby who were employed for low-level tasks in the palace.     Continuing with the ordering of the government, in the third month of 681, Ohoama went to the well of the New Palace—the Nihi no Miya—and he ordered the military drums and other instruments to be played.  In the continental style, music was an important part of the military, with certain instruments and tunes that would be played for a variety of purposes.  It is unclear that the archipelago had such a detailed history of military music, and so it seems that this is in emulation of the continental practice. Then, in the 5th month, Ohoama had to crack down on another practice that was apparently taking off with the various public functionaries.  As we noted, earlier, public functionaries were reliant on their superiors, the judges, and then the Council of State for their promotion.  However, some appear to have found another way to garner favor, and that was through female palace officials—those working in the private quarters.  Those palace officials would have access to the sovereign and his families—his queen and various consorts.  And of course, if Ohoama heard good things about a person, then perhaps he would put them forward for promotion.  At the very least, if that person's name came forward, it might be well thought of.  And so public functionaries had taken to paying their respects to the women working in the palace.  Sometimes they would go to their doors and make their case directly.  Other times they would offer presents to them and their families.  This was clearly not how the system was intended to work.  As such, Ohoama told everyone to knock it off—should he hear about anyone trying this in the future, then the offenders would be punished according to their circumstances. Of course, I would note that this only would be a problem if the individuals were caught.  If the rest of Japanese history—heck, world history—is anything to go on, then humans are going to human and the court was no doubt deeply steeped in political maneuvering of all kinds.  I imagine that this practice never fully stopped, but it probably stopped being quite as blatant—for now. Continuing with the development of how the government operated, we get the entry for the 28th day of the 3rd lunar month of 682.  It starts with various sumptuary laws, with Princes down to public functionaries no longer wearing specialized caps of office—effectively getting rid of the idea of "cap-rank".  They also would no longer wear the aprons, sashes, or leggings that were part of the previous outfit.  Likewise the Uneme and female palace officials would no longer wear the elbow-straps or shoulder-scarves.  This appears to have moved the court closer to what the continent was wearing at the time, with belted garments based on clothing not too dissimilar from what was found across the Silk Road, to be honest.  They also discontinued all sustenance-fiefs for Princes and Ministers.  Those had to be returned to the State.  Presumably their salaries would then come from any stipends associated with their rank, instead.  This doesn't seem all that connected with the other edict, focused on clothing and rank, except that is part of the further centralization of power and authority—all taxes were to go to the central government and then get parceled out, and everyone—or at least those in the court—were to conform to a standard uniform.  That said, for all that it may have been the intent, as we shall see, the court would never fully get rid of the idea of privately held tax land—it would just take different forms over time. Later, we get more sumptuary laws, some about what the people of the court would wear, but others that were more general.  Sumptuary laws are laws specifically focused on controlling things such as expenditures or personal behavior—including what one wore and how they expressed themselves--and they are generally made to help order society in some way.  There were a lot of cultures where purple, for instance, was reserved for royalty—often because of how expensive it was and difficult to make.  Wearing an expensive purple fabric could be seen as an expression of wealth—and thus power—and that could feel like a challenge to those in power themselves.  It probably also meant that there was enough dye for the royal robes and it was not nearly so scarce. In other instances, we see sumptuary laws to call out people of certain groups.  Some laws are to distinguish an in-group, and others to call out a group to be set apart from society.  Other such laws were made to distinguish between social constructs such as caste or gender.  Even today we have a concept of "cross-dressing" as we have determined that certain clothing or styles are seen as either more masculine or feminine, and there are those who call out such things as somehow perverting society.  And yet, the clothing is simply pieces of fabric, and what may have been considered masculine or feminine in one time or place may not bee seen as such in another. In this case, the sumptuary laws in question focused on hairstyles.  Ohoama decreed that all persons, male or female, must tie up their hair—they couldn't leave it hanging down. This was to be done no later than the last day of the year—the 30th day of the 12th lunar month, though it could be required even before that.  We are also told that women were expected to ride horses in the saddle similar to the way men did. This appears to mean they would sit astride a saddle, with their legs on either side, and not in something akin to side saddle.  This also likely meant that women riding horses would want trousers, similar to what men wore, at least for that part of it.  Trying to wear a long skirt with your legs on either side of a horse does not strike me as the most comfortable position to put yourself in, not that people haven't figured it out over the centuries in various ways.  Indeed, in some Tang statuary, women are often depicted riding horseback with trousers.   In the 9th month of 682 we get a fun entry.  Well, I find it amusing.  We are told that the practice of ceremonial crawling and kneeling was to be abolished and that they would adopt the ceremonial custom of standing, as had been practiced in the Naniwa court.  And a part of me thinks of some old courtier who was having trouble with all of the kneeling who was suddenly very happy with this new ordinance.  On the other hand, it is fascinating to think of the other implications. First, we are being told that there was a custom of standing at the Naniwa court, while in Asuka there was a tradition of ceremonial crawling and kneeling.  Bentley's translation makes it apparent that this was specifically as you entered through the gates: that you would bow and then crawl through the entranceway. I'm assuming that the standing custom was based on continental tradition, since that seemed to be what the Naniwa palace was built to emulate, and that in returning to Asuka they were partaking in a more local ritual—though I'm not entirely certain as I just don't have enough information to know at this point.  Aston does claim that it was custom in the Tang court, though I'm not sure of his source for that. In 683 we get more information on how the court functioned.  We are told that there was a decree that all persons of rank in the Home Provinces were expected to present themselves at Court at some point in the first month of each quarter.  You were only excused if you were sick, at which point an official would need to send a report up to the judicial authorities.  So every noble in the Home Provinces had to travel to the court once every four months.  And if they couldn't, they need to be able to produce the equivalent of a doctor's note, saysing so. We aren't told why this was implemented.  I suspect that there had to be some compromise between nobles being at and working at the court and going back to their hometown to also keep an eye on things there.  It is possible that there were plenty of people who just weren't coming to the court unless they had to—living off their stipend, but not necessarily doing the work.  So this may have been a "return to office" type order to make sure that people were there, in the "office" of the court at least once every four months. This brings to mind the Edo period practice of alternate attendance, or Sankin-koutai, where daimyo would have to attend on the Shogun for a time and then could return home.  Of course, that was also done as a means to drain their coffers, and I don't believe this was meant in quite so punishing a manner. Having a permanent city, where the nobles had houses in the city, would likely fix these issues, allowing the court to be more regularly staffed.  Sure enough, that same decree included the decree that there would be a Capital City at Naniwa as well as other places, while the work at Nihiki, on what would become the Fujiwara capital, was already underway. Speaking of the capital, that work would require labor and people to oversee it.  In 10th month of 684, we see a note that gives us a glimpse into the management of corvee labor, as Prince Hatsuse and Kose no Asomi no Umakahi, as well as officials down to facilities managers, 20 people in all, were set up as corvee labor managers for the royal region.      Next, let's talk criminal matters.  What kinds of things were people being accused of or what laws were being set up to constraing the activities of individuals.   