Podcasts about sukhothai

John Chernesky, senior vice president of North America sales for Norwegian Cruise Line, talks with Alan Fine of Insider Travel Report about Norwegian Aqua, the newest ship in the Prima Plus class. He explains how the design builds on previous ships with expanded public spaces, new dining concepts like Sukhothai and the Indulge Food Hall, and standout attractions including the Aqua Slidecoaster. Chernesky also details luxury upgrades to The Haven, highlights entertainment options including a Prince tribute concert, and outlines current and upcoming itineraries. For more information, visit www.ncl.com.  All our Insider Travel Report video interviews are archived and available on our Youtube channel  (youtube.com/insidertravelreport), and as podcasts with the same title on: Spotify, Pandora, Stitcher, PlayerFM, Listen Notes, Podchaser, TuneIn + Alexa, Podbean,  iHeartRadio,  Google, Amazon Music/Audible, Deezer, Podcast Addict, and iTunes Apple Podcasts, which supports Overcast, Pocket Cast, Castro and Castbox.  

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

  If there was ever a podcast where you're better off seeing the video, this is it! It features lots of footage that I shot the first time I visited. In mid-November 2024, hear me speak at the Extraordinary Travel Festival in Bangkok, Thailand! Timeline 00:00 Intro 00:50 History 03:05 Temples 04:10  Islands 05:38 Snorkeling, SCUBA diving, & fish 07:15 Lodging 08:15 People 09:00 Dance & nightlife This video gives you an exciting overview of Thailand! You'll learn about Thailand's history, beaches, aquatic sea life, temples, languages, culture, nightlife, and dancing. Subscribe to watch my video kissing a Thai elephant! Video script Welcome to the Land of Smiles! Thailand is a country that tantalizes your taste buds, tickles your senses, and leaves you wondering if you've accidentally stepped into a vibrant dream. Thailand has got to be one of the most aptly named countries on the planet. The “Land of Smiles” delivers grins at every turn with its beautiful scenery, delightfully eccentric cultural experiences, and some of the most blissed-out, friendly people you'll ever encounter. Just be prepared for lots of bewildered head-scratching and delighted laughter as you embrace the organized chaos and tongue-in-cheek whimsy that makes traveling here such an endlessly entertaining adventure. A History with More Spice Than Your Pad Thai Thailand boasts a history as rich and complex as a bowl of tom yum soup. Kingdoms rose and fell, leaving behind a trail of magnificent temples and enough intrigue to make a soap opera jealous. We won't bore you with dates (because, let's face it, remembering your anniversary is hard enough), but here's the gist: powerful empires, epic battles fought on elephant back (seriously!), and a whole lot of cultural exchange. The Thais like to refer to their nation as the “Land of the Free” since they proudly managed to avoid getting colonized by myopic European powers who were too distracted trying to invent terrible ideas like bloodsports and obesity. The origins of this glorious nation trace back to the ancient Sukhothai kingdom, which ruled large swaths of present-day Thailand from the 13th to 15th centuries and essentially laid the groundwork for all the mischief to come. They invented the Thai alphabet, converted the nation to Theravada Buddhism (a spirituality that preaches detachment yet somehow birthed the Muay Thai boxing culture), and kick-started a prolific period of temple construction that persists today. Thailand maintained a rich, quirky cultural identity through a delightfully convoluted pageant of kingdoms and capitals. Thailand's history is like a spicy curry – full of twists, turns, and unexpected ingredients. Imagine a time when Ayutthaya was the New York City of Southeast Asia, bustling with trade, culture, and probably a few epic food fights. Then came the Burmese invasion, like a hangry Godzilla stomping through the city. But fear not! The Thais rebuilt, and today, Ayutthaya's ruins are a testament to resilience and the importance of investing in sturdy walls. Thailand's history is as colorful as its temples and diverse as its cuisine. From ancient civilizations to modern-day monarchy, this country has seen it all. Fast forward to today, and Thailand is a vibrant mix of tradition and modern life. You'll find glittering skyscrapers sharing the skyline with ancient temples, monks in saffron robes browsing smartphones, and grandmothers selling mango-sticky rice beside sleek cafes. The Grand Palace complex is a must-see if only to check off “tour the wildly ornate milieu of one of the world's most eccentric, propaganda-addicted royal dynasties” from your bucket list. The palace grounds feature the famous Emerald Buddha sculpture - a diminutive jade figure that looks like something you'd win at a county fair but is priceless to Buddhists. Nearby sits the aptly named Wat Pho, home to the epic Reclining Buddha statue that's so colossal you half expect it to pop up and start rapping about all the golden donuts it ate. Temples and Religion: Where Buddha Takes Center Stage Thailand has more temples than there are grains of sand on its beaches. Wat Pho's reclining Buddha is so chill it's practically horizontal. And the Grand Palace? It's like a wedding cake made of gold and gemstones. As for religion, Thais blend Buddhism with a dash of animism, like adding chili to mango sticky rice. It's a spiritual cocktail that keeps the universe in balance. Thailand is steeped in Buddhism, and the magnificent temples testify to the country's rich spiritual heritage. Wat Pho will leave you speechless with its reclining Buddha and towering golden chedis. In Ayutthaya, explore the crumbling ruins of ancient temples, remnants of a once-great kingdom. Island Hopping: The Aquatic Adventure Now, let's get to the good stuff: the islands! Thailand's coastline is dotted with gems – Phi Phi, Koh Lanta, Krabi – each offering a slice of paradise. But getting there is half the fun (or mild terror, depending on your seafaring tolerance). Imagine yourself crammed onto a longtail boat, the wind whipping through your hair (and possibly carrying off your hat). The turquoise water stretches out before you, but don't get too mesmerized – keep an eye out for the inevitable spray that might leave you looking like a contestant on Wipeout. Thai's islands are like a buffet of paradise, and you're the hungry traveler with a plate (or boat) to fill. The joy of island hopping is like speed dating with beaches – each has its personality. Some are shy and secluded, while others flaunt limestone cliffs and party vibes. And let's not forget the snorkeling – it's like attending a marine masquerade ball, where fish wear sequined scales and dance to the rhythm of the tides. The Andaman islands like Phuket, Ko Phi Phi, Ko Lanta, and Ko Lipe have appeared on approximately one zillion desktop wallpaper screensavers with their sugar sand beaches, cliffs of swirled limestone karsts, and forests of coconut trees casually minding their own bad hair day business. Offshore, the islands offer some of planet Earth's most insane snorkeling and diving thanks to absurdly vibrant coral reefs and a psychedelically promiscuous marine life community. Marine Life: More Than Just Nemo The minute you slip beneath the waves in Thailand, you enter a technicolor wonderland. Let's talk fish – we're not talking goldfish crackers here. You've got graceful angelfish gliding by and maybe even the occasional grumpy-looking moray eel poking out of a hole. For the more adventurous, vibrant coral reefs are teeming with life. Picture schools of shimmering blue tangs, trumpetfish with their Pinocchio noses, and perhaps a majestic manta ray gliding past like a giant underwater spaceship. Underwater, Thailand's marine life is a kaleidoscope of colors. The Phi Phi islands have emerged as the undisputed snorkelers' playground thanks to their rockin' reefs populated by residents like the omnipresent clownfish–yup, the one that found Nemo – but also the elusive seahorse, basically the James Bond of the sea. And then there's the triggerfish, with a face only a mother could love. But hey, beauty is subjective, right? The coral reefs are like underwater cities, bustling with activity. Remember, don't touch the coral – it's like graffiti on the Mona Lisa. With 4000 km of coastline, Thailand's incredibly biodiverse marine ecosystems delight snorkelers, divers, and beachgoers alike. The warm, clear waters of the Andaman Sea and Gulf of Thailand allow optimal visibility to witness vivid coral gardens and drifting schools of tropical fish. Some of the most colorful aquatic life you may spot includes the electric blue-and-yellow regal angelfish, the aptly named clownfish darting in and out of swaying anemones, vibrant parrotfish, and powder blue tang swimming through staghorn coral mazes. Stay very still, and you may even catch sight of free-swimming moray eels slithering across the reefs or skillfully camouflaged scorpionfish. Luxury Hotels: Where Dreams Come True (and Wallets Cry) Craving a touch of luxury after your island adventure? Thailand has you covered. We're talking opulent beachfront resorts with infinity pools that seem to melt into the horizon, private plunge pools big enough to host a pool party, and service so good you might start questioning your ability to tie your own shoes. The best part? These luxury digs won't leave you needing a second mortgage. Thailand offers incredible value for money, so you can live like royalty without needing to win the lottery. Thailand's luxury hotels redefine opulence. Imagine waking up in a floating villa. Or sipping champagne in a rooftop pool overlooking Bangkok's skyline – it's like swimming in liquid stardust. And the spa treatments? They're so relaxing, you'll forget your own name. Friendly People: Hugs, Smiles, and Tuk-Tuk Negotiations Thais are the friendliest folks on this side of the Milky Way. They'll greet you with a wai (a respectful bow) and feed you until you waddle.. Thais are renowned for their hospitality, their smiles as warm and welcoming as a bowl of khao tom (chicken rice soup – trust us, it's amazing). Communication might be a challenge sometimes but don't worry, a little game of charades goes a long way. Plus, the locals often appreciate the effort, rewarding you with a hearty laugh and maybe even a discount on that souvenir elephant keychain. Of course, there's always the grumpy taxi driver, the one who seems to have forgotten the “Land of Smiles” motto. But hey, even grumpy adds flavor to the experience, right? Dance Performances and Entertainment: Hip-Shaking Extravaganza Thailand's dance performances are like a fusion of Cirque du Soleil and a tropical storm. The traditional khon dance tells epic tales of gods, demons, and love triangles. Meanwhile, the ladyboys of Pattaya leave you questioning your hip flexibility. And the nightlife? It's a neon jungle where cocktails flow like waterfalls, and neon signs promise enlightenment (or at least a blurry selfie). Thailand's nightlife is as vibrant as the orchids at every market. Want to be dazzled by elaborate dance performances with glittering costumes and gravity-defying moves? Head to a cabaret show – just be prepared to have your gender stereotypes playfully challenged by the stunning ladyboys. For something a little more low-key, wander through a night market, where you'll find street performers juggling fire, musicians filling the air with soulful melodies, and puppet shows that will transport you back to your childhood. So there you have it – Thailand, where elephants roam, tuk-tuks zigzag, and every street corner smells like a stir-fry adventure. Pack your sense of humor, an empty stomach, and an extra pair of flip-flops – you're in for a wild ride!

