Podcasts about Shinto

If you've ever wondered what it feels like when real energy moves through you, this bonus episode is your chance to find out. In this special standalone release, we're bringing you the full healing session from our recent interview with Benton Ryer, the mystic healer and Ko Shinto practitioner whose ancient Japanese energy work has left audiences around the world in awe. During our main episode, Benton guided us through a powerful live purification and energy clearing ritual, chanting in the ancient language of Shinto, calling on sacred forces of balance and renewal. The experience was so profound, we decided to release it separately so that you can participate in your own space, in your own time. This is not a typical Skeptic Metaphysicians episode. There's no banter, no interview, just you, your breath, and the sacred resonance of a healing transmission that transcends words. So find a quiet spot, close your eyes, and allow yourself to receive. What You'll ExperienceA full-length guided energy clearing led by Benton RyerAncient Shinto purification chants for vibrational alignmentDeep energetic release through sound and intentionA sense of peace, expansion, and recalibration that continues long after the session endsAbout Benton Ryer Benton Ryer is an author, sorcerer, and practitioner of Ko Shinto, a nearly lost form of Japanese shamanism focused on energetic purification. Known online as bentonthemage, his nightly YouTube healings have transformed lives worldwide. He's also the author of The Shores of Eternity: A Memoir of Sorcery, which chronicles his journey into the unseen world and the ancient spiritual practices that continue to shape his life and work. Benton believes that healing is not magic, it's remembrance. And this session is your invitation to remember.How to Prepare Before you hit play, we recommend:Finding a comfortable place to lie down or sit quietlyTurning off notifications or distractionsAllowing yourself to breathe deeply and surrenderSetting the simple intention: “I am open to receive.”Benton has assured us that this energy will reach you no matter when—or how many times—you listen.If You Feel the Shift… After the session, we'd love to hear what you experienced. Send us a message, leave a comment, or post a review...your stories help others discover these incredible moments of connection and healing. And if you haven't heard the full interview with Benton yet (where we talk about the origins of this practice, his work with Will during cancer, and his wild journey from masked healer to master practitioner), listen to that first; it sets the perfect stage for what you're about to experience. Episode Title: Energy Healing & Spiritual Awakening: The Hidden Power of Ancient Japanese Shamanism → Available now on The Skeptic Metaphysicians podcast feed.Ready to Receive? Close your eyes. Breathe. And let the energy flow through you. 

In this week's episode, joined by 2024 New Orleans-Matsue Sister City Exchange Program participants Katherine Heller & Wade Trosclair, the Krewe looks back & celebrates 30 years of friendship between Matsue, Japan & New Orleans, Louisiana... a sister city relationship built on cultural exchange, mutual curiosity, &shared spirit. Together, they reflect on their time in Matsue during the exchange program, their experiences with host families, and the deep connections that form when two communities separated by an ocean come together.------ 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 (timestamps [hh:mm:ss] where you can find the code)!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!  (00:53:00)------ Past Matsue/Sister City Episodes ------Lafcadio Hearn: 2024 King of Carnival (S5Bonus)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 the Exchange ------2024 Exchange Program Info/PicturesShogun Martial Arts Dojo (Katie's family's dojo)------ JSNO Upcoming Events ------JSNO Event CalendarJoin JSNO Today!