We'll start by looking at how justices was handled, generally speaking.  Some of it seems almost obvious, like in 675, when we are told that the sovereign ordered that nobody—whether a minister, a functionary, or a citizen—should commit an offense lest they be punished accordingly.  'But what was happening previously to make such a proclamation necessary? On the one hand, I suspect that this was a warning to the elites of the archipelago more than anything else, especially those who might not have been in direct fealty to the Yamato sovereign previously.  Those elites farther out in the provinces were probably used to a looser hand, and fewer consequences for their actions.  Back in Taika years, in the late 640s, just as everything was kicking off, the court had had to bring the hammer down on the governors and various kuni no miyatsuko, local elites who had been doing things their own way.  I suspect this was just a similar attempt to bring people into line and a reminder of who actually wore the hakama in this administration.  It also seems to be a straightforward statement that the law applied to every person—or at least every person outside of the sovereign, himself. That was likely a novel idea for many people, where those in positions of power were likely able to get away with murder, quite literally, because who was going to stop them?  We've seen how many of the more powerful families controlled what were essentially private armies. At the same time, 675 is before these new formal law codes and punishments were in place.  Presumably there was tradition in place and some understanding that the sovereign could declare laws and punishment, but I also wonder if this isn't part of the reason that they felt that centralized, authoritative, written law codes were required in the first place.  After all, communicating laws and punishments verbally across the archipelago, even with the potential for written edicts, likely relied a lot on local administrators to interpret the edicts and figure out what was going on. This seems to align with an edict from the 10th month of 679, which decried that there were many people guilty of crimes and violence hanging around the capital.  This was blamed on the Princes and Ministers, since the edict claimed that these high officials heard about it but didn't do anything, instead treating it like a nuisance that was too much trouble—or perhaps too personally expensive—to do anything about.  Alternatively, those same princes and ministers would see people that they knew were guilty, but they didn't want to go through the trouble of actually reporting them, and so the offenders could get away with it.  The proposed solution was to exhort those in higher stations to punish the offenses of those beneath them, while those of lower stations were expected to remonstrate with their superiors when those superiors were rude or violent.  In other words, if everyone just held everyone else accountable, then things would work out. This seems like a great sentiment, but I have to imagine that there was something more beyond the high-minded ideals. Again,  I suspect that it was probably as much Ohoama putting people on notice.  Still, this seems aspirational rather than definitive.      A clear example of the kind of thing that was being prohibited is likelye the decree about fishermen and hunters, who were forbidden from making pitfalls or using spear traps or similar devices.  Also, from the beginning of the 4th month until the 13th day of the 9th month, no one was to set fish-weirs, or himasakiri—an unknown device, but probably another type of fish trap.  Ohoama also prohibited the eating of cattle, horses, dogs, monkeys, or chickens.  Other animals, including boar, deer, fish, etc., were all fair game, as it were. The prohibition on traps is likely because they were a hazard to anyone walking through the area.  In the Tang dynasty they did something similar, but they did make exceptions for hunters in the deep mountains, who were supposed to put up signs warning any travelers.  As for the weirs and himasakiri, whatever that might be, I have less context, but likely it did have some reasoning—possibly similar to our modern concepts of having certain seasons for various types of fishing.  Fish weirs do create obstructions, and between the 4th and 9th lunar months Japan does see the summer monsoon rains—could that be the reason?  Tsuyu, or rainy season, is often around July to mid-June, today.  Or perhaps there is another motivation for that particular prohibition. As for the eating of various animals—of the animals listed, all but the monkeys are domesticated animals who generally weren't considered as food animals.  Cattle were used for working the fields, horses were ridden, and dogs were used for hunting.  I wonder if monkeys were just too close to people. The chicken prohibition may seem odd to us, today.  The word for chicken, "niwatori", literally means garden bird, though the Nihon Shoki uses something more like "barn door bird".  We know that cock-fighting was a thing in later periods, and that chickens were associated with Amaterasu, possibly for their legendary habit of crowing as the sun comes up.  We can also note the lack of some animals, like cats, from the list.  Perhaps cats were never in danger of being seen as a food source, or perhaps cats just weren't as prevalent at the time—we know cats were around from at least the Nara period, but there isn't much evidence before that.  There are examples of bones thought to be from a cat from the Yayoi period found on Iki island, but it is hard to say from that if they were fully established across the archipelago. Still,  I do find it curious they are not on the list.Continuing on, we later see where see the court issued an edict that prohibited the cutting of grass or firewood on Mt. Minabuchi and Mt. Hosokawa.  Furthermore they prevented any indiscriminate burning or cutting on all of the mountains in the Home Provinces.  This feels somewhat religious—after all, the mountains were often considered the domain of the kami.  Perhaps there were some religious restrictions.  On the other hand, some of it sounds like they were trying to just ensure that with a growing population they didn't denude the mountains around the capital. This whole incident brings to mind problems that occurred in and around Chang'an, the western Tang capital.  The palace itself—not to mention all of the houses and temples—took so much wood that it was a drain on the nearby forests.  And that is without taking into account the simple harvesting of wood for cooking fires, tools, etc.  In fact, the logging industry of that time devastated the local environment, meaning that they had to travel farther and farther to find suitable wood for the monumental buildings they wished to create.  It is also thought to have contributed to various natural disasters in and around the capital.  Perhaps Yamato was worried that unrestricted logging in the Home Provinces could likewise cause problems?  Or was that simply an added benefit gained from the idea that mountains were sacred spaces?   Later in the 10th month of 679, there was an edict determining sumptuary rules for monks clothing, as well as what kind of retinue could accompany them when they went out.  We talked about this back in Episode 142.  That same month, there was an edict that, while monks and nuns might normally be expected to stay at a temple—such as in the quarters identified in the ruins of Kawaradera—that it became a problem when older monks became bed-ridden.  After all, if they couldn't leave their bed, then one can only imagine how it must have been.  Not to get overly graphic, but they couldn't exactly make it out to the latrine at that point, either.  So it was determined that if an elderly monk were to reach the stage that they were bed-ridden, and unlikely to recover, then the temple would seek out relatives or laypersons to help build a hut or two in vacant spaces on the temple grounds.  There, the sick and bed-ridden monks could be cared for in a more sanitary manner. Now the way this is written, on the one hand it seems they were worried about ritual purification as much as anything, but I imagine that this was also practical.  After all, as you get all of those monks living together, one can only imagine that disease and illness could easily spread in those close quarters.  So separating those who were quite sick only makes sense, like an early form of quarantine. A lot of these prohibitions seem to be fairly practical.  Don't put traps where people could accidentally fall into them.  Don't chop down the nearby forest—we may need that later.  And even: don't leave a sick or elderly monk in a crowded dormitory situation.But what about the penal codes? If you lived in the latter part of Temmu's reign and you did violate one of the rules mentioned above, or one of the many others at play, what would happen to you, and how did that vary based on your place in society? Unfortunately, most of what we get on this is kind of bare bones.  We often see the punishment, but not t he crime.  We are just told that someone was found guilty, or condemned.  Take, for example, the Buddhist Priest, Fukuyou, of Asukadera, who was condemned and thrown into prison.  We aren't told what he did to deserve confinement, but it wouldn't last long.  Apparently Fukuyou cut his own throat, ending his life, rather than face other consequences or live with the shame of whatever crime he had committed. By the way, the term "prison" here is interesting.  