This week we are joined by Chef Nuit Regular and Jeff Regular. This dynamic couple is making waves on the Toronto and Canadian food scene. Chef Nuit Regular is the Executive Chef and Co-Owner of PAI, Kiin By Chef Nuit, and Sukhothai, as well as the Executive Chef of Selva. Chef Nuit has transformed the Thai food scene in Toronto through the distinct flavours of Northern Thai cuisine and hospitality. It all began when Chef Nuit opened the humble Curry Shack in the small town of Pai, in Northern Thailand. She made the decision to leave her career as a nurse so that she could share her passion and life experiences through family recipes, street market dishes, and Royal Thai cuisine in Canada. The first Thai SELECT Ambassador for Canada, Chef Nuit has been recognized by the government of Thailand for the authenticity of her Thai cooking and was awarded the prestigious Thai SELECT Signature designation for her restaurants. She has been named a WX Network's 2022 Top 100 Powerful Women in Canada with the BMO Entrepreneurs Award, and is the recipient of the 2022 American Express Award for Business Leadership. She has been a guest judge on MasterChef Canada and Top Chef Canada, Season 9, appeared on Big Food Bucket List, and is a resident judge on Food Network Canada's Wall of Chefs. Her debut cookbook, Kiin: Recipes and Stories from Northern Thailand, won a 2021 IACP Cookbook Award and a Taste Canada Gold Award. Follow her on Instagram @chefnuitregular. Links PAI Kiin Sukhothai Executive Chef of: Selva @chefnuitregular Additional Links @sugarrunbar @babylonsistersbar @the_industry_podcast email us: info@theindustrypodcast.club Podcast Artwork by Zak Hannah zakhannah.co

Opposition threatening to bring Prime Minister Prayut Chan ocha, who is also the Minister of Defence, before a House of Representatives committee to be grilled on the HTMS Sukhothai disaster at sea. It now looks increasingly likely that 29 lives have been lost in the incident with 10 still thought to be missing. https://www.thaiexaminer.com/thai-news-foreigners/2022/12/26/heat-is-on-over-the-sukhothai-naval-tragedy/ Joseph O' Connor reports from Prachuap Khiri Khan and Bangkok.

35-year-old, US-built vessel lying capsized at a depth of 40 metres. A submersible vehicle launched on Wednesday aimed to tell naval chiefs the extent of the damage done and the viability of key systems as a technical committee considers bringing in the private sector to help refloat and salvage the Sukhothai. https://www.thaiexaminer.com/thai-news-foreigners/2022/12/21/22-now-missing-as-navy-plans-refloat-of-ship/ Joseph O' Connor reports from Prachuap Khiri Khan.

Greg and Ed bare their souls with ‘expat confessions': things in Thailand they are embarrassed to say they have never seen or done, but that they should have, given their years in the Kingdom.  Ed begins by admitting he's never travelled to Laos, Burma or Malaysia, despite them being right next door and highly recommended. Greg talks about some of his trips and agrees, it's a pretty startling omission, especially Laos, which almost everyone agrees is worth a visit. Ed vows to make it right. Greg confesses he's never been to legendary late night establishment Wong's, which may have lost some of its luster but which used to be a MUST go - just not for Greg, apparently. Ed follows that he's never been to Sukhothai, despite his love of ancient temples and all the photography opportunities. Greg then talks about never having scuba dived, even though it is on the list of almost all expats and a lot of tourists. Ed discusses his PADI class and argues that it lives up to the hype. Ed last laments he's never been to Pai, even though it's the hippie capital of Thailand and therefore the home of his tribe. Greg talks about his adventures there many years ago filming a movie. Greg finishes up by confessing that he's never taken a Thai cooking class or even cooked Thai food. Not everyone likes to cook, but in twenty years one would think Greg could have gotten around to it. To the kitchen! We close with some confessions from our listeners, ranging from khlong boats to muay Thai to temples. Don't forget that Patrons get the ad-free version of the show as well as swag and other perks. And we'll keep our Facebook, Twitter, and LINE accounts active so you can send us comments, questions, or whatever you want to share.

For our last week in Thailand, we are biking back in time to visit the former capitals of Sukhothai and Ayutthaya! It's not all smooth riding, but the heat and traffic won't stop us from marvelling at some of Thailand's most awe-inspiring temples.