I would like to thank Patreon member Xizer for suggesting this one, as Xizer put it    “An in depth look at General Kanji Ishiwara would be interesting. The man was the architect for the Mukden Incident that led to the Second Sino Japanese War, but he was vehemently opposed to the abuse and exploitation Japan's colonialism indulged in. His vocal condemnation of the brutality and excesses of the Imperial Japanese military foreign policy and Tojo in particular led to his removal, but he couldn't be executed for popularity in the rank and file. Even at the trials after the war he remained defiant, declaring that President Truman should be tried alongside the Axis War criminals for firebombing Japanese cities. He was truly a fascinating figure.   Indeed Kanji Ishiwara is a fascinating character and his story has a startling impact on the Pacific War and global history as a whole. Now by the time I am reading this the script got out of hand, its a long one haha, so it might have to be a multi parter, but I want to limit the first part to Ishiwara and how the Mukden Incident occurred first. It might come further down the road but I will finish the story of this fascinating man later on after hitting up more Patrons desired subjects, without further adieu enjoy part one of Kanji Ishiwara.    Kanji Ishiwara was born in Tsuruoka, Yamagata prefecture on January 18th of 1889. He was the second son of a policeman who was a descendent of a samurai family serving the Shonai Domain. His clan supported the Tokugawa Shogunate during the Boshin War and as a result of their defeat, alongside other Shogunal allied clans would see themselves shut off from larger governmental positions in Meiji Era Japan. Not to go too deep down that rabbit hole, but domains like Choshu and Satsuma would see the lionshare of higher positions, while domains who served on the opposite side would be cast out more.   Ishiware began his army career at the military preparatory school in Sendai at the age of 13, followed up by 2 years at the Central military preparatory school in tokyo. In 1907 he entered the military academy as a member of its 21st class. He left the academy in july of 1909 with the commission of Lieutenant and an assignment as platoon commander of an infantry regiment in Tohoku. After the annexation of Korea in 1910 his regiment was shipped over to the peninsula and he served at Ch'unch'on in a small garrison. After two years of occupation duty, Ishiwara returned to Tohoku and in 1915 passed the examinations necessary to enter the Army Staff college. He held an outstanding record, graduating top of his class in november of 1918 and would be amongst the elite ranks of the Gunto Gumi, receiving the imperial sword.   Now in 1920 he had a frustrating assignment with the department of military training he applied for service in China and received an assignment to the Central china garrison in Hankow. He spent a year traveling through central china before returning back to Tokyo in 1921 where he worked as a lecturer at the army staff college. He sought another China assignment, but his superiors sent him instead to Europe, as they did with all their promising young officers. He went to Germany for 3 years, studying languages and military history. In 1925, he was now a Major, 36 years of age and he received an assignment to the faculty of the army staff college to lecture about the history of war. Now from the very beginning of his character, Ishiwara proved himself a very unconventional officer. He was on the eccentric side, quite argumentative and burdened with a lot of health problems. He had multiple kidney infections, gastro-intestinal problems, tympanitis and other ailments that clawed at him. You also cant forget his ancestry which was important to the Japanese military even in the 1930s. Many of those that came from a disgraced clan had the habit of going above and beyond in terms of imperial loyalty, sort of like a way to rid themselves of the stigma of distrust that was seen in the early Meiji years.   Ishiwara was a bit bizarre, he was nonconforming, quite an independent spirit you would say. Many biographers of his point out, while he held an outstanding record in his education, this went alongside things like his disregard for military punctilio, such as his dress and appearance. In his early career he spoke out against inequalities he saw within the military such as what he saw as favoritism for staff college graduates. Such talk was quite reckless. He read a lot about politics, religion, history and philosophy, he seemed to have quite the restless mind. His behavior drew attention from his colleagues, many deeming him brilliant.   Now everyone in any military has to learn about military history, but not all seek to learn it outside the required readings and such. Ishiwara is one of those rare individuals who was obsessed with learning more about military history. He read about the Russo Japanese war and took quite a critical look at it. He believed the Japanese victory was due to a large part because of luck. He thought Japan had taken the von Moltke strategy of annihilation, but Russia was simply to large to be dislodged from Asia with a swift stroke. If Russia had preserved herself better, he believed Japan would have lost and it was only by a peculiar set of circumstances that Japan had avoided a war of endurance. Ishiwara believed if such a set of circumstance occurred again, Japan defense planning would need to change dramatically to base itself on the realities of modern warfare. This led him to read thoroughly about WW1 in europe and he looked critically at the differences between a short duration vs long duration war. How prolonged conflicts eventually became total wars where politics, economics and social order played larger roles, than just that of the military. This led him to think of categories for different types of war such as “kessenteki senso / decisive war” and “jizokuteki senso / continuous war”. He viewed these two types as flowing back and forth throughout history, in a cyclical rhythm.    While in Germany he studied Clausewitz, von Moltke and the works of Hans Delbruck. He was particularly taken by Delbrucks niederwerfungstragie “strategy of annihilation, the decisive battle” and ermattungsstrategie “the strategy of exhaustion”. He could see his own theorizes more fleshed out in such works and took quite a liking to them. This brought him to analyze the Napoleonic war as the archetype of the war of annihilation and the wars of Frederick the Great as that of a war of exhaustion.    Now further on in his studies, Ishiwara became convinced like many of his colleagues, that Japan and the United States for reasons of power and ideology were on a set course for war. He also concluded such a war would be a protracted one, that of a strategy of exhaustion. But how could Japan prepare for such a protracted war when her natural resources were so clearly inadequate. This led him to think more so about Asia. Ishiwara believed Asia was an entity distinctly different from the west. He held beliefs that Asia should be liberated and unite. During the Xinhai revolution of 1911, as a young cadet in Korea, Ishiwara was quite excited by the idea China might revitalize itself, but he became disillusioned during his time in China later. In the 1920's he dealt with bandits, warlord era conflicts, chaos and disorder, seeing poverty everywhere, all of this shattered his image of China progressing and reforming herself. He wrote this during that time “Looking at the situation in China, I came to harbor grave doubts as to the political capacities of the chinese race and came to feel that, though they were a people of high cultural attainment, it was impossible for them to construct a modern state”. Despite how disappointed he was with the political problems of China, he was likewise disgusted with how his Japanese colleagues treated the Chinese. He recalled feelings of shame when he saw fellow colleagues in Hankow descending from rickshaws and tossing coins to the ground at the rickshaw mens feet. He would constantly write of how the Japanese needed to shed their racial superiority feelings, but funny enough he would write this alongside his beliefs it was necessary for Japan to help guide nations like China to their destiny. While he may have held beliefs in racial equality between Japan and China, he certainly did not think the same of China's politics. Like the majority of his colleagues he believed China required reform and modernization that Japan should usher in. To Ishiwara the issue at hand was if Japan did not help China, the west would aggressively do so and thus subjugate her further. To Ishiwara China needed liberation. Ishiwara also linked the incoming war between Japan and the United States to play a large role for what would occur between China and Japan.   Ishiwara like many Japanese officers held beliefs concerning the Kokutai. I will try to summarize exactly what the Kokutai is, but honestly its a unbelievably complex cultural phenomenon. The Kokutai was a spiritual motive force that influenced the Japanese military. It can be viewed as the national character of Japan. Japan was a constitutional monarchy that held the Kokutai (national body or character)  and Seitai (government body/structure). Thus there was in reality two ideologies, one held the traditional belief focusing on that of the emperor and that of the official government. If I were to give you a overly confusing summary, I would tell you “Japan is run by the emperor and the government simultaneously” this of course if confusing as hell, and it should be. Article 4 of the former Japanese constitution held “the emperor is the head of the empire, combining in himself the right of sovereignty, uniting the executive, legislative and judicial branches of government, although subject to the consent of the imperial diet”. Its like saying you have an absolute monarch, but he will be listening and following the democratically elected people. This contradiction would lead to the Pacific War. A large issue that would emerge is that the constitution literally said the navy and army were controlled by the Emperor and not the political diet. Thus many in the military viewed themselves subject to the Kokutai, which as an ideology would evolve dramatically from the Meiji era to the Showa Era. For example, what if you are a military high ranking officer who views the political elites as nothing more than criminals, taking the emperor hostage against his will and thus against the will of the Japanese people. Well this might lead you to try and overthrow the government to make sure the Emperor was really in charge as you think he should be. A real rabbit hole I could go down.   Ishiwara had a unique view of the Kokutai. In his early education he wrote this about his doubt on understanding it as a principal. “Even though I, myself, because of my training…had come to have an unshakeable faith in the kokutai I began to lack confidence that I could imparts this belief to others –to the common soldier, to the civilian, to non-Japanese”. His issue was how did the Kokutai apply outside Japan? How could its value transcend the national boundaries and interests of Japan? If a Japanese soldier was to sacrifice his life for the Kokutai, how did this take on any meaning for men of all races? How could the kokutai's supra-national value by linked to other outside ideologies?   Ishiwara found some answers to these questions in Nichiren Buddhism. It seems here he was able to combine his conceptions about war, history and national purpose. Now Ishiwara did not come from a religious family. He dabbled in christianity for a bit, but did not pursue it. Shinto likewise did not sufficiently fulfill Shiwara' beliefs. Nichiren Buddhism is strongly patriotic, has a apocalyptic character to it and represents a holy mission to be the religion for all mankind with the center of propagation as Japan. There was this kind of quasi idea of world regeneration behind it with Japan as the moral righteous leader. Thus as you can imagine the Kokutai and Nichiren buddhism sort of fit like a glove in many ways.    Utilizing Nichiren Buddhism, the kokutai could be raised from its purely national dogma and be amplified to the entire world. Ishiwara was introduced to all of this by Tanaka Chigaku who was part of the Kokuchukai “national pillar society” a nichiren nationalist organization with an HQ in tokyo. After attending a public meeting held by Tanaka, he quickly converted to Kokuchukai and he would write down in his journal “I was attracted to the Nichiren faith's view of the kokutai”. Nichiren buddhism.    One aspect of Kokuchukai's nichirenism that greatly appealed to Ishiwara was its combative passages. Ishiwara would justify and attribute much of the military force Japan used on the asian continent drawing parallels to Nicherns idea of drawing the sword to defend righteousness. He often quoted nichirens statement “that the significance of the art of war appears in the wonderful law”. Ishiwara become engulfed by the nichiren doctrine and came to believe in its prediction that there would be a “Zendai mimon no dai toso / titanic world conflict, unprecedented in human history”, something like a global armageddon. After this would come a reign of universal and eternal peace under the harmony of “the wonderful law”.   While in Germany Ishiwara became convinced that if Japan and the United States were destined for war and the US won that war, the kokutai would be destroyed. He took the trans-siberian railway enroute back to Japan and stopped in Harbin. There he met with Nichiren believers and he spoke to them about his idea of “a final war”. He stated he believed it would come through religious prediction and his military analysis. He warned everyone Japan must hasten herself for it and that “the final war is fast approaching”. Ishiwara came back to Japan in 1925 fired up with conviction to lecture at the army staff college about his final war. His audience was the army's bright and youthful officers. He taught them Frederican and Napoleonic campaigns, Moltke and WW1 and of course his thoughts on the future conflict before them all. The Army staff college continuously called for him to expand his lectures because they were so popular. Then in 1927 he drafted an essay titled “Genzai oyobi shorai Nihon no kokubo / Japan's present and future national defense”. Here he spoke about the inevitable war between the US and Japan. These were quite provocative and took a hell of a lot of attention from colleagues. Later on in april of 1931, he would brief his fellow Kwantung officers using the essay, arguing the need for decisive action on the asian mainland.   In 1928 he would have given another course on European war, but he came down with influenza and was forced to take leave. As he was getting better he was hit with a case of tympanitis in his ear and had to be hospitalized for 6 months. It was to be one of many ailments that would grind at his health. He eventually was drawn into an elite study circle to talk about war theories led by Major Suzuki. The group consisted of young reformist type officers who talked about political and military issues. He carried on his work on the final war and eventually wrote “Sensoshi taikan / general outline of the history of war” which was delivered as a lecture before Kwantung officers at Changch'un in Manchuria on July 4th of 1929. It would receive revisions in 1931, 1938 and became a book of the same title after 1941. As he began lecturing using Sensoshi taiken he also circulated amongst an inner circle within the Kwantung army “kokuun tenkai no konpon kokusakutaru man-mo mondai kaiketsuan / Plan for the solution of the Manchuria and Mongolia problem as a basic national policy to revolutionize our country's destiny”, what a title. As you might guess the plan called for occupying Manchuria in preparation for the upcoming war with America. By the way, all of his lectures and works would gain so much fame, he was asked in 1936 to adapt the materials for a text on military history for Emperor Hirohito.    Now the 1930's were quite a tense time for Japan. The Japanese leadership saw Marxism everywhere, and believed it was withering away their nation. Japanese liberal types were arguing the military budget was out of hand, many were calling for reduction. To Ishiwara it was insanity, how could Japan not arm itself? Marxists preached communism would save Japan; Liberals preached true democracy would save Japan; Ishiwara and many in the army preached the Kokutai would save Japan. Ishiwara preached his final war theories and that the coming apocalypse would not see an American synthesis, but a supreme victory for the Japanese kokutai that would unify the world. “Japan must be victorious not for the sake of her own national interest, but for the salvation of the world. The last war in human history is approaching, Nichiren's titanic world conflict, unprecedented in human history”.   