We certainly see people being imprisoned in some way, shape, or form—locked up and unable to freely travel.  That isn't exactly the same, however, as a prison complex or system.  There may have been buildings used a jail—a temporary holding facility while the actual punishment was determined.  And we also see the equivalent of house arrest.  Later, there would be formal "prisons" set up for the detention of individuals, who were often then forced to labor as part of their punishment.  However, they had many other forms of punishment, many of which required much fewer staff.  After all, a prison requires that you have guards constantly watching the prisoners to make sure nothing gets out of hand.  Instead, you could just exile them to an island or even just another province, with a lot less manpower. A less drastic punishment was handed out back in the 4th month of 675, when we are told that Tahema no Kimi no Hiromaro and Kunu no Omi no Maro were both forbidden from attending the court—for what purpose we aren't immediately told.  However, six days later, Kunu no Maro was held accountable for offering resistance to a royal messenger—maybe the one who communicated that he was banished from the court.  As a punishment, he was stripped of all of his offices and dignities.  Both Tahema no Hiromaro and Kunu no Maro appear to have been pardoned at a later date, though we aren't sure when.  It could have been one of the various general amnesties—and we'll talk about that in a moment.  Hiromaro passed away in 685, but he was provided a posthumous promotion in rank and is noted for his efforts supporting Ohoama during the Jinshin no Ran.  Meanwhile, Kunu no Maro—also known as Abe no Kunu no Maro is seen delivering a eulogy in 686.  Perhaps somewhat ironically, he did so on behalf of the Office of Punishments—later the Keimu-shou, or Ministry of Punishment.  These actions certainly seem to be at odds with them being punished, let alone banished from the court. We also see an example where  Prince Womi, who was of the 3rd princely ranks—even higher than Prince Kurikuma, whom we discussed last episode—was guilty of some kind of offense and banished to Inaba.  One of his children was also banished to Izushima and the other to Chikashima.  Aston suggests that this means Ohoshima and Chikashima may be in Hizen.  Again, very little to go on as to what was happening, though it seems that all three were punished together and sent away from each other, perhaps so that they could not plot or scheme together.  Later amnesties would probably have resulted in pardons for them.   Speaking of pardons—the punishments that we are speaking about all appear to be permanent, other than imprisonment, which may have been more of a temporary situation.  It wasn't like being sent away for so many years.  However, on the other side of the coin was the option for a pardon or amnesty.  While I imagine that the sovereign could always provide a pardon directly, we more regularly see general amnesties declared, sometimes with very specific guidelines. One of the most illuminating such instances, and possibly where Kunu no Maro and Tahema no Hiromaro were pardoned, came in the 7th month of 676.  That month the court issued a general amnesty, likely to increase the merit accrued to the State through an act of mercy and forgiveness, given the drought and famine that had been reported earlier that summer.  Perhaps paradoxically, this act of leniency gives us an interesting view into the types of punishments that were made, as well as how severe each was considered.    The amnesty mitigated all sentences of death, enforced servitude, or the three classes of banishment, and they would all be mitigated by one degree.  So anyone sentenced to death would instead just become enslaved.  Those who were sentenced to enslavement would be banished to a distant province.  Those banished to a distant province would only be banished to a province at a medium distance.  Banishment to a medium province would be downgraded to a nearer province.  And Banishment to a nearer province would be downgraded to banishment—or removal—to a place in the same province.  For anyone who committed a crime for which they would be removed to a place in the same province—or for any lesser crime—would be completely pardoned, whether or not the crime was actually known.  So you couldn't be held responsible, retroactively. This gives us a kind of hierarchy to use as far as the kinds of punishment that might be handed out.  Of course, there are also a few others, which I generally assume were considered lesser.  For instance: banishment from the court, or being stripped of government rank, that sort of thing. There was a caveat that this amnesty would not apply to those who had already left for their place of banishment—nor, obviously, to those who had already been executed.  So if you had already settled in to your new life, this amnesty didn't exactly matter.  This could be where Tahema no Hiromaro and Kunu no Maro were pardoned and thus allowed to find their way back into the court's good graces.  On the other hand, others probably wish that this amnesty happened a bit later—one month later, to be exact.  We are told that Prince Yagaki, the current viceroy of the Dazaifu, was accused of some offense and banished to Tosa, in Shikoku.  As usual, the record does not feel the need to tell us what the offense was or try to justify it anyway.   This is all well and good, but what exactly did the justice system look like?  How were criminals accused, and how would they investigate and prove your guilt?  In the 11th month of 682, we see a rather detailed description of how trials and punishment were to be carried out.  For any offense against the law, whether it was in the palace or the court, it would be immediately examined, and nobody was allowed to conceal information about it.  If the offense was grave enough, then the next step would depend on the rank of the individual.  For individuals of high birth, their guilt would be reported to the court, presumably for whatever punishment they deemed appropriate from there.  For others, they would be arrested.  If they resisted arrest, then the palace guards would be sent after them.  A typical punishment was flogging, which was not to go beyond 100 blows.  Finally, if the individual were clearly guilty, but yet continued to profess their innocence, then that would be considered perjury and added to their sentence. It should be noted that in East Asia at this time, there was no concept of innocent until proven guilty.  If you were accused of a crime, then it was up to you to prove that you were innocent.  It was not uncommon for an arrest to occur, and then for the authorities to then torture a confession out of the individual.  Since they already had assumed the individual's guilt, this was just meant to get them to admit it.  Even into modern times, Japan has had a high conviction rate, but there are accusations that this is simply because of the presence of coerced confessions.  A coerced confession helps to demonstrate that the system is correct, and working as designed, whilst protestations of innocence call into question the validity of the system. There is another type of guilt and punishment—and leniency, for that matter—mentioned in the 6th month of 677: We are told that the Yamato no Aya no Atahe were considered guilty of the "seven misdemeanors", which seems like it is more an indictment of their moral failings rather than any kind of direct criminal behavior.  Furthermore, they were accused of pushing back against the rightful sovereigns from the time of Kashikiya Hime down to the time of the Afumi court.  This would seem to indicate that they had been supporting the Soga and the Afumi court, but if so, I wouldn't say that the Chronicles help to clarify it in any way.  Perhaps they just were willful and not showing the right amount of loyalty to the throne.  Whatever they did, Ohoama was none too pleased, but he also didn't want to completely destroy the uji.  Instead, as a compromise, he offered them clemency for any past actions, pardoning them, but also claiming that if they stepped out of line again, then their offense would be unpardonable.  This whole entry is a vibe.  It is less of a punishment and more of a sword of Damocles being set up above them. Several years later, in 682, we see the Yamato no Aya being granted the title of Muraji.  In consequence of the appointment, the entire household—all the men and women alike, presented themselves to the court.  They rejoiced and praised Ohoama, thanking him for raising them in status.  This doesn't feel like a normal entry—it isn't like every family was coming into court and giving thanks every time that a promotion was handed out.  This feels like classic "kissing the ring" to get back into good graces with someone who was, effectively, an autocratic ruler.  While there was a bureaucracy, based on everything we've seen Ohoama had bent it largely to his will by appointing family members and other members of the elite princely class—those with at least nominal familial connections—to positions of power and authority.   And with that, I think we will bring this episode to a close.  Next episode we'll finish out this reign with a few projects and various other miscellaneous events. 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.  