Ram Khamhaeng was the king of Sukhothai, and he ruled on of the first truly Tai-led kingdoms that was able to unite the surrounding states into something bigger. His success helped to unify the people and define the culture of what would persist in Thailand to this day.

There's a great Thai restaurant in my neighborhood where we would always get the same thing – the Sukhothai soup with wide ribbon noodles. They used to, before they brought the soup, bring out a little caddie with various toppings, a bottle of fish sauce and a container of peanuts and every time, they'd say, with exactly the same tone and phrasing, “Have you ever used this before?” We'd say yes and proceeded to enjoy the soup with the confidence that we were approaching the condiments appropriately. That restaurant was built for newcomers. While we found it amusing to be asked the same question every time we went, it was somehow a comforting tradition. Anyone new there would feel just as welcome as those of us who'd been going for years. The Have You Ever Used This Before framework ensures that everyone is welcome. I can't remember the moment really, but I know the first time we went there, we HADN'T used it before and so got some useful instruction on what choices were before us. That restaurant made us feel welcome and cared for from the start. To read more of Have You Ever Used This Before? visit the Songs for the Struggling Artist blog. This is Episode 297 Song: The New Kid Image by Cassandra Giraldo for the The Wall Street Journal To support this podcast: Give it 5 stars in Apple Podcasts. Write a nice review! Rate it wherever you listen or via: https://ratethispodcast.com/strugglingartist Join my mailing list: www.emilyrainbowdavis.com/ Like the blog/show on Facebook: https://www.facebook.com/SongsfortheStrugglingArtist/ Support me on Patreon: www.patreon.com/emilyrdavis Or buy me a coffee on Kofi: http://ko-fi.com/emilyrainbowdavis or PayPal me: https://www.paypal.me/strugglingartist Follow me on Twitter @erainbowd Instagram and Pinterest Tell a friend! Listen to The Dragoning here (it's my audio drama) and support via Ko-fi here: https://ko-fi.com/messengertheatrecompany As ever, I am yours, Emily Rainbow Davis

Food. It fuels us, brings us together, and makes up a large part of our cultural heritage. As we age, food and nutrition play an even more important role in our lives by helping to support cognitive and physical health. On this episode of CABHI's Community of Innovation podcast, guests Dr. Carol Greenwood, Senior Scientist Emeritus at the Rotman Research Institute at Baycrest, and Toronto Chef Nuit Regular come together to discuss all the ways food impacts our sense of well-being and quality of life and how our relationship with food changes across our lifespan. Learn more about our guests Chef Nuit Regular Chef Nuit Regular is the Executive Chef and co-owner of PAI; Kiin, By Chef Nuit; Sabai Sabai; and Sukhothai. It all began when Chef Nuit opened the humble Curry Shack in the small town of Pai, in Northern Thailand. She made the decision to leave her career as a nurse so that she could share her passion and life experiences through family recipes, street market dishes, and Royal Thai cuisine in Canada. The first Thai SELECT Ambassador for Canada, Chef Nuit has been recognized by the government of Thailand for the authenticity of her Thai cooking and was awarded the prestigious Thai SELECT Signature designation for her restaurants. She is a resident judge on Food Network Canada's Wall of Chefs, the author of Kiin: Recipes and Stories from Northern Thailand, winner of a 2021 International Association of Culinary Professional's Cookbook Award, as well as the gold medal winner of the 2021 Taste Canada Award. Chef Regular recently celebrated the opening of her brand-new restaurant, Selva. Dr. Carol Greenwood Dr. Carol Greenwood is a Nutritional Scientist who joined Baycrest's Kunin-Lunenfeld Applied Research Unit in 1994. She later became a member of the Rotman Research Institute (RRI). Her work examined the links between diet, physiology, cognition, and dementia with a focus on developing nutrition strategies for brain health. Her work, spanning basic (rodent) research to cognitive neuroscience and applied intervention research, helped pave the way for the evidence-based Brain Health Food Guide. She is currently Professor Emeritus, Department of Nutritional Sciences, University of Toronto, and Senior Scientist Emeritus, RRI. Resources The Brain Health Food Guide – Dr. Carol GreenwoodKiin: Recipes and Stories from Northern Thailand – Chef Nuit Regular

Sabai Sabai. Zulfahmi Arifin joins us from Sukhothai on this week's episode of The #RatedRR podcast to talk about his time in Thailand, the fascinating way in which he first made the move to the land of smiles, his thoughts on Thai football and Singapore's recent training trip to Dubai.The Singapore International midfielder also spoke about his excitement at representing the nation at the upcoming AFF Suzuki Cup and Singapore's prospects in the competition. Zulfahmi provided some great insight into the workings of Tatsuma Yoshida and so much more in this episode. Tune in, subscribe and join the conversation by sharing your thoughts in the comments.

A rich historical tapestry intertwined with an abundance of natural resources; Thailand has many tales to share. Century old narratives of kings, queens, and invaders are etched into these monuments. Faded glory of the ruins, embedded into the recess of the bricks, offers a glimpse into the richness of Thailand.  A bygone era – a myriad confluence of migration of people lends an added richness to the Thai culture. Many travelers do not experience the uniqueness and intrigue of real Thai culture: The scents, smells, rituals and lifestyle. There is so much more beyond the hotel, restaurants, shopping, beaches and days spent relaxing poolside. There are many opportunities to experience Thai culture, including connecting with the locals, visiting temples to meet with monks, attempting to speak the beautiful and tongue-twisting Thai language, and to literally get lost - because that's where the true adventures lie.  Thailand offers beauty and joy across many amazing places, from exploring the spirituality of Bangkok and Chiang Mai to the rich history of Ayutthaya and Sukhothai—and do not forget the beautiful Thai countryside. Here is to celebrating and living in the transformative power of travel and the life changing experiences it affords.