From the offset of his initial theories, Ishiwara believed the final war would be a strategy of exhaustion. But WW1 and the 1920's brought technological advances such as tanks, poison gas and the airplane. The airplane in particular made Ishiwara believe the defensive stalemate seen in WW1 was coming to an end. Airpower could deliver bomb loads past all known defenses such as naval surface units, fortresses, armies with automatic weapons. He believed the final war would see absolute horrors brought upon the greatest cities of the world. London, Shanghai, Paris even Tokyo would be wiped out within a day of the commencement of hostilities. Air bombardment would deliver victory and he would be quite right about that in regards to what would happen to Japan. He believed such a war would be waged only once and “we will enter an age where war will become impossible because of the ultimate development of war technology”.   Ishiwara argued Japan must directly or indirectly control Manchuria and to a lesser degree over parts of China. He asserted Japan had a moral obligation to the asian continent and a special relationship to Manchuria and China. China must be stabilized, for her people were threatened by turmoil, corruption and conflict. He argued Japan would be eventually obliged for the sake of peace and the welfare of the Chinese people to take a more active effort to stabilize her, particularly in Manchuria. He wrote in 1930 “To save China, which has known no peace, is the mission of Japan, a mission, which, at the same time, is the only means for the salvation of Japan itself. To accomplish this task it is an urgent matter that the interference of the United States be eliminated”. Ironically, he was advocating that in order to prepare for a conflict with the US, Japan must take a stronger hand in Manchuria and China…which would probably force the United States to confront her. He advocated against the strategy of a decisive battle at sea, instead emphasizing a continental strategy. “If the worst comes about and the war at sea turns against us, if proper measures have been taken, Japanese forces on the Asian mainland can be made self-sufficient and the war continued.” Above all else, Manchuria was the key, alongside parts of Mongolia and China.    In 1931 he began writing about how China needed to reform and it would be in her best interest to accept Japanese guidance. He saw China as the most valuable ally to be beside Japan in the event of war with the United States. If anything he argued Japan must try to not become involved in a war with China, every effort should be made to avoid provoking such an event. Yet as he continued his writing he began to see the diplomatic issues play out between China and Japan and came to the conclusion, “every attempt should be made to avoid provoking China, but in the event that it is impossible to bring about China's understanding, then Nanking should be swiftly attacked and north and central China occupied” way to go 0-60. His attitudes to Britain and Russia were quite similar, every effort should be made to remain friendly, but in the case of war Hong Kong and Malaya should be quickly occupied or in the case of the USSR, predetermined objectives inside Siberia should be seized quickly.    Now lets talk about Manchuria, specifically Manchuria in the late 1920's. Manchuria was in a huge tug of war between Russia, China and Japan. Her ties to China proper were severed by years of warlordism allowing Japan to grow her position. For Japan, the quote “manchurian problem” as it would be known centered on a single question “how to consolidate and expand it under Japanese influence in the face of an expanding China”. Japan saw 3 viable methods, taking control over the south manchuria railway, using the kwantung army and Japanese colonists, the good old filibuster approach. Each of these 3 methods offered different approaches to the same problem which of course would have very different outcomes.    Controlling the railway allowed quite a lot of control over southern Manchuria. The issue with this of course being Japan having to constantly fight off Chinese political efforts against such control. Zhang Zuolin, the Tiger of Manchuria and arguably greatest of the warlords of China held control over Manchuria and was firmly acting in Japanese interests, but for how long would he play ball? To the Kwantung Army members operating in and around Manchuria, the northern expedition of Chiang Kai-shek was getting out of hand and threatening Zhang Zuolin and thus their interests as well. Anti-Japanese sentiment was only getting worse as the northern expedition climbed north. The Kwangtung army sought more than anything to assert and retain their control over Manchuria, because it offered a buffer against the USSR. Anything that threatened that control had to be dealt with. Ultimately it was believed by many in the Kwantung Army that Manchuria would have to be separated officially from China and in order for this to occur, Japan would most likely need to use force.    Senior officers of the Kwantung army were invited in June of 1927 for a meeting called upon by Premier Tanaka Giichi. The purpose of the meeting was to formulate Japan's policy toward China and Manchuria. A more radical Kwantung army group headed by Colonel Komoto Daisaku sought to eliminate Zhang Zuolin, as he was increasingly being seen as a major obstacle to Japanese ambitions in Manchuria. Well they would do just that in 1928 when Zhang Zuolin was assassinated via a bomb placed on train tracks known as the Huanggutun incident. The assassination did not work out as the Kwantung Army officers thought it would. Instead of their groomed puppet General Yang Yuting taking up the role as leader of Manchuria, it went instead to Zhang Zuolin's son, Zhang Xueliang, who lets just say was not too happy the Japanese had obviously killed his father. Thus the Kwantung Army did not assert the forceful policy they wanted in Manchuria, they had actually made it worse for them.   The half-hearted investigation into those responsible for killing Zhang Zuolin, led to the removal of Colonel Komoto from his post. Tanaka's cabinet was toppled. The Kwantung army were now embarrassed and angry that their stance in Manchuria was weakened. The Japanese colonists within Manchuria felt more threatened and called more so upon the Kwantung army for protection against Chinese nationalists wishing to kick them out. The Kwantung army was grasping at straws trying to think of a way to sever Manchuria from China. In 1928, Ishiwara was a lt colonel and he was consulted in length by Kwantung officers about his views on the Manchurian problem. While he had not fully hashed out his Final War theory by this point, he nonetheless spoke about the fundamentals of it, arguing the necessity of taking action to control Manchuria. For the next few years, all efforts were made by Kwantung officers to influence policy towards Manchuria. Ishiwara's ideas were being stimulated and influencing the debate over Manchuria amongst his high ranking colleagues. In October of 1928, Ishiwara sought and received an appointment to the Kwantung army staff. The assignment was to be as an operations officer and his number one backer was Colonel Komoto Daisaku. It seemed Komoto saw Ishiwara as the firebrand necessary to push the Manchurian policies they wanted.   When Ishiwara arrived at Port Arthur, he found the Kwantung Army HQ in a state of confusion and demoralization. This of course was a large part due to the cluster fuck of a failure from the bombing of Zhang Zuolin. The investigation into the assassination led to many shifts within the Kwantung army staff, many quite restrictive. Even though Komoto's career was shattered by the Zhang Zuolin failure, he kept arguing to his colleagues that the Manchurian crisis hamukdend to be resolved by force. Ishiwara it seems agreed with this and during the early months of 1929 worked alongside Komoto, planning operations against Chinese forces in the Mukden area. By spring of 1929, Komoto was officially being kicked out. By May he was relegated to a divisional backwater in Japan and by June he was out of the army. This did not mean however that he lost influence on Manchurian affairs. Komoto's replacement was Lt Colonel Itagaki Seishiro and old comrade of Ishiwara since Sendai military preparatory school.    For the next two and a half years, Ishiwara and Itagaki worked alongside other Kwantung Army staff to solve the Manchurian problem as they saw it. By the mid 1931's the idea Manchuria needed to be seized via force was now the mainstream viewpoint for the Kwantung army in general. Ishiwara believed firmly that Japan could no longer stand idle in Manchuria, because every day that went by saw little by little, Japan relinquishing rights and interests in Manchuria to China, and at some point they would simply be kicked out. To “quit manchuria” would be a national disaster, they would lose their buffer state, the resources and the land for their booming population to emigrate to. Simply put Manchuria was the steroid keeping Japan alive, she needed it to continue to grow. Ishiwara would often say “manchuria provides Japan with breathing space” where have we heard that type of talk before?. To the military heads in Tokyo Ishikawa would often assert Manchuria had to be seized via force, because of the soviethreat of the USSR and communism as a whole “In view of the traditional russian policy in that area, once the soviets advanced into manchuria, it would become a base for the communization of asia. Not only would the internal stability of manchuria become impossible to maintain, but Japan would be unable to maintain its own national defense, and China's defenses, too, would become imperialized". The Army HQ in Tokyo likewise agreed Manchuria was the vital defensive line against the USSR. But unlike the Kwantung army who sought all of Manchuria, the heads in Tokyo sought to absorb southern Manchuria via the south manchurian railway and did not seek anything north of it. Ishiwara however assumed the only way Japan could prevent the USSR from placing pressure on southern Manchuria was no less that Japan having to occupy northern Manchuria and even further north towards the Amur River so Japan could control the mountain ranges flanking western and eastern frontiers of northern manchuria.  Once Japan controlled northern Manchuria, Ishiwara stated in 1931 “With the solution of our defense problems in the north, we would then be free to plan an advance in any direction: to China proper, for example, or even to Southeast Asia”.   Ishiwara took all of this a step further, after Manchuria was conquered, Japan would have to somehow administer and pacify the peoples of it. Ishiwara argued the stability of Manchuria would be developed through the special talents of various races living there. The Chinese would develop the small businesses in the region, the Koreans would use their paddy farming knowledge, etc. These racial ideas would contribute to the development of Manchukuo and the greater east asia co-prosperity sphere. But above all else, Manchuria would serve the interests of Japan, many of which would be exploitative and economic in nature.    By early 1930 Ishiwara and Itagaki worked out a plan using the same strategy used during the Russo-Japanese war, a surprise night attack. The Kwantung army would assault the Liaoning area hitting important Chinese garrisons. The plans had to be meticulous as the Kwantung army was severely smaller than most of the Manchurian forces led by Zhang Xueliang. Around Mukden alone Zhang held 20,000 men well equipped with aircraft and tanks. Throughout all of Manchuria, if a war arose, Zhang could assemble roughly 250,000 troops to bear down on an enemy. The Kwantung army meanwhile could muster 10,000 men which were basically garrison units around the railway. They did not have significant aircraft nor mechanized forces at hand, and were pretty poorly equipped to boot. Ishiwara's answer to the disparity in forces called for the use of intelligence and rigorous training. He sought to perfect specific assault techniques so that when the conflict broke out, the Japanese would use lightning speed and effective concentration of force to overwhelm the Chinese. The plan overall was remarkably simplistic, wagering everything on dealing a crushing blow at the center of Zhang Xueliangs military powerbase at the Peitaying barracks at Mukden. If this fell, he predicted the enemy's morale would break, giving the Kwantung the necessary military and psychological momentum to subdue the surrounding areas. If the USSR got involved, the plan would have gone to utter shit.   One important variable Ishiwara highlighted was the necessity to pull off the operation before any attempt to restructure the domestic order in Japan occurred. Ishiwara knew his arguments and those of his colleagues would influence the heads in Tokyo, and they had to act before they did. However the heads at Tokyo and the Kwantung army held very different perspectives on when to act. In June of 1931 the Central army HQ stated in its General Outline of a solution to the Manchurian problem “we must defer the question of military action for a whole year. During this time the foreign ministry would attempt to dampen anti japanese activities in manchuria through negotiations with the government of Nanking. In the meantime the government would launch an information campaign to try and drive acquiescence at home and aboard for military action ”. Ishiwara as you can imagine was very bitter about the idea of prolonging for a year and argued the international environment meant they must strike immediately. The Soviet 5 year plan was still in mid course; the US, Britain and France had yet to overcome their financial crisis and could offer limited resistance in the far east and most obviously the Nationalist regime in China was still busy in its unification efforts south of the Great wall, but that would change soon. If they waited a year all of this would change for the worse, the time was now or never to Ishiwara.   In july of 1931 Ishiwara and Itagki organized a final major staff reconnaissance designed to get the newest Kwantung officers up to date with northern Manchuria. To cover for what they were doing they told high command it was a survey against the USSR, but it was of course to investigate the Chinese power in northern manchuria. On their return trip, the party heard of the disappearance of one Kwantung staff officer, captain Nakamura Shintaro. Ishiwara and the others found out when they reached Port Arthur and the rumor spread that Captain Nakamura had been killed by Chinese soldiers under “mysterious circumstances”. Now over the past few months there had been violent riots, murders, work strikes and other incidents occurring in Manchuria. The Nakamura affair flared all of these tensions up. Seeing the paint on the wall, Chinese and Japanese foreign ministries tried to negotiate the issue, but those at the central army HQ like Nagata Tetsuzan who were sympathetic to the impatience of their Kwantung colleagues felt compelled to aid them. For Ishiwara the issue was clear as he wrote “the Nakamura incident adds just one more issue to the others. What the army should do now is to ignore the foreign ministry and solve the problem by taking matters into its own hands”. And that is just what he did. The Kwantung officers took their forces outside the railway zone, which they had been restricted to and without waiting for approval from Itagaki who was in Japan at the time, initiated the steps to despatch an armored train and a mixed regiment of infantry and artillery forces to go to Mukden to get the Chinese military to help investigate the Nakamura disappearance. Tokyo got word of this and dispatched a telegram to stop their departure from the railway and to not use the Nakamura incident as a way to use force to solve the manchurian problem.   For Ishiwara this was the last straw. On August 20th he sent a message to Nagata condemning the current diplomatic situation and that negotiations were an utter waste of time. “There is no way to settle the matter except by placing it in the hands of the army. If central hq finds it so difficult to trust its field personnel then it had better replace them with representatives more suitable to the conditions it imagines to exist in Manchuria”. Ishiwara doubled down and pushed for a plot to provoke military conflict outside of Mukden. As he wrote in almost a messianic Nichiren conviction ‘I will be the pillar of Japan; I will be the eyes of Japan; I will be the great vessel of Japan” .   “Gekokujo / ruling from below” is a Japanese historical term referring to when subordinates defy or manipulate their superiors. Ishiwara and his like minded close colleagues were about to perform Gekokujo. On september 18th, 1931 a bomb was planted by the Kwantung army on the tracks of the south manchuria railway at Liutiaokou and it exploded. Japanese troops under the guise the bomb was a “chinese terrorist attack” moved to swiftly overrun the Peitaying barracks. Ishiwara's plot had finally unfolded. 