Wat gebeurt er wanneer nieuwsgierigheid het kompas wordt van een kunstenaarspraktijk?In deze aflevering ga ik in gesprek met de Nederlandse fotograaf Bastiaan Woudt. Een maker die zijn eerste camera kocht na de geboorte van zijn zoon, en sindsdien een heel eigen universum heeft opgebouwd rond fotografie, kunst en ondernemerschap.We spreken elkaar in zijn studio in Alkmaar. Een plek waar zijn kenmerkende zwart-witportretten ontstaan, maar waar ook nieuwe experimenten vorm krijgen.In ons gesprek hebben we het over:• hoe een autodidact fotograaf internationaal doorbreekt• waarom nieuwsgierigheid misschien wel de belangrijkste eigenschap van een kunstenaar is• hoe technologie en AI een nieuwe laag kunnen toevoegen aan een fotografische praktijk• waarom ondernemerschap en kunstenaarschap volgens hem onlosmakelijk verbonden zijn• en hoe hij een maand lang de 88 tempels van de Shikoku-pelgrimsroute in Japan fotografeerde voor zijn nieuwe project HenroWat mij vooral opviel: Bastiaan beweegt voortdurend tussen disciplines. Fotografie, boeken, podcasts, AI, reizen, uitgeverij. Niet vanuit een strak plan, maar vanuit nieuwsgierigheid.En net daar zit voor mij de kracht van dit gesprek.Creatief werk ontstaat niet altijd uit zekerheid.Heel vaak groeit het juist in de fase waarin je nog aan het aftasten bent wat het precies wil worden.Volg Bastiaan op zijn site. En dit is de plek van zijn uitgeverij. Werk je als fotograaf en voel je dat je volgende stap scherper mag?Via mijn 1-op-1 mentoring traject werk ik zes maanden intensief met fotografen aan hun praktijk. Van portfolio en positionering tot strategie, tentoonstellingen en ondernemerschap. Alle info vind je hier.En ben je op zoek naar inspiratie? Volg dan mijn gratis webinar waarin ik de 5 patronen blootleg die succesvolle fotografen consistent toepassen om telkens te kunnen groeien. Schrijf je hier in.

(Insight Meditation Society - Forest Refuge) How does loving-kindness infuse every dimension of the path? Drawing from a sweat-drenched pilgrimage around Shikoku's 88 temples, Devon explores metta not as a single technique but as a way of life woven through the Eightfold Path — from wise intention and ethical attunement, through generosity and letting go, to the boundless radiance of the brahmaviharas. Along the way, we discover how metta practice can open into concentration, healing, and even emptiness itself, and how the original instructions invite us simply to fill our bodies and the whole world with a field of care.

(Insight Meditation Society - Forest Refuge) How does loving-kindness infuse every dimension of the path? Drawing from a sweat-drenched pilgrimage around Shikoku's 88 temples, Devon explores metta not as a single technique but as a way of life woven through the Eightfold Path — from wise intention and ethical attunement, through generosity and letting go, to the boundless radiance of the brahmaviharas. Along the way, we discover how metta practice can open into concentration, healing, and even emptiness itself, and how the original instructions invite us simply to fill our bodies and the whole world with a field of care.

(Insight Meditation Society - Forest Refuge) How does loving-kindness infuse every dimension of the path? Drawing from a sweat-drenched pilgrimage around Shikoku's 88 temples, Devon explores metta not as a single technique but as a way of life woven through the Eightfold Path — from wise intention and ethical attunement, through generosity and letting go, to the boundless radiance of the brahmaviharas. Along the way, we discover how metta practice can open into concentration, healing, and even emptiness itself, and how the original instructions invite us simply to fill our bodies and the whole world with a field of care.

This episode we'll be looking at a bunch of different references referring to the various provinces, particularly those on the far edges of the archipelago. For more, check out:  https://sengokudaimyo.com/podcast/episode-144   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 144: On the Edge The ships sat low in the water, bobbing gently against the docks at Naniwa.  The captain eyed them warily as the officials went over the manifest.  The Seto Inland Sea was generally calm and smooth sailing—at least compared to the open ocean, anywhere else -- and yet, as he looked, he could only think of how sluggish these ships would be.  They were laden down with cargo—silk, cloth, thread, and of course provisions for the men accompanying them.  But more than that, they were laden down with iron.  Tons of iron ingots, destined for the far reaches of the archipelago.  First to Suwa, but then on to the Dazai on Tsukushi, no doubt to be forged into weapons for the defense of Yamato. But that wasn't the captain's concern.  He just needed to make sure that the ships weren't weighed down too much:  as long as they remained buoyant, they would make the journey, even if they had to travel at a snail's pace to do it.  But if the ships sat too low in the water, then all it would take was some uncooperative waves and the ships, crew, and cargo, would be sent straight down to the palace of the dragon king, beneath the waves. Fortunately, with enough ships, it looked like that wouldn't be too much of a problem, as long as the goods were properly spaced out.  Now to just hope that the weather cooperated.  Even in the relatively safe waters of the Seto Inland Sea, you never know what could happen…     So last episode we talked about two large projects that Ohoama is said to have started.  First was the history project, which likely led to the Kojiki and the Nihon Shoki.  Second was the start of a brand new capital.  This episode, we are going from the macro, down to the micro—smaller events that just weren't covered in previous episodes.  For the most part the next few episodes are going to be a grab bag of various items, but I'm going to try and put some semblance of cohesion to this.  Next episode we'll be looking at some of the laws that they made, including the law code and examples of the kinds of punishment—and forgiveness—that the court could bestow.  This week, however, we are going to cover a bunch of stories focused on the areas outside of the Home Provinces.  We'll look at the Dazai in Tsukushi—and elsewhere.  We'll talk about how the provinces were governed, and what concerned them.  Granted, a lot of what concerned them, at least from the Chroniclers point of view, were taxes and economic production.  So we see recorded concern with taxes and with what was there—the land and the people that worked it.  Also with natural events, like droughts and tsunami, which would affect that same economic production.   We're starting off with the Dazai, and the person in charge there.  The Viceroy, as it is often called in English. The Dazai appears to have started off with something of a military purpose.  It was a gathering place before ships would sail off to the Korean peninsula, raiding up the rivers, or trading with their allies.  As the archipelago began to be more embroiled in the wars of the peninsula, it was that much more important.  And when Yamato's ally, Baekje, fell, and it looked like Silla and the Great Tang might turn their attention to the islands that had been a thorn in their side for so long, it became a bulwark against potential invasion. However, it also had another function.  It was the jumping off place for warships, but also for embassies and trading missions.  It was also the primary destination for most ships approaching Yamato.  They would take a route through Tsushima island, and then Iki island, and continue to the main coast of Tsukushi—Kyushu, and up and around to the sheltered waters of Hakata bay.  At some point they would even move that initial contact farther out, to Tsushima island itself.  Ships would dock on one side of the island, and transport their goods to a Yamato ship on the other side, with a pilot who knew the waters.  The local island officials could then send word ahead to the Dazai that they were coming.  No surprises, and nobody jumping the gun thinking that a fleet of warships was on their way. The Dazai played a key role in defense, trade, and diplomacy.  When the embassies arrived, they were entertained at the Dazai while word was sent to the court.  If the court deemed it appropriate, then they might have the ambassadors take the journey the rest of the way.  Otherwise, the court at the Dazai would stand in for the sovereign, and receive the messages, and various diplomatic gifts that were sent along. This was a powerful and also highly lucrative position, and it is reflected in the people who were granted the title.  This was the Dazai no Sochi, or Oho-mikoto-mochi no kami. We see the post held by Soga no Himuka in  649, during the Taika era.  Then we see Abe no Hirafu in the reign of Takara Hime, 655-661.  Hirafu would go on to become the Minister of the Left.  