Episode starts at [19:42]- Support us on Patreon and receive exclusive podcasts, videocasts, merch, and MORE! http://www.patreon.com/supernaturaloccurrencestudiespodcast - Towns and cities are defined by more than population and how many square miles they possess. Towns and cities are proudly defined by their age and their ability to stay alive and active throughout decades and centuries. Towns and cities are characters in the grand stories of people's lives. There is melancholy when disaster hits. Joy when a building is erected or a playground is dedicated. Remorse when violence breaks out. It is difficult to imagine that colorful metropolises like Sydney, Paris, New York, or Chicago will one day be forgotten by time. To their citizens, these cities feel like they will always be around. But, if we are using time as an indicator, that means these great cities will one day be gone. Do you think the people of ancient Babylon or Troy or Carthage thought that their beloved city was going to last forever? Of course, they did. Whether it’s through the changing of kingdoms, or wars, or a cloud of ash, like in Pompeii, cities and towns have a lifespan; an undeterminable lifespan. It is guaranteed that at some point in the distant future, people will be baffled by the giant HOLLYWOOD sign sitting atop the hills overlooking what was once Los Angeles, California. In this podcast episode, we’re going to explore towns and cities that either time, or humanity, has forgotten. Since a big component of the supernatural centers around what we don’t know, it isn’t much of a leap to discover, or rediscover, some of these lost characters, which are steeped in what’s weird about our world and drenched in the strange customs of mankind. We have chosen to talk primarily about locations that have been photographed, locations that can be researched, and locations whose whereabouts experts agree upon. So, sit back, relax, and travel the world with us as we rediscover mysterious lost and sunken cities.- Lost City of Petra – Jordan: https://tinyurl.com/x8xss2sd- Lost City of Leptis Magna – Libya: https://tinyurl.com/2e8r7d69- Lost City of Göbekli Tepe – Turkey: https://tinyurl.com/eat9y5ek- Lost City of Calakmul – Mexico: https://tinyurl.com/ebxa685u- Lost City of Caral – Peru: https://tinyurl.com/e8475znf- Lost City of Sanchi – India: https://tinyurl.com/xzuydj4- Lost City of Memphis – Egypt: https://tinyurl.com/wx4vhwjd- Lost City of Sukhothai – Thailand: https://tinyurl.com/5xredzw3 - Lost City of Persepolis – Iran: https://tinyurl.com/2j9d64wy- Lost City of Pompeii – Italy: https://tinyurl.com/cknafd8m- Sunken City of Helike – Greece: https://tinyurl.com/6dhv674 - Lost City of Herculaneum – Italy: https://tinyurl.com/3cmsshca- Sunken City of Port Royal – Jamaica: https://tinyurl.com/zwsn63mw- Sunken City of Alexandria – Egypt: https://tinyurl.com/8t6vxuur- Sunken City of Shi Chang – China: https://tinyurl.com/jm24n6j- Lost City of Carthage – Tunisia: https://tinyurl.com/38ctcfbx - Lost City of Derinkuyu – Turkey: https://tinyurl.com/45vhczec- Lost City of Machu Picchu – Peru: https://tinyurl.com/u8en7e8k- Lost City of Lagunita – Mexico: https://tinyurl.com/4mkc5x37- Lost City of Mesa Verde – Colorado: https://tinyurl.com/2j4mm3ez- Sunken City of Dwarka – India: https://tinyurl.com/yxmza7v7- Lost City of Ciudad Perdida – Columbia: https://tinyurl.com/8hmwx7wz- Sunken City of Yonaguni-Jima – Japan: https://tinyurl.com/myrnhp7u- Lost City of Troy – Turkey: https://tinyurl.com/ye5pycyf- Outtakes after the show!- Email the show! Contact@ChicagoGhostPodcast.com- Please rate The Supernatural Occurrence Studies Podcast on iTunes. We will read your reviews on the show! https://tinyurl.com/y5r2uv33- Leave us a voicemail and we’ll play your message on the show! Call Chicago area code 872-529-0767- FaceBook: @ChicagoGhostPodcast Leave us a rating and a comment and we WILL read it on the show! https://tinyurl.com/y55cokhz- Find us on Spotify and give us a follow! https://tinyurl.com/y3kfq32w- Find us on iHeart Radio and give us a follow! https://tinyurl.com/y3a7jejt- Visit our website! Photos, videos, blog, and MORE www.ChicagoGhostPodcast.com- Instagram: @ChicagoGhosts https://tinyurl.com/y3e6eqqc- Twitter: @ChicagoGhosts https://tinyurl.com/yyahzzzj- YouTube: Supernatural Occurrence Studies https://tinyurl.com/y2x3yj93- Download Grammarly, the intelligent writing app, for FREE. Write with confidence almost anywhere online: Gmail, Facebook, Twitter, Linkedin, and more. Click here to download! https://tinyurl.com/y4ysdg7w- Save $50 on GrassHopper's virtual phone system. Toll-free numbers, multiple extensions, custom call forwarding, text messages, and more. No hardware to purchase. No software to install. Everything is done online or via your phone. Click here to get GrassHopper! https://tinyurl.com/y3n44eun- Receive a FREE audiobook and FREE 30-day trial to Audible.com. Click here and sign up! https://tinyurl.com/y52yy2ag- Set your proton packs to DONATE! If you love what you hear on The Supernatural Occurrence Studies Podcast, visit www.ChicagoGhostPodcast.com and select SPECIAL OFFERS and donate to the cause!

We're back again with Thai League Central Podcast !! This time Paul joins Ta for a midweek discussion. The two touch on Chiang Rai's match against Muangthong which ended in dramatic fashion before shifting to the three biggest games to look out for this weekend. Will Port's return to PAT end well against Suphanburi? Can BGPU avoid an upset at home against Chonburi? Also, could Buriram get a big away win against Sukhothai? All and more !!

Hoy, en un nuevo capítulo del podcast Hola Mundo, hablaremos de Australia y además, contaremos con la “segunda opinión” de Tamara de mochiadictos.comEsto es lo que vas a encontrar en este programa…- Por qué queríamos ir a Tailandia- Cuándo, cómo y qué ruta hicimos.- Palabras by Chapka- Qué nos encontramos en Tailandia - Anécdotas- Viajando con los sentidos: mapa sonoro, cromoviajismo, a qué sabe y huele Tailandia.- Qué recuerdo y sensación tenemos, ¿volveríamos? - La segunda opinión: Tamara de mochiadictos.com / @mochiadictosGracias a Chapka Assurances https://www.chapkadirect.es/?app=cd_aqr que nos apoya en esta nueva aventura y que además, te ofrecen un 7% de descuento con el código MUNDO al contratar tu seguro con ellos. Esto fue lo que escribimos de Tailandia en su momento:- Bangkok: https://algoquerecordar.com/destinos/asia/tailandia/bangkok/- Ko Tao: https://algoquerecordar.com/destinos/asia/tailandia/ko-tao/- Los gatos tailandeses: https://algoquerecordar.com/destinos/asia/tailandia/gatos-tailandeses/- XXX: https://algoquerecordar.com/destinos/asia/tailandia/xxx/- El viaje submarino. Una deuda pendiente: https://algoquerecordar.com/destinos/asia/tailandia/el-viaje-submarino-una-deuda-pendiente/- El budismo en 5 preguntas: https://algoquerecordar.com/utilidades/consejos/budismo/- La familia mochilera: https://algoquerecordar.com/ocurrencias/reflexiones/la-familia-mochilera/- Presupuesto diario en Tailandia: https://algoquerecordar.com/destinos/asia/tailandia/presupuesto-diario-tailandia/- Mae Sot: https://algoquerecordar.com/destinos/asia/tailandia/mae-sot/- Colabora Birmania: https://algoquerecordar.com/destinos/asia/tailandia/colabora-birmania/- Sukhothai: https://algoquerecordar.com/destinos/asia/tailandia/sukhothai/- Chiang Rai: https://algoquerecordar.com/destinos/asia/tailandia/chiang-rai/- Chiang Mai: https://algoquerecordar.com/destinos/asia/tailandia/chiang-mai/- Entre aroz, noodles y picante: https://algoquerecordar.com/destinos/asia/tailandia/entre-arroz-noodles-y-picante/- Tachileik. El triangulo dorado: https://algoquerecordar.com/destinos/asia/tailandia/tachileik/- Los niños de Asia no lloran: https://algoquerecordar.com/destinos/asia/tailandia/los-ninos-de-asia-no-lloran/Por aquí te dejamos los vpodcast anteriores de la temporada 2 de Hola Mundo: - Australia con Herman Zapp: https://www.youtube.com/watch?v=3TsvKrPs1sg&t=16s- Costa Oeste de EE.UU. con Belén de Aló Miami: https://www.youtube.com/watch?v=9fS6v7reGjE&t=19s- India con Iosu López de mochilerostv.com: https://www.youtube.com/watch?v=DBMoqCJ-53w- Japón con Flapy, un español en Japón: https://www.youtube.com/watch?v=ajLX6iZpIXI- Egipto con Carla Llamas de lamaletadecarla: https://www.youtube.com/watch?v=dqMrSvW9zn4- Cuba con Charly Sinewan: https://www.youtube.com/watch?v=hu0j66n7kKM- Sudáfrica con Paco Nadal de 1000sitiosquever.com : https://www.youtube.com/watch?v=S5L7IwxuPKw- Madivas con Sara de Mindfultravelbysara.com : https://www.youtube.com/watch?v=COVB4OpZT-I- Islandia con Vanessa de viajeroscallejeros.com : https://www.youtube.com/watch?v=7DsYdnt4aLgSi te interesa, puedes ver la primera temporada completa en: https://www.youtube.com/playlist?list=PLpFNz2S2UB5yh5MOOq4UlA9BHnRI1W1Y2Quizás también te pueda interesar ver alguno de nuestros cortometrajes o documentales viajeros: - El síndrome del eterno viajero I: https://www.youtube.com/watch?v=7dKGcg_jBhw - El síndrome del eterno viajero II: https://www.youtube.com/watch?v=uq5uQCFrNGw&t=4s - Hola, Mundo (el documental): https://www.youtube.com/watch?v=rGSLv0PjgF0&t=1164s - Anoniman, detrás de los carteles: https://www.youtube.com/watch?v=hjTnlejAgcI&t=52s Si te está gustando esto de escucharnos y vernos haciendo podcast, comparte y dale al boca a boca. No te quedes con las ganas y suscríbete en tu plataforma favorita: apple podcast, ivoox, spotify, castbox o google podcast. Y si eres muy de YouTube porque además quieres "verlo", suscríbete a nuestro canal. Tenemos muchas cositas para ver. Puedes seguirnos en nuestro blog algoquerecordar.com o en todas las redes con @algoqrecordar Por si te ha llegado el rumor de que hemos escrito dos libros. Sí, es cierto. Son “Algo que recordar viajando con mochila" y "Algo que recordar viajando con bebé" y los puedes conseguir en: https://algoquerecordar.com/posts-destacados/siete-anos-en-dos-libros/ ¡Hasta el próximo capítulo!lucy&rubén