The Krewe sits down with Haruka Kikuchi, a Japanese jazz trombonist making waves in New Orleans. From discovering jazz in Japan to second-lining through the Crescent City, Haruka shares her story of finding home through music — and how jazz bridges cultures across oceans.  ------ 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 (timestamps [hh:mm:ss] where you can find the code)!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!  (00:53:00)------ Past Music Episodes ------S5E13 - The Thunderous Sounds of Taiko ft. Takumi Kato (加藤 拓三), World Champion Taiko DrummerS5E10 - The Japanese Pop Music Scene ft. Patrick St. MichelS4E1 - Shamisen: Musical Sounds of Traditional Japan ft. Norm Nakamura of Tokyo LensS3E14 - City Pop & Yu ft. Yu HayamiS3E1 - Exploring Enka ft. Jerome White Jr aka ジェロ / Jero------ Links about Haruka ------Haruka's Website Haruka on IGHaruka on FacebookHaruka on YouTubeGoFundMe to Help Support Haruka's Family------ JSNO Upcoming Events ------JSNO Event CalendarJoin JSNO Today!

Send us a textIn this episode of Supernatural Japan, we follow the eerie footsteps of the Okuri-inu, the “sending-off dog” said to stalk travelers on Japan's lonely mountain paths. Is it a protector—or a predator? Discover the origins of this wolf-like yokai, its ties to Shinto mountain worship, and the ancient rituals used to stay safe when something unseen walks behind you.Follow the podcast: Instagram: https://www.instagram.com/supernaturaljapanBluesky: https://bsky.app/profile/madformaple.bsky.socialX: https://x.com/MadForMapleFacebook: https://www.facebook.com/groups/supernaturaljapanEmail: supernaturaljapan@gmail.comTales from Kevin Podcast (My diary style podcast):https://podcasts.apple.com/us/podcast/tales-from-kevin/id1767355563Support the podcast (Help fund the creation of new episodes) MEMBERSHIPS NOW AVAILABLE!: https://buymeacoffee.com/busankevinYouTube: https://www.youtube.com/@BusanKevinNEW podcast companion blogs! https://justjapanstuff.com/Website: https://supernaturaljapan.buzzsprout.comSupport the show

DIY Enthusiast & the man behind "Anton in Japan" YouTube Channel, Anton Wörmann joins the Krewe to talk about akiya, Japan's abandoned home phenomenon, and how he's transforming them into stunning spaces. We dig into what it's like to buy, clear out, & renovate an akiya and how Anton's journey from fashion to DIY restoration is reshaping what “home” means in 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!------ Support the Krewe! Offer Links for Affiliates ------Use the referral links below & our promo code from the episode (timestamps [hh:mm:ss] where you can find the code)!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!  (00:53:00)------ Past Home & Architecture Episodes ------S5E15 - Change in Urban & Rural Japanese Communities ft. Azby BrownS5E6 - Inside Japanese Homes & Architecture ft. Azby BrownS3E2 - Buying Real Estate in Japan ft. Ziv Nakajima-Magen------ Links about Anton ------Anton in Japan YouTube ChannelAnton on IGAnton in Japan Website & ResourcesAnton on TikTokAnton's Live Master Class on Oct 12 @ 10am JST (Sign Up!)Anton's Akiya Master Class Program------ JSNO Upcoming Events ------JSNO Event CalendarJoin JSNO Today!

The Royal Albert Hall was the unlikely venue for the biggest Sumo wrestling tournament ever staged outside of Japan on 9th October, 1991. Around forty wrestlers, described in the press as “bouncing like fat Buddhas,” thundered across a ring on clay sourced from a field near Heathrow.  Part of the grand Japan Festival - a four-month cultural takeover marking 100 years of the Japan Society, including kabuki at the National Theatre and Buddhist sculptures at the British Museum - demand for tickets was sky-high, thanks to Channel 4's cult Friday night sumo broadcasts. A Shinto-style canopy was shipped over, and reinforced hotels were arranged for the athletes, complete with detachable showers, reinforced beds, and double-sized meals to help them hit their 7,000-calorie daily target. The lineup featured stars with nicknames like “The Killer Whale,” “The Plum,” and the 37-stone “Dump Truck,” Konishiki Yasokichi. In this episode, Arion, Rebecca and Olly consider the impact the festival had on introducing Londoners to Japanese culture; reveal why the wrestlers had a pit-stop in Anchorage on their way to England; and explain why some fans didn't tell their colleagues they were attending… Further Reading: • ‘Albert Hall hosts first sumo tournament held outside Japan' (The Guardian, 1991): https://www.theguardian.com/theguardian/2013/oct/10/sumo-wrestling-royal-albert-hall • ‘Sumo Wrestling's Solid Foundation in the UK and Europe' (SportsLook, 2023): https://featured.japan-forward.com/sportslook/sumo-wrestlings-solid-foundation-in-the-uk-and-europe/ • ‘Sumo: Terao v Kotogaume 1991 (London)': https://www.youtube.com/watch?v=Fa0TrLXi-uk #Japan #Sport #London #90s Love the show? Support us!  Join 

In this first episode of a special mini-series, "East meets East in the West: A dialogue of Two Japanese women," host Masako Kozawa is joined by fellow Japanese healer, Akiko Hoshihara, to explore the world of Reiki and energy healing. Together, they discuss what Reiki truly is, how it connects us to universal life force energy, and why deep relaxation is the key to natural healing.The conversation also touches on the body's energy maps - chakras, dantians, and meridians - as well as insights from Shinto, Japan's nature-based spirituality that sees spirit in all things.This episode offers a heartfelt and grounded exploration of energy, healing, and the unique perspective of two Japanese women navigating life and spirituality in the West.✨ Stay tuned for the future episodes in the series, where Masako and Akiko dive deeper into hypnotherapy, inner child healing, and self-love.Listen to Episode 131: Reclaiming your true self: Spiritual awakening and inner child healingListen to Episode 132: Embracing your soul's assignment: Why you reincarnated nowAbout Akiko:Website: Akiko HoshiharaAkiko's InstagramResources discussed in this episode:Meaning of Reiki7 layers of aura + 7 chakrasChakras, Meridians, & DantiansYin & Yang EnergiesShinto way - Seeing spirits in everythingWays to connect with Masako:Let's meditate together on InsightTimer!Why not meditate? FB Groupwhynotmeditate.podcast IGmasakozawa_coaching IGWebsiteSupport the show