Then we see Prince Kurikuma. We talked about Prince Kurikuma before—he was Ohoama's ally in Tsukushi who refused the Afumi court's request for troops during the Jinshin no Ran.  He is one of the few figures that we have more than just a bit of information on.  For one thing, we have two different appointments to his position as viceroy in Tsukushi—there is one in 668, and another in 671, with Soga no Akae being given the post in between.  There are some questions about whether or not those were different people—the first one might have been someone named "Kurisaki" or "Kurimae", but it is generally assumed that was just misspelled, and it may be that there were just some questions as to when he was appointed.  We also know that he was a friend to Ohoama.  The Afumi court said as much, and in the Jinshin no Ran, when he and his sons stood up  to the Afumi court's request for troops, he came down heavily on Ohoama's side.  It is no wonder that he would have still been in such a powerful position.  His sons, by the way, are named as Prince Mino and Prince Takebe; we've seen what appears to be different Princes named Mino, but it is possible that this is the Prince Mino mentioned elsewhere in this part of the record. Sources suggest that Kurikuma was a descendant of the sovereign Nunakura, aka Bidatsu Tennou, and that he was an ancestor of the Tachibana clan.  There were stories about him in Tsukushi, beyond those in the Nihon Shoki, and while he isn't always named explicitly, one can infer that he hosted a number of embassies and ambassadors in his time.  In fact, in his position as head of the Dazaifu in Tsukushi, he was in what was perhaps the most lucrative post outside of Yamato.  In addition to being in charge of trade, diplomacy, and military readiness, the Dazaifu oversaw all of Tsukushi—the island of Kyushu, and was like a miniature representation of the central government. I suspect it is the military responsibilities that saw Kurikuma being appointed to the post of Director of Military Affairs—Tsuwamo-no-Tsukasa-no-Kami, or Heiseikan-cho. That was in the 3rd lunar month of 675, just a few years into Ohoama's reign. This would later be known as the Hyoubu-shou, or Ministry of War.  The appointment would not last long, however.  A year later, Kurikuma would pass away from disease.  Prince Kurikuma is one of those enigmatic and yet somewhat exciting individuals that exists beyond just the Nihon Shoki.   The Shoku Nihongi and later sources give us additional details, which may or may not be accurate.  Even moreso, there are stories in modern Nagasaki prefecture about Prince Kurikuma helping to regulate the animals that lived in the waters surrounding Kyushu.  According to the Shoku Nihongi record, he was reportedly granted the 2nd princely rank upon his death—which, if true, would seem to say a lot about how he was viewed at the time. Moving into the year 676, we see an edict that restricted governorships to individuals of the rank of Daisen and below.  The exceptions to this were the Home Provinces, Michinoku, and Nagato, and let's explore why these areas were excepted. Home Provinces make sense, as that is where the capital is and this more prestigious area was therefore deserving of a higher ranked noble.  Michinoku was the opposite geographically: it was the general wilderness of Tohoku, and the land of the Emishi.  It was also the farthest east of the capital, so I suspect they wanted someone of rank to handle that.  The governor of Nagato, however, is interesting.  Nagato is part of Honshu, the main island, just north of Kyushu, across the Shimonoseki strait.  Similar to Michinoku, Nagato was one of the most remote provinces on Honshu.  It was also an important province for potential defense and trade, and often coordinated with the Dazaifu in Tsukushi, to the south.  As such, it was also considered a more prominent posting than other governorships. It is somewhat interesting that the Dazaifu is not mentioned, but I suspect this is because the head of the Dazaifu was not, in fact, a governor, but more akin to a viceroy.  After all, they had to be entrusted with a certain amount of authority to be able to conduct military, trade, and diplomatic business without constantly sending back to the Yamato court for instruction.  We've already seen that there were Princes and other men of wealth and status who had been given that posting. Interestingly, in this reign we see at least one other viceroy—one other Dazai, or Ohomikotomochi—and that is in Kibi, of all places.  From what we can tell Kibi was one of the main rivals for power and authority in the prior centuries.  It has come up again and again in the stories.  Unfortunately, most of the stories only hint at what we think actually happened.  Today, when we talk about *the* Dazaifu we are almost exclusively talking about the one in Kyushu.  Besides being far flung from the center of power, it had huge responsibilities. Comparatively, though perhaps not as directly involved with trade, the rulers of Kibi were important figures, as demonstrated by the amount of manpower they were able to leverage for building their large, kingly tombs.  We talked somewhat about that back in Episode 48, looking at Tsukuriyama Kofun, one of the largest in the archipelago.  Furthermore, Kibi was well-placed on the Seto inland sea to be able to control the passage of ships.  The Kibi Dazai appears to have been established around the time of the Taika reforms, though it is only mentioned once in the Nihon Shoki, and I don't see any other examples of it.  There is also evidence that it was given authority over not just Kibi, but also the neighboring province of Harima.  Eventually, however, Kibi would be broken up into the three provinces of Bizen, Bitchu, and Bingo, and it would no longer need to be aggregated under a single administration.  Rather, each province would get its own governor, overseeing a much smaller part of the whole.  From this I can only assume that there may have been other, similar situations, prior to the various provinces being broken up like that. A couple months later, in the 5th month of 676, we are once again discussing governors.  First was a decree about governors who weren't paying their commuted taxes on time.  Aston goes on to note that non-rice taxes were due in the middle of the 8th month—at least for the home provinces.  Near provinces—a little farther away—taxes had to be received by the end of the 10th month, and for those a bit farther away—in the middle distance—they had to be there by the 11th month.  Finally,  the taxes from the farthest provinces were due by the end of the 12th month.  This would have given officials time to collect the taxes and to transport them all the way to the capital.  So when the chronicles talk about governors not paying on time, not keeping to this schedule may have been what the court was getting at—or at least some kind of similar schedule with deadlines, since it might have been modified over time.    Another record, that same month—actually a few days later—concerns specifically the governor of Shimotsukenu—or Shimotsuke, on the other side of Honshu.  He sent in a report that that province had been hit pretty hard that year with a poor harvest.  In fact, it was so bad that many peasants were seeking permission to sell their children.  The court ultimately denied the request, but this does speak to a rather disturbing—yet not exactly uncommon—cultural practice.  I don't think we need to get into the different nuances here, beyond a look at the fact that this was likely not a new practice, but it does seem that the appeal to the government for permission to sell one's children was something new.  Perhaps this came with all of the records and registrations that the government had undertaken to know who was in what household.  Regardless, one can hardly imagine that most parents would willingly take this option unless they had no other choice, and I suspect that it is meant to show both the desperation of the people in Shimotsuke, as well as the harsh benevolence of the sovereign, who would not permit the children to be separated from their families.  Of course, we aren't told how the court otherwise ameliorated the situation, since moral righteousness is tremendous, but doesn't suddenly fix the problems with the harvest or cause food to appear out of nowhere.  One hopes that the court at least sent some amount of rice or other provisions to help the people. Although it was Shimotsuke in the 5th month, in the 6th month we see a more general report of a large drought.  Messengers were sent throughout the land to get people to donate cloth, and make prayers to the kami, while Buddhist Priests called upon the power of the Three Precious Things.  It was all to no avail—the usual rains didn't come, so the wugu, the five grains didn't grow, and peasants starved.  