“In the world there is the spirit of righteousness, taking many forms,  bestowed on the ever-changing things. Below they are the rivers and mountains; above they are the  sun and stars, With people it is called the spirit of honour and fearlessness, so vast it fills the universe. When the empire is tranquil one pours forth harmony in the splendid court. When times are extreme true fidelity is seen, and goes down in history case after case.”       So goes a poem written by one of the last defenders of the Song Dynasty, Wen Tienxiang, as translated by Feng Xin-ming. Held prisoner by Kublai Khan after the fall of the Song Dynasty, Wen Tienxiang wrote this poem as a part of his refusal to accept to Mongol rule before his ultimate execution. Such defiance was a surprising hallmark of the final years of the fugitive Song court, reduced to a collection of hardliners and loyalists unwilling to peacefully surrender the Mandate of Heaven to the house of Chinggis Khan. Today, we look at the flight of the fugitive Song court after the fall of their capital of Hangzhou in 1276. We will follow brave men like Wen Tienxiang, Zhang Shijie and Lu Xiufu in the final days of the Song Dynasty, a hopeless struggle culminating in the bloody waters of Yaishan in 1279. I’m your host David, and this is Kings and Generals: Ages of Conquest.       Our previous episode brought us to the early months of 1276 with the surrender of the Song capital city of Linan, modern day Hangzhou. The child emperor, Gong of Song, and the elderly Empress Dowager, were brought into the hands of Mongol general Bayan, who escorted them north to bow before Kublai Khan. Organized Song resistance seemed broken, and while the Mongols would need to ensure the official submission of the southernmost regions of Song China, such actions were a mere formality compared to the effort needed to seize the Yangzi River cities. Most of the Mongolian army returned northwards soon after, intent on sparing Mongols and their horses from the worst of the south’s summer heat and humidity. There was but one issue: two of the Song Emperor’s young half-brothers had been smuggled out of Hangzhou under a small guard of soldiers. Bayan had sent riders to pursue them, but the fugitives escaped them in the mountains south of Hangzhou. Fleeing to southern Zhejiang province, they made it to Wenzhou, a city on the coast. From there, they took ships to Fuzhou, just across the straits from Taiwan, where they were joined by other loyalists who had abandoned Hangzhou in the days leading up to Bayan’s arrival. These included the general Zhang Shijie, who had repeatedly fought with the Mongol fleet on the Yangzi in the last episode; Chen Yizhong, the former Song chancellor who had succeeded Jia Sidao; Wen Tienxiang, Yizhong’s brief successor who was temporarily held captive by the Mongols before escaping; and other courtiers and generals, like Li Xiufu and Xia Gui. News of the gathering at Fuzhou spread across the south and brought other hiding loyalists to come out of the shadows in early summer 1276, encouraged by the Mongol withdrawal back over the Yangzi River.       By June 1276, the older of the two half brothers, the five year old Zhao Shih, was declared the 17th emperor of the Song Dynasty, temple name Duanzong of Song. The enthronement prompted a wave of loyalist uprisings in the south and over the summer, growing into an actual offensive against the Mongols. Citizen armies retook cities in Guangdong and Jiangxi provinces. Most of the south and southwest of the Song realm were still outside of Mongol control, and in Sichuan those still resisting found new heart. At Fuzhou, the court built a new navy from those ships which had escaped destruction on the Yangzi, some provided by patriotic ship owners in the south, and some which were forcibly seized from private hands. For a few weeks, there was actual momentum against Mongol rule.   By the fall of 1276, this momentum had largely burnt itself out. The infighting which had been endemic to the Song court reared its head in this fugitive court. Chen Yizhong, who had only come out of hiding after the royal boys had arrived in Fuzhou, had again been made Chancellor, despite the fact his performance as Chancellor in Hangzhou was generally ineffective. Once more the Song Chancellor, Yizhong immediately fought with the others for influence over the young emperor, a stupendously stupid act when all of their energies should have gone against the Mongols. His conflict with Wen Tienxiang forced the latter to abandon the court to fight on his own in his home region of Jiangxi, raising troops there to resist the Mongols. From his base in Jiangxi, Wen Tienxiang led hit and run attacks against the Mongols as far as Lake Poyang. With Tienxiang out of the way, Yizhong butted heads with the most important and capable military leaders left in the fugitive court, Zhang Shijie and Xia Gui. Xia Gui grew so frustrated that he defected to the Mongols, bringing with him a number of districts in Huainan. The infighting predictably hamstrung the already limited capabilities of the Song court. With a mere boy as emperor, there was no one to mediate over Yizhong’s actions, causing them to hemorrhage much needed men they couldn't afford to lose.    And of course, the Mongols were not keen to allow these fugitives to claim legitimacy or strike at such newly taken territory; though they held by now no hope of truly overthrowing Mongol rule. News came of the fall of the Yangzi cities of Yangzhou and Chenzhou after prolonged resistance to the Mongols, soon followed in the autumn with a Mongol invasion of the south. More accurately, we should describe this as a Yuan invasion. While serving the Mongol Khaghan, often commanded by Mongols and Central Asians and with a core Mongol cavalry, the main body of these troops were Chinese, largely northerners but a great number of former Song soldiers and levied southerners. In large part, this was due to the conditions and environment; the climate of the south was difficult on those used to the drier and cooler north, and much of the geography was simply unsuited to large scale cavalry warfare, though Mongol horsemen were employed when appropriate. Under the command of the Uighur, Ariq Khaya, the armies of Kublai’s Yuan Dynasty came in a great pincer movement towards Fuzhou late in 1276. By the end of the year, the boy emperor and his court took to the sea to escape Fuzhou, which soon fell to the Yuan armies.    The young emperor and court had begun what was to be a dreadful pattern. Their ships would find some coastal city to make their new sanctuary, only to be forced to flee in a matter of days, weeks or months as Yuan armies or ships converged on their position. From the last days of 1276 to until 1278, this was the wretched life the court lived, a constant fear for when the banners of the Yuan would arrive on the horizon. From Fuzhou they stayed in Quanzhou, perhaps the wealthiest port in the world and a gateway to the seatrade of southeast Asia. Here, the court sought to ally with their former subject, Quanzhou’s Superintendent of Maritime Trade, the immensely wealthy Fu Shougeng. A highly talented fellow, Fu Shougeng was a descendant of Arab traders, his wealth, influence and veritable armada of ships making him a powerful ally for anyone seeking to control the southern Chinese coast. Both Kublai and the Song court sought to gain his support, but the Song had little patience for carefully cultivating a relationship. The Song general Zhang Shijie attempted to sidestep Fu Shougeng and just commandeer ships and resources for their purposes. Alienated, Fu Shougeng tried to trick the boy emperor into following him in order to capture him for the Mongols, but the ruse was spotted and the court escaped. With their flight, Fu Shougeng officially declared for Kublai, who rewarded him by making him the military governor of much of Fujian and Guangdong provinces. As revenge, Zhang Shijie blockaded Quanzhou’s port late into 1277 until Yuan ships drove him off. Fu provided his ships and resources to the Yuan, enlarging their growing presence on the South China sea, while Fu encouraged other holdouts in the region to submit to the Khan.    