It is the first year of a new reign, so come and let's take a look at how it all begins. For more, check out our blog page at: https://sengokudaimyo.com/podcast/episode-135 Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 135: Year One The officials of the Ministry of Kami Affairs bustled to and fro as they prepared the ritual grounds and the temporary buildings.  They were carefully erecting the structures, which would only be used for a single festival, and then torn down, but this would be an important festival.  It was the harvest festival, the Niiname-sai, the festival of the first-fruits.  Rice, from the regions of Tamba and Harima, specifically chosen through divination, would be offered to his majesty along with the kami who had blessed the land.  But this time, there was more. After all, this was the first harvest festival of a new reign, and they had orders to make it special.  The ascension ceremony had been held earlier in the year, but in some ways that was just a prelude.  There had been various rituals and ceremonies throughout the year emphasizing that this year was special—even foreign lands were sending envoys to congratulate him on the event.  But this wasn't for them.  This was the sovereign taking part, for the first time, in one of the most important ceremonies of the year.  After all, the feast of first-fruits was the culmination of all that the kami had done, and it emphasized the sovereign's role as both a descendant of heaven and as the preeminent intercessor with the divine spirits of the land. And so they knew, that everything had to be bigger, with even more pomp and circumstance than normal.  This wouldn't just be about the new rice.  This would be a grand ceremony, one that only happened once in a generation, and yet which would echo through the centuries.  As the annual harvest festival, it was an ancient tradition.  But as something new—as the Daijosai—it was something else all together. And it would have to be perfect!   Last episode we talked about the Kiyomihara palace and a little bit about what it was like in the court of Ohoama, aka Temmu Tennou.  After defeating the Afumi court supporting his nephew, Ohotomo, in 672, Ohoama had taken control of the government.  He moved back to Asuka, and into the refurbished Okamoto palace, building a southern exclave known to us today as the Ebinoko enclosure, which held one large building, which may have been a residence or a ceremonial structure—possibly the first “Daigokuden” or ceremonial hall. Ohoama's court built on the ideas that his brother, Naka no Oe, aka Tenji Tennou, had put forth since the Taika era.  This was a continuation of the form of government known as the Ritsuryo system, or Ritsuryo-sei, literally a government of laws and punishments, and Ohoama had taken the reins.  He seems to have taken a much more direct approach to governance compared to some of his predecessors. For instance, the role of the ministerial families was reduced, with Ohoama or various princes—actual or invented relatives of the throne—taking a much more prominent role.  He also expanded access to the central government to those outside of the the Home Provinces.  After all, it was the traditional ministerial families—the Soga, the Nakatomi, and even the Kose—who had been part of the Afumi government that he had just defeated.  Meanwhile, much of his military support had come from the Eastern provinces, though with prominent indications of support from Kibi and Tsukushi as well. This episode we are going to get back to the events documented in the Chronicles, looking just at the first year of Ohoama's reign.  Well, technically it was the second year, with 672 being the first, but this is the first year in which he formally sat on the throne.  There's plenty going on in this year to fill a whole episode: it was the year of Ohoama's formal ascension, and there were numerous festivals, ceremonies, and other activities that seem to be directly related to a fresh, new start.  We will also look at the custom of handing out posthumous ranks, particularly to those who supported Ohoama during the Jinshin no Ran, and how that relates to the various ranks and titles used in Ohoama's court.  We have envoys from three different countries—Tamna, Silla, and Goguryeo—and their interactions with the Dazaifu in Tsukushi.  Finally, we have the first Daijosai, one of the most important ceremonies in any reign. And so, let's get into it.   The year 673 started with a banquet for various princes and ministers, and on the 27th day of the 2nd month, Ohoama formally assumed the throne at what would come to be known as Kiyomihara Palace.  Uno, his consort, who had traveled with him through the mountains from Yoshino to Ise, was made his queen, and their son, Royal Prince Kusakabe, was named Crown Prince.  Two days later they held a ceremony to convey cap-ranks on those deemed worthy. We are then told that on the 17th day of the following month, word came from the governor of Bingo, the far western side of ancient Kibi, today the eastern part of modern Hiroshima.  They had caught a white pheasant in Kameshi and sent it as tribute.  White or albino animals were seen as particularly auspicious signs, and no doubt it was taken as an omen of good fortune for the reign.  In response, the forced labor from Bingo, which households were required to supply to the State, was remitted.  There was also a general amnesty granted throughout the land. That same month we are also told that scribes were brought in to Kawaradera to copy the Issaiko—aka the Tripitaka, or the entirety of the Buddhist canon.  That would include hundreds of scrolls.  This clearly seems to be an act of Buddhist merit-making:  by copying out the scrolls you make merit, which translates to good karma.  That would be another auspicious start to the reign, and we see frequently that rulers would fund sutra copying—or sutra recitations—as well as temples, statues, bells and all other such things to earn Buddhist merit.  As the ruler, this merit didn't just accrue to you, but to the entire state, presumably bringing good fortune and helping to avert disaster. However, it wasn't just the Law of the Buddha that Ohoama was appealing to.  In the following entry, on the14th day of the 4th month, we are told that Princess Ohoki was preparing herself at the saigu, or abstinence palace, in Hatsuse—known as Hase, today, east of modern Sakurai, along the Yonabari river, on the road to Uda.  Ohoki was the sister of Prince Ohotsu.  Her mother was Ohota, the Queen's elder sister, making her a grandchild of Naka no Ohoye as well as the daughter of Ohoama.  Princess Ohoki's time at the abstinence palace was so that she could purify herself.  This was all to get her ready to head to Ise, to approach none other than the sun goddess, Amaterasu Ohokami. With all of these events, we see the full panoply of ritual and ceremony on display.  The formal, legal ceremonies of ascension and granting of rank.  The declaration of auspicious omens for the reign.   There is the making of Buddhist merit, but also the worship of the kami of the archipelago.  This is not an either-or situation.  We are seeing in the first half of this first year the fusion of all of these different elements into something that may not even be all that sensational to those of us, today.  After all, anyone who goes to Japan is likely well-accustomed to the way that both Buddhist and Shinto institutions can both play a large part in people's lives.  While some people may be more drawn to one than the other, for most they are complimentary. That isn't how it had to be.  For a time, it was possible that Buddhism would displace local kami worship altogether.  This was the core of the backlash that we saw from groups like the Nakatomi, whose role in kami-focused ceremonies was threatened by the new religion.  Indeed, for a while now it seems like mention of the kami has taken a backseat to Buddhist temples and ceremonies in the Chronicles.  Likewise, as a foreign religion, Buddhism could have also fallen out of favor.  It was not fore-ordained that it would come to have a permanent place on the archipelago.  This tension between local kami worship—later called Shinto, the Way of the Kami—and Buddhist teachings would vary throughout Japanese history, with one sometimes seen as more prestigious or more natural than the other, but neither one would fully eclipse the other. One could say that was in part due to the role that Amaterasu and kami worship played in the court ceremonies.  However, even there indigenous practices were not necessarily safe.  The court could have just as easily imported Confucian rituals, and replaced the spiritual connection between the sovereign and the kami with the continental style Mandate of Heaven. And thus, the choices that were being made at this time would have huge implications for the Japanese state for centuries to come. I should note that it is unlikely that this spontaneously arose amongst the upper class and the leadership.  I doubt this was just Ohoama's strategy to give himself multiple levers of power—though I'm not saying he wasn't thinking about that either.  But the only way that these levers existed was through their continued life in the culture and the people of the time.  If the people didn't believe in Buddhist merit, or that the kami influenced their lives, then neither would have given them much sway.  It was the fact that these were a part of the cultural imaginary of the state, and how people imagined themselves and their surroundings, that they were effective tools for Ohoama and his government. And so it seems that Ohoama's first year is off to a smashing success.  By the fifth month he is already issuing edicts—specifically on the structure of the state, which we discussed some last episode. But the high could not be maintained indefinitely.  And on the 29th day of the 5th month we have what we might consider our first negative entry, when Sakamoto no Takara no Omi passed away. You may remember Sakamoto, but I wouldn't blame you if you didn't.  He was the commander in the Nara Basin, under general Wofukei, who took 300 troops to Tatsuta.  From there he advanced to the Hiraishi plain and up to the top of Mt. Takayasu, to confront the Afumi forces that had taken the castle.  They fled, and Takara and his men overnighted at the castle.  The next day they tried to intercept Afumi troops advancing from the Kawachi plain, but they were forced to fall back to a defensive position.   We covered that in Episode 131 with the rest of the campaign in the Nara Basin. Takara's death is the first of many entries—I count roughly 21 through this and the following reign—which, for the most part, are all similarly worded.  Sakamoto no Takara no Omi, of Upper Daikin rank, died.  He was posthumously granted the rank of Shoushi for service in the Year of Mizu-no-e Saru, aka Jinshin.  We are told the individual, their rank at the time of their death, and then a note about a posthumous grant of rank.  Upper Daikin was already about the 7th rank from the top in the system of 664, and Shoushi would be the 6th rank, and one of the “ministerial” ranks.  This is out of 26, total.  “Kin” itself was the fourth of about 7 categories, and the last category that was split into six sub-ranks, with greater and lesser (Daikin and Shokin), each of which was further divided into Upper, Middle, and Lower ranks.  There's a lot to go into, in fact a little too much for this episode, so for more on the ranks in use at the start of the reign, check out our blogpost for this episode.        The giving of posthumous rank is mostly just an honorific.  After all, the individual is now deceased, so it isn't as if they would be drawing more of a stipend, though their new ranks may have influenced their funerary rites and similar things. As I said, on a quick scan of the text, I counted  21 of these entries, though there may be a few more with slightly different phrasing or circumstances.  Some of them were quite notable in the record, while others may have only had a mention here or there.  That they are mentioned, though, likely speaks to the importance of that connection to such a momentous year.  The Nihon Shoki is thought to have been started around the time of Ohoama or his successor, along with the Kojiki, and so it would have been important to people of the time to remind everyone that their ancestors had been the ones who helped with that momentous event.  It really isn't that much different from those who proudly trace their lineage back to heroes of, say, the American Revolution, though it likely held even more sway being closer to the actual events. After the death of Sakamoto no Takara, we get another death announcement.  This is of someone that Aston translates as “Satek Syomyeong” of Baekje, of Lower Daikin rank.  We aren't given much else about him, but we are told that Ohoama was shocked.  He granted Syomyeong the posthumous rank of “Outer Shoushi”, per Aston's translation.  He also posthumously named him as Prime Minister, or Desapyong, of Baekje. There are a few clues about who this might be, but very little to go on.  He is mentioned in 671, during the reign of Naka no Oe, when he received the rank of Upper Daikin along with Minister—or Sapyong—Yo Jasin.  It is also said in the interlinear text that he was the Vice Minister of the Ministry of Judgment—the Houkan no Taifu.  The Ministry of Judgment—the Houkan or perhaps the Nori no Tsukasa—is thought to have been the progenitor of the later Shikibu, the Ministry of Ceremony.  One of the major roles it played was in the selection of candidates for rank, position, and promotion. We are also told that in the year 660, in the reign of Takara Hime, one of the nobles captured in the Tang invasion of Baekje was “Desapyong Satek”, so perhaps this Syomyeong was a descendant or relative of the previous prime minister, who fled to Yamato with other refugees.  We also have another record from 671 of a Satek Sondeung and his companions accompanying the Tang envoy Guo Yacun.  So it would seem that the Sathek family was certainly notable The name “Satek” shows up once more, though Aston then translates it as “Sataku”, like a monk or scholar's name.  “Sataku” would be the Japanese on'yomi pronunciation of the same characters, so perhaps another relative. What we can take away from all of this is that the Baekje refugee community is still a thing in Yamato.  This Satek Seomyeong has court rank—Upper Daikin rank, just like Sakamoto, in the previous entry.  And we know that he had an official position at court—not just in the Baekje court in exile.  We'll see more on this as the community is further integrated into the rest of Society, such that there would no longer be a Baekje community, but families would continue to trace their lineages back to Baekje families, often with pride. The other odd thing here is the character “outer” or “outside” before “Shoushi”.  Aston translates it as part of the rank, and we see it show up a total of four times in some variation of “Outer Lesser X rank”.  Mostly it is as here, Outer Lesser Purple.  Later we would see a distinction of “outer” and “inner” ranks, which this may be a version of.  Depending on one's family lineage would denote whether one received an “outer” or “inner” rank, and so it may be that since Satek Syomyeong was from the Baekje community, it was more appropriate for him to have an “outside” rank. “Outer” rank would also be given to Murakuni no Muraji no Woyori, the general who had led the campaign to Afumi, taking the Seta bridge.  He was also posthumously given the rank of “Outer Shoushi” upon his death in 676.  Murakuni no Woyori is the only person of that surname mentioned around this time, so perhaps he wasn't from one of the “core” families of the Yamato court, despite the service he had rendered.  We also have at least one other noble of Baekje who is likewise granted an ”outer” rank. On the other side there are those like Ohomiwa no Makamuta no Kobito no Kimi, who was posthumously granted the rank of “Inner” Shoushi.  Here I would note that Ohomiwa certainly seems to suggest an origin in the Nara Basin, in the heartland of Yamato. The terms “Inner” and “Outer” are only used on occasion, however, and not consistently in all cases.  This could just be because of the records that the scribes were working off of at the time.  It is hard to say, exactly. All of these entries about posthumous ranks being granted tend to refer to cap ranks, those applying to members of various Uji, the clans that had been created to help organize the pre-Ritsuryo state. The Uji and their members played important roles in the court and the nation, both as ministers and lower functionaries.  But I also want to mention another important component of Ohoama's court, the members of the princely class, many of whom also actively contributed to the functioning of the state.  Among this class are those that Aston refers to as “Princes of the Blood”, or “Shinnou”.  These include the royal princes, sons of Ohoama who were in line for the throne, but also any of his brothers and sisters.  Then there were the “miko”, like Prince Kurikuma, who had been the Viceroy in Tsukushi, denying troops to the Afumi court.  Those princes claimed some lineal descent from a sovereign, but they were not directly related to the reigning sovereign.  In fact, it isn't clear, today, if they were even indirectly related to the reigning sovereign, other than through the fact that the elites of the archipelago had likely been forming marriage alliances with one another for centuries, so who knows.  And maybe they made their claims back to a heavenly descendant, like Nigi Hayahi.  Either way, they were the ones with claims—legitimate or otherwise—to royal blood.  Notably, the Princes did not belong to any of the Uji, , and they didn't have kabane, either—no “Omi”, “Muraji”, “Atahe”, et cetera. They did, at least from this reign forward, have rank.  But it was separate and different from the rank of the Uji members.  Members of the various Uji were referred to with cap rank, but the Princely ranks were just numbered—in the Nihon Shoki we see mention of princes of the 2nd through 5th ranks—though presumably there was also a “first” rank.  It is not entirely clear when this princely rank system was put into place, but it was probably as they were moving all of the land, and thus the taxes, to the state.  Therefore the court would have needed to know what kind of stipend each prince was to receive—a stipend based on their rank.  These ranks, as with later numbered ranks, appear to have been given in ascending order, like medals in a tournament:  first rank, second rank, third rank, etc. with fifth rank being the lowest of the Princely ranks. Many of these Princes also held formal positions in the government.  We saw this in Naka no Oe's reign with Prince Kurikuma taking the Viceroy-ship of Tsukushi, but during Ohoama's reign we see it even more. Beneath the Princes were the various Ministers and Public Functionaries—the Officers of the court, from the lowest page to the highest minister.  They were members of the elite noble families, for the most part, or else they claimed descent from the elite families of the continent.  Either way they were part of what we would no doubt call the Nobility.  Their cap-rank system, mentioned earlier, was separate from that used by the Princes. And, then at the bottom, supporting this structure, were the common people.  Like the princes, they did not necessarily have a surname, and they didn't really figure into the formal rank system.  They certainly weren't considered members of the titled class, and often don't even show up in the record.  And yet we should not forget that they were no doubt the most numerous and diverse group for the majority of Japanese history.  Our sources, however, have a much more narrow focus. There is one more class of people to mention here, and that is the evolving priestly class.  Those who took Buddhist orders and became Buddhist monks were technically placed outside of the social system, though that did not entirely negate their connections to the outside world.  We see, for example, how Ohoama, even in taking orders, still had servants and others to wait on him.  However, they were at least theoretically outside of the social hierarchy, and could achieve standing within the Buddhist community through their studies of Buddhist scripture.  They had their own hierarchy, which was tied in to the State through particular Buddhist officers appointed by the government, but otherwise the various temples seem to have been largely in charge of their own affairs. But anyway, let's get back to the Chronicles. Following closely on the heels of Satek Syomyeong's passing, two days later, we have another entry, this one much more neutral.  We are told that Tamna, aka the kingdom on Jeju island off the southern tip of the Korean peninsula, sent Princes Kumaye, Tora, Uma, and others with tribute. So now we are getting back into the diplomatic swing of things.  There had been one previous embassy—that of Gim Apsil of Silla, who had arrived just towards the end of the Jinshin War, but they were merely entertained in Tsukushi and sent back, probably because Ohoama's court were still cleaning house. Tamna, Silla, and Goguryeo—usually accompanied by Silla escorts—would be the main visitors to Yamato for a time.  At this point, Silla was busy trying to get the Tang forces to leave the peninsula.  This was partly assisted by the various uprisings in the captured territories of Goguryeo and Baekje—primarily up in Goguryeo.  There were various attempts to restore the kingdom.  It isn't clear, but I suspect that the Goguryeo envoys we do eventually see were operating largely as a vassal state under Silla. Tamna, on the other hand, seems to have been outside of the conflict, from what we see in the records, and it likely was out of the way of the majority of any fighting.  They also seem to have had a different relationship with Yamato, based on some of the interactions. It is very curious to me that the names of the people from Tamna seem like they could come from Yamato.  Perhaps that is related in some way to theories that Tamna was one of the last hold-outs of continental proto-Japonic language prior to the ancestor of modern Korean gaining ascendancy.  Or it could just be an accident of how things got copied down in Sinitic characters and then translated back out. The Tamna mission arrived on the 8th day of the 6th intercalary month of 673.  A Silla embassy arrived 7 days later, but rather than tribute, their mission was twofold—two ambassadors to offer congratulations to Ohoama and two to offer condolences on the late sovereign—though whether that means Naka no Oe or Ohotomo is not exactly clear.  All of these arrived and would have been hosted, initially, in Tsukushi, probably at modern Fukuoka.  The Silla envoys were accompanied by Escorts, who were briefly entertained and offered presents by the Dazaifu, the Yamato government extension on Kyushu, and then sent home.  From then on, the envoys would be at the mercy of Yamato and their ships. About a month and a half later, on the 20th day of the 8th month, Goguryeo envoys also showed up with tribute, accompanied by Silla escorts.  Five days later, word arrived back from the court in Asuka.  The Silla envoys who had come to offer congratulations to the sovereign on his ascension were to be sent onwards.  Those who had just come with tribute, however, could leave it with the viceroy in Tsukushi.    They specifically made this point to the Tamna envoys, whom they then suggested should head back soon, as the weather was about to turn, and they wouldn't want to be stuck there when the monsoon season came. The Tamna cohort weren't just kicked out, however.  The court did grant them and their king cap-rank.  The envoys were given Upper Dai-otsu, which Yamato equated to the rank of a minister in Tamna. The Silla envoys—about 27 in total—made their way to Naniwa.  It took them a month, and they arrived in Naniwa on the 28th day of the 9th month.  Their arrival was met with entertainments—musical performances and presents that were given to the envoys.  This was all part of the standard diplomatic song and dance—quite literally, in this case. We aren't given details on everything.  Presumably the envoys offered their congratulations, which likely included some presents from Silla, as well as a congratulatory message.  We aren't given exact details, but a little more than a month later, on the first day of the 11th month, envoy Gim Seungwon took his leave. Meanwhile, the Goguryeo envoys, who, like Tamna, had arrived merely with tribute, were still in Tsukushi.  On the 21st day of the 11th month, just over two months after they arrived, we are told that they were entertained at the Ohogohori in Tsukushi and were given presents based on their rank. The Ohogohori, or “Big District”, appears to mirror a similar area in Naniwa that was likewise known for hosting diplomatic envoys. With the diplomatic niceties over, there was one more thing to do in this first year of the new reign: the thanksgiving ritual always held at the beginning of a new reign, the Daijosai, or oho-namematsuri.  This is a harvest ritual where the newly enthroned sovereign offers new rice to the kami and then eats some himself.  At least in the modern version, he gives thanks and prays to Amaterasu Ohomikami, as well as to the amatsu-kami and kunitsu-kami, the kami of heaven and earth. The Daijosai shares a lot in common with another important annual festival, the Niinamesai, or the Feast of First Fruits.  This is the traditional harvest festival, usually held in November.  The Daijosai follows much the same form as the Niinamesai, and as such, in years where there is a new sovereign, and thus the Daijosai is held, the Niinamesai is not, since it would be duplicative. Many of the rituals of the Daijosai are private affairs and not open to the public. There are various theories about what happens, but only those who are part of the ritual know for sure, and they are sworn to secrecy. The first instance of the Daijosai in the Chronicles is during the reign of Shiraga Takehiko Kunioshi Waka Yamato Neko, aka Seinei Tennou, in the 5th century, but we should take that with a huge grain of salt.  Remember, one of the purposes behind the chronicles was to explain how everything came to be, and saying “we just made it up” wasn't really going to fly. I've seen some sources suggest that the Daijosai can be attributed to the first reign of Ohoama's mother, Takara Hime, aka Kougyoku Tennou.  The term used in her reign, though is Niiname, which seems to refer to the annual Niinamesai, though she is the first in the Chronicles that seems to celebrate it in the first year of her reign, sharing with the Crown Prince and Ministers. It is likely that the ritual is much older in origin.  After all, giving the first fruits of the harvest to the kami to thank them for their assistance seems like the core of harvest festivals around the world.  We see it mentioned as the Niinamesai in much of the rest of the Nihon Shoki, even back to the Age of the Gods, when it played an important part in the stories of Amaterasu and Susanowo.  It is in Ohoama's reign, though, that it seems to first take on its character as a true ritual of the state.  We see that the Nakatomi and the Imbe were involved.  Together these two families oversaw much of the court ritual having to do with kami worship.  We also know that the officials of the Jingikan, the Ministry of Kami Affairs, were also present, as they were all given presents for attending on the sovereign during the festival.  We also see that the district governors of Harima and Tamba, which were both in the area of modern Hyougo Prefecture, as well as various laborers under them, were all recognized with presents as well.  We can assume that this was because they provided the rice and other offerings used in the festival.  In addition to the presents they received, the two governors were each given an extra grade of cap-rank. Another Daijosai would be carried out in the first year of Ohoama's successor, and from there on it seems to have become one of if not *the* major festival of a reign.  It marks, in many ways, the end of the first year of ceremonies for the first year of a reign.  And even in other years, the Niinamesai is often one of the pre-eminent festivals. The Daijosai may have been the climax of the year in many ways, but the year was not quite done yet.  We have two more entries, and both are related to Buddhism.  First, on the 17th day of the 12th month, just twelve days after the Daijosai, Prince Mino and Ki no Omi no Katamaro were appointed Commissioners for the erection of the Great Temple of Takechi—aka the Ohomiya no Ohodera, also known as the Daikandaiji. The Daikandaiji was a massive temple complex.  It is thought that it was originally a relocation of Kudara Ohodera, and we have remains at the foot of Kaguyama—Mt. Kagu, in the Asuka region of modern Kashihara city.  Many of the ruins, however, seem to date to a slightly later period, suggesting that the main temple buildings were rebuilt after Ohoama's reign.  Still, it is quite likely that he had people start the initial work. In setting up the temple, of course it needed a head priest.  And so Ohoama called upon a priest named Fukurin and made him an offer he couldn't refuse… literally.  Fukurin tried to object to being posted as the head priest.  He said that he was too old to be in charge of the temple.  Ohoama wasn't having any of it.  He had made up his mind, and Fukurin was in no position to refuse him. A quick note on the two commissioners here.  First off, I would note that Prince Mino here isn't mentioned as having Princely rank.  Instead, he is mentioned with the ministerial rank of Shoushi.  Ki no Katamaro, on the other hand, is Lower Shoukin, several grades below.  Once again, a bit of confusion in the ranks, as it were. The final entry for the year 673 occurred 10 days after the erection of the great temple, and it was a fairly straightforward entry:  The Buddhist Priest, Gijou, was made Shou-soudzu, or Junior Soudzu.  Junior Soudzu was one of the government appointed positions of priests charged with overseeing the activities of the priests and temples and holding them to account as necessary.  Originally there was the Soujou and the Soudzu, but they were later broken up into several different positions, likely due to the proliferation of Buddhism throughout the archipelago. There doesn't seem to be much on Gijou before this point, but we know that he would go on to live a pretty full life, passing away over thirty years later, in 706 CE. He would outlive Ohoama and his successor.  And with that, we come to the end of the first year.  I am not planning to go year by year through this entire reign—in fact, we have already touched on a lot of the various recurring entries.  But I do think that it is worth it to see how the Chronicles treat this first year for a reign that would have been considered pretty momentous to the people of the time. Next episode we'll continue going through the reign of Ohoama, aka Temmu Tennou.  There is a lot going on, which, as I've said, will influence the nation for centuries—even up until the modern day. 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.  