The five grains per se are  rice, soybeans, wheat, and two types of millet, but in this case the term is just a stand-in for all types of agricultural produce. Possibly unrelated, but somewhat telling, two months later we see a record of the court granting sustenance-fiefs of all Royal princes and princesses down to the high ministers and female officials at the palace down to the rank of Shoukin.  So only two months after the peasants of Yamato were apparently starving, the court is handing out stipend increases to the elite.  So… yeah…. We do see a focus in the 8th month on an Oho-barai, or Great Purification.  I'm going to talk about this more in a future episode, though, so just noting here that they seem to have been working to purify the land and that may have been part of ongoing spiritual attempts to request the support of the kami in what appear to be difficult times.  There were also plenty of examples of attempts to make merit by demonstrating righteousness and reading various sutras. Moving on to the events of 677, things seem to have been going better than the previous year, so maybe all that merit-making had an effect?  Either way, we don't see any mention of droughts or famines this year, and we make it to the ninth month, when we see a notice that any vagabonds who returned after being sent back to their hometown would be set to forced labor.  Vagabond, in this case, is "furounin", or "person who floats on the waves".  This appears to be the origin of the term "Rounin", which would later refer to masterless samurai.  At this point it seems to refer mostly to commoners who were expected to work the land—and when workers abandoned the land that had implications for the government's tax base system.  So the State was invested in ensuring that people didn't just move somewhere else—at least without asking permission and being properly registered.  This does seem different from an actual fugitive, such as someone who was banished who tries to leave their place of banishment. The following month, the 10th month of 677,  we see that Kawabe no Omi no Momoye was appointed head of the Minbukyo, the Minister of the Interior.  In addition, Tajihi no Kimi no Maro was made a Daibu, or high official, of the province of Settsu.     The term "daibu" could just refer to high ministers of the court, but the "daibu" of a province appears to be similar to a governor, but with more expansive and comprehensive authority.  Settsu is one of the five home provinces, and as such an important part of the geographical heart of Yamato.   So we have the local chieftains, the governors, the viceroys at the Dazai, and also, apparently, a "high official" in some regions, each with what appear to be overlapping but slightly different portfolios. The next month we see that the Viceroy of Tsukushi—whoever had taken the place of Prince Yagaki—had his officials present a red crow to the court.  The person who caught the crow was granted five steps in rank—not a small reward.  Also, local officials had their own rank raised, and taxes were remitted to the peasants of that district for a year.  Finally, a general amnesty was announced across Yamato. We talked in Episode 141 how something like a red crow would have likely represented either the three-legged crow in the sun or the legendary Suzaku, the fiery bird of the south.  Either way, it was clearly an auspicious discovery.  It is interesting that we don't see any names at all associated with this event.  We do, however, see that people were no doubt incentivized to report such things up to the court.  Whoever found such a curiosity would likely have been celebrated by all of those around given the court's broad show of appreciation.  No doubt the local officials were more than pleased given that they were also likely to receive some of the benefits that accrued if the court was well pleased. As far as the type of events I'm focusing on this episode, there isn't much recorded between the red crow of 677 and a few years later in 682. Picking up in the 3rd month of that year, we get a record of the Emishi of Michinoku being granted court rank, incorporating them further into the growing Yamato polity.  As I talked about a little earlier, Michinoku on the other side of the archipelago, so this event really shows expansion of Yamato and solidification of its power over the rest of Honshu.  It is easy to forget that much of the Tohoku region was not firmly under Yamato control at this time.  They may have claimed it, but the people and culture there were still considered distinct and not a part of Yamato, proper.  But they were making inroads. In the following month, the 4th lunar month of the same year, 682, we are back on the west coast and see Tajihi no Mabito no Shima as the latest Viceroy of Tsukushi, sending as tribute a large bell.  It is somewhat interesting that, compared to the past few viceroys, Shima is actually a member of a noble family and *not* a Prince.  Of course, there was no requirement that the Dazaifu be overseen by a Prince—that certainly wasn't the case for Soga no Akaye, but it is interesting given how Ohoama had been making appointments, so far.  Even if they weren't princely, it is clear that this was an important posting, which says a lot for Tajihi no Shima, even if we didn't know anything more about him.  Fortunately, there are a few clues. For one thing, there are records that claim he was descended from one of the previous sovereigns, but he did not hold the title of "Prince".  That is reflected in his family's kabane of "Mabito", however, or "True person", which seems to indicate at least a nominal descent from a previous ruler.  Shima would continue to rise in the government, and would eventually serve as the Minister of the Right and then Minister of the Left, and at one point he would be the highest ranking noble in the government—though that was still a ways off.  All of this speaks to the importance of the position of viceroy, and probably gives us a clue as to why the Chroniclers were so interested in someone sending a bell, large as it might be, to the government. A day after the bell tribute arrived, Emishi of Koshi, including Ikokina and others, requested 70 households of prisoners of war to create a new district.  While we've talked about the Emishi of Koshi, before, what is particularly interesting is the request for prisoners of war—captives.  Were these Wajin, or Japanese, who had been captured by the Emishi and they were requesting permission to resettle them?  Were they asking for 70 households of people being held captive by the Yamato government?  It isn't clear.  It also isn't clear if "Ikokina" is the name of an individual or of multiple individuals.  Aston originally translated it as Itaka, Kina, and others, while Bentley's more recent translation suggests it is one name.  However, given that this is an Emishi name, being transliterated in Kanji through a Japanese translator, it is hard to know without further sources. From the fourth month to the 7th month of 682, we see a small entry that presents were given to men from Tanegashima, Yakushima, and Amami no Shima.  This simple entry is important mostly just because of its mention of continued contact with these islands south of Kyushu.  This helps us maintain some idea of the extent of Yamato's influence. In the late summer of 683, we once again see a drought.  It began in the 7th lunar month and lasted until the 8th.  A priest named Douzou prayed for rain and eventually obtained it. Douzou is said to have been a monk from Kudara, or Baekje.  Aston suggests that this means he was a priest of Kudaradera, but it isn't really clear to me.  In the early 8th month, we also see that there was a general amnesty ordered throughout Yamato, which I suspect was connected with the disaster of the drought and an attempt to help build merit and otherwise strengthen the state in the face of natural disaster and potential unrest. At the end of 683, we see a survey team being sent out.  The sovereign sent Prince Ise along with Hata no Kimi no Yakuni, Ohoshi no Omi no Homuchi, and Nakatomi no Muraji no Ohoshima with clerks and artisans to tour the realm and determine the border of the various provinces, but they were unable to determine them all in a year. This really must have been quite the task.  Certainly, the provinces were the ancient lands which people had been living in for some time, but there was never really a need for political lines on a map to determine where the boundaries were.  People generally knew if they were in one or the other, and unless there was a very contentious piece of property, mostly you didn't worry about which exact land or province you were in.  Now, however, the court was in the midst of trying to lock down all of the data about the land, including what was where and how much there was.  After all, their entire tax base was built on arable land, so they had to know where it was and what to expect.  