As the Song court moved from port to port along the southern coast over 1277, the Yuan continued to strengthen their hold on the mainland. Ariq Khaya focused on holdouts in the south in a methodical campaign; not a great tidal wave of destruction like Chinggis Khan had unleashed upon Khwarezm nearly 60 years prior, but a thorough effort which instituted civilian administration as he went. The area Ariq Khaya took was immediately brought into the Yuan Empire, rather than left a ruinous buffer. Another general, Sogetu, meanwhile pursued the Song along the coast, mirroring their movements from the land and falling upon any city which gave shelter to the emperor. The Mongol advance even encouraged local uprisings against the Song; one fellow leading such an uprising in the interior of Fujian was caught and executed by the loyalist Wen Tienxiang, but it was a minor success as the Yuan hold on the south grew. Wen Tienxiang and his army was forced to the coast, and over 1277 and 1278 Song territory along the southeast was reduced to a few well fortified but isolated coastal holdouts. In the first month of 1278, while in the midst of once again sailing to a new port, the Song fleet was caught in a storm, sinking several ships. The young emperor was among those who fell into the cold waters. Though he was rescued, the poor lad fell ill.  The stress of the flight coupled with illness rapidly eroded his strength. In May of 1278, Zhao Shih, temple name Duanzong of Song, succumbed, not even 9 years old by the European reckoning. The fact the disillusioned Song court did not immediately dissipate is due to Zhang Shijie and Lu Xiufu, who rallied them around the late-emperor’s even younger half brother, the 6 year old Zhao Bing, who they quickly enthroned. It was not enough for some, and no one was happy to fight for the third child-emperor in a row, when most of China was now in Mongol hands. Chancellor Yizhong suggested the court could find refuge in Dai Viet in northern Vietnam, the kingdom known to the Chinese as Annam. Yizhong offered to go himself as an envoy, but the reception among the court was cool. He left for Vietnam anyways; judging by summons by the Song for him to return, this may have just been him abandoning the cause. Yizhong never returned to the fugitive Song court, spending a few years in Dai Viet before fleeing to the Kingdom of Sukhothai in Thailand for the last years of his life.   In June 1278, the Song imperial fleet, now largely under the thumb of Zhang Shijie, settled on Yaishan, some 120 kilometres west of modern Hong Kong. Yaishan was a difficult to reach island nestled in the Chinese coast; surrounded by rivers, mud flats sides and mountains. The island has access to the sea via a narrow waterway, a lagoon on its south side which cuts between two steep cliffs, from which the area’s name is derived. It was a defensible base and large enough to hold the considerable population they brought with them. The sources speak of 200,000 aboard over 1,000 ships: soldiers, ships crews, families, court officials.  Zhang Shijie ordered them onto the island, where they immediately built a small city, cutting down trees for palaces and barracks. The river systems around Yaishan led deeper into Guangdong province and to the city of Guangzhou, from which the Song court was supplied. Zhang Shijie had had enough of running, and was intent on making Yaishan the location from which they would retake the Song realm, or make their final stand.    As the Song settled on Yaishan, the remnants of their empire fell to the Mongols. The western end of the Yangzi River in Sichuan was, after decades of effort, finally subdued over 1278. New offensives into Yunnan, Guangxi and Guangdong strengthened the Yuan hold over China’s southwest, bringing them dangerously close to Yaishan.   Just as Bayan had been placed in supreme command in 1274, Kublai wanted a supreme commander to control the Yuan forces operating in the south and bring them all to bear on wherever the Song court was hiding. In June of 1278, the same month that the fugitive court took shelter on Yaishan, Kublai appointed Zhang Hongfan to be this commander. Zhang Hongfan was a man of northern China who had never served the Song; yet, in one of those twists of fate, he was related to the Song’s great general, Zhang Shijie. Zhang Hongfan had led in the river warfare along the Yangzi, and now Kublai wanted him to personally supervise the Yuan’s new ocean fleet as well. This also highlights the nature of the Mongol Empire of Kublai Khan: an ethnic northern Chinese was, for the first time, being placed in supreme authority over Mongol, Central Asian and Chinese forces in order to destroy the remnants of a Chinese dynasty. A diligent and loyal subject of the Great Khan, Zhang Hongfan worked with great speed. The offensive he led at the end of 1278 swallowed up what was left of the Song Dynasty. In an arc from east to west, Zhang Hongfan led his ships along the southern coast, collecting men and ships as he went and turning over every stone for the Song emperor. Assisting them were many former Song commanders and their ships who had thrown their lot in with the Mongols, eager to demonstrate their loyalty to their new masters. Zhang Hongfan’s second-in-command, a Tangut named Li Heng, led the second prong of the assault on land, linking up with Zhang Hongfan’s fleet for those coastal sites still holding out. In the first weeks of 1279, Li Heng surprised and captured the brave Song captain, Wen Tienxiang, handing him over to Zhang Hongfan as prisoner at the start of February.    From there they advanced west, making their way to perhaps the most significant city still resisting Mongol rule, Guangzhou. The Yuan commanders did not know it yet, but Guangzhou was only a few kilometres north of where the Song court was hiding at Yaishan. Guangzhou had thrown off a few Yuan assaults before finally falling to a combined effort by Li Heng and Zhang Hongfan. Twice, ships came up the Xi River in an attempt to relieve Guangzhou. On the second attempt, ships under the command of Omar, grandson of the Yuan governor of Yunnan Sayyid Ajall, followed them, tracking the Song ships right back to Yaishan.  Quickly, Omar confirmed it was the Song hideout and sent messengers back to Zhang Hongfan. It was time to prepare the final battle against the Song.   At the end of February 1279, Yuan ships began to join Omar outside the sea entrance to Yaishan, a 1.5 kilometre wide lagoon protected by steep cliffs on either side. Over the following days, the rest of the Yuan fleet joined them. The news prompted panic on Yaishan, and many demanded Zhang Shijie organize another escape. But Shijie was done running. “Lo these many years we have voyaged on the seas. Now we must decide between us and them the victor and the vanquished.” Setting fire to the palaces and buildings of Yaishan, he ordered everyone aboard the ships. The plan was simple. From reports his scouts had gathered, his fleet outnumbered the Yuan greatly, perhaps 1100 Song vessels to 300 for the Yuan. Shijie also considered his men the superior fighters at sea. But morale was low, and in open water the men could find it more persuasive to flee rather than fight. Figuring the Mongols would gamble on an immediate assault to put an end to the campaign, Zhang Shijie needed to make best use of both his greater numbers but worse morale. He settled on chaining his ships together in a great, fortified line. Not at the entrance of the lagoon, where some ships might be able to slip away, but situated deeper down the waterway, where their flanks were securely protected by the steep cliffs. Anchors were dropped, and ramparts and towers were built on the ships, a massive, immobile floating wall. The young emperor, Zhao Bing, was placed in the largest ship at the centre under a secure guard. To protect against incendiaries, the ships were coated with mud and provided long poles to push away fire ships. Finally, catapults were set up to send projectiles at any approaching vessel. Set up, Zhang Shijie prepared for the expected attack.   