In Japan, cleanliness is cultural and synonymous with well-being. That's down in no small part to the influence of Shintoism, the country's oldest religion. While the number of believers has been steadily decreasing for some time, Shinto philosophy and culture are still widely practised. Cleanliness is seen not just as a physical state but also a spiritual one, as it is closely tied to the respect and reverence shown to Shinto gods. Following this line of thinking, many Japanese people engage in an annual Buddhist cleaning ritual called "Oosouji," aimed at purifying and organising their interiors before entering a new period. What does "Oosouji" mean? What are the steps to follow during "Oosouji"? What are the benefits of it? In under 3 minutes, we answer your questions! To listen to the last episodes, you can click here : ⁠How can I reduce my belly fat?⁠ ⁠What are the health benefits of algae?⁠ ⁠Why do people say that black cats bring bad luck?⁠ A podcast written and realised by Joseph Chance. First Broadcast: 14/4/2025 Learn more about your ad choices. Visit megaphone.fm/adchoices

Andy and Jim take a break from the beverage itself to talk about one of the most recognizable symbols of sake there is: the sugidama, also known as a sakabayashi… Or IS IT?! Come and listen as your hosts trim away the excess to expose the sphere of truth behind this enduring icon, including the location of Japan's biggest example. Hint: It's practically in Jim's backyard.So fill those tokkuri up and settle in for some sake culture on this International Sake Day edition of Sake Deep Dive.Vocab for this episodeSugi 杉 - Cryptomeria japonica. An evergreen in the cypress family, this tree is native to Japan and its wood has been an essential part of sake brewing for centuries. Not synonymous with “cedar” but sometimes called “Japanese dwarf cedar” which is odd because the trees can grow to like, 70 feet high…Sakabayashi 杉林 - A “sugi forest.” The name for a traditional Shinto item made of a roughly tied bundle of sugi branches. Not a ball, so not a sugidama.Sugidama 杉玉 - A spherical bundle of sugi branches hung at nearly every sake brewery in Japan. It has become a symbol with many meanings, all of them good.Recommendations:No sake recommendations, but do come to Japan and see the sugidama!Don't forget to support us on Patreon at https://www.patreon.com/SakeDeepDive Also, check out Andy's website at: https://www.originsake.com/ And buy Jim's book, Discovering Yamaguchi Sake wherever you order your books (print and ebook available)!Our theme music is from Lotus Lane by The Loyalist - Preconceived Notions Available at https://soundcloud.com/preconceived-notionsUnder a  Creative Commons — Attribution 3.0 Unported— CC BY 3.0Free Download / Stream: https://bit.ly/lotus-laneMusic promoted by Audio Library https://youtu.be/1YVHRMVwwHg

I look at Christianity Today's articles on Christianity and Shinto, parts of an interview of Tokyo Christian University's Yoichi Yamaguchi by Kazusa Okaya. Article Links:Shinto's Key Teachings: https://www.christianitytoday.com/2025/08/shinto-shintoism-japan-teachings-kami-animism/Shinto's Historical and Contemporary Influences on Society: https://www.christianitytoday.com/2025/08/shinto-shintoism-japan-society-history-emperor-worship/Christianity and Shinto: https://www.christianitytoday.com/2025/08/shinto-shintoism-japan-religion-culture-faith/JCATS episodes on Japanese protestant history:JCATS Protestant Church History w/ prof. Kai (part 1)https://www.youtube.com/watch?v=7f8aaWaVAW8&t=1sJCATS Protestant Church History w/ prof. Kai (part 2)https://www.youtube.com/watch?v=lGfWnKIwt1UJCATS Protestant Church History w/ prof. Kai (part 3)https://www.youtube.com/watch?v=Wg6Qss6JqykBooks: Understanding Japaneseness by Kosuke Nishitanihttps://books.google.co.jp/books/about/Understanding_Japaneseness.html?id=hX5hEQAAQBAJ&source=kp_book_description&redir_esc=yWhen the Bamboo Bends by Masao Takenakahttps://books.google.co.jp/books/about/When_the_Bamboo_Bends.html?id=nvXFQgAACAAJ&source=kp_book_description&redir_esc=y

Shinto is everywhere in Japan, yet most outsiders rarely see it...

Dr. Adam Francisco, author, “One God, Many Gods” One God, Many Gods The post An Associated Press Story on Japan's Most Revered Shinto Shrine – Dr. Adam Francisco, 9/26/25 (2691) first appeared on Issues, Etc..

We're living in a time of radical resentment — where even when people or companies change, some voices still say, “I won't forgive them even if they change their ways.” This posture leaves no room for growth, no chance for transformation.In this episode, I reflect on how forgiveness is upheld across the world's great faith traditions — from Christianity and Islam to Buddhism, Hinduism, Judaism, Sikhism, the Bahá'í Faith, and Jainism — and how Shinto and Taoism teach us that forgiveness can also be understood as realignment and balance.Forgiveness is not about excusing the harm; it's about creating space for something new. When we don't forgive others, we also withhold forgiveness from ourselves. I invite you to reflect on the last seven days: where have you been hard on yourself? Can you forgive that moment and release it? Because only when we forgive do we open the door to healing and change.Try a little radical forgiveness this week — it's a lot lighter to carry than radical resentment.Want to learn more about CJ Miller? Check out his Spiritual Artist Retreats, 1:1 Personal Coaching, and Speaking Engagements at www.spiritualartisttoday.com. His retreats are designed to help you reconnect with your Creative Intelligence and express your true artistic voice. You can also find his upcoming schedule there, and his book, The Spiritual Artist, is available on Amazon.

The Tokugawa Shogunate becomes hereditary, and policy toward indigenous Christians begins to shift. Meanwhile in the north, Date Masamune emerges as a great protector-- to noted Buddhist and Shinto places of worship, as well as to Christians seeking safety.Script and sources available at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://riverside-wings.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Subscribe to ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Riversidewings on Patreon⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, or buy ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠some merch at Fourthwall⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. (Music is "Shinshun Ryoutei," "Kyoto no Ohayashi," "Hokora Uta," and "Yamagami no Yashiro," from 「MOMIZizm MUSiC（もみじば）｜フリーBGM 」)

Buenas buenaaaaaas, bienvenidos a Mitología para tontos, donde les contamos las mejores historias de dioses, monstruos y héroes sin tanto rolloy mucho chismecito En este segundo episodio sobre la mitología japonesa, exploramos los orígenes del universo según el Shinto, la creación de Japón por los dioses Izanagi e Izanami, y algunas de las leyendas más épicas del folclore japonés. 

This was originally broadcast as episode 21 of Ichimon Japan. On this episode of Ichimon Japan we ask: What's so scary about the hour of the ox? Topics Discussed All about Japan's old way of telling time that was based on the 12 animals of the Chinese Zodiac (eto) Which "animals" in the old Chinese Zodiac based way of telling time correspond to which hours in the modern way of telling time Why the "hour of the ox" (ushi no koku) was thought to have associations with demons and inauspicious things What a "demon gate" (kimon) is In which direction you would find a kimon (demon gate) What ushimitsudoki is and what time it corresponds to The punctual nature of demons What ushi no koku mairi is How people performing ushi no koku mairi are typically depicted today The historical origins of ushi no koku mairi The story of Uji no Hashihime The various tools involved when placing a curse on someone ushi no koku mairi style The potentially deadly consequences of catching someone in the act of performing ushi no koku mairi Websites/companies that offer to places curses on your behalf Whether performing ushi no koku mairi or cursing someone is illegal in Japan Two actual cases of people threatening others using straw dolls (wara ningō) Why you could get arrested if you were to perform a full ushi no koku mairi ceremony How you can purchase ushi no koku mairi kits from online retailers like Amazon Japan One man's attempt to curse the coronavirus ushi no koku mairi style And more! Listen to Ichimon Japan on [btn btnlink="https://podcasts.apple.com/us/podcast/ichimon-japan-a-podcast-by-japankyo-com/id1492400997" btnsize="medium" bgcolor="#0568bf" txtcolor="#ffffff" btnnewt="1" nofollow="1"]Apple Podcasts[/btn] [btn btnlink="https://podcasts.google.com/?feed=aHR0cHM6Ly9pY2hpbW9uamFwYW4ubGlic3luLmNvbS9yc3M" btnsize="medium" bgcolor="#0568bf" txtcolor="#ffffff" btnnewt="1" nofollow="1"]Google Podcasts[/btn] [btn btnlink="https://www.stitcher.com/podcast/japankyocom/ichimon-japan-a-podcast-by-japankyocom" btnsize="medium" bgcolor="#0568bf" txtcolor="#ffffff" btnnewt="1" nofollow="1"]Stitcher[/btn] [btn btnlink="https://open.spotify.com/show/1ZVgnljVM8gcR1ar98eK0D" btnsize="medium" bgcolor="#0568bf" txtcolor="#ffffff" btnnewt="1" nofollow="1"]Spotify[/btn] [btn btnlink="https://www.iheart.com/podcast/263-ichimon-japan-a-podcast-by-59510504/" btnsize="medium" bgcolor="#0568bf" txtcolor="#ffffff" btnnewt="1" nofollow="1"]iHeartRadio[/btn] [btn btnlink="https://www.podbean.com/podcast-detail/mv3zr-ad2df/Ichimon-Japan-A-Podcast-by-Japankyo.com" btnsize="medium" bgcolor="#0568bf" txtcolor="#ffffff" btnnewt="1" nofollow="1"]PodBean[/btn] [btn btnlink="https://tunein.com/podcasts/Arts--Culture-Podcasts/Ichimon-Japan-A-Podcast-by-Japankyocom-p1290988/" btnsize="medium" bgcolor="#0568bf" txtcolor="#ffffff" btnnewt="1" nofollow="1"]Tunein[/btn] [btn btnlink="https://ichimonjapan.libsyn.com/rss" btnsize="medium" bgcolor="#0568bf" txtcolor="#ffffff" btnnewt="1" nofollow="1"]RSS[/btn] Support on Patreon If you enjoy Ichimon Japan and want to ensure that we're able to produce more episodes, then please consider becoming a patron on Patreon.com. For a minimum pledge of $2 a month you'll get access to exclusive content and our eternal, profound, and undrying gratitude. Support on Patreon Sources, Links, Videos, Etc. There are various ways of referring to the old way of telling time used in Japan that was based on the 12 animals of the Chinese Zodiac. The two most common terms are kojikoku (古時刻) and jūnijishin (十二時辰). Much of the information this episode was based on was gathered from the Japanese-language sources below. Jūnijishin (十二時辰) This is the Japanese-language Wikipedia entry. 昔の時間の古時刻・十二時辰とは？初刻や正刻の鐘の意味は This is an in-depth article focusing on the old system used in Japan for telling time. Although it is not as thorough as the Japanese language articles above, the Japan Times article below does give some general information on the old Chinese Zodiac based system of telling the time that Japan used to use. Telling time with animals In the Chinese Zodiac-based way of telling time the day would start with the hour of the rat (ne no koku) and end with the hour of the boar (i no koku). Below you can see the terms used for all 12 animals/time divisions) and what two hour block each corresponds to. Also it should be noted that both English and Japanese-language sources are unclear on when exactly each two hour block of time begins. In general sources go with wording like "between 11 and 1," thus I have been unable to determine with 100% certainty if, for example,  the last minute of the hour of the rat is 12:59 (which seems more likely) or 1:00. While this degree of precision was likely not a matter of concern for most people when this method of telling time was still being used, the question of when exactly each block of time ends is nevertheless one that remains and is unfortunately not solved in the information below. 11:00 p.m - 1:00 a.m. Rat 子 (鼠) ne 1:00 a.m. - 3:00 a.m. Ox 丑 (牛) ushi 3:00 a.m. - 5:00 a.m. 寅 (虎) tora 5:0 am. - 7:00 a.m. Rabbit 卯 (兎) u 7:00 a.m.  - 9:00 a.m. Dragon 辰 (竜) tatsu 9:00 a.m. - 11:00 a.m. Snake 巳 (蛇) mi 11:00 a.m. - 1:00 p.m. Horse 午 (馬) uma 1:00 p.m.  -3:00 p.m. Sheep 未 (羊) hitsuji 3:00 p.m. - 5:00 p.m. Monkey 申 (猿) 酉 saru 5:00 p.m. - 7:00 p.m.  Rooster 酉 (鳥) tori 7:00 p.m. - 9:00 p.m.9:00 p.m. - 11:00 p.m. Dog 戌 (犬) inu 9:00 p.m. - 11:00 p.m. Boar 亥 (猪) i Information about the two articles by Salvador Jimenez Murguia that were mentioned in this episode can be found below. Only the second article is accessible for free. The Cursing Kit of Ushi no Koku Mairi Cyber Execration: A Case Study of Ushi No Koku Mairi The link below is for a video about the "Curse Demon Association" (呪鬼会, Jujikai), which is, according to the video, a group of Shinto priests that will curse people for you in exchange for money. Video About the Curse Demon Association The link below will take you to the Nikkan Spa article mentioned in this episode. The article describes one person's attempt to curse the coronavirus using ushi no koku mairi in order to stop the pandemic. Although the article is in Japanese, it's worth a look even if can't read Japanese since he pictures are pretty amusing. コロナを呪って終息へ！ リモート丑の刻参りに挑戦 Here is a staged video of a couple guys claiming to have come across someone performing ushi no koku mairi. [embed]https://www.youtube.com/watch?v=PGKRCIgWHhA[/embed] Here is the tutorial style video mentioned in this episode. The video walks you through the the entire process of cursing someone using a home kit that you can purchase online. [embed]https://www.youtube.com/watch?v=LyAvy9s5e3w[/embed] To listen to the latest episode of Japan Station, use the link below. Talking Translation w. Sarah Moon | Japan Station 43 Japanese Vocabulary List Most episodes feature at least one or two interesting Japanese words or phrases. Here's some of the ones that came up on this episode. All information is from Jim Breen's WWWJDIC. Eto 干支 【えと; かんし】 (n) (1) sexagenary cycle (60-year cycle of 12 animal zodiac and 5 elements in the traditional Chinese calendar); (2) 12-year Chinese zodiac  Ushi no koku mairi 丑の刻参り 【うしのこくまいり】 (exp,n) cursing ritual where one visits a shrine at 2am and nails a doll representing a person to a tree, praying for said person's death Hakamairi 墓参り : 墓参り(P); 墓参(P) 【はかまいり(P); ぼさん(墓参)】 (n,vs) visit to a grave Ushimitsudoki 丑三つ時 【うしみつどき】 (n) (1) dead of night; middle of the night; midnight; (2) (See 丑の刻) third quarter of the hour of the ox Wara ningyō 藁人形 : 藁人形; わら人形; ワラ人形 【わらにんぎょう(藁人形,わら人形); ワラにんぎょう(ワラ人形)】 (n) straw doll; straw figure; straw effigy Kyōhaku 脅迫 【きょうはく】 (n,vs) threat; menace; coercion; terrorism We Want Your Questions Is there something about Japan that confuses you? Is there something about Japanese culture that you would like to learn more about? Is there something in Japanese history that you would like us to explain? We're always looking for new questions about Japan to answer, so if you have one, please send it to ichimon@japankyo.com. Special Thanks Opening/Closing Theme: Produced by Apol (YouTube, Twitter, Facebook, Fiverr) Ichimon Japan cover art: Produced by Erik R. Follow Japankyo on Social Media Facebook (@JapankyoNews) Twitter (@JapankyoNews) Full Show Notes https:///japankyo.com/ichimonjapan