There is no way that such a project was going to be completed in a single year. I would also note that Aston has this particular record misplaced.  He seemed to think it was on the 23rd day of the month, but it is then followed by the 17th.  It seems that Aston just got his dates wrong, and can you blame him?  There was a lot that he was dealing with. We do see, almost a year later, in the 10th month of 684, Prince Ise and others are once again sent to determine the boundaries of the provinces.  Second time's the charm, maybe?  Evidently not, because we then see another mention in the 10th month of 685, where the court gave them gifts of robes and trousers as they headed back out to the Eastern Countries one more time. In the 11th month of 684 we are given a small report of a huge disaster.  The governor of Tosa reported that a great tide had risen high, with an overflowing rush, and destroyed many of the ships used to convey tribute. Tosa is on Shikoku, facing out to the Pacific Ocean.  It is the first piece of dry land just past the continental shelf.  As such, a quake just off shore could create conditions not dissimilar to the 2011 disaster in Fukushima, and send a tsunami wave flooding the coastline.  It looks like that is what happened, which would have devastated the fleet.  Since Shikoku was an island, they relied on those ships to get taxes and tribute conveyed up to Yamato.  So this was Tosa letting the court know that the "sea ate my homework." I can't help but wonder if this tsunami wasn't related to an earthquake recorded for the month earlier, which we mentioned back in Episode 139.  It was a huge earthquake that seems to have had a tremdous impact.  Much of it was mentioned as being focused on the Toukaidou region, but that region still lies along a related fault line all the way down through Shikoku.  It may be that it took a while for the two events to be reported, and there may not have been an understanding that the event in one place could have had an impact elsewhere. I don't know if they had yet connected that earthquakes could cause tsunami or not.  On the other hand, it could be that it was a separate, but related quake, or even an aftershock, which caused the tsunami. Overall, the year 684 does not appear to have been the best.  We are told that in the lower district of Katsuraki, there was reported a chicken with four legs.  Then, in the district of Higami, in Tanba province, there was a calf born with twelve horns.  These don't sound like great omens, and given the tsunami, and the earthquake, and other such things, I can perhaps understand why the court focused on trying to do some merit-making towards the end of the year.  For instance they pardoned all criminals except those guilty of capital crimes.  And we are also told that Iga, Ise, Mino, and Wohari were notified that in future years, if they were paying commuted taxes—that is taxes other than rice, in lieu of service—that force labour would be remitted, and vice versa.   That is, if it was a year where they would pay in corvee labour, the commuted taxes would be remitted instead.  In other words, they didn't need to do both in one year.  Similarly , in the 7th lunar month of 685, we are told that the Provinces on the Tousandou, east of Mino, and the Toukaidou, east of Ise, were all exempted from sending in conscript laborers as part of their taxes. We aren't told exactly why any of this was done, but I suspect that it had something to do with either construction going on in those regions, or just needing to have people to work the fields.  Labor could always be remitted just because of something good like a good omen, but in the aftermath of a devastating earthquake, I wonder if there wasn't a lot of rebuilding that had to take place, and maybe the court just wanted to make sure those regions had the people they needed for those projects. The Tousandou and the Toukaidou were just two of the 7 official circuits around the archipelago.  In this case, the Toukaidou hugged the coastal areas, heading from Ise out to modern Tokyo.  Meanwhile, the Tousandou would have cut through the mountains in the middle of that area of Honshu, passing north of Fuji and through modern Gunma.    The other circuits were the San'youdou, the San'indou, the Nankaidou, the Hokurikudou, and Tsukushi, which was considered its own "circuit".  The San'youdou and San'indou were the Yang and Yin roads, going through the western part of Honshu. The San'youdou was along the Seto Inland Sea, while the San'indou was along the Japan sea.  The Nankaidou, or South Sea Road, was the Kii peninsula and Shikoku.  The Hokurikudou went north on eastern Honshu, through the Koshi region. Finally, Tsukushi, which would also be known as the Saikaidou, or Western Sea Road, was its own circuit In the 9th lunar month of 685 we see Commissioners or Royal Messengers appointed to six of the seven circuits, the Hokurikudou being the one left out.    The commissioners were to tour and inspect the provincial and district offices and make sure they were good.  Each person took a facility manager and a secretary to assist them.  Bentley notes that there is, in later legal codes, a role of "Inspector", who was similarly expected to tour and inspect the various provinces – but these were assigned on an as needed basis, so it wasn't a permanent position. Along with the inspection of the government offices, there was one other edict that same day in the 9th month of 685: the court ordered that male and female singers, as well as pipers/flute-players should pass down their skills to their descendants and make them practice singing and the flute.  Thus they effectively created hereditary musicians which, at the time, was how you made sure that you had the different professions and skillsets you needed to run the State. Then, in the 11th month of 685, we see a bunch of iron sent to the General Magistrate of Suwa.  How much is a bunch?  10,000 kin, which is thought to be equivalent to roughly 6.6 tons.  That is a huge amount of iron, assuming the record is true.  At the same time, the viceroy of Tsukushi requested 100 bolts of coarse silk, 132 pounds of thread, 300 bundles of cloth, 4000 feet of labor tax cloth, 6.6 tons of iron, and 2,000 sets of bamboo arrows.   And by all accounts, the court sent it all out.  No idea why—but there we go.  Presumably it was to make things—probably clothing and weapons. We see something similar in the 12th month, when the ships carrying the newest border guards out to Tsukushi were battered by bad seas and, eventually, they were left adrift in the water.  They were rescued, but lost all of their clothing, so rather than sending clothes, the court sent cloth.  450 bolts of cloth were sent, to be made into new sets of clothing for the soldiers.  Sending raw materials makes sense.  After all, there were likely artisans all over the place who just needed them.  Furthermore, that way you could customize the equipment to the people who would be using it, rather than shipping off finished goods. And with that, I think we are going to call it.  Next episode will be a similar overview, but we'll take a look at some of the laws that were passed, as well as how they dealt with law and order in the archipelago. 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.  

Pokemon Day 2026 is here! Celebrate the 30th anniversary of Pokemon with the Krewe by reliving the 25th anniversary of Pokemon! lol Digging deep in the vault to pull out a special Pokemon Day throwback to Season 1, Episode 3 of the podcast... where we have the WHOLE OG Krewe freshly hatched out of our podcast Pokemon egg!  ++++++ In this episode, the Krewe gathers to discuss the iconic Japanese media franchise, Pokémon! Celebrating its 25th anniversary this February, Pokémon is the highest grossing media franchise in the world! From its anime and games, to trading cards and mobile apps, Pokémon truly unites people from across the world. Tune in to this episode to hear the krewe discuss the history, major moments, and each krewe member's favorite Pokémon! ------ About the Krewe ------ The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts.  Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, & the Krewe of Japan Youtube Channel). Until next time, enjoy! ------ Support the Krewe! Offer Links for Affiliates ------ Use the referral links below & our promo code from the episode! Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season! Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan!  ------ Past KOJ Pokemon/Nintendo Episodes ------ The History of Nintendo ft. Matt Alt (S4E18) The Evolution of PokéMania ft Daniel Dockery [Part 2] (S4E3) The Evolution of PokéMania ft Daniel Dockery [Part 1] (S4E2) We Love Pokemon: Celebrating 25 Years (S1E3) Why Japan? ft. Matt Alt (S1E1) ------ JSNO Upcoming Events ------ JSNO Event Calendar Join JSNO Today!