Shijie’s Yuan counterpart, Zhang Hongfan was no fool and recognized a frontal attack against this entrenched position was very risky. He sent first a small ship with negotiators, among them the captive Wen Tienxiang, who Hongfan hoped would convince Shijie to step down. Tienxiang refused however, and negotiations went nowhere. An effort to send fire ships into the Song line was likewise repulsed, the poles of the defenders keeping the fireships at bay until they burned themselves out. Zhang Hongfan then did the unexpected. He waited.   In doing so, he had the one tool which Shijie had no defence against. Locking the Song ships into place as he had done gave all the mobility, and the initiative, to the Yuan fleet. With so many men and families aboard the Song ships, they quickly used up the food and freshwater that they had brought aboard. Destroying their island buildings and pulling all troops onto the ships meant they had no land forces to scavenge for them or fall back to. Quickly, Yuan scouts found a small creek the Song had considered impassable for ocean vessels. The Yuan instead sent smaller craft up this creek, coming out behind the Song line and surrounding them. Zhang Shijie sent out small sorties to attempt to get through the Yuan lines and acquire supplies, but each time these were pushed back. Unintentionally, Zhang Shijie had settled on the plan that left the remnants of the Song trapped in place.   The two fleets sat in place for two weeks. Running out of freshwater and firewood, the Song soldiers resorted to drinking seawater and eating uncooked meals. Dysentery, sickness and starvation ravaged them. Zhang Hongfan sent one final letter to Zhang Shijie, imploring his kinsman to surrender. Three times letters were sent to Shijie, carried by Shijie’s nephew Han, who alongside Hongfan served the Mongols. The letters carried by Han told Shijie of the rewards that awaited him if he surrendered, but warned of the destruction that awaited him if he refused.   Zhang Shijie’s reply, as recorded by Yuan Dynasty sources, ran thus: “I know that if I surrender I would have life, and also noble titles and riches, but my ruler lives and I cannot desert him. If you wish me to surrender, lift your blockade and permit me to sail out.” But Zhang Hongfan knew he could not trust this. For the next five days, Hongfan and his officers made the final plans and moved ships into place. At dawn on the 19th of March, 1279, anchors were weighed and the Yuan fleet advanced onto the Song from both north and south. Zhang Hongfan led his flagship against the most dangerous section of the Song line. The Yuan ships crashed into the larger Song vessels, the Yuan soldiers climbing aboard to fight on the Song decks, Mongol archers picking off Song defenders. The decks ran red with blood, men locked in combat fell into the churning waters and were crushed between ships. Spears pushed climbing Yuan soldiers back into their ships; grasping hands pulled Song defenders off the decks. Zhang Shijie’s catapult crews fired until they ran out of projectiles. The Song fought with courage, battling for every metre. It was a full day of fighting, but the sickness and hunger of the Song troops was a knife in their backs. Dropping from exhaustion, the Yuan soldiers stepped over their bodies as they steadily advanced along Zhang Shijie’s makeshift wall. Unexpectedly, one Song ship dropped its colours, the signal to surrender. Then another, and another. Such an order had not been given, but in the confusion of battle it could not be undone. The Song began to surrender en masse. Zhang Shijie desperately ordered troops to withdraw to the centre ship housing the emperor, but it was clear the day was lost. As fog rolled in that evening, Zhang Shijie ordered some ships to be cut loose to break out. 16 out of the 1100 Song ships escaped Yaishan with Zhang Shijie, evading the Yuan pursuers in the fog and the confusion. The Emperor, Zhao Bing, was not among them, the imperial barge too large and too slow to break free.    The courtier Lu Xiufu stayed close to the boy emperor, but there was now no escape left on those bloody decks. The last emperor of the house of Zhao would not fall into these barbarian hands, Xiufu decided. Tearfully, Xiufu forced his own wife and children to jump into the sea. With Zhao Bing still in his royal robes and clutching the imperial seals, Lu Xiufu took the 7 year old Son of Heaven into his arms, and carried him beneath the waves. Yuan sources assert 100,000 distraught Song loyalists followed in a mass suicide, the lagoon red and filled with bodies. Whoever still lived surrendered along with some 800 ships. The Song Dynasty’s 300 year rule was over.    Zhang Shijie did not flee far: not long after the battle, while sailing to seek shelter in Vietnam his small fleet was caught in a storm and sunk, and he joined his emperor beneath the waves. Zhang Hongfan commemorated the battle with a simple stone inscription at Yaishan, stating “here the great Yuan general Zhang Hongfan destroyed the Song,” and was richly rewarded by Kublai Khan for his victory. He could not long enjoy his spoils. He died the next year, an ailment brought on by the heat and humidity of the south. Later nativist Chinese historians ravaged Hongfan’s reputation as a Chinese “betraying” the Song to serve northern barbarians. But Zhang Hongfan and his family had never been Song subjects. Their native area had been controlled by the Khitan Liao Dynasty since 939, before the Song Dynasty had even been founded. In fact, Zhang Shijie had briefly served the Mongols, making him the traitor to his emperor.        Wen Tienxiang outlived both Zhang Shijie and Zhang Hongfan, offered a respectable position in Kublai’s empire. But Tienxiang refused again and again, unwilling to betray the memory of the Song. Spending his last years imprisoned, he wrote poetry and proudly denied Mongol offers, until finally executed in the early 1280s, the last patriot of Song.    Yaishan was perhaps the largest naval battle in Chinese history after Lake Poyang in 1368, if the sources are accurate with their numbers. It was a major and decisive victory. While some regions in the south still needed to be fully incorporated into the Yuan Empire, and there would be local uprisings, organized resistance against Mongol rule was broken. The Song Emperors were dead, the loyalist infrastructure crushed. Kublai Khan had unified China for the first time since the fall of the Tang Dynasty almost 400 years prior, and was the first non-Chinese to do so. Kublai was now the ruler of All Under Heaven, master of China and the single most powerful man on earth. Those Song loyalists who had escaped to the Vietnamese kingdoms of Dai Viet and Champa would need to be pursued, and Kublai was not a man to believe China was the limits of his empire.  Even as the last Song Emperor disappeared beneath the waves at Yaishan, Kublai’s eyes darted to those kingdoms on his horizon, revenge against Japan plotted and his relatives in Central Asia punished. More battles were planned beyond the waters of Yaishan; but not many of them would be victories.    Before we discuss Kublai’s further military ventures though, we must discuss Kublai the man, and the actual empire he built in China, so be sure to subscribe to our podcast. If you’d like to help us continue to produce great content, please consider supporting us on patreon at www.patreon.com/kingsandgenerals. I’m your host David, and we’ll catch you on the next one!