Amy Chavez and Hector Garcia discuss his recently released book, The Spirit of Shinto, and how Shinto's worldview permeates pop culture—anime, manga, films—where good and evil often blur, echoing the idea that kegare (dirt, corruption) must be cleansed rather than destroyed. Unlike Western religions where God is above, Shinto gods exist among people, as seen in Makoto Shinkai's films or games like Ghost in the Shell and Nintendo's video games. Hector, a Tokyoite himself, urges people to seek the Shinto "awe" in their daily lives since Shinto should not be explained but lived. At the very end of the episode, Garcia talks about his just-released novel Eternity in Kyoto a techno thriller with a love story that employs the Shinto concept of crossing through a gate and entering a parallel world. The Books on Asia Podcast is co-produced with Plum Rain Press. Podcast host Amy Chavez is author of The Widow, the Priest, and the Octopus Hunter: Discovering a Lost Way of Life on a Secluded Japanese Island. and Amy's Guide to Best Behavior in Japan.The Books on Asia website posts book reviews, podcast episodes and episode Show Notes. Subscribe to the BOA podcast from your favorite podcast service or to the Books on Asia newsletter to receive in your inbox the latest new book releases, reviews and podcast episodes.

Some people living with MS adhere to a treatment plan based exclusively on what we might consider traditional medicine. Others opt for alternative treatments. And, still, others take a whole-person health approach, blending integrative medicine with traditional treatments designed to support an individual's mind and body. Dr. Lynne Shinto joins me to discuss how a whole-person health approach can transform living with MS. Dr. Shinto is a Professor of Neurology and an MS Specialist at the Center for Women's Health at Oregon Health and Science University.   We're also sharing some encouraging news about funding for the National Institutes of Health in 2026. We'll explain the research that has led to the identification of a new and quite different subtype of MS.  We'll tell you about this year's winner of the Rachel Horne Prize for Women's Research in Multiple Sclerosis. The National MS Society's virtual program, New to MS: Navigating Your Journey, takes place in just two days. We have all the details! We have a lot to talk about! Are you ready for RealTalk MS??! This Week: A whole-person health approach to MS care  :22 House Republicans reject President Trump's $20 billion cut to 2026 NIH funding  1:26 Have researchers identified a new MS subtype?  4:16 This year's winner of the Rachel Horne Prize for Women's Research in Multiple Sclerosis   8:27 We're two days away from the National MS Society's New to MS: Navigating Your Journey virtual program  9:53 Dr. Lynne Shinto discusses how taking a whole-person approach to MS care can transform your MS journey 12:04 Share this episode  31:41 Next week's episode   32:01 SHARE THIS EPISODE OF REALTALK MS Just copy this link & paste it into your text or email: https://realtalkms.com/419 ADD YOUR VOICE TO THE CONVERSATION I've always thought about the RealTalk MS podcast as a conversation. And this is your opportunity to join the conversation by sharing your feedback, questions, and suggestions for topics that we can discuss in future podcast episodes. Please shoot me an email or call the RealTalk MS Listener Hotline and share your thoughts! Email: jon@realtalkms.com Phone: (310) 526-2283 And don't forget to join us in the RealTalk MS Facebook group! LINKS If your podcast app doesn't allow you to click on these links, you'll find them in the show notes in the RealTalk MS app or at www.RealTalkMS.com PARTICIPATE: Take the Shaping Tomorrow Together Survey https://s.alchemer.com/s3/Perspectives-on-MS REGISTER: Attend the virtual Shaping Tomorrow Together meeting with the FDA https://nmss.quorum.us/event/25463 SIGN UP: Become an MS Activist https://nationalmssociety.org/advocacy STUDY: Large-Scale Online Assessment Uncovers a Distinct Multiple Sclerosis Subtype with Selective Cognitive Impairment https://nature.com/articles/s41467-025-62156-4 REGISTER: New To MS: Navigating Your Journey https://nationalmssociety.org/understanding-ms/newly-diagnosed/new-to-ms-journey Join the RealTalk MS Facebook Group https://facebook.com/groups/realtalkms Download the RealTalk MS App for iOS Devices https://itunes.apple.com/us/app/realtalk-ms/id1436917200 Download the RealTalk MS App for Android Deviceshttps://play.google.com/store/apps/details?id=tv.wizzard.android.realtalk Give RealTalk MS a rating and review http://www.realtalkms.com/review Follow RealTalk MS on Twitter, @RealTalkMS_jon, and subscribe to our newsletter at our website, RealTalkMS.com. RealTalk MS Episode 419 Guest: Dr. Lynne Shinto Privacy Policy

S7E7 - Le panthéon divin* On en parle toujours sans jamais vraiment en parler : alors cette fois-ci, on l'a fait ! Shintoïsme et Kami au programme de cet épisode. Retrouvez le podcast et les articles associés sur le site du podcast : https://www.lalibrairieyokai.fr/--Contact : lalibrairieyokai@gmail.comPatreon : https://www.patreon.com/lalibrairieyokaiTwitch : twitch.tv/librairieyokaiBluesky : https://bsky.app/profile/librairieyokai.bsky.socialInstagram : https://www.instagram.com/librairieyokai/Discord : https://discord.gg/ugWQcvRMCNPodcast Mensetsu : http://podkyast.com/category/mensetsu/Facebook : https://www.facebook.com/lafrenchyokochoGénérique de fin et montage par David Rampillon (http://www.davidrampillon.com)

Is Totoro really about courage, faith, and family? Bold claim: no villain, still gripping. Patrick Mason, Victor Lams, and Jeff Haecker debate Catbus magic, Shinto notes, and dub vs. sub. The post The Secrets of My Neighbor Totoro appeared first on StarQuest Media.

Missionary Evangelist Robert Breaker talks about many of the world's religions and asks: "Which one is Right?"

What do Studio Ghibli's Princess Mononoke and Japanese yokai have in common? A whole lot of wild spirits, messy gods, and deeper cultural roots than you might think. In this episode of For the Love of History, we dive into the myth and magic behind Hayao Miyazaki's masterpiece. From the terrifying boar demons to the haunting kodama, Princess Mononoke isn't just fantasy—it's drawing on centuries of Japanese yokai folklore, Shinto beliefs, and the eternal clash between nature and industry. We'll explore:

In this Distance Reiki Share, Colleen and Robyn Benelli explain how Reiki and shamanism connect with spirit guides and how these practices overlap and differ. You'll learn how Reiki guides, power animals, ancestors, and divine beings offer healing, wisdom, and protection, and how to safely integrate both traditions. What you'll explore in this video: * The role of Reiki guides, including angels, ascended masters, ancestors, and energy forms like colors and sacred geometry * Shamanic helping spirits such as power animals, nature spirits, and teachers from the Upper, Middle, and Lower Worlds * Spirit guides across traditions: Celtic faerie allies, Native American power animals and ancestors, Andean Apus and Pachamama, African ancestors and nature spirits, and Shinto kami at Mt. Kurama, Cosmic, Galactic, Mystical, Religious Spiritual Beings. * How Reiki connects with higher consciousness and enlightened beings of all traditions  * Reiki provides guidance and discernment with spirit guides Spirit guides are universal. Whether through Reiki's lineage and symbols or shamanism's earth-based practices, both open lasting relationships with compassionate allies who support healing, empowerment, and daily life. Watch now and explore the connections between Reiki and shamanism  www.Reikilifestyle.com ✨Connect with Colleen and Robyn 
Classes: https://reikilifestyle.com/classes-page/
FREE Distance Reiki Share: https://reikilifestyle.com/community/ 
Podcast: https://reikilifestyle.com/podcast/  (available on all major platforms too)
Website: https://reikilifestyle.com/ Colleen Social Media:
Facebook: https://www.facebook.com/ReikiLifestyle
Instagram: https://www.instagram.com/reikilifestyleofficialempo Robyn Social Media:
Instagram: https://www.instagram.com/robynbenellireiki
Facebook: https://www.facebook.com/robynbenellireiki **DISCLAIMER** This episode is not a substitute for seeking professional medical care but is offered for relaxation and stress reduction which support the body's natural healing capabilities. Reiki is a complement to and never a replacement for professional medical care. Colleen and Robyn are not licensed professional health care providers and urge you to always seek out the appropriate physical and mental help professional health care providers may offer. Results vary by individual.

In this episode of Supernatural Japan, we journey to Nara, where over 1,000 free-roaming deer are revered as messengers of the gods and protected as national treasures. Explore the ancient legends that tie these sacred animals to Kasuga Taisha Shrine, discover how Shinto beliefs shaped their divine status, and learn how modern tourism has transformed their relationship with locals and visitors. From mysterious folklore to real-life encounters in Nara Park, we uncover the enduring spiritual and cultural significance of Japan's iconic sacred deer.Follow the podcast: Instagram: https://www.instagram.com/supernaturaljapanBluesky: https://bsky.app/profile/madformaple.bsky.socialX: https://x.com/MadForMapleFacebook: https://www.facebook.com/groups/supernaturaljapanEmail: supernaturaljapan@gmail.comSupport the podcast (Help fund the creation of new episodes): https://buymeacoffee.com/busankevinYouTube: https://www.youtube.com/@BusanKevinNEW podcast companion blogs! https://justjapanstuff.com/Website: https://supernaturaljapan.buzzsprout.comSupport the show

A quick update from the Krewe on a short release break & things to come! Big things poppin' with the Krewe!!------ 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! ------ JSNO Info & Upcoming Events ------Support the Krewe - Donate to JSNO!JSNO Event CalendarJoin JSNO Today!