The Krewe wraps up Season 6 with an episode looking back at the highs, the lows, & what's to come! Join Doug & Jenn for listener feedback and behind-the-scenes stories as they put a bow on the 6th chapter of KOJ Podcast! ------ About the Krewe ------ The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts.  Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, Threads: @kreweofjapanpodcast & the Krewe of Japan Youtube Channel). Until next time, enjoy! ------ Support the Krewe! Offer Links for Affiliates ------ Use the referral links below & our promo code from the episode! Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season! Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan!  ------ JSNO Upcoming Events ------ JSNO Event Calendar Join JSNO Today!

In the spirit of Carnival season, here's a special bonus rebroadcast of our Mardi Gras Super-Sized Special released in January 2025 about a unique connection between New Orleans, Japan & Mardi Gras that took place in 2024! ++++++2024 was a special year for Carnival and the Japan-New Orleans connection! Lafcadio Hearn's life & works inspired the theme for Rex Parade 2024: "The Two Worlds of Lafcadio Hearn - New Orleans & Japan". But why Hearn? What went into the float design? What other ways has Hearn left a lasting impact on both New Orleans & Japan? Find out today with a super-sized special Mardi Gras bonus episode, featuring insights from Rex historian/archivist Will French & historian/archivist emeritus Dr. Stephen Hales, Royal Artists float designer/artistic director Caroline Thomas, Lafcadio Hearn's great grandson Bon Koizumi,  legendary chef John Folse, Captain of the Krewe of Lafcadio John Kelly, JSNO's resident Lafcadio Hearn expert Matthew Smith, and even the Mayor of Matsue Akihito Uesada! Get ready for Mardi Gras 2025 by reflecting on this unique connection between New Orleans & Japan!------ About the Krewe ------The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts.  Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, & the Krewe of Japan Youtube Channel). Until next time, enjoy!------ Music Credits ------Background music provided by: Royalty Free Music by Giorgio Di Campo for Free Sound Music http://freesoundmusic.eu FreeSoundMusic on Youtube  Link to Original Sound Clip------ Audio Clip Credits ------Thanks to Dominic Massa & everyone at WYES for allowing us to use some of the audio from the below Rex Clips:Segment about Royal Artist & Float DesignFull 2024 Rex Ball Coverage (Krewe of Lafcadio/Nicholls State segment)Thanks to Matsue City Hall & Mayor Akihito Uesada for their video message below:Message from Matsue Mayor Akihito Uesada------ Support the Krewe! Offer Links for Affiliates ------Use the referral links below & our promo code from the episode!Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season!Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan! ------ Past KOJ Hearn/Matsue/History Episodes ------30 Years, 2 Cities: The 2024 New Orleans-Matsue Exchange ft. Katherine Heller & Wade Trosclair (S6E11)From Tokyo to Treme: A Jazz Trombone Tale ft. Haruka Kikuchi (S6E10)Foreign-Born Samurai: William Adams ft. Nathan Ledbetter (Guest Host, Dr. Samantha Perez) (S5E17)Foreign-Born Samurai: Yasuke ft. Nathan Ledbetter (Guest Host, Dr. Samantha Perez) (S5E16)Explore Matsue ft. Nicholas McCullough (S4E19)Jokichi Takamine: The Earliest Bridge Between New Orleans & Japan ft. Stephen Lyman (S4E13)The Life & Legacy of Lafcadio Hearn ft. Bon & Shoko Koizumi (S1E9)Matsue & New Orleans: Sister Cities ft. Dr. Samantha Perez (S1E2)------ Links about Rex ------2024 Rex Parade/Float PDF with Full DesignsCaroline Thomas's Website------ JSNO Upcoming Events ------JSNO Event CalendarJoin JSNO Today!

From Astro Boy to Gundam to real-world robots like ASIMO and Pepper, Japan's fascination with robots runs deep. This week, the Krewe is joined by author, cultural commentator, & robot enthusiast Matt Alt to explore how robots became heroes instead of threats in Japanese pop culture and how those sci-fi dreams quietly shaped Japan's modern relationship with technology, AI, and everyday automation. From giant mecha and cyborg icons to robot cafés and beyond, we dig into why Japan seems so comfortable living alongside machines in an episode that's equal parts nostalgia, culture, and future tech.------ About the Krewe ------The Krewe of Japan Podcast is a weekly episodic podcast sponsored by the Japan Society of New Orleans. Check them out every Friday afternoon around noon CST on Apple, Google, Spotify, Amazon, Stitcher, or wherever you get your podcasts.  Want to share your experiences with the Krewe? Or perhaps you have ideas for episodes, feedback, comments, or questions? Let the Krewe know by e-mail at kreweofjapanpodcast@gmail.com or on social media (Twitter: @kreweofjapan, Instagram: @kreweofjapanpodcast, Facebook: Krewe of Japan Podcast Page, TikTok: @kreweofjapanpodcast, LinkedIn: Krewe of Japan LinkedIn Page, Blue Sky Social: @kreweofjapan.bsky.social, Threads: @kreweofjapanpodcast & the Krewe of Japan Youtube Channel). Until next time, enjoy!------ Support the Krewe! Offer Links for Affiliates ------Use the referral links below & our promo code from the episode!Support your favorite NFL Team AND podcast! Shop NFLShop to gear up for football season!Zencastr Offer Link - Use my special link to save 30% off your 1st month of any Zencastr paid plan! ------ Matt Alt Links ------Matt's WebsitePure Invention - Publisher's PageMatt's NewsletterPure Tokyoscope PodcastMatt on IG------ Past Matt Alt Episodes ------Akira Toriyama: Legacy of a Legend ft. Matt Alt (S5E3)The History of Nintendo ft. Matt Alt (S4E18)How Marvel Comics Changed Tokusatsu & Japan Forever ft Gene & Ted Pelc (Guest Host, Matt Alt) (S3E13)Yokai: The Hauntings of Japan ft. Hiroko Yoda & Matt Alt (S2E5)Why Japan ft. Matt Alt (S1E1)------ Past KOJ Pop Culture Episodes ------Enjoying Shojo Anime & Manga ft. Taryn of Manga Lela (S5E18)The History & Evolution of Godzilla ft. Dr. William (Bill) Tsutsui (S5E1)Thoughts on Godzilla Minus One ft. Dr. William (Bill) Tsutsui (S4Bonus)Japanese Mascot Mania ft. Chris Carlier of Mondo Mascots (S4E8)Tokusatsu Talk with a Super Sentai ft. Sotaro Yasuda aka GekiChopper (S4E6)The Evolution of PokéMania ft Daniel Dockery [Part 2] (S4E3)The Evolution of PokéMania ft Daniel Dockery [Part 1] (S4E2)Japanese Independent Film Industry ft. Award Winning Director Eiji Uchida (S3E18)Talking Shonen Anime Series ft. Kyle Hebert (S3E10)Japanese Arcades (S2E16)How to Watch Anime: Subbed vs. Dubbed ft. Dan Woren (S2E9)Manga: Literature & An Art Form ft. Danica Davidson (S2E3)The Fantastical World of Studio Ghibli ft. Steve Alpert (S2E1)The Greatest Anime of All Time Pt. 3: Modern Day Anime  (2010's-Present) (S1E18)The Greatest Anime of All Time Pt. 2: The Golden Age  (1990's-2010's) (S1E16)The Greatest Anime of All Time Pt. 1: Nostalgia (60's-80's) (S1E5)We Love Pokemon: Celebrating 25 Years (S1E3)------ JSNO Upcoming Events ------JSNO Event CalendarJoin JSNO Today!