We're back with another recap/preview in the Thai League Central Podcast. Today Gian joins Ta to try to understand last weekend's chaos which saw three of the most talented foreign managers all resign. Which ones do we agree with ? Which ones shocked us the most ? Also, we look ahead to a couple of the biggest games taking place on MD10. How will Sukhothai do at home against BGPU? Will Mario win in his first game in charge? So many questions and more. We got you covered !!

This episode looks at the historic roots of present-day Thailand. It explores the Funan dynasty and the founding of Sukhothai. It further elaborates on the Ayutthaya kingdom and the foundation of the Chakkri dynasty. The Chakkri dynasty's founding was the creation of the modern ruling house of Thailand in the late 18th century and the episode seeks to outline the pre-20th century history of Thailand.

Proseguiamo il focus sulla Thailandia parlando del tour della regione settentrionale: venite a scoprire le meraviglie che questo paese può offrire!Il punto di vista dell'agente di viaggio Gaetano, della Progetto Vacanze.Per richieste e maggiori informazioni:whatsapp: +393388227756mail: carlnino@hotmail.itSeguici sui social:Facebook: http://rdrct.cc/go/spfbYoutube: http://rdrct.cc/go/spytInstagram: http://rdrct.cc/go/spigPodcast: http://rdrct.cc/go/sppd

For bonus content and to stay current with Jay, visit www.nomadjay.com.

For bonus content and to stay current with Jay, visit www.nomadjay.com.

For bonus content and to stay current with Jay, visit www.nomadjay.com.

For bonus content and to stay current with Jay, visit www.nomadjay.com.

Toronto sweetheart restauranteurs, Chef Nuit & Jeff Regular, the masterminds behind THE BEST Thai food in Toronto (and maybe even the planet) and four must-visit restaurants in the city: Pai, Sukhothai, Sabai Sabai, and Kiin, join us on this episode of The Adamantium Podcast. They tell us the story of how their adventure and life together all started on the back of an elephant. We go through their history from their very first location in Thailand, Curry Shack, to their newest location, Kiin, and what makes it unique and special. We also discuss their upcoming cookbook, the decor in Pai, recipe inspiration, and their love for Toronto. I also do an on-air taste test of some of the new menu items at Kiin, spoiler: they're delicious!

We're almost finished looking at Southeast Asia in the Middle Ages. This episode tells how Siam (modern Thailand) and Lan Xang (Laos) got started. And you will get to hear me mangle more names that were never meant to be pronounced by English speakers! Here is a map of the Southeast Asian mainland, around 1530. All of the nations mentioned in this episode are shown, with arrows indicating the main conflicts. Vieng Chan is another name for Vientiane. Source: Angkor-planet.com. Thai kings got along well in the thirteenth century, so today in Chiangmai, Thailand, you can see the statues of three kings together. From left to right, these statues represent Ngam Muang (the ruler of a minor muang or city-state), Mangrai of Lan Na, and Ramkhamhaeng of Sukhothai. In 1287 these kings formed a friendship pact. The Ramkhamhaeng stela. Click here for an English translation. And here is one of the stone urns on the Plain of Jars. Do you think you would like to become a podcaster on Blubrry? Click here for the details on joining. Enter my promo code, HSEASIA, to let them know I sent you, and you will get the first month's hosting for free! Support this podcast!

狗熊曾说过泰国是一个怎么去都不会烦的地方，好像是为了验证这句话的正确性似的，我又去泰国啦！这次是去参加素可泰地区一年一度的水灯节庆典活动，在泰国第一个王国的遗迹中，看着古寺落日，皇宫残影，一只熊穿梭其中，想起《花样年华》，不知不觉，我开心地迷失在了素可泰的旧日岁月里。 I've said that Thailand is a place you will never feel boring, no matter how many times you travel there. So, here I am again, in Thailand, for the 3rd time of this year. The purpose of the trip is the ceremony for the Water Lantern Festival in Sukhothai area, the first kingdom of Thailand 700 years ago. I walked in the ancient palace and the abandoned temples, looked at the sunset, it seems everything has a history here, I felt that I'm happily lost in the ancient and the golden times of Thailand.

在以前的节目里，我分享过前往清迈、曼谷旅行的经历，而今天这期节目，咱们继续聊聊泰国，只是我们这次的行程，不再是有着浓厚素可泰历史底韵的清迈地区，而是泰国另外那一块最吸引人的地方：阳光、海滩、美女、美食、美景和善良的人们。今天这期节目，咱们聊聊我刚刚结束的一趟沙美岛、象岛的印象之旅。 I've shared my travel stories in Chiangmai and Bangkok in the past episodes, today I wanna talk about Thailand again. This time, I will not talk the stories of the Kingdom of Sukhothai, I will talk the other side of Thailand: sunshine, beach, belles, foods, landscapes and kind-hearted people. Today, I wanna share my … Continue reading "105期：旅行·沙美岛象岛印象 – The Impression of Samed and Koh Chang Island"

Pattaratorn Chirapravati, CSU Sacramento

Pattaratorn Chirapravati, CSU Sacramento

Amateur Traveler talks to Matt Kepkes of NomadicMatt.com about his trip to the ancient capitals of Thailand: Ayutthaya, Lopburi and Sukhothai. Before the capital moved to Bangkok it was in each of these three cities as invaders came in from what is now Cambodia and Burma and then were subsequently repelled. Instead of taking the night train to Chang Mai as many tourists do, Matt and his traveling companions explored these cities on the way. In their travels they found ancient temples (some in ruins and some well preserved), wonderful night markets, troops of monkeys, friendly people and a slice of rural Thailand.

Amateur Traveler talks to Matt Kepkes of NomadicMatt.com about his trip to the ancient capitals of Thailand: Ayutthaya, Lopburi and Sukhothai. Before the capital moved to Bangkok it was in each of these three cities as invaders came in from what is now Cambodia and Burma and then were subsequently repelled. Instead of taking the night train to Chang Mai as many tourists do, Matt and his traveling companions explored these cities on the way. In their travels they found ancient temples (some in ruins and some well preserved), wonderful night markets, troops of monkeys, friendly people and a slice of rural Thailand.

Amateur Traveler talks to Matt Kepkes of NomadicMatt.com about his trip to the ancient capitals of Thailand: Ayutthaya, Lopburi and Sukhothai. Before the capital moved to Bangkok it was in each of these three cities as invaders came in from what is now Cambodia and Burma and then were subsequently repelled. Instead of taking the night train to Chang Mai as many tourists do, Matt and his traveling companions explored these cities on the way. In their travels they found ancient temples (some in ruins and some well preserved), wonderful night markets, troops of monkeys, friendly people and a slice of rural Thailand.

Come with us to the Loi Krathong festival in the ancient Thai capital of Sukhothai. Loy Kratong is a yearly festival celebrated on the full moon in November in Thailand. This podcast begins before I traveled to Sukhothai, sitting on a sunny bank by a lake in Mae Sot near the Burma border, and ends with a firework display in the Old City of Sukhothai, before returning to Chiang Mai.