A court in Colombia has convicted former President Álvaro Uribe on witness tampering charges. To some Colombians, Uribe is a national hero, while others view him as a ruthless strongman who undermined their democracy. Also, military leaders from Thailand and Cambodia have agreed to a ceasefire after clashes erupted along their shared border last week. And, controversy over the Brazilian government serving shark meat in schools and at hospitals nationwide. Plus, using the ancient Shinto spiritual practice of forest bathing from Japan to deal with global crises.Listen to today's Music Heard on Air. Learn about your ad choices: dovetail.prx.org/ad-choices

Don't. Eat. Their. Food. Who doesn't love an abandoned amusement park? What's so stinky about a stink spirit? When will No Face find a friend? Can Chihiro make it back home or will she remain, forever... SPIRITED AWAY? On this ep, we dig into Hayao Miyazaki's unparalleled perfect film, and the first ever anime film to win an Academy Award. Join us for ghost, spirits, magic, and mischief... Plus the MouthGarf Report, and I See What You Did There!Please give us a 5 star rating on Apple Podcasts! Want to ask us a question? Talk to us! Email debutbuddies@gmail.comListen to the archives of Kelly and Chelsea's awesome horror movie podcast, Never Show the Monster.Get some sci-fi from Spaceboy Books.Get down with Michael J. O'Connor's music!Next time: First (The Internet Comments Section Meme)

Such a great chat today about Feral Magick with Denny Sargent, although, he has the heart of a teacher and really didn't need me! In Feral Magick: Unleash Your Inner Animal Self, author Denny Sargent gives readers the tools they need to locate and work with their inner animal as well as with sacred deities and personal animal spirits. Through spells, rituals, and meditations, as well as shapeshifting and trance states, readers will learn how to tap into their natural instinct, intuition, and insight. Practicing feral magick will lead you to form deeper intuitive bonds with your animal allies and to find the inherent power you already possess. The operating principles of intuitive spiritual animistic practices will enable you to better acknowledge and engage with all sorts of woodland spirits and will remind you that you, too, are a spirit of nature.Find Denny:Feral Magick: Unleash Your Inner Animal Self: https://redwheelweiser.com/book/feral-magick-9781578638512/?srsltid=AfmBOopCIf1Rsj3dkozM3p89Itll-tQLrMJXn47EVAoFvY70AFM7utZVWebsite: ⁠feralmagick.com⁠Denny Sargent is an artist and university instructor in linguistics and TESOL whose many extensive global travels and esoteric studies have informed his books. Sargent has visited thirty countries and lived in Japan for four years, teaching at a university and studying Shinto at Kokugakuin University. Involved in a number of esoteric traditions and orders for decades, he has written about alternative religions, hermetic magick, Taoism, animism, Shinto, and Tantra. His published books include Your Guardian Angel and You, Werewolf Magick, Clean Sweep, and Naga Magick. He lives in Seattle, Washington.

Armed with the knowledge of the Templar's plan to invade Japan, our heroes make the journey to Otsu and a secret Templar stronghold beneath a defunct Shinto shrine. Somewhere, deep within the shadows of the hidden sanctuary, more secrets await as the fate of Kyoto hangs in the balance. Loosely tied into Assassin's Creed: Shadows.An Everyday Heroes crossover campaign featuring characters inspired by Highlander, The Crow and Assassin's Creed.Check out all the Dreamslayer Studios content for Everyday Heroes on DriveThruRPG! https://www.drivethrurpg.com/en/publisher/29906/dreamslayer-studiosLike what you see? Support us on Patreon at https://patreon.com/DreamslayerStudiosPick up your Dreamslayer Merch at https://www.teepublic.com/user/dreamslayer-studiosIntroduction Music: The Gatekeepers by Shane Ivers - https://www.silvermansound.comMusic by Dark Fantasy Studios.Visit Dreamslayer Studios online at https://dreamslayerstudios.renderforestsites.com/For more Everyday Heroes action check out our other campaigns: Get Charlotte - set in the worlds of Quentin Tarantino and Robert Rodriguezhttps://www.youtube.com/playlist?list=PLZrWbwUCH4XApGfyDb52ySJri34mZYT5uOzark Requiem: Abaddon's Descent - A Requiem Horror campaignhttps://www.youtube.com/playlist?list=PLZrWbwUCH4XCLat_AqLzU93ikbGEvVp3P Thanks to our monthly supporters Staci Teter Artalis Jonathan Morton Oraxsis Laura Shepherd Clint Byrd Michael Brightbill

When we ask C The Superior to present on a topic as our apprentice host, she always brings the research. She takes me through some of the premier Anime properties and their relationship to mythologies. Primarily Shintoism. But Taoism and Chinese myths are visited. Especially when we talk about how Goku and Dragonball Z is The Monkey King and Journey to the East!Along the way, there are the usual diversions and meanderings. Including a restatement on kung fu witches built like Baywatch in school girl uniforms. Do we find other mythological parallels? Why is Schrodinger referenced and what does this have to do with Pinocchio or Anime? 

Jenn and Doug dive into how social media shapes global perceptions of Japan—both the good and the misleading. From viral content to common myths, they explore what's real, what's exaggerated, and why it matters.------ 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 ------Tickets to Kanpai on the Bayou JSNO Event CalendarJoin JSNO Today!

Think you know Japanese alcohol? Think again. In this episode, the Krewe dives into shochu — Japan's most beloved distilled spirit that somehow still flies under the radar outside the country. We sit down with Christopher Pellegrini, founder of Honkaku Spirits and one of the world's leading voices on shochu, to break it all down. Whether you're new to shochu or looking to deepen your understanding, this episode is a great place to start. Kanpai!Tickets to Kanpai on the Bayou ------ 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 Food & Beverage Episodes ------Craving Ramen ft. Shinichi Mine of TabiEats (S4E11)Hungry For Travel ft. Shinichi of TabiEats (S3E15)Sippin' Sake ft. Brian Ashcraft (S1E19)Talking Konbini: Irasshaimase! (S1E3)------ About Christopher & Honkaku Spirits ------Christopher on IGHonkaku SpiritsJapan Distilled Podcast------ JSNO Upcoming Events ------JSNO Event CalendarJoin JSNO Today!

In this episode of Catholic Answers Live, listeners ask insightful questions on a variety of Catholic topics. Discussion includes the history and value of the Liturgy of the Hours for laypeople, Church teaching on keeping cremated ashes at home, and how miracles are evaluated in the canonization process when multiple saints are invoked. Other questions address the origin of John the Baptist's baptism, the theological distinction between infant baptism and Old Covenant circumcision, and whether someone who doesn't attend Mass may receive Communion during a hospice visit. Also covered are explanations of patron saints for Protestant audiences and concerns about receiving a Shinto omamori charm. A wide-ranging episode filled with clarity on Catholic doctrine, sacramental theology, and respectful interfaith dialogue. Join The CA Live Club Newsletter: Click Here Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 06:17 – What is the history of the Liturgy of the Hours and how can it benefit a layperson? 14:24 – What is the significance of receiving an omamori charm (Japanese Shinto) for marriage, and why is it advised not to hang it in a car? 19:09 – What is the origin of the baptism practiced and preached by John the Baptist? 22:51 – What is the Church's teaching regarding keeping ashes at home? Additionally, is it permissible for a non-practicing Catholic to receive communion during a hospice visit? 34:10 – In the canonization process, how is a miracle attributed specifically to one saint when people praying may also ask for the intercession of other saints? 44:04 – How can patron saints be explained to Protestants? How is the practice of having a Mass said for someone communicated to those unfamiliar with Catholic traditions? 52:22 – If infant circumcision was used to bring people into the Old Covenant and infant baptism brings people into the New Covenant, why is infant baptism not condemned as a “work of the law” while circumcision is?

  Today Razib talks to Manvir Singh about shamanism, religion and anthropology. Singh is an assistant professor of anthropology at the University of California, Davis. An artist and essayist, he is also now a regular contributor to The New Yorker. His academic interests lie in explaining why most human societies, from preliterate foragers to urbanites, develop cultural phenomena like “witchcraft, origin myths, property rights, sharing norms, lullabies, dance music, and gods.” He just came out with his first book, Shamanism: The Timeless Religion. First Razib asks what Singh exactly means by shamanism, and whether it is a religion or not. Singh argues that shamanism is religion, that in some ways it is the primal religion. While many would contrast institutional religions like Christianity with shamanism, Singh points out that even Christianity includes shamanic practices, as in the Acts of the Apostles, or in some of the Pentecostal sects of Protestantism. He also discusses how his theoretical understanding of religion was complemented by field-work among the Mentawai tribe of Indonesia, who have a rich shamanic tradition. Razib then foregrounds the question of whether shamanism was invented in a particular place and time, like Siberia as argued by some 20th-century scholars, or whether it is universal in our psychology. Singh argues for the latter position, illustrating the fact that many cultures seem to lose shamanism when the number of adherents falls low enough, but that they seem to regain it once their popularity bounces back. Humanity's shamanic impulse is always there, at the ready. Razib and Singh also discuss the ubiquity of shamanic practices across East Asia, especially in Korea and Japan. In the latter society, shamanism forms the foundation of one of the people's two major religions, Shinto. Finally, they address the role of psychedelic drugs in the emergence of shamanism cross-culturally.

The gate of the God is the entrance to the spiritual realm that resides inside of the individual, but it may also be expressed as a physical location in the form of a shrine. One of the most interesting studies in religion can be undertaken by studying something that is not a religion, and that is the indigenous practice of Shinto in Japan.*The is the FREE archive, which includes advertisements. If you want an ad-free experience, you can subscribe below underneath the show description.-FREE ARCHIVE (w. ads)SUBSCRIPTION ARCHIVEX / TWITTER FACEBOOKYOUTUBEMAIN WEBSITECashApp: $rdgable Paypal email rdgable1991@gmail.comEMAIL: rdgable@yahoo.com / TSTRadio@protonmail.comBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-secret-teachings--5328407/support.

Thinking of going vegan in Japan? This week, the Krewe chats with Leonore of itadakihealthy about navigating the unique challenges of being vegan in Japan. From hidden ingredients and dining tips to nutrition and travel advice, Leonore shares practical insights for plant-based living in & traveling to the Land of the Rising Sun.------ 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 Food & Travel Episodes ------Expo 2025: Japan on the World Stage ft. Sachiko Yoshimura (S6E2)Hanging Out in Hyogo ft. Rob Dyer (S5E14)Checking Out Miyagi ft. Ryotaro Sakurai (Guest Host, William Woods) (S5E5)Explore Matsue ft. Nicholas McCullough (S4E19)Craving Ramen ft. Shinichi Mine of TabiEats (S4E11)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)Border Closures Couldn't Stop These Visas! ft. Rob Dyer & Allan Richarz (S3E11)Natsu Matsuri Mania: Summer Festivals in Japan (S3E3)Off the Beaten Path: Kansai ft. Rob Dyer [Part 2] (S2E12)Off the Beaten Path: Kansai ft. Rob Dyer [Part 1] (S2E11)Japan Travel Destination: Hokkaido ft. Kay Allen (S2E7)Japanese Theme Parks ft. Chris Nilghe of TDR Explorer (S2E4)Talking Konbini: Irasshaimase! (S1E3)Navigating Nippon: Where to Go in Japan? ft. Kay Allen of JNTO (S1E11)Matsue & New Orleans: Sister Cities ft. Dr. Samantha Perez (S1E2)------ About Leonore & itadakihealthy ------Ultimate Vegan Guide for Japan 2025itadakihealthy on IG (ENG)itadakihealthy on IG (JP)itadakihealthy Websiteitadakihealthy Linktree & Resources------ JSNO Upcoming Events ------JSNO Event CalendarJoin JSNO Today!

In Part 2 of our Japanese soccer series, journalist Dan Orlowitz returns to help us explore how Japan's soccer scene is making waves across the globe! We dive into Samurai Blue's international success, Japanese players shining abroad, and the flow of global talent into the J.League. Plus — how can fans outside Japan actually watch the matches? We've got that covered, too.If you've ever cheered for Japan in the World Cup or wanted to follow J.League stars in Europe, this episode is for you!------ 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 ------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 & WritingsJ-Talk Podcast------ JSNO Upcoming Events ------JSNO Event CalendarJoin JSNO Today!